Contents

First Message

Dear Brothers,

I have devoted the major part of my life to constant remembrance. I was twenty-two when I gained access to the holy feet of my Master, Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, who brought me up in the lap of his grace and affection. My only object, and the main pursuit of life, has even been the devoted worship of my Master and this continues from the beginning to end (i.e., till my present state). I took him into my heart as an object of worship and never took, nor do I take even now, anyone else into my view. May God keep up this feeling of mine for ever. I did not take in, any one but my Master, nor did I ever look to any other but him. It is, as a general rule, the primary duty of a true disciple and the only key to success. That is the only means which helps the removing of impurities from the heart and the overcoming of all obstructions on the path. It effects the unfoldment of the knots. It is in fact the real essence of all Sadhanas. One who has tasted it once, shall never part with it in life nor lean towards any other side. This is the unfailing process which our revered Master and all the sages of eminence had followed. As for myself, the process went on within my heart by itself during all my routine of daily work and it permanently turned into my habit. It was, in short, the very foundation of my life. It helped to get over all stages up to the present extent of my spiritual elevation. It is, therefore, on the basis of my life's experience that I strongly affirm that it is the only method which ensures unfailing results, and guarantees the fullest help and support of the Master. I wish you all to have a practical experience of its deep rooted effect. Those who want to adopt this method may ask for its details personally. There are several stages of it. When an abhyasi has got over one stage, he may then enquire about the next. He may also go on reporting the conditions that he passes through during the course. The process was advised to me by the Master during his life time. But one of the most important points to be kept in view in this connection is, what sort of personality must he be from whom this process is to be undertaken by the abhyasi? For this the example of my Master is already before us. One who is merged in a state of utmost moderation and balance is the fittest personality to whom this process can be directed.

This wonderful process which is based on spiritual science is of immense value to an abhyasi. In my case the process started by itself. As a matter of fact, the process indirectly involves meditation in the Form of the Master. As such it is quite necessary that the Form taken up for the purpose must be of one of the highest calibre endowed with all the greatest moral and spiritual values. In that case the process will help the development of similar virtues in the abhyasi. The scientific principle underlying this process is that when an abhyasi meditates his thoughts create a vacuum in his heart which begins to be filled up with the power of that which is meditated upon, so as to keep up the balance in accordance with the law of Nature. So long as it persists, the power continues to flow in automatically.

Let us now consider for a while how one makes or mars himself. The world is composed of the finest Paramanus (Sub-atomic particles) which are dense and dark, but in between there exists a faint glow also. That confirms the idea of the presence of both Purusha and Prakriti side by side. The wise and the prudent, inclined towards Divinity, take into view the brighter portion and get profited by it. On the other hand those held up by the charms for material objects get themselves linked with the darker Paramanus and go on contacting the grosser effects thereof, which gets solidified by the effect of their continued thinking. Thoughts create impressions which go on growing stronger, forming coverings. They offer a fertile ground for the Mayavic effect to settle in. The effect thus cast upon the particles of the body, being thereby focused on the membrane, is reflected upon the centre of the brain. This leads to the formation of Sanskaras which having deepened make him easily susceptible, making his mind all the more rigidly adhere to environment and association which tend to support his evil tendencies. Thus he goes on from bad to worse. At this stage, it may only be the power of the Master that can save him and help in the transformation of his darkened inner state.

A true Master can be he and he alone, who possesses such wonderful power and can at a glance create a state of light in an aspirant, diverting his thought from darkness to light till his tendencies, which were previously directed towards darkness, begin to absorb brightness within them. His passage towards light thus becomes smoother and his own internal power begins to act for it. His problem is thus solved and he is saved from all adverse influences, imbibing only that which is to his advantage. Another remarkable thing, which if adopted will leave no stage uncrossed, is that one should try to copy Master's merging. I did the same and it helped me to attain my present state. May God grant you all the capacity for it.

One thing which I like to introduce in our Satsangh is that at 9.00 p.m. sharp every abhyasi, wherever he might happen to be at the time, should stop his work and meditate for 15 minutes, thinking that all brothers and sisters are being filled up with love and devotion and that real faith is growing stronger in them. It shall be of immense value to them, which their practical experience only shall reveal.

Happy be the time that brought forth the present day which promises fulfilment of the Master's Mission. Every one endeavours hard of it, but only he whom God ordains is successful. But what may be the Master's Mission and the purpose at its back? The simple answer may be: When a great Master leaves for the Brighter World, he usually appoints one of his initiated disciples as his representative to look to the betterment of his associates, for which he receives light direct from the Master himself. In fact his job is the hardest. He cannot move even an inch nor take a drop of water without the Master's permission. For even the slightest mistake, he becomes the target of the Master's great displeasure.

A controversial point arises as to why this declaration was not made by the Master during his life-time. The reason for that is already explained in the notes, which anybody can go through if he likes to do so. These together with other facts may be sufficient to satisfy the people. The events too are throwing light on them, by themselves. Moreover it is not always essential for a Master to name his representative by the last moment of his physical existence and there are numerous instances of it. No further proof being necessary, I think what I have said above is all enough. Anyone who likes may try and test to judge things for himself. Besides this, my daily diary together with Master's occasional comment on it may also offer sufficient proof of it. The Master frequently quoted from my diary during his talks with associates and quotations from it have already appeared in the book "Shri Ram Sandesh". All these points together with my diary notes of the 15^th August 1931 (the date of Master merging into Infinity) offer clear indications of my present state which everyone is quite welcome to ascertain by any possible means.

But unfortunately some interested persons with their selfish motives are trying to blacken it by misrepresenting facts in numerous different ways. I, therefore, place before you the details of events related with it. My present state was exposed in the last week of April, 1944, and direct communion with the Master was established. Accordingly on 4^th May 1944, I started working under his direct instructions of which there is a detailed record. From that day I went on transmitting to all his associates in general, trying to check in them the growth of misdirected emotions (described by the Master as the pinching pain of a boil) which they had misunderstood as a state of ecstasy. I went on with it for some time but to my regret I was afterwards ordered to stop, since the good results achieved thereby were attributed to the credit of others.

Dear Brethren! I have no personal motive in this matter nor do I have any desire for money or fame. All that I feel concerned with is that those connected with the great Master be benefited and the Master's Mission be fulfilled. This shall be a source of a satisfaction to us all.

You may also be surprised to note that the link of connections which existed to far is now no more, since it has been cut off under Divine directions, and another one has been established in its place which everyone has necessarily to come up to.

It is, therefore, essential for you all to turn round -- the sooner the better -- towards this new link and offer me an opportunity to mend and correct your connections without which one shall remain deprived of the Master's infinite Grace.

Message 2

Easiest Way to God Realisation

Message at the Annual Function
Gulbarga, December 15, 1957

Dear ones,

It is owing to my profound attachment with humanity that I lay down the feelings of my heart to be bubbled up into the hearts of my fellow-brings, the very part and parcel of my own being, in order to make every heart over-flooded with peace and bliss. My heart remains connected with you all, here and elsewhere, giving impulse in unbroken silence to affect the hearts naturally in due course. But it is for every living soul to wake up to his spiritual needs for the realisation of the Ultimate.

We belong to the country where religious spirit has ever been flowing in one or the other form. Diverse means are adopted for the purpose of gaining the object of life. They may be correct if the heart is connected with it in the real sense, so as to be absorbed in the essence of real life. We are bred to have union with Reality which we have emerged from. 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. The hymns and prayers offered generally result in flattery when one is dumb to the real spirit of the essential character.

The great teachers have always been actively speculating to devise means and methods of higher approach, though the solution is quite at Hand. Really the path nearest to yourself is the path nearest to God. My revered Master, Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, has rendered wonderful service to humanity in this respect by providing the easiest means of gaining the object of life. His methods are so easy that the very easiness has become a veil for common understanding. Simple and subtle means are needed for the realisation of the subtlest Being. 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 in our onward march.

On the basis of my personal experience I suggest a simple process which can be followed by all quite easily. 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?

One thing more: To effect the surrender of heart in the easiest way, only an act of will is required. But the lighter and finer the will, the more effective shall be its working. An act of will lying in the form of a seed, of an insignificant volume in the deeper cores of consciousness, shall soon develop into a full-fledged tree stretching its branches all over.

Finally the adoption of the method is sure to bring in an attitude of renunciation from the very first day. A courageous start is all that is needed for the purpose. May the true seeker see the light and wake up to the call of his real Self.

I close with a prayer for the inner awakening of all living beings to the Real life. Amen.

Message 3

Message at the Inaugural function

Gulbarga Mission Branch

It offers me the greatest pleasure to present you not only my simple views through words but also my very heart to help you to erect the temple of spirituality. The foundation has already been laid in the form of Mission's branch here. Shri Raghavendra Rao, one of our most capable brethren is in-charge of it and he works as a Preceptor. Now it rests upon you to provide for the necessary material required for the erection of the temple. The material does not comprise of mere theoretical knowledge of certain truths and dogmas, but of practical personal experiences only. Acceptance of things by persuasion counts no way. The merits of a thing can be rightly judged only by direct experience. Hence it is only a life of practicality that is required for the solution of the problem of life.

If you really aspire, in good faith, for the attainment of the Absolute, all that you are to do is to turn your attention that way with full sincerity of heart, linking your-self closely with One-Ultimate Reality. The Divine current will readily begin to run through every fibre of your being, kindling the feeling of true love and devotion in the heart.

God is simple and extremely subtle. In order to realise this subtlest Being, we must take up means which are equally fine and subtle. The difficulty arises only when intricate methods are applied for the solution of this very simple problem. In other words they apply huge cranes for picking up a small sewing needle.

We have set up a tiny creation of our own, in the form of our individual material existence, having layers after layers of grossness and opacity. What is now to be done is to shatter off these layers of opacity one by one and assume the absolute state as we had at the time of creation. This is all the gist of the philosophy of our system "Sahaj Marg'. We are, so to say, to dissolve this creation of our making or to unfold ourselves.

The easiest and surest means to achieve this end is to surrender yourself to the great Master in true sense and become a 'Living Dead' yourself. This feeling of surrender if cultivated by forced and mechanical means seldom proves to be genuine. It must develop automatically within you without the least strain or pressure upon the mind. Even if the knowledge of the fact is retained then it is not the true form of surrender. What remains to be done, when you have surrendered yourself in true sense, is, I believe, nothing. In this state you will be in close touch with Reality all the time and the current of Divine Effulgence will continue its flow to you without a break.

This is in short all that I hereby wish to bring home to your mind in order to enable you to solve your problem of life in the easiest and most efficient way in the shortest possible time. I pray for the success of you all in this respect. 'Amen'.

Message 4

Message of My Master

September 1960

It is a great pleasure to me to deliver to you the message of my Master which is meant for the common good of all humanity. His auspicious name was Samarth Guru Mahatma Ram Chandraji (of Fatehgarh, UP). He is the Adiguru of our Mission. He devoted his whole life to the spiritual service of all mankind. The popular belief that the attainment of liberation is not only difficult but also impossible within the span of one life is a mistaken notion. Who knows, this very life of ours might be the last one to bring us to the level of liberation. Indeed our great Master has boldly asserted that one can, for sure, attain liberation in this very life, nay, even in the part of it, provided one is really earnest about it and has the fortune of having a proper guide. This he has practically demonstrated in many instances which only direct experience can prove.

He advised meditation on the heart as the easiest method and this is followed in the Mission. Meditation on certain other points such as the tip of the nose or the mid-point between the two eye-brows, as advised elsewhere, may also serve to some extent, but in my opinion meditation on the heart is the easiest and the most efficacious. I have sufficiently dealt with this point in the "Efficacy of Raja Yoga". We have so far been extroverts but now we have to become introverts by turning our mind inwards. When we are successful in our efforts we automatically begin to have spiritual experiences, and our march on the path of spirituality goes on without interruption. Other forms of sadhana may also perhaps be helpful to some extent, but this at least is quite certain that so long as we are extroverts our eye can never turn inwards. The most helpful methods would therefore, be only those which are quite simple and natural, and free from all grosser effects. For acquiring that which is the subtlest beyond all possible limits, we must naturally be attracted towards means which tend to make us the lightest and the subtlest. When we want to humour a baby we pose innocence like him. So also for realising Him we have ourselves to become god-like.

The next thing most essential for spirituality is moderation. The word carries a vast sense. It does not pertain only to the mending of our external ways of living so as to make them agreeable to others, but it is something which covers the entire sphere of our mental and physical activities. In the opinion of our Revered Master, a person cannot be said to have even stepped into the field of spirituality, though he might have attained high attainments, if he lacks moderation in any respect. Moderation really means that we have entered the sphere where our restless tendencies have subsided to a great extent. Whatever remains of it then relates, however, to the condition of the region we are wandering in.

There are certain granthis or knots in all regions. When the current of nature flowed down from the Origin to effect creation, the jerks created knots which became centres of power. In the course of our swimming up through these currents, the knots begin to get unfolded through the power of meditation, making our advance easier and more smooth. Further, we enter the region which is purer and where the effect of granthis is greatly reduced. In this way we go on stage by stage till we reach the point where maya becomes almost extinct. The greatest of sages normally have had their access only upto this extent. But much remains further still. Judging it from the spiritual point of view I may say that it is yet only the fifth circle* we have covered, and eleven more remain still to be crossed. When we have crossed all the sixteen we step into the Central Region, as I have called it in my "Efficacy of Raja Yoga". This approach had formerly been quite unattainable by embodied souls, but by virtue of our Master's wonderful discovery one can now attain that state while in the physical body. People may not be convinced of it but I shall say that the condition can be practically experienced if a person exerts himself for it, or if one gets a master of real calibre who, by means of transmission of the power of prana or spiritual energy, can give him a glimpse of it for a moment at least.

(* Diagram of the 23 circles facing page 18 of "Reality at Dawn" - 5^th Edition)

As regards bhakti, so far as my inner reading goes I can safely say that what people generally think to be bhakti is only flattery in the real sense. In that real bhakti is widely different from flattery. It is simple attachment, strong and irrevocable attachment, to the Divine. There are however, some who feel even the pangs (of love, as they call it), which in my opinion may more appropriately be interpreted as the pricking pain of a boil, though they might be a bit higher than the ordinary level of flattery. I call it as the pain of a boil because it is devoid of Divine remembrance. That means our bhakti or attachment to God is not as it ought to be. It is short of the mark. The only cure for such a pain can be a surgical operation which might throw out the poisonous element which, if neglected, might in course of time develop into a chronic ulcer beyond all possibility of cure. The toxic element is really the ungodly and anti-spiritual matter that has accumulated in our body by the effect of bad association and environment. That brings us to the conclusion that the means we adopt for worship or meditation should be such as may manifest true love in our hearts.

There are numerous ways for developing Divine love for which many bhavas (attitudes) are resorted to, such as that of father, mother, friend or master. But in my opinion the conception of God as Beloved is better and more convenient. If we think ourselves to be the lover and Him as the Beloved and proceed on with the same feeling, the course would be easier. The result that will follow in due course would be, that God himself shall become the lover and we the beloved. This is really the fourth stage of meditation. But if we think at this stage that we have realised the Goal, it is a blunder. Much remains ahead still. But that being beyond words is related with practical experience only. By all this I mean to emphasise the things which are more useful for further spiritual progress.

But unfortunately the standard of final attainment, nay, perfection even, has so much gone down and bhakti has become such a cheap affair that they have altogether lost their real value. 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 their 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. There are some who advocated the idea of a personal God, others that of a formless God, still others that of saguna or nirguna (with or without attributes). There are heated discussions resulting in bitterness which create feelings of hatred against each other and produce causes for dissension. The supporters of both saguna and nirguna concepts, though they vie so much with each other, are, in my opinion, equally in the wrong and neither of them has thereby been able to achieve the ideal. They are really the two paths with the same (common) object, viz., Realisation. The only difference between them is that for those who proceed by the former (saguna) and remain fixed to it, Infinity ever remains out of their view. That means they have solidified the watery vapours of the air into hard icy rock. Now if icy rock slips down into the sea, ships are likely to strike against it and get sunk. Similar shall be the fate of the advocate of the nirguna view if he sticks to it forever thinking it to be all-sufficient, perhaps with the only difference that his rock might be a little further on. Truly speaking, God is neither saguna nor nirguna but beyond both. He is what He is. What should then be done to solve this mystery? The only possible solution can be to fix our eyes on the Absolute, be it saguna or nirguna or neither, and develop love for it.

Now there remains only the problem of Realisation. Generally people take it to mean a mental vision of the physical form of Vishnu with four hands holding a conch, a discus, a mace and a lotus respectively. But in my opinion such a type of darshana is only the result of the grosser mentality of the worshipper, for the reason that his own subtler self appears to him in that form, because he had taken up that very form for meditation. In Raja Yoga the state of mind which develops by the effect of sadhana is quite a different one. In that condition he feels the presence of a Divine Force everywhere and in all things, and that brings him into a state of ecstasy. Such is really the true state of darshana, or Divine vision. Let people peep into it and experience it for themselves.

The attainment of this state of darshana or vision does not mean perfection. It is only the first step towards the Divine. How much more we have to go on, and how many further states we have yet to pass through, cannot however be exactly determined. When our final aim is merging in Bhuma or the Ultimate, the state of darshana can by no means be taken as final. In a way we are yet in a state of amusement, enjoying the effects of the condition we enter in, like a child with his new toys. If you look into it with the heart's eye you may easily discover the reality of it. I call it 'amusement' because in case the abhyasi is away from it even for a while he feels unhappy. All that most of us do by way of worship has a sense of enjoyment behind it. Consequently it is nothing but a sort of amusement. The sources of amusement are varied. For a child it is toys; for a learned man, the study of books; for a worshipper, practices and sadhana; for a realised soul, realisation and merging; and for one Perfect, his state of ignorance. But until now all these are amusements for amusement's sake only. True Reality lies still ahead when we are beyond all these stages. It is a matter of pity that people remain entangled in these amusements thinking them to be Reality and end their pursuit with them.

"Mill gayi jis ko ganth haldi ki,
us ne samjha ki hun maen pansari".

(One who got a piece of turmeric considered himself to be a grocer.)

What Reality can possibly be is very difficult to describe in words. For the sake of understanding we may call it as the end of all spiritual states, though it may be only the beginning of Reality. Further that too disappears and its memory also recedes to the back-ground. Then we reach the plane where our swimming goes on infinitely. To him who might be eager to have experience of that Infinite plane, I may say that he must step into it after brushing aside all the effects of feelings.

All that I have said above may be very difficult to achieve by one's self-effort alone. The reason is that as we go higher and higher the force of Nature becomes subtler and subtler; and the subtler the force, the more powerful it is. Hence, the ascent by self-effort becomes very difficult. At this stage the help and support of a worthy guide, who might push the abhyasi up by his own force, is absolutely essential. But still in my view in spite of being pushed up by the Master's force, the risk of slipping down again does persist, unless the Master's power is applied to support his stay there. Having given one of my associates a lift beyond the fourth stage of Brahmanda Mandal, I once made a practical examination of things by entering into the condition myself and I found out that it required a period of a thousand years to go up to the next stage by one's self-effort, and for further movement, five thousand! Since the spiritual stages are innumerable, the time required to traverse them is also incalculable. It is the power of Pranahuti alone that can curtail this duration and enable the course of thousands of years to be covered within the span of one life. But the final aim too must remain in sight all through to ensure final success.

If we go on pursuing our practice of sadhana without having the final aim in view, our position will be that of a traveller who travels on without any idea of a destination. The spiritual path can be discovered only when one keeps the destination ever in view.

Now what is it that keeps us firm on the path? Which is that power that pushes us onwards and helps and guides us through? It is our mind (manas) and mind alone, which is so often considered to be wicked and mean. Of course we ourselves have spoilt its habits by making it overactive, indecisive and vacillating; otherwise it is the best, the only and the most useful instrument in us which alone communicates to us the Divine commands and all the subtle experiences of higher planes. In its spoilt state it no doubt leads us to hallucinations which are most often misunderstood as stages of advancement. I have come across such miserable persons. And if, accidentally, one happens to be somewhat interested in spiritualism, the extent of its viciousness may be incalculable, since he begins to interpret them as communion with higher souls or gods and claims to be receiving divine commands. But if the mind is brought to its purified state it can never mislead one in this way.

I may here give you my own discovery about the origin of the human mind. When the time of creation came, there was a stir in the region below the Centre which served as the basis of creation. It was then in its absolute state because it was the very next thing after God. The same thing appeared in man as mind, beyond which there is but God alone -- The Centre, as I have put it in the "Efficacy of Raja Yoga". Now imagine for a while how far, in its present state the mind has been marred and spoilt. When it is again purified and brought to its original state it reveals only that which is right. Mind can, however, through Transmission, be brought to its original state all at once, if fortunately a Master of such high calibre can be found, and if the abhyasi too be capable of enduring the strong force of transmission.

I have touched on only a few essential points, and at every step I have emphasise the importance of Pranahuti or Transmission. The reason is that so far I have never come across a better or more effective way of progress. It is because the superior power of the Master combined with our own self-effort redoubles the force of progress. Besides in this way the over-consciousness of self-effort remains subdued and never promotes the feeling of ahamkara or pride which often comes into the followers of grosser mechanical ways. Now since times are changing, as I have hinted at in "Efficacy of Raja Yoga", only such means as introduced by our Revered Master Mahatma Ram Chandraji shall be in vogue throughout the world.

The knowledge of the Divine is a science. The power of Nature which flows from the original repository (in the form of knots) has the capacity of both creation and destruction. The sages of India always utilised the power of creation for the information of humanity. The power of destruction which exists in abundance is also so strong that even an atom bomb is no match for it. This power too is being utilised at present for setting up a new world in place of the present one. Spiritual renaissance has already commenced, and India shall again lead the world, no matter how long a time it may take. The world will soon realise that no nation on the surface of the earth can survive without spirituality as its base. The age of diplomacy and stratagem is now passing swiftly and by the end of the present century remarkable changes are bound to come into being. Everyone must be prepared to gladly welcome what is destined to befall, and should come to the path of spirituality whereby alone his welfare can be assured. People have not given me a chance to serve them in this respect though I have always been serving them to some extent, even without their knowledge.

All that I have said above is my Master's message to the whole world.

"Hazaron sal nargis apni benuri pe rothi hai
Badi mushkil se hota hai chaman men didawar paida"

("For thousands of years the eye-shaped narcissus flower
weeps over its sightlessness,
One with real eyes is rarely born in the garden")

Message 5

The System of Sahaj Marg

Message at the Annual Function of the Mission, 1963

I may today present before you some of the important features of our system known as Sahaj Marg, or the Natural Path of Realisation. The system tuns along simplest and most natural lines which are easily adjustable to the ordinary routine of a worldly life. It admits none of the methods of rigid austerity, penance, or physical mortification undertaken with a view to effect the strangulation of the mind and the Indriyas. The ideology of Sahaj Marg is so plain that often for this very reason it is not so well understood by people who are under the impression that Realisation is the most difficult job which requires persistent labour for lives and ages. It may, however, be difficult to those who proceed on, loaded with their own confused conceptions of Reality, and adopt complicated means for their achievement. As a matter of fact Reality, which one aspires for, is so simple that its very simplicity has become a veil to it. A simple thing can be achieved by simple means alone. Therefore, for the realisation of the simple, it is only the simplest means that can ensure success.

It is quite easy to pick a needle from the ground by means of your fingers, but if you apply a crane for the purpose, it may well-nigh be impossible. Exactly the same is the case with Realisation. The confusing methods and complicated means advised for the Realisation of the simplest do not therefore serve the purpose. Rather, they keep one entangled in his self-created complexities all the life. As a matter of fact Realisation is neither a game of contest with the nerves and muscles, nor a physical pursuit involving austerity, penance or mortification. It is only the transformation of the inner being to its real nature. That is what Sahaj Marg has taken into account, ignoring all misplaced superfluities connected with it. The practices advised under the system are not merely formal and mechanical, related with the closing of eyes for meditation. They have a definite object, a purpose and an end. There are two aspects of it, and one being the abhyas, and the second the Master's support through Pranahuti or Yogic Transmission which accelerates the abhyasi's progress by removing complexities and obstructions in his path. Under the old ways of practice, it was the abhyasi who had to struggle hard for removing his impediments and obstructions while the Guru's job ended with prescribing for him certain mechanical practices for the purpose. It is, however, not so in Sahaj Marg where much of the responsibility in this respect rests upon the Master who removes impediments and clears off complexities from the abhyasi's mind by applying his own power through Yogic Transmission or Pranahuti.

This age old system of Yogic Transmission has ever been the very basis of Raja Yoga but during the later period it had almost been lost to the Hindus who were the real originators of it. It is now due to the marvellous efforts of my Master, Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, that this long forgotten system has been revived and brought to light. Under this process the Master, by the application of his internal powers, awakens and accelerates the dormant forces in the abhyasi to action, and diverts the flow of Divine Current towards his heart. The only thing for the abhyasi to do is to connect himself with the power of the Master, whose mind and senses are all thoroughly disciplined and regulated. In that case the Master's power begins to flow into the abhyasi's heart, regulating the tendencies of his mind also. But, this does not refer to the old orthodox view about Gurudom. In our Mission we take it in the form of common brotherhood with a spirit of service and sacrifice. But there is one difficulty. People are generally prone to be impressed by one who displays to them charming miracles. Though this capacity does develop automatically by the effect of practice, it can by no means be held as the criterion of Yoga Siddhi. Besides, a true Raja Yogi would never feel inclined towards it for the purpose of display. Miracles are however of two kinds, one of Divine Nature and the other of the material nature. The purpose of the former is always Godly, whereas that of the latter is worldly. The former type of miracles are awakened in him who proceeds by subtleness, and they solve the problem of life that confronts us. On the other hand those proceeding along with grossness develop miracles of the latter type which overburden the heart. If, however, one gets absorbed in the conditions of this lower attainment he, as a whole, becomes a knot, so to say, with a whirlpool inside for himself to be drowned in. If that power is utilised on others they will also be dragged into the same whirlpool. In our Sanstha almost every one possesses this capacity, but the watchful eye of the Master keeps it under control lest he might go astray on that account. He is not even aware of it, but it comes to pass through his medium when genuine need for it arises. For our spiritual help and support we therefore, need as our Master not one who displays wonderful miracles, or exhibits extraordinary feats of Asana or Pranayama, or delivers learned discourses on the philosophy of Maya, Jiva and Brahman, but one who can solve the practical difficulties, remove impediments from the path and help us along by his own inner power. If fortunately you happen to find one whose association promotes in you the feeling of peace and calmness, and the restlessness of mind seems to be silenced by his effect, you must understand that he has transcended the limit of senses and that he can be a fit person to help you in the solution of your problem of life by the exercise of his inner powers. By connecting yourself with him with love and devotion you also begin to transform accordingly.

The routine practice followed in our Sanstha is meditation on the heart. The same practice has also been advised by Patanjali. The basic principle of this process has already been discussed in the "Efficacy of Raja Yoga", which I do not mean to repeat here again. The process greatly helps us in throwing out the grossness of our being and in assuming a state of highest subtleness. We know that God is completely devoid of grossness, so the realisation of God must mean the attainment of a state of similar subtleness to the last possible degree. This is what we aim at in Sahaj Marg. The system helps an abhyasi free himself from grossness that has settled round him in the form of coverings.

The technique of Sahaj Marg, though quite simple, is often beyond common grasp, since it adheres closely to the absolute Reality and proceeds along subtlest lines. It prescribes meditation on the heart, supposing the presence of Divine light there. But the abhyasi is directed not to try to see the light in any form or shape. If he does so the light, if per chance it appears to his view, will not be the real one but a projection of his mind. An abhyasi is, however, advised to take it in the form of mere supposition. In that case it will be the subtlest, and we shall thereby be meditating upon the subtlest. Every saint has used the word Light for it and I too cannot avoid it, since that is the only expression best suited for the purpose. But that creates some complications, because when we talk of light the idea of luminosity becomes predominant, and we begin to take it as glittering. The real light carries with it no such sense and may be represented as 'light without luminosity'. It refers to the very real substance or, more appropriately, the substance which is associated with neither light nor darkness but is beyond both.

Under our system of practice too, an abhyasi no doubt does see the light sometimes, but that is only in the beginning when matter comes into contact with energy. In other words it is a clue to show that energy has begun to work. Moreover, light not being our goal, the vision of luminosity within or without is not an indication of the attainment of Realisation.

Under the system of Sahaj Marg the dormant energies of the Centre and sub-centres are awakened so as to enable them to function properly. When the higher centres are awakened they begin to shed their effect upon the lower centres, and when they come into contact with the Divine, the lower ones get merged in them. The higher centres thus take over charge of the lower ones. The lower centres too are cleaned so as to relieve them of the grosser effects settled on them. That alone is the proper, and the most natural, course which can bring about the highest results.

One thing which I especially lay stress upon is that the abhyasi must cultivate an intense craving amounting to restless, eagerness or pinching impatience for the realisation of the goal. It is this feeling of pain or restlessness, as one might call it, which one has to develop in order to ensure easy success. But I fear lest one might come up saying that he has stepped into the field of spirituality not for having pain or unrest but for achieving peace and tranquillity, and he may be right from his point of view. But from my point of view I would say that the former is for those who have their eyes fixed upon the Divine, while the latter is meant for those who want to partake of the delight of intoxication, so to say. The latter is, however, not so very difficult to achieve while the attainment of the former is not of course a child's play. Many a man must have had a taste of the condition of peace. Let us now taste the former for a spark of which one might be ready to forgo a thousand states of peace and calmness. This is in fact the foundation of the entire structure which brings forth rare personalities into the world. The actual state of the real peace is beyond comprehension. It admits of no contradictions. It is literally neither peace nor restlessness, neither union nor separation, neither bliss nor its opposite. It is after all that for which we had developed pain. It is not, however, difficult to cultivate. A firm will and an undivided attention towards it are all that are required for the purpose. Then what you seek for will be found quite close to you. Nay! You might yourself be that which you seek for. For that, there must be a burning heart, which might burn down the weeds and bushes on the path.

Message 6

The Essence of Sahaj Marg

Message at Mysore, December 20, 1964

Great men are not born accidentally. They are born when the world waits for them in eager expectation. Such is the phenomenon of nature. At the time when spirituality was tottering helplessly and the solid materialism had usurped the position of spiritualism in human life and Yogic transmission had become quite obsolete, the Great Soul of my Master descended down to earth in the form of Samartha Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, U.P. This spiritual genius was born on Basant Panchami day, 2^nd February, 1873. His life marks the advent of a new era in spirituality. He was in fact the nature's prodigy and his work in the spiritual field is beyond common conception. He has practically modified the system of Raja Yoga so as to suit the need of the time and the capacity of the people in general. He has made wonderful researches in this science and has made human approach upto a farthest limit possible and practicable for a man in the least possible time. He was completely dynamic so much so that even people not following him got transformed by the action of the effect radiating from him all the while.

There have been great saints of highest calibre in India almost at all time and they have by their teachings and preachings tried to guide through to uplift the masses to a higher level of consciousness. But, of all these, one who can foment us by his own inner powers would be the best for a guide in the spiritual pursuit. It is he and he alone who perceives our inner complexities, understands our real needs and knows how to conduct us along the path upto the final limit. Pranahuti or Yogic transmission is of course the chief instrument he works with. That is the only effective process to introduce immediate change to regularise the inner tendencies of our mind so as to effect our gradual transformation. Under the present conditions when the poisonous effect has over-shadowed the entire cosmos so as to attack every mind and keep it in a constant state of tumult and disorder, when the senses have all gone out of control, and when the individual mind is on the wings every moment, we stand in dire need of such a personality to take us along supporting us by His superior Powers.

This is what we had in the Divine personality of the Great Master referred to above. He introduced an improved system of Raja Yoga which later came to be known as "Sahaj Marg". The system now followed in the Mission presents an easy and natural path for the attainment of the Ultimate. The greatest impediment in the path is the unregulated action of the senses which have gone out of control. For this, the method of suppression or strangulation that solves our difficulties but the proper regulation of their actions. The Sahaj Marg does not advise those cruder methods which are hardly practicable in the routine life of man. Under the Sahaj Marg system of spiritual training the action of senses is regulated in a natural way so as to bring them to their original state, i.e., just as it was when we assumed the human form for the first time. Not only this but the lower vritties which are working independently are subjected to the control of higher centres of super-consciousness. Hence their perverse action is stopped and the higher centres, in their turn, come under the charge of the divine centres and in this way the whole system begins to get divinised.

Further the five Vikaras (impediments) known as Kama, Krodha, Lobha, Moha and Ahankara so commonly talked about in the religious books as serious obstruction in a man's path are also greatly misunderstood.

Of these the first two Kama and Krodha come to us from God while the next two, i.e., Lobha and Moha are our own creation. We cannot give up what comes to us from God but only modify them so as to bring them to proper regulation required for the Divine living. I may make it clear to you that if Kama is somehow destroyed in toto the intelligence will vanish altogether, because it is closely connected with the intelligence centre. If Krodha destroyed a man will not be able to proceed either towards God or towards the world. Really it is only Krodha that excites actions which is thus a necessary requirement of an embodied soul. Similar is the case with Ahankar or egoism. Generally the word 'I' used for the self is identified with the body, though at the same time it points out the fact that the living force in him (soul or spirit as one may call it) is really at work behind the screen. If somehow one is relieved of the idea of body or the soul even, he gets closest to that, one craves for. None of these is in itself bad or harmful; it is only we ourselves who have, by our wrong use of them, turned them into impediments in our march towards the Divine. In their pure state they immensely help in every walk of life whether worldly or spiritual. It is not therefore for us to condemn or crush them but to purify them so as to regularise the action.

All these changes in a man's being are brought about under the Sahaj Marg system in a most natural way through the process of transmission (Pranahuti). In fact, under this system the regulation of the mind is the job of the Master and not of the Abhyasi himself. When the individual mind is brought to the state of the cosmic mind, the manas assumes its real form and begins to give proper guidance. Man is a bipolar-being. It has got its root, nearest to the Base and the other end towards the world. If somehow, the individual mind gets moulded towards the cosmic mind it begins to appear in its true colours. As a matter of fact the human mind is a reflection of the Kshobha which sets into motion the forces of nature to bring into existence the creation. The action started in a clockwise motion; that is why we see everything round in Nature. The individual mind is thus a part of the Godly mind (Kshobha). If somehow we turn its downward trend towards the Base, it will become quite calm and peaceful. But so far as my personal experience goes, I find that it is only the help of one of Dynamic personality that can turn it towards the Base. It is only the power and the will of such a personality that marks in this respect.

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 self-efforts. At higher levels the conditions are such that even if one ascends like a little by self-effort, he quickly slips down because of the strong push from above. So, for our entry into higher regions, the Master's help is indispensable. This is in brief about Sahaj Marg and what is presents to the world. Everyone is quite welcome to try and have a practical experience of it.

Message 7

Sahaj Marg - A Dynamic Path

Message at Bangalore, December 23, 1964

Man's persistent effort has been to unravel the mystery of Nature and it has widened the frontiers of knowledge. And so his probe into everything that he sees in Nature continues. When we seek anything, we find something for our thinking, and when we go beyond it we find mystery behind the mystery. When the thinking itself takes the further evolution, it leads us to what is behind everything. 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. If we really peep into it we find the constructive and destructive powers in the form of atoms and cells. Power arcs are also there. Positive and negative cells are there giving full description of their existence. Our sages felt themselves pledged to utilise all these powers, appearing mysterious, in constructive work. They even went beyond everything, which has resulted in the discovery of some movements being the cause of all existence. When we go to this extent, we find the Centre and its region giving us the knowledge of their existence. Now we proceed on. What is there above and below it? We see everything tending towards the Centre, and the Centre itself yawning towards the circumference. After our adventure, we initiated the value of our existence and felt the co-operation of the highest power that is around us. Now, this was the main current of our thinking which diverted our attention to the main theme that is being played. Gradually we could know the function of the movement in the human body. The way is made open to lead up to the Central region.

In my opinion we have solved the mystery, if somehow we are able to solve our problem of life. When we visualised ourselves, we found that man is an epitome of the universe. This added to our advancement, and we have begun to study our own centres, their motions and work, and the functions of the human mind and body. The power we have got in us can also be utilised for the destructive purpose, but owing to the sacred pledge of our ancients, we avoid it altogether, and we utilise the power for the transformation of man. If we really peep into the constructive side we get side by side the destructive things as well. And neutrals are also there, which is yet to be explored by the scientists. Since we have no concern with these things, we leave them. We come to the constructive side. When we peep into ourselves with this idea, we find the higher centres focusing into our centres, but due to our wrong thinking and doings the effect is not coming in at all. The thick layer of grossness has settled so firmly over the centres as to make them quite impervious. There are so many centres in the human body whose working is both spiritual and worldly. Research is necessary to know all these things for the common good of mankind. It is said that it has been a subject for the weak who do not want to work further to direct their energy for the material uplift of mankind. Thus spirituality is attacked by many of us giving examples of the present day civilisations, and of those who have gone with unlimited pace of materialism, making themselves as limited, because they attempt for only the finite and afterwards they fall off. 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 gasping 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. For this, dynamic methods should be adopted. And what can those methods be? Only those which introduce, from the very beginning, the character of the Infinite. I shall be very grateful to the readers if they ponder a little over this sentence.

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. As long as we do not remove grossness settled in our centres, the grace or effect of higher centres remains far apart due to the grossness and complexities we have made. Our Sahaj Marg recommends the method for the cleaning of the centres, and the Master himself does it through the process of transmission. As long as the abhyasi is not getting the Grace direct, the teacher diverts the grace which is coming directly upon himself to the abhyasi.

I have already mentioned about the forces of Nature and the power arcs. They are all utilised for the transformation of man in the way it is required. We proceed with meditation on the heart thinking of the Divine Light within, and by so doing we gradually begin to rise or to express it better, to dive deep into the inner consciousness, with the result that an abhyasi begins to feel expansion, this being the first phase. That means, we have sown the seed of Infinity, or in other words, we have revived the thing which has slipped from our view.

Now the second phase opens to view. A man feels the presence of God in every animate object. The third thing we feel is the changing feature of this very thing. This thing is changed and one feels everything as from God, and as His manifestation. The fourth phase brings in the state of negation which ultimately we are to have. We find uniformity in every atom, and in all objects. Everybody passes through these lines if the method is correct and the guide is perfect. As we proceed on to the next region these things are rarefied, till we reach the Brahmanda Mandal. There too these things go on, but they are discernible in finer colours. If the teacher is not perfect there can be the danger of getting absorbed in the powers which are not concerned with spirituality. The work of the teacher goes on and on to the final limit. I have discussed about the work of the abhyasi and that of the Master, not touching the technique of the system which the Master adopts for the higher approach of mankind, the centres of the heart through which the guide works, and the method adopted to regulate the mind and the senses. The abhyasi's part is to be perfectly obedient to the Master, and confidence in himself. We have to search for such a good Master who has his approach to the final limit. It is very difficult to find such a Master, and in the words of the Upanishads it is equally difficult to find a disciple. But if burning desire is there for Realisation, the Master will reach the seeker's door. Trust and distrust are two things, and both things are necessary. But what we generally do is that we trust where distrust is needed, and distrust where trust is needed.

In the end, I would emphasise that Realisation is not at all difficult for those who have the real craving for it. If craving is there he will come on the true path by which Realisation can be achieved in a short time. The real craving of man keeps him in constant restlessness, and he works only to gain his real goal. While so many of us worship God and offer prayer as a routine, it is only to please our senses. In this sphere mental enjoyment is there; sense enjoyment is there and they are caught up by so many enjoyments which forbid them from peeping further into the life meant for Realisation.

Message 8

Efficacy of Sahaj Marg

Message at Mysore, December 1965

There are many amongst us who eagerly hanker after realisation and freedom, and they feel it to be their duty. But when we talk of our duty we find ourselves enclosed within a sort of limitation. What is that limitation? It is only a narrower sphere of thought and wisdom. As for our present level it is that of finiteness which we cannot get away from, and from which we proceed on to broader visions; I mean the vision of the Absolute Reality. But that depends mainly on the means and methods we apply for the purpose. If perchance we fall upon means which go on adding to our limitations and bondage, we shall definitely remain away from the vision of Reality - The Absolute. There may be methods to suit the temperament of particular individuals, but which may basically be wrong, or in other ways inefficient, and may serve as a toy for a child to play with, only to offer him a temporary lull, but which may lead him further to temptations for more and more enjoyment of pleasures and happiness. That may perhaps be the charm to induce him further on the path of happiness. But if our present level inspires within us a consciousness of a higher type of happiness of infinite character, we may be awakened to the idea of going further into the sphere of limitlessness. That is why they say that for every grain of knowledge the wisdom required must be at least ten times greater. If that much of wisdom is there, the goal shall definitely be in our view and we shall be inspired more and more to proceed on into the sphere of Reality. But the difficulty arises when we remain held up by our own resourcefulness applied for our advancement. When it is so, the idea of freedom does not even crop up in the mind. That is really a sad tale of our own. Such persons ever remain a prey to their own thoughts which go on adding veil after veil to their thinking and practising. They have, so to say, fastened themselves so rigidly into their own ways that they would never listen to the ways suggested to them for extricating themselves from the meshes.

The thing with which we started in the beginning thus becomes an impediment to our advancement on the path. In fact there can possibly be no hallmark to the advancement of the human soul, because we have finally to enter into Infinity. If, however, we may be able to take into account, in some way or the other, the final approach of man, then the very thing we take up in the beginning will lead us on along the path, and God will Himself present to us a Master who can take us on to the real vision of the Immaterial Absolute. On the other hand if one has not grasped the idea of true Reality, the means or methods he takes up for the purpose shall serve as a bondage against further advancement. The only thing required for the sure success shall therefore, be intense restlessness for the attainment of the goal which shall bring the real Master to your doors.

For those who want to have at least a peep into the Reality the proper method shall, in my opinion, be that which touches the inner core of the heart. The external means usually adopted for the purpose are really of no avail and do not lead one towards the goal.

In order to discover proper methods for it we must take into account the cause which finally brought into being the entire creation. Definitely there was some power at work for the purpose. What was it? It was only the 'Thought', pregnant with the idea of creation, as well as with that of preservation and dissolution in the back ground. The same thought descended down into man and became part and parcel of his being. If we can properly utilise this power within us the mystery is solved. The thought has the same force, but within man it is limited to the extent of the human level. It develops into potentiality as we grow, and takes different spheres and regions for our existence, which we have all to pass through during our march towards the Goal. These, expressed as bondages, serve for veils which do not allow us even to peep into Reality. It is only when a worthy Master of calibre comes up to our help, that we are able to tear them off in order to make our passage to the Absolute Reality smooth and easy. There are plexuses, centres and sub-centres which also bar our progress at earlier stages. We have to pass through these in our pursuit of Reality. Complications also arise by the effect of our wrong thinking and practice, which we have to clear off through the process of cleaning.

In short, the help of the Master who has himself travelled the entire distance and has developed in himself the Divine force, is therefore, of immense value. It is then alone that the Divine force begins to flow into the abhyasi from the Divine centres. This subtle force is very strong, so much so that in higher regions even if an abhyasi attempts to go up he is pushed down by the effect of this strong flow of the force. In that case it is only the Master's dynamic force that pulls him up through the flow and enables him to have a view of Reality.

But something is essential for the abhyasi also. In the first place he must have full trust in the Master and must fully co-operate with him in every respect. If it is so he will positively go on developing day by day, and begin to feel himself changed and transformed. The state of waking consciousness of the lower type will get transformed, and his journey through higher and higher types of consciousness will be commenced. Usually consciousness is spoken of as of three levels: Conscious, Sub-conscious and Super-conscious. They are however, the broader divisions, and there are still innumerable levels of it in each one. The effect of the activities of the lower consciousness settles down upon the subconscious mind forming fate. The first thing to be undertaken is, therefore, the correction of the lower consciousness by right thinking and practice, so that it may itself be converted into force to bring the sub-conscious mind into a state of splendour. This brings us to the state of super-consciousness. If the word super-consciousness is modified as super-sub-consciousness I think it will be easier to understand its further effects. Anyhow, if by the Master's grace we have come up to it, another theme opens for us. We are in a way merged into it in order to bring to our view the aspects higher than this. The word 'Higher' refers only to a rarefied state of it and in the same sense it is applied to the spiritual regions and spheres noted down in this connection. 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. 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, through our journey might 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.

It is really the state of self-surrender in which one, as a true devotee, surrenders himself completely to the will of God, the Master, basking in the sunshine of His Grace. That is the relationship between the Master and the devotee, which is to be maintained all through because that was the only relationship that had finally brought us up to that highest level of super-consciousness. It is only here that the true character of our being is revealed. But if the idea of freedom lingers still, or he has a feeling of it in any way, he is not free from the shackles. When the consciousness of freedom is also gone, one finds himself lost in the maze of wonder. The idea of Reality even is not there. He feels that he is not keeping pace with Infiniteness. The condition can better be described either as having been dissolved in toto, or that Infinity has been poured into us in toto. When everything is dissolved, one finds himself nowhere. Absorbency in Brahman commences, but we push on still to attain the last stage destined for a human being.

I feel bold enough to say that besides 'Sahaj Marg', there is no other 'Sadhana´ or worship which can bring forth such top level results in such a short time as in the part of a man's life. That is what Sahaj Marg stands for.

Message 9

Message during Inauguration of Meditation Hall

Vijayawada, May 25, 1967

It is with a feeling of gratitude towards Dr. V. Parthasarathy for constructing a room for Satsangh, that I speak to you today. I hope it to be a real work of the Highest order. The work he has been doing so far, will very easily develop.

Our ancestors had sought their ways of realisation in the forests, away from the life of action, forsaking all ties of worldly connections with their fellow beings and others. We under the Sahaj Marg system try to create such an atmosphere around us in our homes so that they serve the purpose of forests. What we do is to attach ourselves more and more to God, and the result is that non-attachment follows automatically as a corollary. We thus come to the state of Vairagya in a natural way without any effort on our part.

There should be a goal before us, and we should try to attain it in the most natural way. There are many methods of realisation, and each one claims its efficacy. But it is our duty, before entering into any system, to consider which is the best system, and it depends upon one's own judgement and the grace of God to get a real method to solve the mystery of one's life.

It is an admitted fact that thought-force of man is nearer to God.

Our present degenerate state is the reaction of thoughts, and by the help of thoughts alone will we be able to evolve ourselves. So if it is utilised in Divine pursuit it will ultimately bring us nearer to our goal. When the goal is before you, this means that you are getting the air of purity, which brings freshness to you and prepares you for further progress. Once the initial step is taken, the other steps follow automatically, if the man is restless for achievement of the goal. There must be one and only one goal so that one may not form different channels for the different goals. Lord Krishna has emphasised that one should do action but should not think of the result. Why did he advise Nishkam Karma? The reason is that if you think of the result you will jump into it, and the force which is to urge one to action towards the objective will be divided, and thus one will be making channels like the different canals in a river exhausting the force of the river. So there should be an all out attempt to gain one and only one object, and one must not think of the result. Because otherwise you will distribute your force in different channels and the force will be reduced greatly.

God is the subtlest being. Somehow if we become subtle as He is, it means union. In the Sahaj Marg System we try to grow subtle from the very beginning, and the teacher also tries for that. We only think of duty as worship which may bring us to a subtler state. We also, as I have said elsewhere, check artificial vibrations which are formed, and try to have Divine vibrations. In this system our whole attention is directed towards subtleness, and hence we discard according to Yoga those things which adds grossness to the system. Thus the thing goes on and the time comes when grossness bids farewell and subtleness also loses its charm. What comes after it, is nothing short of what we want and which we are seeking. I earnestly pray that all of you may attain that conditionless condition.

Message 10

Message on the Opening of Yogashram

Hyderabad, May 28, 1967

This is a very happy occasion that I am among my brethren. I pour-forth my warm thanks to our associates and others, who have helped us in building the Yoga Ashram, though yet in miniature. Now we are in a better position to render service to our fellow beings in the best possible way.

It is very sad in the present state of society that they have given up the idea of service and taken to the idea of Master-hood instead. History tells us that we have grown from poverty to power, and from servant to Master. The idea of Master, is pregnant, really, with the idea of service but generally our saints forget it although the very idea of service has brought them to their present state. When the basic idea is forgotten, the structure falls off, and there remains neither servant nor Master. The proper sort of training, if the Guru is perfect, is that the teacher should generate among his disciples that sort of smell which leads them to the garden. A man is not fit to impart Spiritual training unless and until he has developed the capability of fomenting his disciples with superior force which is all and all.

The question now arises, how to find out such a man. In my humble opinion they should judge first their fitness to deserve such a Master. If they fall short of it they should make themselves deserving. Sometimes, the fortune favours and one gets such a Master even though one is not fit for the best sort of spiritual training. In that case there is nothing but the grace of God. Those, who are deserving, for them I repeat my pet sentence that the real cry of the painful heart of a true seeker brings the Master to his door. For making one-self deserving one must have his goal and his present position clearly in his view. Afterwards one should adopt the means which should be conducive to the spiritual growth, and guard against the retarding things which may prevent one from attaining the objective. These should be the basic lines which will constitute the search for Reality. There are so many among us who have the idea that simply knowing of God is enough. This is their wrong conception. Having God is the real subject of spirituality.

If we proceed methodically experiences are there and the transformation takes its root from the very first day. Of course, there are experiences in the beginning which are mixed up with imaginary ideas, but as we proceed on we come to that sort of experience in the end which requires no other experience.

There are so many who worship God in their own way but aimlessly. So they remain revolving in the sphere they have started from. Generally the people adopt the methods which they see others following. It is a sad tale of Hinduism that every so called Saint gives one method or the other without having any experience of his own in the field of spirituality. The method should be correct and dynamic based on the experiences of Great Saints or sacred scriptures. One should grasp it earnestly, not devoting one-self to the ways and means which do not carry one far. I am reminded of the words of Historian Alberouni, who came to India in 11^th Century. He said that the degeneration of the Hindus has commenced because they were not prepared to heed others' point of view. They think of themselves as final in every sphere of life.

In our SAHAJ MARG system a teacher takes out the hurdles in the progress of the seeker and side by side imparts the divine effulgence in him, which if abhyasi does it himself takes hundreds of years and often fails to clean his system. We start with the meditation upon heart, taking the object of meditation as subtle as possible. Sri Ramanujachari has forbidden meditation on concrete object on the basis of ancient authority.

I earnestly pray that all of us, leaving our prejudices, may come to the path of righteousness which promises Liberation.

Message 11

Message at Bangalore, June 20, 1967

The time has come that the man is awakened to the need of spirituality. The force of creation has created outward tendencies in Man. That is why in course of time he has created several worlds which has resulted in making him complex. The present imperfect state of mind is the result of his own doings. Unfortunately, the basic fact that God is simple and can be achieved by simple means is lost sight of. It has been preached from almost all platforms that the Realisation of the Absolute is beyond the capacity of the common man. This mistaken notion prompted by self-styled Gurus has settled down in almost everybody's heart; and today they have been lost craving for higher aspirations.

I wish to impress upon you that the common man has as much right and capacity to realise God as those sitting in the hierarchy of religion - rather more. What is needed is a correct and natural path followed with complete devotion. Sahaj Marg urges upon people to realise this simple truth and apply it in their routine of life.

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. If perchance we fall upon the means which go on adding grossness we shall definitely remain away from the vision of Absolute Reality. It is an established fact that meditation is a subtle method provided the object of meditation is not concrete. That is why under Sahaj Marg we advise to meditate supposing the presence of Divine Light in the heart. The Upanishads also corroborate this. This practice supported by the transmission of the Divine Effulgence becomes subtler and subtler until it becomes the subtlest.

The job of the Teacher is the component factor in weaving the destiny of man's life. It is a fact beyond doubt that an abhyasi cannot go above by his own effort after a certain level of improvement, because he comes in contact with the subtle force which he cannot cross. In the lower stages also it becomes difficult if he proceeds by his own effort. The human consciousness is there which only he is aware of. He is to go into the Divine Consciousness, one after the other, which will ultimately lead him to the goal.

It is our sad tale that we do not even think of the Divinity in its real state because we have not yet created the environment of that type. We go backward to darkness instead of going face to face with light and we boast of it. So we remain far away from Reality. We do not want to listen even, if these things are brought to our view, because we have lost the power of discrimination, affected by the present environment, created by ungodly god-persons. I believe, things will change if humanity is to rise - and humanity has to rise - whether it may be by the lash of time or by experience which will take some time.

Message 12

Fundamental Principles of Sahaj Marg

Message at Bangalore, January 5, 1968

The only thing in existence, before creation came into existence, was Divinity in the original state and everything in essence form was merged in it. The process of manifestation started with kshob which stirred up a churning movement in the sphere of the Latent Motion. Activity revived and with it, the force got enlivened and started its action towards manifestation. This line of action though in perfect consonance with Divinity appeared in its outer aspect to be somewhat different from it, since it had taken another course arriving at manifestation. It may for that reason be termed as line of humanity, because of its close association with the formation of man.

Both the lines are new in action -- the Divinity and the Humanity, running side by side parallel to each other. But since creation was primary object at the root, the line of humanity began to acquire predominance and everything, including man began to assume a tangible form though subtlest at that stage. In other words, the line of humanity became the base of entire structure. But its action remained subject to the dormant actions of the line of Divinity, which ran along parallel to it. So the proper working of the force went on bringing out forms and shapes. As a matter of fact, humanity could have never worked so well without proceeding along, in conjunction with the line of Divinity. In short, Humanity set itself conjointly with Divinity running parallel to it.

The actions went on multiplying and man along with everything else began to assume grosser and grosser form. Everything in the composition of man falls under the clauses of humanity, of course with Divinity at the root of all and everything. It is for this reason that they say that God is within man and the same view is held by almost all religionists. Thus our ultimate purpose can be served only when we keep pace with the Divinity and link it with our line of humanity.

Now since both have come down from the one great God - The Absolute - the humanity too, like Divinity, was in purest state. The force of activity in it was but nominal at the time or it was so to say, in a sleepy state. The jerks caused by actions and counter-actions began to stir up a sort of wakefulness, and variations and contradictions began to come to view. Heat and cold made their diverse way promoting formations. All these things entered into the composition of man and he became a conglomeration of all things in existence.

All that we have now to do is, to bring them back again into their original state or in other words, to restore them to a state of poise and tranquillity, so as to keep up the link with Divinity. The only way to accomplish it, is, by introducing proper moderation into them and we do the same in Sahaj Marg, the Natural path of Realisation.

This is the secret of Nature which I have explained herein, in order to bring people to full understanding of the real meaning of complete Divinisation of man.

I am happy that I have been given this opportunity to explain the Fundamental Principle of "Sahaj Marg" and I may say here, that I am quite willing to help every sincere seeker of God Realisation towards attaining the state of Divinisation.

Message 13

The End of The Play

Message at Vijayawada, November 27, 1968

All the religions in the world have prescribed one way or the other for the realisation of God - the Immaterial Absolute. They have also given higher ideals of life and most of the people have begun to follow them. As the time went on they began to peep into other sides as well, because the scythe of time brought about these changes in them. The environments of the living world began to attract them and the necessities of life compelled them to take the other course. Arts and crafts also developed and deities of different sorts were carved out by the artists under the name of different gods and people worshipped them.

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. Grossness has developed to the extent that it has become an impediment to the Divine Grace. The higher approaches are not possible if the accumulation of grossness continues. The beauty of Sahaj Marg system is that it cleans the grossness for His Grace to descend. But in case the accumulation of grossness is there, the abhyasi falters and lingers at each step.

Another difficulty that comes in the way is that the people of this age have begun to fear Yoga because, whenever, there is a talk of Yoga, their mind is diverted towards Hath Yoga, deep breathing and so on which might have harmed so many. There are several persons who did not want to test the efficacy of our Sahaj Marg System - the remodelled system of Raj Yoga because they are satisfied with what they do. Due to their habits they feel satisfaction in the worship they do out of their avowed method. They take it to be the spiritual improvement which is really not there. They take satisfaction as the mark of peace. But satisfaction relates to the senses of grosser type while peace is close to the soul. If this worship is neglected for a day they feel restless. But if the peace be there, there is no question of restlessness. As we develop in spirituality, the nature of peace also changes and, in the end, non-peace peace, is the result. If we want to advance in spirituality we should begin from Infinity in finiteness. In this way we establish relation with the Real Being.

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 Infinite 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".

Message 14

Message at Bangalore, December 18, 1968

I remained very happy in your company. When all of my associates gather at one spot, it becomes a temple for me and it is their duty to make their hearts as the temple themselves. I am happy that all of you follow the meditation prescribed; but there are a few who remain non-attached after the meditation is over. They forget the idea of God and begin to remember themselves throughout the light of the sun. It is their work to shape themselves for the Divine purpose. At its start if they think that this is our Mission and our God then they will be helped much in His remembrance.

Message 15

Message, May 6, 1969

The world today, is in a state of unrest and disorder. Everybody seems to be crying for peace. But all efforts for bringing about peace appear to end in failure. The reason is that all efforts are merely external, touching only the outer surface. In fact, the problem is far from being related to the world in general; really it is the problem of the individual first and of society afterwards. As such it needs to be tackled in that order. World peace is closely related with the peace of the individual for which one has to take into account the inner state of one's mind. If man's mind is brought to the state of peace and order, everything in the outside world will get into order in the same colour. But it is sad that the world has lost its real basis, and for its re-establishment, it is necessary to adopt means which may promote the feeling of peace and calmness of mind of the individual man. What we have to do for the purpose is to introduce proper adjustments in the mental tendencies of the individual, which in effect is the proper moulding and regulation of the mind. This is possible when the individual mind develops up to the state of the universal mind. Just Imagine! There will then be no problem! As it is, individual minds which themselves lack peace and tranquillity are trying to establish peace in the world. Is'nt it ridiculous? The only way open to mankind is to take to Spiritual way of life, which is unfortunately absent today, leading to all this chaos.

Numerous means and practices have been and are advised for the purpose, but the most important feature is found lacking almost everywhere. The proper moulding of the tendencies of the mind is the primary factor of any system of Sadhana (Practice). The regulation of mind must, therefore, be the very basis of all spiritual practice. The mind, which in its primordial state was absolutely pure and regulated has now been spoiled and polluted by our wrong ways and doings. It is now to be set right so as to resume its primordial state.

Almost all systems of Sadhana have two aspects - one self-practice or abhyas and the other the Master's help and support. In order to develop the required condition, self-effort (abhyas) alone is not all or even enough. It must be supplemented by Divine Grace which is the one essential for the purpose.

The inflow of Divine Grace is possible through the medium of the Master alone. Thus the real thing to be invoked by an Abhyasi is Divine Grace coming to him through the Master. Self-effort (Abhyas) is just the means for making one's self deserving of Grace.

I do not hereby mean to advocate the orthodox idea of Gurudom in any way. Only a person capable of transmitting Divine Grace through the Yogic process of Pranahuti is fit to become a Master. The selection of such a worthy Master is certainly a problem. I may here indicate an easy method of judging a worthy Guru (Master). When you happen to come in contact with one, try to understand whether or not his association promotes in you a feeling of peace and calmness, and the restless tendencies of your mind seem to be silenced for the time being at least, without causing any weighty effect upon it. If it is so you must thereby conclude that he can be a fit person to help you in the solution of your life-problem.

In Sahaj Marg, Divine Grace is directed towards the Abhyasi through the process of Pranahuti (Transmission). As a matter of fact, what Pranahuti does for the spiritual uplift of an Abhyasi and removal of complexities in a short time, independent efforts cannot achieve even in a full decade. Serious difficulties arise when meditation is practised independently in accordance with the old methods prescribed in books. Under the old system, one has to keep on struggling with the mind in order to suppress its unceasing activities. This continues all the time and there is practically no meditation at all and all the time given to meditation is lost in struggling against and trying to suppress thoughts and tendencies.

In order to overcome this greatest difficulty, under the Sahaj Marg, one has simply to connect one-self with the power of the Master whose mind, senses and faculties are all thoroughly disciplined and regulated. This power then begins to flow in regulating the tendencies of the Abhyasi's mind also. The Master's help is, therefore, of prime value for sure success.

Usually, people initially aim at the cessation of the activities of the mind. This can best be achieved by linking ourselves with the great power which is beyond the range of senses or in other words, one who has transcended its limits. By connecting ourselves with such a person with love and devotion and by practising meditation in the right manner, we begin to get transformed accordingly. In short, we have to break down one by one the bondages which serve to keep us down under limitations and tensions.

May Grace descend and bring Peace and Order to the World and to Humanity!

Message 16

Message, January 1970

When we were born into this world for the first time we were pure, because the source from which we have descended or come down is purity. The time went on, and in our innumerable births we have gathered around us different types of grossness by our actions.

In this present existence too we are performing actions and the result is that these very actions slowly form layer after layer of grossness around the original purity, so that in course of time we become to resemble the silk-worm that has spun a cocoon around itself. When man reaches this stage of his earthly existence, his life is one of the artificiality and full of grossness, both in the level of action and in the results. The original purity has been reduced to a faint glimmer and that is often scarcely perceptible. All memory of his original source or home-land is now forgotten, and as action follows action the shell around him gets harder and harder and his memory of the source gets fainter and fainter, until it is almost completely forgotten.

We have now come to the stage where we become disgusted with the present existence, but yet we have no memory of that pleasant and pure state which is our real existence. This is because we have become accustomed to this existence whereas the other has been almost totally forgotten.

The only way out of this existence is to return to the source. To find the way back by unravelling the strands binding us may not be possible except with the help of a guide who has connected himself to the Source, and who can therefore, loosen the knots binding us by the power of his Transmission of the highest consciousness.

The first and almost immediate effect of the transmission is to give peace and calmness which can hardly be expressed in words. This experience in Meditation helps to gently remind us of the source to which we must return and repeated experience strengthens the remembrance of our original home, and so loosens the bondage of the present life. As the transmission takes us to deeper and deeper levels of remembrance, our journey to the source becomes firmly established.

I pray that all of you may be granted this experience to see the Light of the day.

Message 17

Message during Inauguration of Yogashram

Raichur, January 16, 1970

I am very happy to observe that our Raichur Centre has grown from strength to strength and today it is having its own Ashram building. The idea of having an Ashram is an ancient one although a hut was probably more than enough in the olden days. With the growth of civilisation the idea of having a modern building for the Ashram has also developed. The purpose of having an Ashram building is to make it possible to render the best of spiritual service. It is common knowledge that Ashrams where true form of worship and meditation are performed, are so charged with the spiritual force of the teacher that it will help towards the transformation of man.

Thoughts have life and they also work on the lives of others. But the tragedy is that we produce scorpions and snakes by our thoughts and tease others. Under the circumstances they do not serve the spiritual purpose but wade deep in the mire of ungodliness. We should rise according to the needs of the times and employ ourselves better for the good of others though this service is subordinate to the spiritual progress.

The trend of the general public is no doubt towards God, but the tragedy also starts side by side. They begin to think him to be just as they are and proceed in a grosser way to attain in the SUBTLEST Being. 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. To put an end to such questions, I will explain this mystery in a scientific way. God is the Centre where-from the energy starts. Energy becomes frozen if its utility is not there. So in order to maintain His existence, He sent out power which resulted in creation. A number of people merely ask questions pertaining to Divinity. But how to attain it, is not generally found in the minds of such people. If we go on talking about the taste of mango it will not help us unless we eat it and know for ourselves its taste. I may say here that Reality is not the field for cowards. Lion-hearted men alone can dare approach Reality and men are made so, by Sahaj Marg.

The Sahaj Marg system did not arise accidentally. It was given graciously to mankind waiting in eager expectations. The Sahaj Marg system adopts natural ways for God realisation. And to adopt them in the daily routine of life, it starts with meditation which is the chief source of inviting the Grace hidden in the bosom of God. This starting becomes the end, as at the beginning of the world, the end became the beginning. During meditation, in our march towards reality, we, we come across different spheres having different airs. Experiences are there. Of course, in the initial stages some may be imaginative but afterwards they are all divine. The divine experiences are the perceptions of the conditions relating to Divinity. When the Divinity begins to yawn in good measures towards us our march becomes smooth. We experience different conditions on the path when we set our heart with devotion to attain the Ultimate. Reality dawns upon him alone who goes back along with Nature making himself subtler and subtler. Unless the grossness is completely off, we cannot even peep into Reality. For the impediments if any, we alone are responsible. Until and unless these things are removed we cannot expect the advent of Reality. To realise the Subtlest Being, we should adopt only subtle ways. On the contrary, if our ways are gross, we, in addition to our own grossness, begin to form the curvature and every vein of our body creates a pole to bring about changes in the system with grosses effects. Unless they are destroyed by the power of the Master there is no way open to Reality.

On this auspicious occasion of the opening of the Yogashram building, I greatly appreciate the services and help generously rendered towards the construction of the building by all the large-hearted persons. May God bless all.

Message 18

Message, May 1970

It is with the feeling of deep pleasure that I take this opportunity of sending you a message. It may be short but it has gushed out from the deep core of my heart with love and affection.

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, where-from you have been snatched away by the irony of Fate.

When we use the phrase 'Irony of Fate' the idea of UNBALANCED character presents itself to our memory. So long as there was a Balanced State, we had no form of our own. We have simply to unfold ourselves and restore our own BALANCE which we had lost.

How simple it looks when we say that we have restored our BALANCE! It is, of course, a very simple thing, but it becomes very difficult to follow, because with our unbalanced state we have created intricacies. We always like to seek our way or to solve our problem of life through the difficult methods so commonly prevalent in our country. That is why disappointment and frustration result. We want to extract essence from fatty substances; in other words, from things which are puffed up with material knowledge, and not from bones where Phosphorus is abundant to illumine the particles however soiled they may be. Our difficulty thus becomes greater in the struggle.

Adopt easy means for gaining the easy thing. Dogmas can do you no good. It is only the practical thing that can weave your Destiny, under the guidance of one who has measured the Distance, and has discovered the original source.

There are such men in India who can very easily guide you to the Destination, so near and dear to you. But the selection you have to make yourself. For Him to guide you in your search, I may say that where you find the idea of service with no selfish motive of the Guide, there rests the Real Thing. One more thing to take into account specially, is to know and be sure that one who can foment you with his own internal divine power to make your task easy, is the only capable hand for spiritual guidance. To get such a man is a sure sign of successful solution of the problem of life. For you all I pray that the seekers may get such Guide. AMEN!

I think now there remains little on my part, to pray for your spiritual elevation when you get such a man as your Guide. As in duty bound, I wish that you all see the Light of the day.

Message 19

Message at the Opening Ceremony of Yogashram Building

Channapatna, February 20, 1972

I am so happy today to speak amongst us with warm thanks to Mr. Chikkapputte Gouda, who has given this house for the work under the banner of Shri Ramchandra Mission, which I am now declaring open. The things come and go but memory flourishes, which always reminds the coming generation for the good task that has been done and they are encouraged to do such on the smooth going of the spiritual work.

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 thing 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. The dogmas will do you no good. They will attach you to their own narrow sphere, which is not fit to be looked into. When you beg