1. Realisation is very easy if one only diverts one’s attention towards it. That means he must have a deep impression of it upon his heart. The deeper the impression the quicker and easier shall be the success. Not much remains to be done when one has done so much. Taking in of his impression means imbibing of the very thing that one aspires for. In that case the Divine thought will continuously remain alive in his heart, and all the while his attention will remain drawn towards it. This is what exactly constant remembrance means. VR II 51
  2. As a matter of fact remembrance is almost akin to the vibration which had developed at the time of creation for the purpose of bringing existence into being. VR II 53
  3. We must remember that everything has come down from God. Our fellow beings are also His creation. He is the Master of everything and we all are His children, no matter if a few of them are entrusted specially to our charge. In this way we shall be relieved of the feelings of undue attachment. If this feeling becomes deep rooted, one will be serving them in the sense of duty and at the same time be remembering the Master as well. This will finally develop into constant remembrance. VR II 63
  4. The abhyasis must not fix his mind upon the outer features only. Unfortunately people keep their eyes only on formal rules and methods and ignore the real spirit. It is the love and devotion to supplement the abhyas, this feature was introduced into Raj Yoga by Lord Krishna to speed up the progress. The only way to develop love is constant remembrance and it promotes attachment to God which develops Bhakti. This is because the heat contained in the thought stimulates the emotion which assumes the form of Bhakti. VR I 80-81
  5. We proceed on from quality to substance and then to its ultimate. For the practice of remembrance , we therefore take up the quality and rest our thought upon it, meaning thereby to proceed up to the processor of the quality and then further on beyond to its ultimate. This is the natural course and highly effective too. VR I 268.
  6. Though, in fact, the real Master is not merely his outward physical form, but his inner self, still it is almost impossible to ignore the form altogether. But those who stick to the idea of the physical form alone as the Master, create for themselves the grossest entanglements and complications. Kabirdas has rightly termed such persons as Guru Pashu. RD 77
  7. The purpose of Constant Remembrance is that he has realised his own serfdom and the Lord’s Mastership. The link of devotion has been established. He has realised God as Master, and has come to the real etiquette of devotion. TM 19
  8. The remembrance of everything should merge in the remembrance of One — the Ultimate, resounding all through in every particle of his being. This is called as complete annihilation of self. TM 21
  9. If remembrance is there , take it for granted the remembered one is close to you. Let closeness , in the trail of increasing heat of the remembrance , be enhanced and the behold what bliss and ecstay follows, and also how quickly you reach there with its help.
  10. We must feel ourselves connected with the Supreme Power every moment with an unbroken chain of thought during all our activities. It can be easily accomplished if we treat all our action and work to be a part of Divine duty, entrusted to us by the Great Master whom we are to serve as best as we can. RD 74
  11. On the other hand, there is a man who tries to retain the effect gained by meditation for the most part of the day, and abides in the same state for as long as he can. He is, in a way, in constant remembrance of God and his progress is easy and rapid. RD 76
  12. If you cultivate this feeling and maintain the outlook that your Master is doing everything in your place, you shall not only be in constant remembrance all the while, but your action will cause no impression whatsoever and very soon you will cease making further Samskaras. RD 77
  13. When our mind is directed towards God, we naturally begin to feel ourselves in touch with the Supreme Power in all our actions and workings. When this state of mind is permanently established within, every act we do, will then seem to be a part of devotion or Divine offering and we shall thereby be in constant remembrance of God all the while. Inner vibrations in the heart soon begin to be felt by the aspirant. This is the beginning of the spiritual state known as Shabda or Ajapa ( ). It develops automatically as we proceed along the right path under proper guidance. RD 60
  14. The method of creating such type of restlessness within, If we remember God frequently or for the most part of the day, we will automatically develop love for Him, which if continued with earnestness will create impatience in our heart to secure union at the earliest. RD 32
  15. When we thus get awakened to the sense of duty and the idea of God becomes prominent in our hearts, we begin to treat realization as the primary object of life. Naturally our craving for it begins to grow stronger and we are thus led to frequent remembrance of God during our routine of daily work in spite of all our engagements and worries.RD 73
  16. Mere consciousness of God cures many of the evils of the mind and removes difficulties from our path. RD 73
  17. But if the Master is a great divine soul who has secured his merger in absolute Reality, meditation on his form is, by far, of greatest advantage to the disciples. RD 77
  18. The form taken up in view will after some time disappear from the sight and you will gradually embark on the plane of pure Reality. RD 78

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