It was the auspicious day of Basant Panchami (1873) on which the Divine Soul of the Great Master descended to earth in the physical form of Samartha Guru Mahatma Ram Chandraji of Fatehgarh (U.P.). The happy day, so beautifully coordinated with the most pleasant season of the year, breathed into every heart the blooming freshness of the Spring. The blissful time ushered in by his advent introduced a new era of spiritual awakening, which promises a practical solution of the human problem of existence. Our hearts leap up with joy when we recall to our mind the grand renaissance brought about by him in the spiritual field. He offers an easy solution of the problem of existence which has ever been confounding even the greatest of sages. Practical experience alone can verify the truth of what I say herein.

There was a time when India was at the highest pinnacle of spiritual glory, claiming to be the world-teacher of religion and spirituality. But with the march of time the degradation set in and almost everything of it seemed to be lost. In course of time we sank to such a low level that even those who previously learnt from us began to claim to be our guides on the path. There have been, no doubt, at times higher souls who tried to mend and correct the situation, but inspite of their efforts the degradation went on increasing on the whole. Finally we not only lost everything but also forgot about it altogether and now, if anything of it comes to our view, it seems to be quite foreign to us, and we do not feel inclined even to believe it. It was however not only to revive this long-forgotten spiritual science that the great Master had come into this world, but also to bring it again to our practical knowledge and perception.

It is thus for the spiritual regeneration of mankind and the emancipation of the pining souls that the great Master came down to help the masses on the Divine path through the old yogic process of pranahuti. The process, though age-old, had during the later period been quite forgotten and was almost lost to the Hindus whose saints were the very originators of it. It is this service of the highest rank that the Mission stands for, none of the workers in it including even the preceptors have any personal motive, neither of money nor of fame and appreciation. This is, as a matter of fact, one of the essential duties of a true teacher of spirituality. But it is a pity that few of the people perhaps take these facts into account, since we do not bear any imposing appearances by way of particular form of living or dress. My Master's calibre was, of course, beyond words. To enumerate all his merits would be like lighting a candle before the sun. Suffice it to say that he was a Samartha- Guru in the true sense. He brought to the people’s view the ideal of human life and the surest means for achieving it in an ordinary worldly life, surrounded by troubles and worries. The means he suggested provided for an easy approach to the highest point, for which one had previously to give up one’s home, family and worldly life and to take up an ascetic form of living. He not only convinced the people of the efficacy of the natural means but also took them successfully along the path up to the highest level.

The system which he brought to light provides easy means for the highest spiritual advancement along with due discharge of our worldly duties and responsibilities. Similar in spirit was the practice in vogue in the times of Lord Krishna, through which he imparted spiritual training during his time. But in course of time the system having been relegated into oblivion, was completely lost. Now the same old system has been revived and brought to light in new colours by our great Master who had beyond doubt come into the world for this very purpose. Blessed are those who had the good fortune of having been associated with him. He was beyond all shortcomings and had in this respect no parallel. What he did for the bewildered humanity is really beyond words. He infused into all those, who were connected with him, a new life by creating in them a spirit of negation, which is sufficient to absolve the very being of man. He introduced unfailing practical means for the attainment of the Highest. Such great personalities of calibre, though very rare indeed, have been in existence at all times and shall ever be. But to trace them out is the real difficulty, which depends to some extent upon one’s Sanskaras or past impressions also. There is still another difficulty. Even if we somehow happen to come into contact with such a great soul, most of us may not feel inclined to accept him as such, because he seems to offer no charm. This is all due to the Mayavic effect they are encircled in, which keeps them confined only to things of similar nature.

In old days the gurus usually demanded from the abhyasis a good deal of personal service in order to develop in them capacity for the Divine knowledge and to promote fitness for it, before they imparted to them even an iota of spirituality. But our great Master, taking into account the helpless condition of a common man, most graciously dropped this precondition. All through his life he avoided accepting personal service of the abhyasis. On the other hand he himself offered to serve them physically at the time of need. Thus he devoted himself to all round service of humanity, all his life.

It is thus in compliance with his wishes, revealed to me as his representative, that the Mission has been established and a new system under the name of 'Sahaj Marg’ has been introduced, in order to meet the need of the time. The Mission aims at the propagation of the ideology set forth by the great Master through this newly introduced system of Sahaj Marg, and to awaken the sleeping masses to Divine consciousness so as to set them right on the path of progress. For this purpose it is essential to set aside the old mechanical methods involving forced austerity and penance, most ill-fitted to the environments of the present-day life, and replace them by simple and natural means running in collaboration with the physical and mental disabilities of man who is now weaker, less enduring and shortlived. Moreover the ever increasing activities of modern life do not allow men sufficient time necessary for the practice of the tedious Sadhanas prescribed under the old systems.

The Reality which one aspires for is really so simple and plain that it is, for that very reason, often beyond common conception. So, for realising it we must also become simple like it. For that, it is absolutely essential that the means which we adopt for the purpose must also be equally simple and natural.

I have already stated elsewhere that the plainness and simplicity of Nature is itself a veil to it. It means unless we transform our vision to that extent of simplicity, we cannot have even a peep into it. In our system such a capacity begins to develop in an abhyasi by the effect of his own abhyas and the transmission from the Master, which a sensitive man can well understand. But at the same time it is also definite that such capacities are possessed only by those who are really deserving. Due to the present degeneration of man, however, the rule must needs be amended so as to offer a chance to those who, though not deserving in many ways, are yet prompted by an inner craving for realisation and are inclined to take up practice. In that case his proper moulding is also taken up by the trainer who, by the force of his own will, promotes the required talent in him as well.

With this point in view, the Master has graciously bestowed upon mankind this wonderful system which is suited to the requirements of the present day. The most remarkable feature of this system is that it goes on in conjunction with the normal worldly living of the common man with due regard to his duties and responsibilities of life, so that both the faces of life, the worldly and the divine, may develop equally bright. We do not mean merely to preach or propagate these ideas but also to bring them in to practice and apply them in daily life.

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