AMBROSIAL SHOWER

“Though it is undoubtedly a folly to think oneself too wise, it is a greater folly to think oneself too foolish or weak. We must try to dedicate ourselves, as we may be, to the remembrance of God, abiding by His commands which are almost the same for everyone. They comprise the essential features of one's normal duties.”

People like to go into concentration because it is pleasing to the senses. Obviously it cannot be helpful in spiritual pursuit. Concentration directly refers to suppression of thoughts. The idea entered into our mind only after mesmerism or hypnotism had come to our view, because there the physical force of thought was utilised all through. No spiritual purpose can, however, be served thereby. It can however reveal the nature and character of a thing, but can by no means help in its achievement. It cannot therefore be instrumental in the attainment of God. On the other hand, it rather tends to keep one away from Reality. The basis of meditation is purely spiritual while that of concentration is only the ego. When you mean to concentrate “You” are there, quite definitely, but when you meditate, you wait for something higher, hence you are away from the idea of self.

Self-dissolution is the only way for securing complete success. One must go on persistently with it. Love and devotion are of course the essential features thereof. One, having dissolved one’s own, self, embarks upon an eternal existence, the real life worth having and the very object of life. This is attainable more easily during the life time of the Master because his power remains aflow all the time during his life. After that, as they say, “It is not the calibre of every moth to burn itself in a dead flame.” (sokhtan bar shamaa kushta, are har parvana nesta).

The mind region, which lies next to the region of Heart, is the sphere of Ego. When this has been crossed through, it brings one to the level where ego assumes a rarefied state. Further on, as one enters into the Central Region, the ego transforms into identity. At early stages this ego is of a grosser type but as one proceeds on through the successive rings in the region it goes on growing finer until it assumes its absolute state, which might well be presumed to be almost an extinction of ego.

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Punctuality of time for puja is not possible in the case of ladies because of their varied duties, and is hence not insisted upon in their case. They may however utilise their spare time for the purpose. That is a special allowance in their case. Besides, if they go on with their household work with the thought that they are doing their duty in compliance with God’s command, it shall all be transformed into puja and they shall be with it all the while without any conscious effort on their part.
Education causes only an expansion of brain, Whereas the most essential factor for the expansion of mind is culture which puts the channels of our thought and actions in order; Mere reading of books without a close study of the Heart’s book is of no avail. But since I am not very learned, I may possibly be misunderstanding the real meaning of 'Education’. It was in the state of ignorance that I was born, and I am more so now because when I opened the book of my heart for the purpose of study, I found in it only one word, 'Ignorance'.

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Socrates says, ‘Knowledge is virtue’, and by virtue he means to refer to desirelessness. That is, according to him, the essence of education. If by acquiring high education one comes up to that level, I think the purpose of education is served and that is a spiritual stage. How can it be attained? The simple process for that would be constant remembrance. If the phrase, ‘With unbroken chain of thought’ is added to it, the process would then become complete.

You say that you often get irritated for petty reasons. You must have read in your books a lot against this evil, still you are not able to overcome it. Then of what avail is your learning to you? It is related of Swami Ramakrishna Paramahamsa that while only a boy at an infant school, he was one day given a certain lesson to learn. It was, ‘Always speak the truth'.

He went on with it. Whenever the teacher asked him whether he had learnt the other day’s lesson or not, he only replied, ‘Not yet, Sir.’ After some time he told the teacher that he had learnt the lesson well. In a sense of surprise the teacher asked him why he took so much time to learn the small line. The boy replied meekly that he could not learn to adopt it in his normal routine of life till then.

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Our present education, being dyed in the gaudy colours of western thought, tends towards the increasing of necessities of life to an abnormal limit. All through life people go on striving for their procurement with the full force of their thought and effort. That becomes their main pursuit of life. Reverses and failures create unhappy effects upon them and spoil their mood. The real cause of anger is usually one’s own refractory temperament. A stubborn nature cultivated by the effect enshrouds one’s sense of judgment. The distinction between right and wrong having thus been lost, he remains rigidly fixed upon his views and allows no accommodation to others’ views.

This is undoubtedly a serious block in the way of spirituality. One on the path of spirituality should necessarily be as light in mind and spirit as possible. He should be free from even the weight of the feeling of what he is after. This is in fact the real secret of a strong will which I disclose to you today. In such a case, whatever thought gets settled in shall have its action. Permanency in this state is an attainment of a high order.

* * *

I wish you to be ever happy, but happiness consists in the due discharge of one’s duty. The Gita lays so much stress upon it. It is in fact the very life and soul of spirituality. One must be prepared to face boldly the difficulties and the worries that happen to come across one’s way on the path of duty to all those one might be concerned with. This is but a petty sacrifice, which is nothing in comparison to the sufferings of all our successive lives. The only thing I insist upon is the due discharge of duty towards the world and the Divine, and that is all and enough for the attainment of liberation within this life.

* * *

We must cultivate the habit of forbearance and tolerance, putting up coolly with taunts and rebukes of others, feeling ourselves to be at fault. This is not too great a sacrifice for the attainment of the great Goal. If my views seem to be appealing to you please try to follow them. This will bring you greater peace. If you find yourself inefficient for it then you should resort to prayer with a suppliant heart. Do this and see whether you are able to overcome anger or not.

People undertake things for the sake of certain charm which they feel for a particular thing. Some similar charm attracts one towards the Divine. There is thus the charm of worship, the charm of bhakti, the charm of asceticism and also the charm of peace and bliss. They exert themselves only for the sake of charm and not for the Real thing. But so long as it is for the charm it is but a recreation and hence quite away from the real objective. In fact there is no charm in Realisation, no enjoyment, not even the consciousness of peace, bliss or of Realisation itself. It is a static state, unbroken and unchanging.

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The world is said to be unreal like a dream, and the learned teachers induce people to think like that. But a dream is never unreal to anyone so long as he is in the dream. In the same way, so long as we are in this dream-land of the world it can never appear unreal to us. A dream appears unreal to us only when we are awake or, in other words, we are off from it. Similarly the world can appear unreal to us only when we have gone beyond the sphere of physical consciousness. But this can never be attained by mere thinking, imagining, or by continuous repetition of the words like ‘The world is unreal’, ‘Everything is Maya or illusion’. Proper means are required for developing that condition.

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The condition attained by an abhyasi at a particular point or region is sometimes reflected in higher regions too, by the Master’s grace, with the result that they begin to seem as if awakened to a certain extent. In that case the abhyasi’s approach upto it can be presumed for understanding. Thus there are two ways of approach: one (to use my Master’s urdu terms) is "aksi” or ‘reflected’, while- the other is “kasbi” or ‘acquired’.

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It has also come to my experience that God takes over some of the responsibility upon Himself even before the completion of the training. But when he takes over full charge of the abhyasi, the Master’s work is practically over, though he has yet to go on with cleaning, if needed, in order to smoothen Nature's work. My superconsciousness reveals to me that when an abhyasi has entered the Central region the Divine takes charge of him, and this applies to all cases. Humanity, though charged with Divinity, is not however altogether lost but exists still, though on a normal level only. So even when one secures closest nearness to God, the human instinct still remains in him.

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Ajna Chakra is the distributor of power which we receive from above. Those who meditate on Ajna Chakra feel the wavering condition and not the settled one. I have no experience of that sort of meditation, but I think it to be so. Meditation on Sahasrara is better than that on Ajna. Our last approach is when structure falls off, and one feels oneself nowhere while in the state of perfect Negation. An Urdu poet refers to the same condition in the following verse.

“Ham wahan hain jahan se ham ko bhi kuchh hamari khabar nahin ati.”

“We are there, wherefrom we do not get any tidings of even our own self.”

When we slide down a little for the purpose of work, we feel our own fragrance (the Divine one) in every particle. Unless a momentary glimpse of that stage is witnessed, it is very difficult to understand the condition.

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Abhyasis, having read about Bliss in the scriptures, generally begin to look upon it with admiration taking it alone into account. It is no doubt very soothing, but by no means the end. What I want for all abhyasis is that, they may be free from both ‘Bliss’ and ‘Not-Bliss’, and I pray for the same. If one observes closely the effect of my Transmission, he will find, though very little, the charming effect of Bliss, because I want to insert the very essence of God-Realisation, not minding whether it is pleasing to them or not. Sometimes, of course, I do give a little dose of light Bliss so that an abhyasi may not feel bored.

In this connection I may relate an incident. Once, in reference to my spiritual state at that time, I asked my Master, "Is this the state of Bliss so highly talked about, and for which you have graciously exerted yourself so long?" He smilingly replied, “What if the state you are in at present, though tasteless, is withdrawn from you?" Quick was my reply, that I would prefer death if that state were to be taken away. Before acquiring this present state I sometimes returned, whenever I liked, to the state of Bliss I had crossed over, but now from this state of ‘Not-Bliss’--the tasteless-I do not for a moment like to get down to that of Bliss.

My version will be accepted by only those who are well-versed in Dharmic literature, or by those who are already in that state of ‘Not-Bliss’. But if one likes to reason it out, he will come to the conclusion that this is the higher state of manas, which always likes to have its own course in a refined way. In Atman there is no question of like or dislike, ‘it is just as it is’. In the highest state of advancement the individual mind becomes an instrument for higher work.

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I do not take Ajna Chakra as the point of meditation, because the power for Pind Pradesh comes in it, and it distributes it to the lower region. If one meditates on this point he will feel something like flickers disturbing the meditation. I shall be praising myself if I say that to have dots like ruby colour is the very sign of the highly purified condition, but the truth must be expressed. I do not know whether Mahatma Buddha meant the same thing or something else. The Tibetan Buddhists chant ‘om manipadme hum’! There is a miracle of Mahatma Buddha that he sat at one place decorated with the petals of lotus, and Buddhas, one after the other, were seen flying in the sky. I hold that the purity of Buddha has been shown in this way.

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Transmission through Ajna Chakra or a little above it makes the abhyasi feel light. In case of transmission on the point far above the Chit Lake, one will not feel the light but pressure if he is unable to bear the power. We are the sons of the land where Sun ever shines, where darkness has no place and the light bids farewell. Our Yogis do not infer fire from smoke. They directly see the substance. When one comes to the real Sahaj Avastha, he can read the real way of each individual soul, and the tendency of Nature in his own. A little concentration will reveal all this.

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If the manas remains attached with its soothing effect, that means it is playing its own game in its own way. All siddhis and miracles are performed through this instrument. So long as one is its instrument, he always finds himself wrapped in it. The orders and commands from the Divine always come to those who are not under the spell of manas.

The heart region extends upto Shikhar (top). After that there is the mind region which extends upto the Occipital point, There is also one superconsciousness in it, as I have hinted at in ‘Efficacy of Raja Yoga’, but it is not very active.

Brahmanda begins from Ajna Chakra, to which one comes after crossing over the Pind Pradesh. Thus the Chit Lake lies in Brahmanda and so also the point of Saraswati. I have stated in the 'Efficacy of Raja Yoga’ (second edition page 25) that the Heart Region is extended from head to foot and the entire creation 1ies within this circle, that is up to Shikhar.

My experience reveals to me that after the Parabrahmanda-Mandal there are three more regions for which I have put down names in Persian, in accordance with the condition of each. After that there are innumerable points each having its own specific condition. I usually take up these points one by one.

All these points are in the Sahasrara (Shikhar), as after Shikhar the Heart region ends, and then we come to the Mind Region. There is also a kind of super conscious state which I have not taken up in the ‘Efficacy of Raja Yoga` because it serves as an instrument for the Divine to work with. All other superconscious states, appearing normally in a bud-like state, turn into full bloomed flowers when opened. But this superconscious state has an inverted position, with its petals pointing downwards. When an abhyasi who has passed through it reaches the Central Region, this superconscious state helps him to gain Divine powers. But that depends entirely upon God to bestow it. It is quite beyond the abhyasi to extract it. When an abhyasi enters the Central Region with complete devotion and faith in the Master, it begins to open automatically. But that is only a matter of experience.

Centre is God Himself; the Master cell and all other cells are His creation. If anybody tries to meditate upon the Centre his efforts will not be successful, though in his imagination he may however take the Centre in view to meditate upon. The only way for that would be the one I have hinted at in the book ‘Anant Ki Ore’ (Towards Infinity), but I forbid every body to attempt it. I had attempted it twice, with prayers to the Master, only for two or three seconds each time. Because of the immense power there, on the border ring, I had myself put a strong check over my heart and at the same time the Master’s powerful hand was also there. Even then I could only peep into it but not meditate upon it at all, because the pressure on the heart was unbearably great. Moreover, it is very difficult even to approach the ring because of a strong backward push from it. The Master has however admonished me for it and warned me against repetition.

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Now the question arises as to why I was, in this particular case, so deeply touched, which may obviously be against the declared rules of spiritual discipline. In this connection I may relate an old incident from my life. About thirty years ago my eldest son, the only son at that time, died in his ninth year. My feeling about it was not even as much as one might have felt at the death of a pet parrot. I had expressed it like that, at that time, to one of our trainers. This was during the 8th or 9th year of my abhyas. But now, after forty years of abhyas, I feel so deeply touched by a similar incident. Why this strange contrast? Let my wise and learned associates discover the reason and solve it. Can it not be presumed that my condition at that time was higher and superior to what it is today? To my view, I am far advanced and better accomplished now, than I was at that time. I reserve, at present, my solution of the mystery, though as a mere hint I may say that humanity and Divinity must both go along side by side. That is my view of ‘Perfection.’

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You have written in your letter about five types of idols, defining each of them. I am giving you one more kind of idolatry pointed out by my Master. He said that if a man is a slave of his habits he is also an idolater. I go on further to say that if we suppose anything and it does not exist, that is also idolatry. If a man loves his family, children and so on, he is also an idolater. Any attachment towards material things is idolatry. How can it be abolished altogether? It is possible only when the thought does not take any such impressions. If it comes, it is thrown back automatically. But such is the case after a long reach. We should avoid the worship of concrete things so that we may rise above and catch lt. There are men who, even if any practical hint for realisation be given, will not leave idolatry of the rocky type. There are a few examples of abhyasis with me to whom I showed practically, but momentarily, the state of Realisation. They felt it and appreciated it very much, but they are not prepared to leave their idols, because they have become habituated to it. And their wisdom has become quite blunt. They have already lost discriminatory power and that is the cause of our downfall. When the power of discrimination goes away, fear sets in. They will not leave idolatry because their forefathers have been doing it all along. This is one thing. Another is this; they think if they leave it, some calamity will befall them. This is our tragic story.

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It is my strange experience that laziness can also breed cancer. I have come to the point that laziness is surrender to the self. In other words, a lazy man surrenders to the self which is suicidal for spiritual growth, I am also very lazy, but this is only in household work.

 

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Mergence is there without doubt. But in such a state a man, having become absorbed in Reality, feels linked with the other side also, i.e., the world. It is Nature‘s plan for humanity, because humanity cannot survive without it; and it is also essential because we have to exist as human being first, till we close our eyes permanently. It is the secret of Nature. I have just said that these anxieties remain at the surface. When one ponders over them they become aggravated because the power is there. If such a thing strikes, take out that thought from the mind with natural force.

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The Sahaj Marg system of training is of a very high standard. It hits at the very root and proceeds from the centre to the circumference. It is a centrifugal progress and produces deep rooted and lasting effect. There are, however, teachers of the type who follow a different course, touching the surface layers of grosser consciousness in order to paralyse the senses of the abhyasi and thus create a state of coma. The effect thus produced, though pleasing to the abhyasi at the time, finally results in dullness of mind and loss of intelligence. Under the Sahaj Marg system, you will find the intelligence of the abhyasi growing wonderfully till it is transformed into Divine Intelligence. One can feel the gradual transformation in his being if he is sufficiently sensitive.

"That there are particles pre-existing at the time of creation” .......... Here the word particle is not used in the ordinary sense to mean particles of matter, since matter in its own form, being a subsequent creation, did not exist at the time. What existed then may better be termed as energy, and the word used here refers to the particles of energy which afterwards developed into matter by the action of Kshobh, or the Primary Stir.

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"God has no mind and requires human mind for connecting with Reality as it has evolved.” In this connection I may add that if God (Brahm) be supposed as possessing the mind, then the function of the mind must also be there. Then He too must be subject to the effect of His own actions. But He is universally accepted to be free from all such effects. That means the functioning of mind is not there. This finally amounts to nonexistence of mind. I think this complexity of thought arises only because of the numerous conceptions of God. But when speaking of God in this conception I mean God as Brahm, in His absolute state, beyond everything, beyond even power, activity or consciousness, not to speak of the mind. Now the human mind through which it works, having been completely negativated, has no individual functioning of its own and all that comes into action through its medium is Divine. Hence it serves as an instrument of God.

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"The material particles can be transformed into energy,” The view is not so controversial, since matter in its superfinest state is converted into energy. Or, in other words, matter is only energy in a grosser state. It is a scientific law and, as far as I understand it, is accepted by modern science too. This is the very elementary basis of our system of Transmission. You have yourself expressed it beautifully as "Transmission works in the conversion of matter into energy and energy into the Ultimate.”

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Anandamaya is a Kosa rather than the ultimate state which is described as Sunya or Zero. Anandamaya Kosa is one of the five sheaths. These sheaths are undoubtedly limitations, even on scriptural grounds. Evidently Anandamaya, as a limitation, cannot be taken as the Ultimate state which, as a matter of fact, is beyond everything including Bliss even. I do not dwell more upon it since your own experiences of the state after the breaking of your Anandamaya Kosa offer sufficient clarification of the point.

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"One can directly be in touch with the Centre even as a human being, provided this physical system is purified by the highest consciousness or Centre itself,” I think this point arises in connection with my views expressed elsewhere. The method to attain the highest state is also given therein. This is undoubtedly one of the most peculiar features of my Master’s teaching. Perfect purity is no doubt essential for attainment of this most sublime state, yet the capacity for it is a Divine gift.

As for the metaphysics dealt with in the book I may add that since I had no definite intention to take up this subject, there is no systematic exposition of it in the book. Whatever exists there is only in the form of scattered references directly related with the topics under discussion.

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I have mentioned in 'Efficacy of Raja yoga’ about the wonderful research by my Guru that a man can reach the Central Region while having a body. When a man reaches Central region, a bondage is kept so that he may have connection with the lower regions also. If this bondage be not kept, the soul will jump into eternal peace and life will be gone. It is therefore necessary that one must feel the air of the lower regions at times. This will be the condition of even the highest saint of the world, if he somehow reaches this Central region. Of course, at the highest pitch of negation the shock is very slightly felt. One always finds room for advancement at every stage. When everything is alright and one is charged fully with Divine Power, swimming in the Central region commences, but only after crossing the rings of light. To start the swimming, the help of a very high power is needed.

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According to the great teachings of my Guru, every pore of the body has its own centre of energy, and is itself a continent. Whatever is in the Universe with its planetary system is found there in it. They all must come in their full awakening state. I sincerely pray that all my associates may come to that stage, and that God may give me a chance to render such service. It is a moment’s work for my Master, and for him alone, But who is prepared to grasp such power at a glance? I am trying and trying that my associates may have the capacity to bear this Divine Power. So we adhere to the process of gradual advancement.

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For myself I can say that I do not feel the grace at all, though it is always there. I feel it only when I take up duality for some good reason, and that is mostly when I feel something tending to descend from the Divine. It is a peculiar state for which I do not find words to express.

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Feeling of withdrawal of power means something akin to nothingness. I do not want to have even power but only its ultimate state. In that condition the power, when it is required, is there. Personally I am of the opinion that if we are deprived of all things necessary for the upkeep of worldly life, and in its place the inner life which is worth having is given to us, we are in no way the losers.

In this path, I think the question of changing the outer circumstances does not fit in aptly. It is rather that the abhyasi has to adapt himself to circumstances in order to practise submission to the Divine will. The Divine will is predominant, and the circumstances are the results thereof. We have to learn to take them as divine gifts. Of course, I agree that it is not an easy job for a common man, so the natural limitations appear to be most distressing to him. But instead of worrying over the circumstances which are often beyond his control, it is better to apply his effort for the mending of his grosser self.

But the difficulty is that most of those who come for spiritual pursuit, as they profess, are inwardly actuated by material purposes which they wish to have adjusted according to their liking and taste. If they do not have it, they break off; and even if they have it they will not stick on because their purpose is served. There have been several cases like that. My Master’s ways of spiritual training are absolutely free from any material touch. I know that certain saints do offer such material allurements, and that they are often successful to some extent. But it is definite that to do this they have to deviate from the right path and resort to unspiritual ways which, for me, would be the bitterest pill to swallow. I strictly abide by the direction laid down by my Master, and shall not like to adopt unspiritual ways at any cost.

No doubt I try to transform everybody who comes to me to whatever extent it may be possible at the time, for I think it to be my duty. But then something rests on the person as well. It is for him to let the transformation work its way. Where this is lacking, the man, though he may at the time be induced to follow the practice, will definitely break off after some time.

My difficulties are manifold. I have to take everything upon myself, i.e. to discuss and convince, to create craving and constancy, to mould and transform and finally to keep him firm upon the path. But I do not grudge it provided full cooperation is forthcoming from the other side. It is however a matter of pity that in certain cases even co-operation is wanting. All that they seek for is the external or material. Our system is meant exclusively for the attainment of Liberation and beyond, hence, far away from baser ideals. I impart the same to every one even from my first contact. But this takes time to mature into fulness if he is eager for it. Those coming to me without real craving lack patience to wait for the transformation to take deeper roots and gradually work out its results. I am at a loss to understand what to do in such cases, unless I induce myself to force everything into them. But that may be a risky process.

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There is an organisation in this part of the country which professes to impart spirituality. It commands a pretty large following, and people who join it seldom break off even though some of them, to my personal knowledge, are greatly disgusted and averse to it. I find that they have adopted unspiritual ways to keep the abhyasis bound fast not only by inducements and allurements, but even by fright and threats. And when I study their inner condition, I find not one of them having any spiritual achievement, but they are only caught up by some material force. You will find hardly one amongst them who is nearer the mark in any way. Whereas, in our Sanstha, you will be happy to note that none of the preceptors has even the slightest touch of Maya in all his Transmissions. It is only the pure wave that flows from him to the abhyasi. In my opinion such pious methods must at all cost be adhered to in order to promote piety and righteousness all over. I pray for the making of such noble personalities to work for the enlightenment of the world, and time alone shall bring the results to light, We must try heart and soul to prepare such worthy souls as may be useful and helpful to the future world. It matters little if a few break off from us, because what they have gained during their brief contact will develop in the subsequent life, if not in this one. Thus our labour is by no means wasted or lost.

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A saint, even at his highest approach, cannot wash off humanity because in that case life will be extinct. This limitation will always remain, and it will play one part or the other. That is the secret of Nature.

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I express the meaning of 'adityavarnam tamasah parastat’ according to my poor ability. In chapter 8, sloka 9 of the Bhagavad Gita the Lord has described the effulgent form of the Ultimate Reality, which is the object of all Upasana. This is also the point of all beginning, as the word Adi in Adityavarnam suggests. But beyond it lies the still finer region of Reality which the Lord has described in slokas 20 and 21 of the same chapter. This is the region beyond all beginning, where even Upasana, in the ordinarily comprehensible sense of the term, has come to an end. As it may be dangerous to speak of the end of Upasana before those, who have not yet tasted the condition in a natural way, the ‘Adityavarnam’ may advantageously be described to them as the Ultimate condition.

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He is beyond everything that can be imagined, seen or heard. We reach him after crossing the splendour and sound created by him.

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You have made a very fine point in attempting to derive the word Anna from the root to breathe.

The grammarians have sometime failed to grasp the real significance of words from the point of view of nature and development of Reality, due to their overemphasis on symbols and preoccupation with language.

I saw a peculiar dream on the night of 30th March. What I remember I place before you. It may explain your meaning of Anna. Somehow I got the wound of a dagger in the neck and died. I was thrown into the river. There was no breath and no beating in the heart, but I was conscious of what had happened. A man, knowing that I was assassinated by somebody, wanted to report the incident to the police. So he examined me thoroughly. He examined the pulse, which had stopped, and he also found that the beating of the heart had ceased, but I was aware of all this although there was no breath. Then life began to creep in again the beating of the pulse commenced and the heart resumed its function. Afterwards I got up from sleep and began to muse over it. I came to the conclusion that consciousness was there although the breath and other things were not there, and the body was lying lifeless. It goes to show that consciousness is the root cause of life. I think this was the vision shown to me to solve the mystery of breath.

* * *

The experience of the Ultimate begins when every other experience dies out. Those who have acquired Laya Avastha in Brahman, as much as is possible for the human being, remain in it sometimes with the full depth, and sometimes a little shallow. A man fully absorbed in Brahman all the time can do any work, but will look like a statue.

* * *

In the perfection of the spirit, Divine attributes are developed. If it has bearing on something else, then it is not on the point of full Realisation. It has the awareness of having no awareness of the past, and a little moulding will enable it to know the abstract. Humanity remains even if one be at the apex of Realisation.

* * *

No doubt, a person in changeless state is disturbed by the worldly environment. This is due to the fact that the bondage of humanity must remain, of course in mild form, to prevent a man from jumping thoroughly into Eternity. There is one thing which often occurs with the man of higher calibre. Whenever a thought comes, he begins to think it with full force, with the result that its intensity becomes greater. Really we should apply our thinking only to the extent that is needed for the work. Anxiety creeps in because the burden of family lies on our shoulders. But whenever we feel that the anxiety has gone out of bounds, we should drop it for the time being.

* * *

There is every hope for the betterment of India and the world at large. The Personality working for the change of the world has almost finished his work. It is coming very slowly to the earth in material form because, if it is brought into full swing, the Personality may have to depart immediately as his work will be over.
Regarding troubles of the world, nobody having material form is free. Even our avatars were not free from troubles. We must make the end of the troubles we get from birth to birth. If we compare ourselves with those in trouble, I am sure we will find that our pangs are in lesser degree, because there is something reigning inside which does not give rise to the seriousness of it.

* * *

Even a preceptor of calibre complains about the encroachment of thoughts during meditation. For that I would earnestly say that during transmission, as my Master says in one of his writings, the sukshma sharir of the teacher enters the body of the abhyasi knowingly or unknowingly and this brings to him the wavy thought which the abhyasi has. Of course, they may be translated in such a way that the preceptor thinks them to be his. Happily you have got very good abhyasis, so the bad and vicious thoughts get no chance to attack you. I unfortunately found a few men from whom, I was feeling the squalid sensation within me, when I transmitted to them. I then refused to accept them as members of the Mission. There was another case in which I found, that when I transmitted to him, pictures of naked women were coming to me, as he was a perfect debauch. So I did not take him into the Mission. The Master too had met with similar observations in two cases. If a preceptor of calibre wants to minimise such thoughts occurring in him, he may give suggestions to the abhyasi’s individual mind to stop such working during transmission, and it will be helpful. But this process should not be done very frequently because preceptors know many things about abhyasis by the help of the individual mind.

* * *

Sometimes the abhyasis feel the very high states because the grace comes from above through the teacher. It also happens that the teacher, even unknowingly, transmits from very high states and the sensitive abhyasis feel that effect.

* * *

Dear brother, I say verily that I have suffered/ so much burning during the period of my abhyas that there have been all burns in my breast. But those have become flower-beds and fire-flowers. I have crossed the field of spirituality by selling away peace, i.e., I have made the sacrifice of peace to attain it. And God knows how many barzaks there are (the intermediate places), where one has to go on stopping, in order to proceed further. I have also written a letter regarding the barzaks (Buffer states) which you ought to study. I do not remember its contents much. And dear brother, when one comes to have the experience that the real spiritual benefit can be had from a particular person he should entrust himself to him. Here, as we have to attain liberation in one life only, we have to get rid of all the sanskars by undergoing the bhoga (experience) of some, and by frying away the remaining. A sequence had descended upon Sri X, of which I was conscious, but there were also other causes besides this, which I wanted to ask him so that he could also have the experience. I had to purify them off, by praying to Master pretty early to satisfy him. Otherwise I wanted to keep them there for his own betterment. Anyway, you please pray that no such thing may creep in in future.

It takes me many months to purify the system. This is the reason why Sri X could not feel much. This purification is absolutely essential in the making of a Man and my attention always turns towards this, and this verily is the command of revered Lalaji also. Sri Y was purer by nature, hence he felt the benefit very soon.

* * *

Dear brother, I do not consider that the Special Personality can do everything, like bringing each and everybody on the path of righteousness. Even Sri Krishnaji Maharaj could not rectify the brain of Duryodhana, and there were many such people. And finally, he had to bring about the battle of Mahabharata. Even now it is possible that wars and bloodshed may rise to such an extent that a very large portion of the world may become devoid of population. Only those who were the devotees of Sri Krishnaji Maharaj could get benefit from him. Therefore, Sri X cannot be correct in saying that the Special Personality himself shall turn the people towards spirituality. Your suggestion that we may get benefitted by the Special Personality is extremely sound.

* * *

The general rule is that the light should begin to flow automatically without any wilful effort. And when, without their being aware of it, people begin to receive spiritual benefit from a person, then he is fit to be made a trainer.

* * *

You need not stop the breath yourself when meditating. If it stops by itself it is well and good. When the flight gets very high it often happens that there will be no breath for even hours; and when thoughtlessness is created the breathing gets slowed down.

* * *

That is called desire the fulfilment of which brings pleasure to the heart, while its nonfulfillment brings sorrow, misery and pain; and the enjoyer of it is you alone, and yourself alone the doer. Duty is the carrying out of the commandment and non-attachment with the motive. Mohammad Ghazni had a slave named Ayaz whom he loved very much. The other courtiers did not like this behaviour of the King. Someone asked the King, "Why do you love Ayaz so much?" After some time the King asked every one of the courtiers to smash down a very costly tree of diamonds which he had brought from India, and which was hung from the ceiling of the court-hall. But none of his courtiers touched it. Then the King called Ayaz and commanded him to break down the diamond tree. Ayaz obeyed the command immediately and smashed it to pieces. The King told the courtiers, “Only because of this I love Ayaz. He considered it his duty to obey my command and never bothered about the profit or loss." Therefore duty cannot be called as desire.

* * *

It is impossible to reach Reality through the medium of reason. Reality is after all an intuitional (Wajdani) thing, This is quite true and the Sufis (Muslim Mystics) mostly consider the Wajdani (intuitional) condition to be the Real condition. But our thinkers have gone still further than this. Wajdan is, nevertheless, connected with matter and the "I-ness” is hidden in it The condition which lies after this can indeed be called the Real condition. Reason cannot reach there. When individuality goes away from the individual mind, the mind alone remains which is one only, and it can then be called the Godly Mind. Just that alone brings to view the real condition of the self. The reach of reason is to the extent to which you view the other thing with import.

* * *

It is my earnest desire that my satsanghis should advance more than myself. But all this depends upon their love, labour and the Grace of God. When there is love and labour then the link does move, and our jingling shall certainly reach the Master.

* * *

Waiting is also a sort of intense remembrance, which is greatly beneficial to spirituality. A poet too has written, "The delight which I found in waiting for the beloved I could not have it in the meeting.”

* * *

I consider orthodoxy to be just like a wall one has erected in front of himself, by which the way is barred. This thing somehow comes. And this defect has come into us by observing the Muslims continuously; otherwise we had such a river flow that not a single particle could stagnate.

* * *

It is impossible that these things may not make the impression upon the brain any time. Whatever gets into the mine of salt becomes itself salt. You will come across the intellectual class in some parts of our country. They love their own sentiments.

* * *

If I write the condition of the Ultimate stage, the scientists may possibly pounce upon me. It is extremely difficult to express the Ultimate limit but I shall write this much anyway; when the abhyasi forgets himself as well as God, then it can be considered that he can never come in this world again in any form. In such a condition he shall remain drowned in such an ocean that there is nothing except that for him. Prior to it he would have sold away his world for the sake of the other world. Now, if he could sell away even the other world, the Reality alone remains.

* * *

The beloved can make the lover crawl in any way she pleases. Even the crawling, too, the beloved teaches the lover. And the spirit of crawling also the lover receives from the beloved. Therefore the movement in which I set out, if it is correct, carries your own praise, and if it is wrong involves your own betrayal. If, now, you ponder over this with a comprehensive view, you shall comprehend that we have received this crawling from Him alone, whose remembrance excites the devotee with extreme restlessness.

* * *

At the time of creation everything was not available quite measured and sized up; therefore everything was manifest in its real reflected state. The river was there in front and nothing and no particle whatsoever did form the veil, which would have obstructed the vision.

* * *

Constant remembrance is firstly that which you are doing. Secondly, when the brain gets tired, the remembrance of That will produce the same effect. The object is deliverance. You have written that the inner condition does not remain uniform but is sometimes extremely subtle and light and sometimes contrary to it. This goes on happening. If lightness and heaviness, which are mutually opposed states, do not come into view the changeless condition which is an extremely subtle state cannot be recognised. Apart from this, when we proceed on to the further point from one on which our present subtle abode is, then heaviness is felt. It is felt until the time when the subtle state sets in after removing its effect. And this sequence goes on until we come to such a state after which there are no points. Therefore you might have by now understood that all those things are showing the state of your progress.

* * *

You have written, "Please give me that thing which you consider essential for me” and further, "I hope you shall certainly give it.” The worldly answer for this is that when I am yours, everything that is mine is already yours. And my real desire is to sell myself away. But no customer seems to be forthcoming. It is because I have fixed no price for myself. And such are the times that none wants to have me even free. And in a way this too is alright. What should one do with a handful of bones,

“Nanak boodhe bail ko kaun bandh bhus de ?”

“O ! Nanak, who would maintain and feed an old ox ?”

So, dear brother, please get yourself ready to buy me, so that I may not go on hawking myself from house to house.

* * *

And dear brother, the desire for good health and wealth is there in everybody to some extent. This is a fact beyond doubt. But you have got the desire for that which is yours alone and which is with you; and hence you are more worried for it.

* * *

It is possible that I cannot understand the meaning of Zero in as good a manner as others do, because the zero cannot know the condition of another zero, nor can the dead know the condition of the corpse. In a way, you may call such a condition as that where all dualities whatsoever go away, and we become living dead. Or we get dissolved in Reality in such a way that every discrimination is lost, and the difference between the Real and the imitation is not discerned.

* * *

You have asked as to how to develop faith. If some trust is put in the trainer and some benefit is felt due to him, this will begin to develop faith in the heart of a real seeker.

* * *

You have asked a very intricate question, “When do reason and feeling become one?" The short reply for it would be, "Both Laila and Majnu live in the same place." (Baham Laila va Majnu ek hai mohamil men rahate hain).

You may consider their combination as that of body and soul, or of mind, manas and intellect, buddhi. Both are almost necessarily co-existent. Further on, reason takes a different form which is called Divine Wisdom. And when this happens, the form of feeling also gets changed, that is the feeling also begins to get in conformity with it. One will be the shower and other will be the informer. I shall say one more thing; the feeling is very closely connected with the soul, and the intellect enjoys the closeness of the feeling. In other words the feeling is nearer to soul while the intellect is nearer to the feeling. Nothing will go away but only its proper use begins. Your constant remembrance is not pertaining to intellect but pertains to the heart. Please, pester the learned about reason and feeling; they shall give a good reply. My reply is that of an unlearned one. Constant remembrance is not felt but it is done, and you already know the method.

* * *

Really speaking everyone has to repay three debts; You are, however, repaying these debts. Brother, I would like to substitute the words ‘the debt of Master’ instead of 'debt of Rishis’ (Rishi-Rina). I want to repay this debt, and it would be possible only when I can prepare a person just as my Master has prepared me. But the repayment of even that is really in the hands of my Master alone.

* * *

Everyone is apt to receive blows in the life of this world, and this has happened in your case regarding your salary. If you cannot think this as a gift from the beloved, think it is from Satan and you will have some courage. The heaviness will disappear by God’s grace and probably it has already disappeared.

According to Islamic conviction we are said to be the offsprings of Adam, who was thrown on this earth for having eaten the forbidden fruit. Naturally, the same thing should pass in us all. But, brother, crores of years have passed since the happening of this event. How can there be any effect of it now in your blood? That effect was lost, being mixed in blood. Of course, Hawwa, his wife, has not left chasing us. For generations together she has been manifesting herself. This very Hawwa brought us to heaven from our homes, and we were also kicked to this earth by her boots. Brother, what a degradation! Now, if we stop running after this Hawwa, we will once again regain the lost paradise. Forget the idea that you were Adam, and lo, you will reach the very original abode from which you have come! The story of Adam and Hawwa finds its correspondence in the story of Manu and Satarupa in our Hindu mythology. You forget that you are Adam, and to free you from Eve is my responsibility.

You are now, however meditating upon the form to get rid of the idea of Adam. Ghalib has written:

“When there was nothing, God was there.
Had I not become this, I would have become God.
This ‘becoming’ has ruined me.
What would have happened had I not been?"

* * *

Even scoldings are endured in love but, dear brother, there is a strange sweetness in those scoldings. And those scoldings can come only under intoxication of love. Such a one will never be of loose and low morals. I shall write a famous verse of Soordas which he has uttered in the love of Krishna: ‘You are getting out of the grip of my hand, thinking me to be weak; but I shall consider you really a man if you can get out of my heart!’ He said this when he had fallen into a well as he was blind, and Krishnaji Maharaj had got him out. Then he had gripped the hand of Krishna saying that he would not let him go. But Krishna ran away, getting out of his grip.

All commit mistakes and it is the nature of human beings to err. And dear brother my Master had said to me, ‘I shall forgive all the mistakes of others but not a single one of yours’, I was no doubt, pleased that this special treatment is due to his special love. A story goes:

Majnun smeared his body with ashes and took to begging due to the separation from his beloved Laila. Laila used to distribute bread to the poor every Thursday. Her real intention was that Majnun too should come to her with his begging bowl. She would break away his bowl instead of giving him the bread. And Majnun would get intoxicated with the treatment, and would dance with ecstatic joy. The people asked him, "Friend, what a fool you are! She gives bread to all others, but breaks your bowl, and you dance in mad love.” He replied: “This treatment is for me alone, and this is the speciality of her love.”

* * *

Your thought that you could not get much benefit this time shows that your thirst for spirituality has greatly increased. When you feel unable to meditate on the form in any way, you may just suppose that the form is before you. When this too cannot be done, that trend of meditation will itself be revealed.

* * *

It is better for the Dervesh to be on the move. You have got nowhere to stay. Your ultimate stage is only There, and before reaching it even Anand bids farewell. And what would be the condition there? If it is called ignorance, even that too will part company. There is one word which does throw light upon it, and that is perfect ignorance (Ajnanata). I have called it the changeless condition. This verily is the Real Well. Spirituality has anyway dropped off. This might be called the quintessence of all labour and effort. So, dear brother, this is the very thing which people had never desired, otherwise this could have already been had. And who could wish for it when nobody had any idea of it? Thanks to my Guru Maharaj who has brought it to the notice of the people. Now, you may take the term “Perfect Ignorance” in the sense that ‘it is That which exists between yes and no.’ This is according to Kabir. Well, now I will come to the point; Real Bliss is that in which there is no bliss. So long as there is the sensation of bliss, there is Maya (materiality) included in it. Now, when you are describing your condition of bliss as heavy, it proves that your link is connected with the Centre (or Kendra of ignorance), and it is due to limitation. It would be more proper if you describe it as boredom instead of heaviness. Boredom means that you require pleasant and light air as you are now proceeding in higher altitude. Peace will never be dull. I have given the reason above. Only such a one will like it, whose one eye is damaged instead of both. If, by some fortunate chance, a man living in a hut gets a good and comfortable house, he likes it very much. But when he gets habituated to it after living there for a long time, he will begin to think of a house even better than that. This illustration is to show why you are feeling boredom and dullness. You have written, I feel that my mind’s tendency is to get out of this condition; hence either my mind is not yet prepared, or those are not the real conditions of peace and bliss. The natural property or power of mind is to feel the good thing, it may be either material or spiritual; hence whatever comes before its view, it gets attached with it, whether it be peace or bliss.

* * *

I have shown you the method; but when there are so many doctors to treat it, we should have nothing to do with it except in very rare and special cases. The work which you have got is in no way less, and there is hope of its growing still more. I felt really happy that you like to become the Maseeha. But first you have to create Pain in yourself before becoming One.

* * *

The meaning of faith is that one should firmly link up his thought with the courage of the teacher.

* * *

I give only the real heera (diamond) which can be tested only by a jeweller. If a dealer in glass cannot know the diamond’s value, it is not the fault of the diamond. There is a Persian verse which says: ‘If a bat cannot see the sun in the day time, it is not due to any fault of the sun!’ If many others are benefitted by the same thing and one particular person is not benefitted, it is due to his own fault. If anybody comes to you as a disciple and seeker, he shall never remain unbenefited.

I do not see any deficiency in your sensitivity, but the error appears due to lack of confidence. There will be a feeling of satisfaction in the heart about the thing which is right.
If there is real love, every particle of the body should get transformed within seven years.

Try to be as thrifty as possible. By thrift I do not mean miserliness, so as to inconvenience the children.

* * *

Your very thought of service will bring men within your field of spiritual training. The thought of a spiritual man creates the atmosphere in accordance with the nature of one’s thought. But we are all human beings, so we must adopt the methods that human wisdom demands, and this is our duty too. When once the tide rises it cannot be settled down, and we must try to raise the tide. I want that there must not be any advertisement, although every activity becomes its own advertisement by itself, if it is not turned into the idea of service. So please try to have that turn. And we are doing the same thing.

* * *

Sri X has complained of anger in himself in his letter. The reply is that he should pray to God for its removal, in such a way that tears should come bubbling out.

* * *

The higher an abhyasi approaches, especially after the point A, the easier it becomes for me to give training. And the inner faculties get rectified. Nevertheless one has to labour in bringing the inner faculties in conformity with Nature; and this verily is called the "making", and this is a very strenuous task.

* * *

However high an approach a saint may have attained, humanity, which itself is a limitation, still remains. Kabir says: “People are afraid of death, but how I wish to die so that I may have the Complete Divine Bliss (Pooran Brahmanand) ! ” A Persian poet says: “Sometimes I am enthroned in the ninth heaven and sometimes I am lower than even my foot,” if this limitation or bond is broken up, the spirit flies away, leaving the mortal human body. Therefore the Gurus do not touch it. One of the many discoveries which our Lalaji has made is the 16 circles which have been shown in the diagram in ‘Reality at Dawn’, beyond which none except my Guru Maharaj, or one whom He has graced, could go till now. When any one brings the happy news of his approach into the 17th circle, it becomes the duty of the teacher to create a bondage there, so that the soul may not fly away into its origin. I wish people to bring to me the glad news of having secured their approach upto this in my own lifetime. But all this is in the hands of God. No worship, no practice, can ever help in going beyond this. Only the will of a teacher, who has secured his approach upto this, can help in proceeding on this journey.

* * *

Dear brother, you are asking wages of me. I consider you yourself to be the master. Hence it is a surprise that the master should ask wages of his servant for the work done by him. Shall I write something more? But I am afraid one may think that I am showing the mastery. But, dear brother, to whom shall I show my mastery when there is no disciple, nor my God? By the grace of God I am almost always in the state of Negation, where there is neither myself nor my God. I am afraid people may call me an atheist. I have already broken away the atheism and this is due to the blessings of my Master.

A poet has said: "No worship is devoid of Kufr (lack of real faith), whether one worships the idol or takes the name of Allah (God)." And dear brother, what an essence there is in this saltless stone, this condition of Negation, that you never, wish to be separated from it! So much so, that according to the method of training, one has to come down from this state while transmitting, but I cannot do it. This is the reason why no other emotion than peace and calmness is created in the abhyasi to generate in him faith in the principles of the Mission. But it has happened that if I even enter upon my previous condition for a moment, I would feel the reflection of that state, I remember that I had once written to some one, "Dear brother, you have given me the spiritual training and due to yourself alone I have progressed in spirituality.” And this feeling was quite correct. When I come upon such a condition I feel that you appear like the Guru, Nay, you are the Guru himself, and naturally the acknowledgement comes that you people alone have given me the training. I wish that my associates should tell me their mistakes and foolishness, whatever you may call them. But when I expect this from others first of all I should place my own foolishness before them. At one time Pandit X who was proud of his knowledge and learning began to think me defeated in the field of knowledge. I considered that it was not good for him to nurture this pride. Therefore I took a turn and came upon a previous condition of mine. And then I wrote to him. You will laugh to know what I had written. I had written, "It was I alone who had sent Rama and Krishna in this world! It was I alone who had brought the revelation of Srutis to the Rishis." Now you must have understood why you find yourself often in darkness !

* * *

A person who is in the state of negation should automatically become sorrowful when he sees the sorrow of others, and delighted by seeing the delight of others; but this should be only superficial, and afterwards he should revert again to his "as he is” condition.

Why do we meditate on the heart when the brain alone thinks of everything? The heart is the field of work for the mind, and all the points which are in the body and the brain, almost all of them, are found in the heart, and by meditating on it, it facilitates in purifying all those points.

* * *

You have written that the worldly worries create heaviness in the heart. This proves that the heart is purified to such an extent that even the sweet fragrance of the flower cannot be endured by it. Nevertheless, the worries should be in the flying form so that the heart may not be aware of them.

* * *

Sri X had sent me a telegram to Tirupati to do transformation, which I received at Allahabad. I am sorry that I could not do his transformation by telegram. But it definitely indicates his restlessness to attain God in the path of spirituality, which is good, I have now replied to it two days back, and by writing some logic in it I have shown candle light to the Sun. But, brother, he is a very good man and he has started to love also. But dear brother, what shall I do? There is no juice remaining in the bones of this humble being. Possibly people may not like me due to this. Now, should I start looking at my own face in the mirror, so that I may be pleased by seeing myself? But I am afraid that if I do it, I may find my own image non-existent therein, although I am sure that something existent may be found even in non-existence. Yes, this is really certain, because Reality is found only in negation.

* * *

Our Mahatmas and Sannyasis have burnt tins of ghee in Havan without caring for the economic condition of India. They would give offerings in the fire continuously for two to three months throughout the twenty-four hours. Whichever Mahatma wants to elevate himself begins by burning the wealth of India in the Havan. Every year we get such news. I do not know the condition of South India. Probably they do it there also. And those who don’t do this, entice the public into the mirage of Kundalini. Inspite of all this none of our Mahatmas could yet kindle the fire in the heart of a single person, but have burnt excessively that which could have been useful to their children, and which could have helped the correct formation of heart and brain. By giving Ahuti of the very Prana, if Shri Ram Chandra Mission could kindle the fire even in one person, it would be better work than a thousand yagnas. If you think over this deeply you will find that you might have kindled this fire in so many hearts, and many a one might be there in whom you can kindle it. And you too were such a person that a simple sentence, which I had written on some occasion had affected you so much that the extinguished flame in you got lit up once again, and this became so bright and intense that the flames began to go out. You have started correctly. The field has got to be prepared, and is being prepared. If the extinguished hearts come before such a heart, and even the warmth has gone out of them, they will still certainly be lit up. The sphere of your work has got to be enlarged.

* * *

Nature will certainly take work from you, and you have to get ready for the work soon. You shall have to work. The limitations are to be just loosened.

* * *

Whosoever comes here goes on doubting only, and keeps on judging it by making his ability the tool of testing its heat and cold. As there is neither heat nor cold here, they then start to take work from their imagination and arrive at some conclusion or other. As they enter with doubt the same thing takes them to undependable conclusions. Few are found who can tell the truth, and there are many who represent falsehood as reality.

* * *

Everyone praises men of wisdom and I too do so. At some place I have also humorously remarked that even God does not help the weak persons. And he alone is weak who lacks self-confidence. Now, I say that God has reserved a place for those who are foolish, and that is heaven. The hell is heaven for the sinners and for the ignorant. For the wise there is heavenly heaven; and for the innocent "Brahmalok.” I think the above divisions are correct. If I explain it, it will require a number of pages. Therefore I leave the explanation to you people.

* * *

I feel like writing a puzzle: Whom does God love more? Him who has seen Him once and yet remains apart from Him! I wish to write a line or two on this. When did we part from God ? When we took up the present form, the human body, leaving the Source. When we started from such a Big Source and have come down to the astral plane which is far below it, we took our abode in the cage of the elements. We should also maintain its remembrance so that we may remain within the sphere of devotion, and understand our present condition which is elemental. The place in which we now are, is miles away from God with regard to Divine qualities. It means that the idea of God and man should be maintained even after Realisation. In short, do not throw away the human etiquette after Realisation.

* * *

Real spirituality lies in actually becoming colourless, odourless and tasteless, because God has got none of these. In our system, it is endeavoured to take one upto Reality. If any colour remains, there can be no purity at all. You know all these things.

* * *

There is a Persian Proverb: "See Laila with the eyes of Majnun." That is, as Laila was an ugly girl, it required the eyes of a Majnun only to see her. In the same way, if we have to see God, the same mad looks are required.

* * *

Faith itself is existence or substratum (base) on which Realisation begins. Faith is that unbreakable link which, once established, cannot be broken. An abhyasi who does not develop faith can never progress.

* * *

Much praise has been sung of a naked sword although its function is to cut. Now, it requires the brain to use it, so that it may strike the enemy and not the friend or self.

* * *

When the disciple completely merges himself in the Guru, the latter becomes restless to take him further, especially when the disciple is unable to go further of his own accord. I will answer a question which possibly arises in every one’s heart: "If Guru happens to be a traveller of the region of Baqua, how is it possible for the disciple to reach higher region when needed?” If the Guru is a liberated one the disciple will surely receive his help, provided the disciple has developed a condition due to which his voice reaches the Guru. The voice of those people who are initiated by him reaches the Guru quickly. Apart from this, there are Representatives and Teachers, who fulfil the needs of the disciple.

* * *

If a man comes with repentence for his wrongs, and if he is inclined towards spirituality, he should be admitted, but he should not repeat the wrongs. If he turns his attention towards God with repentence for his sins, he will soon become pure. This includes a prayer to pardon him for his sins together with weeping etc. It is written in the Holy Quoran (Hadis), “If a devotee (Banda) prays for pardon and weeps, I feel ashamed and I accept him again."

* * *

We have no faith in the oneness of God. We are partly influenced by environment and partly spoiled by association. The western culture also made an impact to a certain extent. Thus when it had already deteriorated, wrong spiritual training completed our fall, with the result that we were separated thousands of miles from spirituality.

* * *

How is it that a man is given four punishments for a single wrong? Man is a complex being. Whenever he does a good or bad thing, the mind thinks and the heart decides and human organs begin their function. In both these, there has been help from mind and heart. The sense organs which functioned also remained guilty. And as this is a part of the body, the body also is responsible. Whenever we think of bad things, we leave impressions of the bad thoughts in the atmosphere. Nature will punish for it separately. One would get bad life or hell according to the wrong he has done. He will be punished in hell to the extent to which he ought to be; the rest will have to be undergone by taking a birth in this world. Mind, which felt the action to be bad, underwent the punishment. Its effect was bad and this was the punishment to the heart. Society also hooted him out. He got hell because he had spoiled the atmosphere. The third punishment was that which the body and its associates got. Thus, all those that helped in doing wrong got punishment.
"When I saw the beloved, my mind got stirred. The fault was of the eyes but the heart was stabbed. ”

My Master used to say that a spiritual man should not eat meat. I follow the same policy, Indeed, there have been some saints who used to eat meat. Meat eating should be avoided.

* * *

If the Preceptor lacks discipline, he is no more fit for the job. Preceptor’s insult, if taken seriously, is my Master’s insult.

* * *

As for myself, I have always been a dependent of my Master and I would accept subordination to that person under whose subordination my Master orders me to remain, Through this dependency alone I have been able to develop such will power, which is but my Master’s gift, that I can prepare thousands of persons for spiritual training within a second.

* * *

Brother, from where shall I bring miracles? My attention has never been in that direction. Whenever you people wish something, some miracles will happen. Although my Master had said that I have the power to perform miracles, which I certainly believe, yet I am not at all inclined towards that. Secondly, it is always the teachings that can attract the people. Jesus Christ showed miracles throughout his life but he could hardly secure a dozen disciples; out of them one turned out to be so unfaithful that he manouvered for his crucifixion. After his death his teachings have attracted the whole world. Another thing that helped him was that the Hindus considered it as sacrilegious in those days to cross the sea. One thing which I would like to say is that by the grace of Master whatever miracles I have been able to perform, nobody has performed. But those who are able to see can know it. And brother, I will be compelled to do so in performing Nature’s work.

* * *

I have to make divisions to explain will and desire: (1) Animal Plane, (2) Mental Plane, (3) Spiritual Plane. These are the kinds of desires. Desires are good as well as bad. Bad desires are connected with passions, sex, etc.; Greed, etc., also can be included only in this type. In desires of the mental plane is hidden the secret of self-aggrandizement, self-progress, self-ability, etc. When these things are carried on to the spiritual plane, one is reminded of his duty, and is worried about getting out of the snare. The tendency is diverted towards God-Realisation. It is the same tendency which was once connected with the animal-plane, but as duty is included in it, it would be wrong to call it desire. Will is connected with the mental plane, because you begin to act mentally, thinking of the goal in view, and this continues till the end. It goes on getting new life in every region. It acts quickly to the extent it is pure and becomes free from doubts. That is, its potency goes on increasing. Now, its actions are effective in any of the worldly spheres called Mahamaya. Afterwards it is turned into the pure original form, a jewel indeed. Reaching this level, it becomes very easy for a man to transport any one from one Spiritual plane to the other within no time. And when a man becomes a "Brahmanishtha", i.e., deeply immersed in Brahman, his will becomes unfailing. But, brother, this part of will which is developed to such an extent helps only in Godly works. If a man (You might have read in "Anant Ki Ore”) finishes the basis of doubt, then the will becomes supremely potent. Western Philosophy is based on doubt, whereas it has no place in eastern philosophy. To harbour doubt is to give room for a thief in the house. Brother, all these things will be known from practice (abhyas) automatically. The method must be correct and the guide an adept. One should remove grossness and go on dwelling in subtler conditions.

* * *

People have no faith in God, and I have no faith in my health. Having no faith in one’s health is the sign of weakness, and having no faith in God is the sign of spiritual suicide. People say that the crops now-a-days are not good, which means that God has now grown old and so He does not remember certain things. But the people do not understand what confusion they have created in His work, with the power given by Him. Actions are proportionately continued. Now, our actions went against the Nature and created a mess in the environment, whereby our own throats are being cut. These things now require to be cleaned, which is being done to a certain extent and will be continued. It has all to be done by you people only, and unknowingly every saint does something. I have courage and by Master’s grace there is nothing lacking. It will not require another second to do it. I have written all these things so that you people may also develop courage in yourselves. But I do not do this because those, who have created all this mess by misuse of their powers, may reap the fruit of their actions. Nature also wants the same thing. Destruction is bound to come and it has started also, and these are the causes.

* * *

I tell you one thing: Anything done with full self-confidence will be correct provided that one is oblivious of the fact as to whom the word “self” refers. In your words, ‘se1f' should completely disappear.

* * *

It is seen that people do not get benefit from the evening practice of cleaning. The reason is that they do it in a faulty way. Inform all the persons conducting Satsangh under your centre and explain orally to whom-so-ever you meet. In fact, people first begin to meditate on grossness and then think that it is going from the back side in the form of smoke. Really speaking, they ought to throw it out by thought-suggestion, in the form of smoke.

* * *

All this means that we should create pressure on our heart regarding worship.

 

* * *

How beautifully a poet has put it:

Gunahgaron ko puccha jo uskirahamat ne Bahut khafif huve jo gunahagar na the.

“When His mercy reached the Sinners Those who were not sinners were affronted.”

To think oneself a sinner is a mark of humility. But this idea is Islamic. Probably this has not been said in our religion. There is indeed a matter of courtesy in this. When we think ourselves to be sinners our heart begins to drag His mercy, and we will be amply benefitted in this condition when we totally depend upon His mercy. It is a part of surrender. When we proceed towards a great thing we begin to feel our littleness, so much so that we will be looking towards His mercy and we will be a non-entity. It means that we create a vacuum for His mercy. This is about Reality, which the Seeker alone can know.

* * *

Love is praised everywhere. There is a story in Mahabharata: When Lord Krishna went to Vidura’s house, Vidura’s wife, who was bathing naked, rapturously opened the door and came out on hearing Krishna‘s voice. Krishna threw his upper garment and covered her. She began to feed him with plantains in such a way that she gave him the skin (peel) and threw away the fruit. When Vidura came and reminded her as to what she was doing, she came to her senses and began to feed him the fruit, Lord Krishna then said that the taste which he found in the peel was not there in the fruit. So when love and Bhakti take hold to such an extent, the condition which Vidura’s wife had is sometimes experienced by the less advanced.

* * *

Sri X has written to me that I must go to Chickmagalore. But my health is not capable of withstanding the strain of purposeless journey. He thinks that he would gain merit by my going there but it would in fact be gained by Rakat, the meaning of which you know. In short, merit is earned by prayer and devotion.

I was thinking in my leisure time how nice it would be if somehow a process is known by which man, abandoning his animal qualities, becomes man in the real sense. When I looked all around in myself as well as in creation, I saw two dynamos-one, the dynamo of individual creation, and the other the dynamo of universal creation. I have left the second dynamo untouched at present, as I know that only the special personality has the power to make use of it. There is also the fear that every ordinary Mahatma cannot even think of this. There are two or three persons in our Mission at present who can use it. But I do not want to give them any clue in this matter, as I have to give them special power to stay there, lest this life should become merged with that.

Now I take up the dynamo of individual creation, I have been able to solve this by my Master’s grace. He has given a solution which is very good; and whatever I have thought over it is also correct. My Master has also accepted it. There is no danger in this solution. It is a very effective tool. The experimenter has to be very alert. I have taken up two cases for observation. But it is to be seen whether only one experiment is enough for the whole lifetime, or they have to be repeated several times after a certain interval. Those to whom I have transmitted are showing signs of change, but what sort of change it would be, can be found out only when the thing is in view. This process can be called as the ‘nuclear method’.

* * *

If every Satsanghi feels the Mission to be his own, the difficulties that the Mission is now facing may disappear. When we feel our children as our own, we are prepared to undergo any hardship for their comfort.

* * *

I have to take a lot of work from you and also do a lot of work on you. Thus, taking and giving both are involved. In English there is a saying, ‘Exchange is no robbery!’. In your spare time you must be remembering God. You may note as you go on that some changes are taking place. At present, I have just made a beginning of this; in future I hope it may come to your knowledge. For this, you have to be prepared for 'work’ in the Space. It happens that sometimes during meditation the abhyasi feels absorbed, while sometimes he does not. The reason is that the sanskars which are firmly rooted in their 'Field' come towards the heart to go out. This is because meditation creates a vacuum in the heart. As long as all Sanskars are not thrown out, there cannot be Liberation. As a matter of fact I go on cleaning them in the routine course also. I have written an article on this subject somewhere in the Sahaj Marg Patrika.

Whatever condition develops during meditation, whether it is liked by the abhyasi or disliked, is beneficial in every way.

Spirituality is a very easy thing, and its achievement does not take much time. One should only increase faith and devotion. And devotion is generated by remembering again and again.

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