A bold speculation or a brilliant wishful thinking by some highly intellectual persons has produced a vast literature about the shape of things to come. Religious philosophies as well as the social and political philosophies have described wonderful dreamlands which are to come in future. Almost all of these Utopian fantasies suffer from the serious defect of sounding improbable or at last unrealizable in one’s own life-time. Thus, it is no wonder if some wit has described the interest and belief in such literature as “escapism”. Therefore, Sahaj Marg asserts that it is possible for every sincere sadhaka to attain the highest ideal or the goal of human life during his present life-time alone. This should naturally encourage the seekers to take up the practice of the methods as propounded by Sahaj Marg.

At this stage it becomes necessary to observe one who has reached the destination. When one person can attain that condition, there naturally, ought to be some more who might have reached that or near about that. Consequently, a form of Divinised life can be observed in the lives of such great personalities. Here, a word of caution becomes imperative. The person of Realisation does not wear a label or carry any insignia to indicate his qualification simply because the general tendency of the ignorant persons is to take the idol for God. In India we have observed the infernal levels to which the Ochre-coloured robe indicating holiness has been degraded; or silly ornamental caste-marks can be taken as another example.

A perfectly regulated and well balanced mind is the first necessity for the Divinisation of man. In that condition the life of the individual is one with the universal life. Since the Divine principle has descended into the life of the individual, its light helps mankind for its further ascent into the kingdom of God. The nature of light is to disperse darkness and when all impurities are

removed, the light assumes its original nature of colourlessness. This colourlessness may sometimes be mistaken as darkness. But there is great difference between the darkness due to obstructions, the dazzle due to impurities and the pure colourless light.

A person who has regained his original state which is pure primary vibration- The Nacked thought- is fully aware of the potentialities of thought. Consequently he utilizes the power of thought most effectively. He knows how the Original Power has been the latent cause of the entire Reality. In fact, he sees little difference between the Central Thought and the Reality. Thus all his activities descend from the Central Source into the realm of Reality and further on into the spiritual field which is the intermediate causal field of this temporal existence. Such being the case, his thought, word and deed are in perfect harmony and in conformity with the will of God. All his works become part and parcel of the Divine work. His utterances are the same as that of the seer. His thoughts are none but the original vibrations. In short, he is living in the kingdom of God. Such personalities bring in to this world the influence of the Brighter world with which they are continuously in contact.

The major part of the work of such personalities who have evolved to a very high degree of spirituality, consists in helping mankind to evolve to nobler levels of being. It is a two-fold activity namely cleaning or purification and attracting towards God or Divinization. The detailed description of their activities is likely to confuse ordinary readers for whom it is very difficult to imagine differences in one great harmony. Although the head, the heart and the belly are at different levels in the human body, yet each is no less significant than the other. Due to their connection with the ultimate principle, they automatically work in perfect harmony and for mutual benefit towards the fulfillment of a purpose apparently unknown to them, nevertheless a purpose very pressing indeed.

The process of taming the animal in man and the awakening of the sleeping beauty in man are the inalienable functions of the form of the Divinised life. The moment one comes into contact with such a form, he begins to feel the fragrance of his own inner self. He is drowned in a secret awareness of his own original state. The latent desire to return to his homeland starts to manifest in him. His own life starts to get divinized. The Divinisation is contagious.

It has been the human endeavour to evolve to higher levels of being. In ancient India, the theory of such evolution was wellknown. They even thought and attempted to reduce the spiritual evolution to biological level. But the biological law of the recession of the dominant qualities has frustrated their great experiment. The disciplines necessary to bring out or even maintain the Divine Light in man could not be maintained biologically due to the simple reason that biological evolution helps in the evolution of the animal, whereas strict disciplines are necessary to maintain the Divinised forms, the Varnashrama Dharma, the forms of the caste and the duties of the individuals, deteriorated and almost collapsed. If the rights of the four castes have taken up rigid forms, the principles of Ashrama Dharma have gone with the winds. Practice vanished and only grotesque forms of the theories remained grossened and solidified.

Based upon the same theory of evolution, a great yogi of India has attempted to bring down the supramental force to help the evolution of mankind during the first half of the present century, but unfortunately his lifespan was too short for the achievement of his aim. In Shaj Marg, realizing that nothing short of the Ultimate Consciousness can work flawlessly for the divinisation of man, it is utilized; and the divinized form of life is attained through transmission of that Ultimate force or consciousness or principle.

The divinized form of life is a dynamic movement in the “kingdom of God”. The governing principle in its comparatively grosser form is pure love springing up in the region of Heart. It is the reflection of the Ultimate force.

Any other power is inferior and grosser as compared to this force of pure love. Much has been written in praise of Gnana or knowledge, in the books of philosophy, religious or otherwise. If some have praised yoga of Karma or action, some others have advocated the yoga of Bhakti or love. Shri Aurobindo has attempted a brilliant synthesis of all these three i.e Gnana, Karma and Bhakti yoga. In Sahaj Marg, however, all these are grosser activities simultaneously operating under the great motive force of pure love welling up in the region of heart, which in turn, is the grosser reflection of the Ultimate force which is the basis of the Divinised form of life.

The disciplines necessary to maintain the Divinized form of life are automatically inset in the system of Sahaj Marg due to the method of transmission of the Ultimate principle. This is the reason why there is no possibility for any curvature to set in there to cause a fall or degradation, as has been the case with all other methods of Divine pursuit hitherto followed. The primary cause of degeneration in any system can be traced to the laxity in discipline in the followers. This laxity comes in because all disciplines are external impositions. A system of practice with such an inbuilt mechanism at to automatically introduce the necessary disciplines in the life of the follower was absolutely necessary for the proper evolution of mankind towards the Divine Life. The method of Sahaj Marg fulfills the need of the day as well as the eternal need of the human heart and soul. The possibility of turning Divine is thrown open to every man who-so-ever desires to adopt the Divinised form of life, thanks to the discovery or the invention of this unique method of spiritual practice carrying the name of Sahaj Marg. Everyone’s life can be immediately divinized if he or she will and comes into contact with the form of the Divinised life. The speciality of this possibility is that it can happen in one’s lifetime, even immediately and there is no need for anybody to wait for ages and lives after lives for the advent of a utopia or a supramental being in the very remote futures, which involves attempting to immortalize one’s physical form and body which again leads one to extremely ridiculous and absurd situation.

Increasing complexity appears to be the main feature of the biological evolution as expounded by natural sciences of today. Man’s innate urge is not to get still more complicated but to get out of all the complexities and arrive at the simplest state possible. This simplicity is fully realized in the Divinised form of life. All complexities in the heart are totally washed out. The knot of heart is rent completely. In the system of Sahaj Marg even the tendency to develop complexity is rooted out. Man begins to live in the region of the Ultimate centre-point which is the ultimate simplicity itself. This is a state of realization which cannot be described in words.

The Divinised form of life is the clear and perfect ray of the Ultimate source or the centre. All the activities and the movements of such life are the twinkle or flicker of the original condition. Each movement points to the original and reveals the Divine glory. Each activity reminds one of his own real homeland. All the barriers vanish. The purpose of the Divine is fully realized in man and the goal of human life is attained.

Total absence of miseries and sufferings and evils and hostile forces, is un-natural and improbable. In the Divinised form of life, however, they take up new light. Proper attitudes are automatically developed to face and conquer the hostile forces and to endure and even enjoy the miseries and sufferings. They no longer remain as the problems to be solved but are seen as the natural consequences of actions and reactions. The play of the Divine becomes too obvious to be deceived. The Master-hand behind the entire phenomena is fully realized. The struggle is no longer a half-blind and gropping one but a purposeful activity for further expansion into the infinite, the kingdom of God.

All this is not only the great promise of Sahaj Marg but also easily and quickly realizable state. People who have taken up this practice of Raj Yoga know this full-well and further researches are going on in this field by those capable of doing so. I hereby invite all the readers to verify this for themselves by taking up the practice.