Unless there is the will of God, He does not attract the servant towards Himself and it is impossible to have His vision. Along with this when our motive is to join Him, then we adopt such method only and this alone is called abhyas (Practice). When the intense desire to join Him is created, some kind of impulse begins to be produced in Him. If the inclination to reach the source becomes so intense that the river itself pours into you, there will no longer be necessity for any abhyas.

For the sake of proper abhyas try to seek the adept. When you find such a one give yourself upto him. Give yourself upto him in toto. His association will reveal to you much and that may also serve as a method to find him out.
When you become extremely subtle (Sukshma) akin to God, only then you can think yourself fit for liberation. We strive for that in our abhyas.


The abhyasi’s part is to be perfectly obedient to the Master i.e., to find a Master who has his approach to the final limit and in the words of Upanishads it is equally difficult to find a disciple. But if the burning desire is there for Realisation, the Master will reach the person’s door. In our Samstha Master feeds the abhyasi with spiritual force through transmission. Now it depends on the abhyasi to extract from Master as much as he can through love and devotion. The greater the devotion and surrender, the greater will be the force flowing into him. As a result, the abhyasi begins to advance spiritually experiencing more and more bliss. The abhyasi has only to prepare himself to receive it or in other words to make himself capable and deserving of it.

The abhyasi must ever remain restlessly impatient for the attainment of the goal and while intensifying his craving (lagan), he must at the same time be at least as submissive to his guide as a school boy is to his teacher and it is also an essential part of his duty. The abhyasi profits by it and increases his capacity.

The only thing for the abhyasi to do is to connect himself with the power of the Master, whose mind and senses are all thoroughly disciplined and regulated. In that case, the Master’s power begins to flow into the abhyasi’s heart, regulating the tendencies of his mind also.

For an abhyasi, the only important thing is to seek his goal within his own Self. If the abhyasi is, as he should be, he by himself will begin to draw it out of me. Especially it is equally important for the abhyasi that he must ever remain restlessly impatient for the attainment of the goal. From the very beginning, an abhyasi should devote oneself to abhyas with diligence and persistency. Essential thing for the abhyasi is that, in the first place he must have full trust upon the Master and must fully co-operate with him in every respect.
The Guide does not thereby gain anything for himself but it is the abhyasi, who profits by it and increases his capacity.

When an abhyasi sleeps, he wanders generally in the field of his spiritual journey, but when limitations and bondages break, his expansion becomes vast and this is the time for meeting the God. Why should the bondages break? Because, the energy which is below the Centre is distributed to all, through his expansion. In fact, everybody gets energy from the Real Source, but when this spiritual energy goes on becoming less and less, God sends down a Special Personality on the earth. Each and every particle remains flooded with spiritual energy. I do not know whether they call this as Turiya Avastha or Turiyateetha Avastha.


When we are in touch with knowledge of the Absolute, we bring in something as Reality, displayed according to its different conditions. Having Divine condition, speaks of true Reality. It is a sort of dance with certain movements produced by its effect and there are different stages in it. What the Divine displayed in its own realm, we begin to display the same in our realm with His power.

After having attained the last limit of negation, one has yet to go on and on, to what may be termed as the Ultimate limit of limitlessness or the Absolute, where every particle of the body gets transformed into energy. Then, he becomes an instrument of Nature and having everything in his power and control, he remains unaware of everything. But, for Divine work, he is ever fully conscious and quite alert, though he may not be conscious of his own state of being, except in certain exceptional cases. The entire working of the Universe is subject to his Will. He holds all the powers of Nature under his command, as is the case with the present Personality, who has come down into this world, for the purpose of effecting a change.

Actually speaking, at its highest point is the state of dissolution, where remains nothing but the Divine. He is Absolute in His own cadre and we become Absolute in our own cadre. He is Absolute and is totally Absolute. Knowledge swims at the surface and the Real works as the base. As such, Real is the only knowledge. So, when we have Reality,we become aware of it. Real gives knowledge when it becomes Reality. The Reality within and without is Jnana.


A man loving his Master devotedly, dedicates his everything to his charge and absorbing himself in the Master in toto, shall ever see the same thing all, within and around. In the same way, a man having secured absorbency in the one and the Real, shall witness his manifestation throughout, because every stream of his thought having been mingled with the real current, he shall feel Reality coming out from everything. Absorbency in the reality means, one should not feel his body, mind, Soul or whatever there might be in him. That is in fact the real godly state. If you acquire that state of being while having your body, you will feel the same condition in life. It is even today possible for a yogi of high rank to witness it, if he comes up to that final state. It is highly improper to talk about things not witnessed by the hearts eye. Absorbency in the pious thoughts achieves this goal.
As long as you do not find an opportunity to see me in person, think that I am already there with you. This will help you in promoting absorbency in yourself.

At lower stages in Sahaj Marg, one often does feel a sort of absorption, similar in a way to that of slight intoxication, but it is definitely different from the state of torpidity imparted by Gurus soaked in the feeling of self-importance and pride. This condition may more appropriately be expressed as a blissful state of calmness, unstrained by the weighty effect of the senses, which the abhyasi feels completely dissociated from. This may, however, be denoted as the Soul dance, which is a high type of dance.

It was a very happy day indeed, when at Fatehgarh, where my Master used to hold the annual spiritual gathering or Bhandar, I suddenly experienced by Master’s grace, a state of absorption in Brahman similar to His own. It repeated itself three times. I felt convinced that it was the real state which I must achieve. Since then, I began to adjust myself to bring about the real state. It was not a mere conception that I was in that state, but something real started to awaken in me. I went on doing all that silently without telling it even to my Master.

For the last few days, I have been constantly feeling that the sacred beings of Saints of the past are in oneness with my being. I cannot elucidate this condition further. There is spiritual ipsofacto absorption while sitting, getting up, sleeping or awakening, but this does not give satisfaction and there is craving for more absorption.

My consciousness can be revived, only when a shock is applied to it. But few perhaps might yet be capable of applying that shock, though I believe it must develop, when the time comes. The capacity can be acquired only by developing absorption in the inner state, or by negating one’s self to the greatest extent, so as to become like dead in the hands of a dresser.

If one can sell his heart i.e., make a gift of it to the Divine Master, hardly anything more remains to be done. This shall naturally bring him to the state of absorbency in the Infinite Reality. The adoption of this easy and simple technique makes the beginning of the process, the very end of it. The impulse begins to flow in automatically, transforming the entire being of an individual. What else except a tiny heart can be the fittest offering for the achievement of the dearest of life?


The activity, which had started at the time of creation, went on developing, till finally the idea of inactivity, which lay at the bottom of motion, began to surge up. It formed the basis of all philosophical speculations. Mental aspirations leading to the search for the Higher, started from this point and became the foundation of religion. The activity, which has already sprung up in us, reminded us of its non-existent state. When we thought of it, we hit upon the previous state of inactivity. In this way, activity reminded us of inactivity and the inactivity explained to us the meaning of activity. Thus, the two opposites came to our view. When the first stage of activity came to view, it seemed to be quite akin to the state of motionlessness.


I feel darkness inside and outside too. In spite of the light of the sun, the notion of darkness is there. I feel the influence of the inner on the outer. No wonder if the inner and outer become one. One thing is always felt during meditation, that the effect of the condition of the Master is pervading into my inner self and that is different from transmission. During the last month, I went on feeling that in every cell of the body, a darkness pervaded and immense power was experienced in every particle of the body. That darkness, was not in the form of pitch or total darkness. But its shade was like that tingeof light, which one experiences, when one enters a room after passing through bright sunlight. In that condition, he will undoubtedly feel darkness, but he will also find a thin ray of light there. This feeling remained from first to eleventh December. There is an idea which generally people or in particular, the quacks have. They impart spirituality without any consideration of the receiver’s capacity. Even when the disciple is full of darkness, they start infusing Divine effulgence into him. The disciple, no doubt, improves by the force they impart, but the already existing darkness.

Darshana (Vision)

Generally, people take Realisation to mean a mental vision of the physical form of Vishnu with four hands holding a conch, a discus, a mace and a lotus respectively. Such a type of Darshana is only the results of the grosser mentality of the worshiper, for the reason that his own subtler Self appears to him in that form, because he had taken up that very form for meditation. In Raja Yoga the state of mind that develops by the effect of Sadhana is quite a different one. In that condition, he feels the presence of Divine force everywhere and in all things and that brings him into a state of ecstasy. Such is really the true state of Darshana(Divine vision). Let people peep into it and experience it for themselves.The attainment of this state of Darshana(vision) does not mean perfection. It is only the first step towards the Divine. How much more we have to go on and how many further states we have yet to pass through, cannot however be exactly determined. When our final aim is merging in Bhuma or the Ultimate, the state of Darshana can by no means be taken as final.

Visions are unnecessary and really speaking have no value. A vision is nothing but a locked up impression allowed to surface by the cleaning process. Therefore, all that come out as visions are nothing but earlier impressions formed in us by our own thoughts, and actions. Visions have no value in spiritual life.

Deaf And Dumb

Playing within yourself in your own character, touching your own corner, being absent to your senses?this is the stage that a man arrives at, when he crosses his own boundaries. This is not a permanent state and that is far higher than this. It is called changeless condition, which comes during the march of freedom. This is the end of all activities.