But
dear brethren, all that has been talked about so far is not
yet the end. We have to move further still, but now without
the support of knowledge. This knowledgelessness alone,
which I have termed as “ignorance” is now ours, which in
refined state will lead us on to our ultimate goal. Nothing
else can be capable of it. All the states and conditions of
identicality and closeness are now over. Knowledgelessness
has now developed in us, and it is but proper, for a man of
knowledge shall never plunge into the ocean because he knows
that the moment he does so his life shall be nowhere. That
means he possesses that much of understanding. It is only
our jnana-hinata or knowledgelessness that has at last
launched us into the fathomless ocean. When we had plunged
in, our eagerness for the end began to develop. Now we go on
with that very thought; no boat is available because it had
already sunk before we reached this place. Now there is
nothing but going on and we swim on and on covering leagues
after leagues. It is but certain that in the course of our
voyage, now, we come across numerous ripples, folds and
wrinkles, but all of them are quite silent and inactive
except for a faint impression of their being. We proceed on
with it till at last that impression too fades away as it
finally must; and the surface becomes quite smooth without
folds or wrinkles. The seven rings of the Central region as
explained in the Efficacy of Raja Yoga refer to this very
condition. Just as a man who has been travelling long,
sometimes comes to a state in which he forgets his tiredness
– an empirical point which can be verified by experience –
so does our jnana-hinata which has brought us to the verge
of the ocean, also wears out from even thought and gets
quite extinct. But we have to go on further still.
Our jnana-hinata too has now come to an end. The next state
that develops – though more appropriately it cannot be said
to have developed – can better be expressed as the state of
tam – “no light and no darkness”. This is what takes us
along now and there is no end to it. We may go on and on but
this will remain with us forever. If there be a great soul
of calibre who may be able to comprehend what lies beyond,
he may be able to discover that there is a point, rather a
ring, there. The conception of a ring round the centre is
indispensable. Such a one as is capable of having an
experience of the central point is very rarely born. Still
let me reveal something about it. Suppose there be such a
great soul in existence who wishes to discover what exists
within, tries to peep into the ring around which all the
powers of Nature originate, then he is pushed back from it.
Anyhow, if after undergoing all shocks he is finally able to
make out something of it then words would fail to express
it. This is the final limit of human approach and none so
far has been able to go beyond, and for the future let
others conjecture if they can. Advancement even up to this
point is well nigh impossible. What are these seven rings?
They are the concentrated essence of power which originates
from the central ring up to which access is almost
impossible. still let me, however, lay down the means for
it. They are quite simple and easy. When the thought of
jumping up arises in his heart it gets itself linked with
the ring. Now if one picks up courage to merge his thought
into the ring, but with a careful precaution that he must
keep a close watch upon his heart lest it might burst forth,
he may be able to have some glimpse of it, but only for a
few seconds after which he shall have to get back. I have
thus laid down the method and it is now up to others to dare
if they like.
Another important feature of spirituality is the Special
Will. Probably few may be aware of its full significance.
When it is applied from a very high level of spiritual
advancement its effect is sure beyond doubt. It must also be
borne in mind that it works freely up to the point or knot,
which it hits on, and if it is fixed beyond the seven rings
of the central region it is quite unfailing and the effect
thereof shall definitely come to light in due course. It can
even stop the motion of the stars and planets or counteract
their effect. This infallibility of will is in fact the real
interpretation of the characteristic feature of Brahma-gati
– the state of Brahman – which has been represented in so
many diverse ways in our scriptures. Here I have given so
much – though yet it beggars description – only for the
avowed saints to help them form a correct estimate of
themselves. It is also but certain that such a personality
never comes off and on and that he uses this special will
only in matters of the spiritual nature and never elsewhere.
What is the “Special Will”? It is the “that” which admits of
no doubt or misgiving. The negative phase being quite out of
imagination, that alone which is to be remains in sight.
Confidence grows so strong that nothing contrary can ever
stand in the way. Of course there are some brave souls in
whom it develops right from the beginning, but in that case
it works only within its own sphere and not in higher ones.
I now reveal this mystery so that people may try for it. In
all matters whether worldly or spiritual a man should make
use of it and try to avoid harbouring thoughts of failure or
disappointment. Though in fact it relates exclusively to
spirituality yet it does not mean that this science should
not be utilised for worldly purposes. For a spiritual man,
the use of it is of course indispensable and he can utilise
it whenever he likes.
While discussing the various aspects of knowledge I have
thrown some light on the science of matter too, but that is
only in a way that it can be followed after deep study. The
powers of creation and destruction are both present in
Nature. Wherever the power of creation exists there also
exists the power of destruction along with it. There is
something like a dot or a grain in the centre of the first
knot related above. In our spiritual pursuit we take up this
very point or dot, from which as from a nucleus thin fibres
shoot out forming a sort of cobweb. We merge ourselves into
this point or nucleus to emerge forth into the state of
identicality. I have also stated that where Bhuma is, in
whatever state it be, there is a ring round about it which,
to make more comprehensible, may be said as a sphere of
light or power and which allows none to stay within it. The
same exactly is true about this nucleus too. It has also a
ring or circle round it, but it is not so powerful as to
prevent anyone from probing into it. This ring possesses all
the destructive properties and can create a state of
destruction within its own range, that is, it can be used in
making or marring any of the material objects of the world.
It was this very power which Hanumanji had made use of, for
attracting the gas of the Indian Ocean to set Ceylon on fire
as discussed in the Efficacy of Raja Yoga. The ordinary
process for applying such destructive elements is to draw
them by the will-force and to locate them on the particular
spot to effect the desired results. It is possible to cast
the force of the ring upon some distant part with the result
that it may be reduced to ashes. But if it is used for some
good purpose it can create a state of light like that which
Moses saw on the mountain. In this way both good and bad
results can be brought about by it. But as a yogi always
aims at the good, he never uses it for adverse results save
in specially ordained circumstances. Similar is the case
with all the following knots.
I may also bring to light another mystery. We have been
saying out of devotion that there is providence in the fall
of a sparrow and not a leaf trembles without the divine
will. And that is a fact too. But if I say that God too does
not move without the will of his devotee, I do not know what
the wiseacres of saints might think of me. But that is a
fact beyond doubt and a fact must be declared in order to
reveal reality. For myself I may say that since I started
practice at the feet of my Master, Samarth Guru Shri Ram
Chandraji Maharaj of Fatehgarh, U. P., I have taken him to
be my all in all and may this feeling of mine continue
forever. It was he who brought me deliverance, so I remained
unattached with everyone else. Now I again come to the
point. God, taken in the sense of the Centre or Bhuma, does
not possess mind or manas. Had He had it, the law of karma –
action – would have applied to Him as well and He would have
been in the world like us. Mind (manas) is an instrument
which He has bestowed upon man. A part of it is with us and
the other end extends nearly up to Him. Our attention is
towards both of them. With the former we attend to our
worldly affairs while with the latter to the Divine. When we
connect the former with the latter the same one current
begins to flow all through. For this we have to practise, so
that a throb in the latter may begin to resound in the
former – the human mind. Now imagine what the condition of a
man would be when, after making his heart like that, he hits
into the central region and crosses the seven rings to
acquire swimming in the Infinite Ocean. He shall definitely
be nearmost to Bhuma and further on if contact is developed
which is nothing but the state of merging or layavastha in
the Bhuma, then everything is accomplished and all his
activities in the spiritual field come to an end. Whatsoever
little remains may be beyond the grasp of imagination. The
life which is acquired after this final merging is the real
life which is attainable only after complete negation of
self. Now if we dissolve that, the life would then be a
refined existence and if that too is merged then whatever
remains would be the Real. Words fail to picture that which
comes after the ultimate merging of that last state. At this
level there remains but a nominal difference between him and
the Bhuma. Further on, the next condition is when the
conception of Bhuma is thoroughly vivified. Nothing beyond
it can be said, though thought goes on further still, and no
end can be traced out. When we arrive at the final condition
and begin receiving commands, our understanding fails to
decide as to wherefrom they have come. When this condition
dawns we must realise that we have arrived at the state
where it can be rightly presumed that God does not move till
moved by the devotee. When we enter this ultimate state we
are in a state of oneness. This is in fact the real sphere
of advaita though, if consciousness of it remains, duality
has not yet forsaken us in the true sense. In other words,
the ultimate changeless state has not so far dawned. As a
matter of fact it is the place where the feelings of both
duality and non-duality become extinct. In the words of a
poet, it can be translated as, -- “‘I’ has turned into
‘you’, ‘I’ become the body and ‘you’ the life in it, so that
none may henceforth say that I and You are apart from each
other”. When we settle down in it having merged to the last
possible limit what do we achieve thereby? I will simply say
that all powers originating from below the Centre come to us
and an abhyasi at this state of attainment can do all that
Nature does. All the forces of Nature are under his command,
and he supplies them power to keep the work of Nature
a-going unimpeded. The sacred books often contain references
to the effect that at times the different gods received
power through different yajnas to bring out the desired
results. But such methods are adopted only by those who
abide in the sphere of duality. But all that is in an
abhyasi, who is forgetful of his state of non-duality, is
the reality of the real. He has power even to shorten the
span of existence or affect whatever change he would like.
His will shall work in all matters, though it may take time.
The manifestation too has been a very long process covering
a period of about 120,000 years time when judged through
deep concentration from the level of highest
super-consciousness. Though there was only one shock in the
region of power just below the Bhuma yet the manifestation
of the effect thereof and the accumulation of the necessary
material for the purpose took the entire period mentioned
above.
For the interest of the readers I may also say that the
momentum of all the creative activities was clockwise; if it
now be turned anti-clockwise the universe will begin to
dissolve. The sun and the moon will begin to lose their
light and the span of the earth’s existence will be reduced.
Now again the border ring round the Centre, as I have said
before, does not allow anyone to cross over it. Yet if there
be one so highly specialised as to be capable of forcing a
few seconds peep into it, he can bring the entire existence
to naught if by the force of his will he affixes round the
ring a living thought of ending the universe and diverts its
flow towards the Central region. It will then combine with
the central energy, creating vibrations which, when
expanded, will force its descent downwards. Now greater the
force generated the stronger will be its action. Another
method for it would be to reverse the downward flow of
powers towards the Centre by the force of the will. By doing
so the momentum itself will turn anti-clockwise, and the
effect of will shall quicken the process. On the other hand
if he only locates his will on the ring round the Centre
then it will come into effect slowly.
When things stand so none can perhaps have a true estimate
of the man’s inner powers though I have hinted everything in
a very guarded manner. If one, having progressed up to that
extent, wants to effect any remarkable change in Nature, the
method would be quite simple and unfailing, for hardly would
there be anything too far from him. The method would be, to
join his own thought to the real state in such a way that
there be no words in it but only a suggestion to express his
purpose. The same thing will then set to work for the
accomplishment of the task and that would be the divine
command as well. But this will happen only when, as stated
above, the contact with the Bhuma is so established that the
thing existing in the heart may be resounding there just
like the other end of the wire which begins to vibrate by
the effect of touch at one end. When a devotee attains this
stage he no longer remains a supplicant in the strict sense,
though his humble supplications persist still as duly they
must. Really it is only on account of his gentleness of
character that the relation which has brought him up to it
is maintained all through. In accordance with it he receives
commands for the work required for the world. His own
position in this respect is practically nil. He is in a way
only a part of the Bhuma. This condition does not fall to
anyone’s lot except on rare occasions when Nature wants
overhauling of the world or the universe. There can never be
two personalities of this category at the same time in the
world. There shall be one and only one such personality in
all the universe at a time and that too only when Nature is
in need of it.
I have now dealt with the different conditions of knowledge
up to the last. If we try to express it more appropriately
the world knowledge would be far too inadequate. Let
aspirants try to reach up to the point. It is just likely
that there may be something beyond that too, but that is
only a suggestion for the posterity, and those who are in
the present may also ponder over it. |
