{I shall be more useful when I (had) left my physical form- Rev.Babuji 30/1/1958}

It is here Rev. Master says a super-finest state of super consciousness lies. He calls it D3 and this is the last stage of super consciousness and that this super consciousness is reserved for the Incarnation of Deity. He also states that under rare circumstances it is bestowed upon the special personality and that he practically enjoys the same position as regards the working of Nature.

The state of perfection which is total and integral to one's being does not permit any of the known states of happiness or peace or bliss or any other term used to denote conditions of perfection. There is no peculiar twist of the eyes supposedly arising out of such spiritual experience, nor are there tears supposed to be representing sublime happiness. The state does not permit any such expression; such stages are passed over much earlier. The condition is one of total dryness and what master calls an experience of 'dreary waste'. To the best of our knowledge there was no such person as having accomplished this stage except Sri Ramchandraji of Shahjahanpur. Since he has accomplished this stage he was conferred the state of Maha Parishad, the highest functional post to be conferred by Nature. In his book 'Reality at Dawn' he states "The position of a Maha Parishad is the highest in rank. It is the last godly post and is very rarely bestowed except when nature stands in urgent need of drastic change or an overhauling of the world. He enjoys the highest power. It starts from the right region of the occipital bone as is given in diagram No.5 on page 36, 'Efficacy of Raja Yoga, IV Edition.'

Sri Ramchandraji Maharaj also states in his book "Commentary on Ten Commandments of Sahaj Marg" that "I now reveal herein the true significance of a little known mystery. Generally they consider Sat to be the reality and treat it as a yardstick for measuring the knowledge of God. The mystery at the bottom is quite unknown to them. In fact it is all the sphere of Tam and Tam alone. This is the only thing worth achieving for a true Yogi. It is no doubt very difficult to gain access up to this point. To acquire Sat is a very easy job but the state termed as Tam cannot be so easily attained. There is nothing beyond it. Though generally people talk a good deal about it, few amongst them even attempt to secure approach up to it. Even purity, simplicity and peace are not there. It is in fact beyond all of them. This is the very thing which is acquired after persistent labour through several lives. I can boldly assert that even the greatest saints of the world have remained short of the mark in this respect. The state of negation which one craves for and which is the real life abides in it and all activities cease before one reaches the point. This is the Divine mystery which is revealed today. It is the central point of the real state of Being which in most of the cases remained unattained in spite of all the efforts of the pursuer. Perception has no approach up to it. People tend to consider this state of Tam as their deadliest enemy. But if you ever happen to study a person in whom this state of complete 'ignorance' is reigning in full swing you will find that at the highest pitch of advancement he, like an infant baby, has no awareness of his own condition. But if a slight touch of Sat is applied to it, he will then begin to have cognisance of his state of Tam. This is due to the fact that the meeting point of the two leads to the creation of a new state identical with that which was the basis of Creation."

The final state of consciousness that is achieved thus can be seen to be one of total Ignorance. The spiritual journey which started from the initial stage of ignorance (avidya) and graduated through various stages of knowledge (Jnana) culminates in total Ignorance. In Master's own words "One on the Divine path is supposed to be marching from darkness to light. Let darkness be Avidya (as it is commonly represented) and light Vidya. Sahaj Marg does not have Light for its goal. It is but an intermediary stage which we pass through, during our march to the Ultimate, which is neither light nor darkness but beyond both. Thus do we start from Avidya (ignorance) and pass through Vidya (knowledge) on to that which is neither Avidya nor Vidya but beyond both. What word can denote the exact sense of that which neither light nor darkness, or which is neither Avidya nor Vidya? Is there any word for that in the World Vocabulary? None, for sure. Let it therefore be as I say 'Complete Ignorance' different from its crudest state of preliminary ignorance."

A very important feature of spirituality is the capacity of the individual Will developed during sadhana. The will of the ordinary man is not always firm and is capable of getting swayed due to environmental or other factors. The will to resist smoking has not always found its success mainly due to poor will; so is the case with many other habits and deeds which one wants to modify in his/her own interest.

However, due to sadhana the abhyasi develops his/her will in such a way that it not only is capable of bringing out desired results in ones self but is also capable of modifying circumstances extraneous to oneself. While telekinesis, telepathy etc., are forms of such developed will, a sadhaka never thinks of altering external circumstances and is always happy with the condition in which he lives.

It should never be construed from the above the special will developed is meant for performing any out of the ordinary acts which go by the name of miracles. Miracles have never been the yardstick to judge saints and sages. It should be a matter for reflection that the Upanishads, which is the best known spiritual literature in the world, does not mention even one miracle performed by any of the sages or saints mentioned in them.

Will is a word that has almost become the weakest in our vocabularies and every action of ours is sought to be explained by different models and theories of motivation. Our Master has stressed the importance of the development of Special will in his work "Towards Infinity." For developing this Will it is obvious that it is to be used for

It is obvious for developing these characteristics it is not enough to wish piously and hope that the Almighty will grant the capacity. It is the most essential tool without which any method in the manual or elsewhere will not work. While referring to the development of Sensitivity Master has stressed the importance of purity and in this context of development of Special Will it is all the more important.

The development of the will has always been considered as a development of the Ego of the individual. However, Sri Ramchandraji's concept of the special will is that where there is no ego at all. The ego is totally dissolved. It has been reduced to nothingness. As he clearly states it is not reduced to nothing, but is reduced to nothingness. The ego cannot be totally removed. There is always a reminder of that. However, that reminder which he calls as identity is so minimal that it cannot be construed as being present at all. The person who has negated himself to this extent cannot be said to have any personality at all. The word 'persona' which is the root for this word personality actually means 'mask'. The mask, which every one of us has chosen for ourselves, is a great barrier when we seek to know, live and move in the Ultimate reality, or Base. The person who has reached a state of such nothingness has no real personality. And such is the special personality.

How Rev. Babuji has attained this stage is best stated in his own words. "For myself I may say that since I started practice at the feet of my master, Samarthguru Sri Ramchandraji Maharaj of Fatehgarh, U.P. I have taken him to be my 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 come again to the point. God taken in the sense of the Center 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 and 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 practice, 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 the Infinite Ocean. He shall definitely be near most 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 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 ... 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 realize 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." ... "I will simply say that all powers originating from below the Center 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. ... His will shall work in all matters, though it may take time."

It is obvious such a personality does not come into being often. As Master puts it "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 to 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 in 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 such personality in the entire universe at a time and that too only when Nature is in need of it."

It is obvious such personalities come once in millennia. These personalities are not really born as such. The persons develop into such a personality. That was what has happened in the case of Lord Buddha, Jesus Christ or Prophet Mohammed. They with their sadhana were able to negate themselves totally, and thus became the carriers of the Divine messages in purity. Their consciousness was not tainted with ego of any kind and it was all the time Divinity which expressed through them.

Such was the case with Sri Ramchandraji of Shahjahanpur. His sadhana led him to such a state of nothingness that the Divine chose to express itself through him from the date he got into such a state. This happened around the end of 1944, even as asserted by the Master himself. To say that he was born as such is wrong. He worked himself up to that stage. His negation of himself is such that he exhorts others also to come to that stage. The prayer he has given to the world is such that the goal is no less than what he himself achieved - total negation of oneself and total absorption of oneself in the Divine.

What is the power of this Special Personality? What is His work? The Master says "As a general rule a thought when it becomes deep brings into effect something like a pause, which has a tremendous force. In the case of the Center, the question of depth does not arise at all because of perfect uniformity there. The idea of velocity of force, the direct action of the mind was also absent there, since the Center or the Ultimate Brahm, though Absolute, did not possess mind."

"Thus whatever existed between the thought and the action was Power, which is termed as 'Time'. We too got the same power into our share but in accordance with our limited capacity. Now in order to utilize this power we have to merge it in the greater power of the Center."

Rev. Sri Ramchandraji, the special personality, who has come for effecting change and overhauling of the universe at the instance of Nature, is using precisely this power at its finest level, by virtue of His being in close proximity to the Divine. In all our cases the power of thought and consequent action is vitiated by the several statuses we are in. But in His case it is almost Divinity in action as he has effaced himself totally and is merged with the Divine. Human dignity would lie in understanding this spiritual fact and work in co-operation with Him who is effecting the much-needed change in the fabric of human life.