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"1 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. 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.It can even stop the motion of the stars and planets or counteract their effect.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 adwaita 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 tht 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 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.