Though it is too early to bring in one more Avatar, having failed with the Prophets sent to reform human nature, Nature was waiting for a proper person to be prepared as a Special Personality who would be required to overhaul the entire Universe and set things in order. No such Personality was ever sent by Nature so far as the situation never warranted such a move. Nature had to provide for such a Special Personality. Nature had necessary powers not only for construction and reformation but also for destruction. Such was the position of the world during beginning of the 20th century and as there was no other possibility for the Nature to overhaul it, except to prepare a person to the stature of a Special Personality. A highly evolved soul was deputed to prepare such a Special Personality by Nature in the form of Sri Ramchandraji Maharaj of Fatehgarh (also called Lalaji Maharaj) on 2nd February, 1873 and he was waiting for a proper person for the task allotted to him.

On 30th April 1899 in Shahjahanpur Sri Badri Prasad was blessed with a boy who was also named as Ramchandra. With his Divine perception Lalaji Maharaj came to know that the boy for whom he is waiting for was born in Shahjahanpur and the preparation started from that day. Sri Ramchandra of shahjahanpur also called as Babuji Maharaj was thus under the care of the Master, Sri Lalaji Maharaj right from his birth and there was always an unknown urge in him keeping him restless. When this matured, he went to the feet of his Master Lalaji Maharaj on 3-6-1922 and finally emerged as Special Personality during the year 1944 and from that day onwards he has been discharging his duties entrusted to Him by Nature and will continue to do so for a millennia.

Spirituality is native to Indian soil. It had been the good fortune of this land to always adhere to the principles of tolerance and forbearance in life. This was something that is unique that is therefore called rightly as Karma Bhoomi. The capacity of the land to absorb different systems of philosophy which are called Darshanas (the way of seeing) is unique and therefore all the great movements of spirit from the Vedic period, through Jainism, Buddhism, Nyaya, Vaishesika, Samkhya; Yoga and the Mimamsa or Vedanta along with other religious systems of Shaiva, Vaishnava and Shakteya got themselves beautifully blended and integrated into the way of life in this land, call it Hindusthan, Bharat, India or Hind as anything of one's choice. This is the spiritual way unique to this land. This country never invaded others for extension of empire but definitely influenced many in their spiritual lives. The Muslim leaders also understood it and they integrated themselves well into this fabric. This could be seen in the attempts made by the great emperor Akbar who even came forward with a new religion called Din Ilahi which, however, did not gain much acceptance for whatever historical reasons it might be.

But the scenario changed with the advent of the European invasion in the name of trading starting right from the diabolic and ill intentioned adventure of Vas co de Gama followed by many more such persons all with an attempt not only to trade and exploit the material worth but with the definite intention of continuing their crusades for the propagation of their religion Christianity of all types and hues. Things became worse for the country whatever the reason of Providence may be for that and India was tottering hopelessly in all respects and more so in its spiritual life. The hatred and contempt towards other religions is unique to this new religion Christianity and it believed in exploiting every means all in the guise of doing good to others and saving their souls which was prima facie accepted by the poorer section mainly due to economic compulsions and in conditions of utter helplessness. It is very interesting to note that while it condemns every one to be a sinner, it simultaneously says the sinners are capable of loving.

This land, which knows and feels the Divinity inside, has always been stressing that and pleading with all to develop this divine resource. The new religion, however, says that the basic resource of human being is Sin and yet states that it can develop Divinity in all. The philosophy of Karma which means that every one is responsible for acts of commission and omission and that the individual has to grow into a better human being and through that to the level of Divinity was distorted and through the political power propagated the same and has spread the message of opting for a condemned status of being at the mercy of God or Gods that might be. Abject slavery to what is called Divinity by various names was promoted to one of responsible participative philosophy of action with the Divine, which is the basis of the spiritual life of this country. Christianity if it were to be the soul of Christ perhaps things would have been different. As one luminary put it "there was only one Christian and that was Christ" is the truth. Christianity has a different soul and that brought along with it not the message of love but one of seeing in magnified way the defects of others and brings to the forefront the differences among people with an intention of comparison and contrast and consequent class or category conflict and rivalry.

This land, which was by and large the best in the world for practicing the principles of tolerance, even as recorded by the Chinese travelers and certain objective western visitors, was deliberately and in a planned manner made to feel the division and alleged discrepancies thereby fostering hatred and animosity. The differences between the Muslims and Hindus were exaggerated as against the efforts of the great men who tried to bridge between them as seen in the case of Akbar and others. The intention of the European countries was alien to the interest of this land both in terms of material prosperity and spiritual values. The religion, which was definitely meant for less evolved souls against the spiritual tradition of this land, was forced on this land leading to what is generally called the Mutiny by the western scholars. The colonial dictum of "divide and rule" was deliberately engineered to permeate the spiritual and social life of this land leading to its partition on the unviable basis of religion.

Of the few persons who could see the effort of the great emperor Akbar towards integration of different faiths was one of the forefathers of Sri Ramchandraji Maharaj. He worked in the court of the ernperor Akbar as Mir Munshi which is a post equivalent to that of minister in his council. He was awarded the title Bagara (Brave). He held a Jagir at Talgram in Avadh in U.P. This remained with the family for quite sometime.

One of the later descendents in the family, Sri Bakshi Kundan Lal was the Chief Army Officer under the Nawab Shujauddaulah and commanded the armies in the III battle of Panipat in the year 1761. Hafiz Rahmat Khan another ruler of that time who was impressed by the courage and bravery of Sri Bakshi Sahib borrowed his services. However in the battle at Fatehganj (near Shahjahanpur) in the year 1774 between Hafiz Rahmat Khan and Shujauddaulah, he was killed along with the new Nawab.

In the year 1824 Sri Shadi Lal the grandson of Sri Bakshi Sahib; and the great grand father of Sri Ramchandraji Maharaj was appointed as Diwan or Minister by the then Nawab of Shahjahanpur. His son Sri Janaki Prasad however joined Civil Court at Budaun as Munsarim.

Sri Badri Prasad the revered father of Sri Ramchandraji Maharaj was born at Budaun on 12th July 1867. After a brilliant academic career, he started legal practice in 1892 at Shahjahanpur and later became Special Magistrate I class. He was a great scholar of History and his work on the ancient period of Indian History "Mush rif-ul-Tarikh Hind" in Urdu which was till now in manuscript is now translated and printed by the Institute of Sri Ramchandra Consciousness as a service to the Master.

The imperialism of the British apart, about which there is not much to speak as that Empire collapsed as any unnatural attempt should, this land had to confront the problem of the emerging imperialism of the American brand, which specializes in marketing any and every thing as some thing that others should have a taste. The consumerism they have assiduously and carefully planned was gaining roots. Of course that is today the Big Emperor. They are capable of dumping everything that is not wanted over there to the rest of the world with almost unconscionable ease of the mind governed by greed. Add to this the New World of America, nascent still in its exploitation of resources to accumulate wealth has adopted an attitude "We know everything. We are the big brothers of the world. If you disobey we will teach you a lesson:" This imperialism is the worst that the world started facing in the late 19th century. Christian missionaries had their own part to play. To put it in the words of Swami Vivekananda:

"It is not true that I am against any religion. It is equally untrue that I am hostile to the Christian missionaries in India (this is true of every Indian - editor) But I protest against certain of the methods of raising money in America. What is meant by those pictures in the schoolbooks for children where the Hindu mother is painted as throwing her children to the crocodiles in the Ganga? The mother is black, but the baby is painted white to arouse more sympathy and get more money. What is meant by those pictures which paint a man burning his wife at a stake with his own hands, so that she may become a ghost and torment the husband's enemy? What is meant by pictures of the huge cars crushing over human beings? The other day a book was published for children in this country (America), where one of these gentlemen tells a narrative of his visit to Calcutta. He says he saw a car running over fanatics in the streets of Calcutta. I have heard one of these gentlemen preach in Memphis that in every village of India there is a pond full of bones of little babies.

What have the Hindus (Indians - editor) done to these disciples of Christ that every Christian child is taught to call the Hindus 'vile' and 'wretches', and the most horrible devils on earth? Part of the Sunday school education for children here consists in teaching to hate everybody who is not a Christian, and the Hindus especially, so that, from their childhood they may subscribe their pennies to the missions. If not for truth sake, for the sake of morality of their own children, the Christian missionaries ought not to allow such things going on. Is it any wonder that such children grow up to be ruthless and cruel men and women?" (Quoted from the letter sent to South Indians in 1893.)

The most revered Swamiji further says, "Let us wipe off first that mark which nature always puts on the forehead of a slave -- the stain of jealousy. Be jealous of none. Be ready to lend a hand to every worker of good. Send a good thought for every being in the three worlds.

"Let us take our stand on the one central truth in our religion (spirituality - editor) the common heritage of the Hindus, the Buddhists and Jains alike -- the Spirit of man, the Atman of man, the immortal, birthless, all pervading, eternal Soul of man whose glories the Vedas cannot themselves express, before whose majesty the universe with its galaxy upon galaxy of suns and stars and nebulae is as a drop. Every man or woman, nay, from the highest Devas to the worm that crawls under our feet, is such a spirit evoluted or involuted. The difference is not in kind, but in degree.

This infinite power of the spirit, brought to bear upon matter evolves material development, made to act upon thought, evolves intellectuals and made to act upon itself makes of man a God.

First, let us be Gods, and then help others to be Gods. 'Be and make' Let this be our motto. Say not man is a sinner. Tell him that he is a God. Even if there were a devil, it would be our duty to remember God always and not the Devil". "Manifest the Divinity within you, and everything will be harmoniously arranged around it:" He wanted Bharat to gain economic and political freedom and later revive its spiritual glory.

That was the aspiration of the most serious and sensible Sanyasin of this Country. He worked day in and day out for the good of Humanity. However his dreams did not come true to the extent that was required as he thought of. Another personality Sri Ramchandraji Maharaj of Fatehgarh had already started functioning to bridge this gap between aspiration and achievement and was working silently since 1873 (to be precise 1879). Human civilization, so far moved from Philosophy based on wonder to religion. The need of the present is to transcend religion and move on towards Spirituality. The person to be moulded by him, to accomplish this task, Sri Ramchandraji Maharaj was born at Shahjahanpur and the eyes of all Masters were on him.

Sri Ramchandraji Maharaj was born on Sunday, the Baisakh Badi Panchami in the Vikram Samvat 1856(saka year 1821) the 30th April 1899 at 07-26 A.M. IST at Shahjahanpur. U.P. India. From early childhood he was showing unique qualities of Mahatmas in his action and behavior. He was balanced. He never suffered from the impulsive craving for food even in early childhood and would partake of food only when offered in love and concern. He was very sensitive by nature. He was placed as a young baby of 2 or 3 months on a sop (a plaited implement used for husking grain under the rays of Sun). After many years when he was practicing meditation, this scene came to his view and he inferred that this must be a childhood impression which was confirmed by his mother who said she has done it several times like that. The sensitivity to impressions and the capacity for exercising his Will were special endowments with which he was born as he would see it later on many incidents.

His mother taught him several precepts to be followed in life like" Be honest" " Do not steal" and similar morals which cast permanent impressions in him. His mother influenced him so much that he requested her to teach him to do Puja that she was performing; But all that she did was to apply sandalwood paste on his forehead and he felt elated. But he learnt soon that this is not the real thing. At the age of 9, he started reading Bhagavad Gita but could not grasp the conditions therein by reading and his craving continued. Later he asked a local priest to prescribe some method of worship and he asked him to do "Rama japa". He tried this only for a week but was not able to observe any change in his condition and his craving continued unabated. Then he tried to do idol worship but found it gross and dragging him further low and therefore he gave it up. This craving continued for many more years.

Sri Ramchandra started studying at the age of 6 under a tutor. But unfortunately he contracted typhoid and had to discontinue studies for an year. The illness made him forget all that he learned till then. Perhaps because he has to learn different things, God wanted to keep his mind a clean state - a state of mind without any impressions - a tabula -rasa. He continued his studies in a school. But that was dotted with failures mainly because he was very poor in mathematics. Once in order to find an excuse for not doing homework in mathematics he put a finger in a wasp-hive and preferred that suffering to the punishment from the teacher for nonperformance. Ofcourse, he regretted for this option later. Ridiculous story from one point of view but this is innocence at its nascent state. His mother's training in moral values was his guiding spirit. He was honest to the core. He found once a rupee (a big amount those days) in the school compound. He dutifully handed over the same to the head master to be returned to the rightful owner. The head master sent a note to all classes regarding the same simultaneously praising the boy for his gesture.

He practiced riding a horse, which was purchased for him by his father and used to go school riding. He was so skillful in this that he used to ride without a syce (groom) also. He was also a good hockey player and was the captain of his class team. But his sensitive nature made him say good bye to this game as his head master did not give materials to play in the leisure time.

Meantime, because of his prayerful mind searching for the Master, he developed enormous sensitivity that he got from the day of his birth. He could sense things like his cloths and that of others by the smell of it and was also capable of knowing the character of the persons by the smell of their perspiration. His craving to know the real nature of God continued always in the background of his mind. By 14 years this matured enough to come to the conclusion that he decided that if he went to any person seeking his Guru he would definitely accept him as such. Such was the development of his will by then. About the same time he developed interest in Philosophy and started his own independent thinking on this subject. Around the 16th year, he once wanted to read John Mills "Utilitarianism" and having obtained the same, left it midway. This was because he was afraid that instead of his own thinking he would get brain washed to the theories of others and later on when he would write books he would be only quoting these authors rather than give his philosophy. Such was the desire of this young man for independent thinking and confidence in him. He always advocated that one should have the courage that he can achieve what he wants. He advocated later that one should remove all doubts and develop confidence in oneself to succeed in all pursuits. He further elaborated this philosophy of life by saying that if any one wanted to poison his will he should create doubt in himself. He insisted in honesty and seriousness in all work to gain good fruit. Later in his philosophy, he stresses this confidence as the beginning of the effort towards realization and proposes this as the point of difference with Sanyasis who state that a Grhasta cannot succeed in realization. During his school days he had a friend who with mesmerism used to treat people suffering from diseases. He started thinking about this process and came to the basic point that it is concentration and movement of energy for some work pregnant with that thought. Some time later a relative of his also claimed himself to be a mesmerist. But he did not want to teach Sri Ramchandra unless he did some personal service as per the old ways generally adopted by gurus.

This was to become one more thought that influenced him so much that he banned this type of personal service to the guru or trainer later in his system of Yoga saying that all knowledge should be made available to the deserving as a matter of service to a brother. Thus we see remarkable positive thinking developing in him right from the school days, which was to guide him in developing his system of training in Raja Yoga. His brain had developed excellent clarity and he with his extraordinary sensitivity arrived at correct conclusions and his will was so strong he could challenge his relative on his next visit and was prepared to any test by him.

This faculty had developed in him so much that every one was aware of his capacity. During that period Sri Idris Ahmed, the Head Master of Govt. High School, Shahjahanpur where he was studying suffered from severe pain of colic. He was totally restless and groaning due to pain and requested Sri Ramchandraji to help him if he can. He caught hold of his thumbs with his hands putting his thumb over his and passed the suggestion that "you are alright now" for a minute. The head master felt relief from pain immediately and he went to sleep. Thereafter the head master referred all the cases of suffering students in the school to him for relief that they were getting. Such was his will even by then.

During the school days itself, he developed interest in Philosophy as we have seen earlier. His teachers encouraged him in his pursuit of learning very much. He used to write essays on Philosophy and the subject Dynamics of the Mind was his pet subject. His English teacher used to appreciate his articles on this subject and also used to express his wonder how this school student is able to write about subjects usually taught at the degree level leading to BA etc.

This capacity for analysis and critical evaluation has helped in his research in Yoga which has totally changed the system of Raja Yoga to suit to the modern needs and the world is indebted to him for ever for this service. He said that research in Yoga has not been done for a long time because people think that it is very difficult. He observed that it is not very difficult. He stressed the importance of a person's attainment in Yoga to do such research. He emphasized the importance of correct thinking followed by the feeling that it is correct. This he explains later as the heart verifying the correctness of thought. Mind thinks and heart gives signals for its correctness. The heart gives signals of different nature. To understand them is rather difficult without practice. He has advised many methods for developing the purity of Mind and moderation in life which are essential to develop the sensitivity required to understand the language of feeling or otherwise language of the heart. He was married at the age of 19 (1918) at Mathura the birthplace of Lord Sri Krishna. His wife Smt. Bhagwati, however, was short tempered. But his attitude to accept every thing as a divine gift enabled him who is also equally short tempered to tone down his irritable nature and learned tolerance in her company. This helped him enormously in his spiritual life.

He came to know in 1922 that there was a good guide Samarth Guru Mahatma Sri Ram Chandraji Maharaj of Fatehgarh. His inner craving for the Master which was there from earlychildhood which was kept in abeyance till he gets a Master got enlivened and he had a keen desire to go to Fatehgarh to meet this Mahatma. It was on the auspicious day of 3rd June 1922 he reached the feet of his Master. He was asked to meditate by the Master. The transmission given by his Master made him feel that he had moved upto a level where the surroundings were very much different from those of the external atmosphere. This feeling he says persisted and he remained in the condition for several days. This meditation convinced him that atlast he found his Master and has accepted Him totally. He started meditating on the form of his Master, though he advised in his system of Raja yoga meditation on the Divine light without luminosity in the heart.

This is mainly because he accepted his Master in every sense of the word and did not seek from him at any point of time any relief other than spiritual guidance. Further as we have noted earlier, his will was very strong and sensitivity very superfine. This relationship was so fast and strong that it remained throughout his lifetime with love, devotion and dedication.

After coming back from his Master, he continued the practice of meditation regularly. However this did not affect his appearing for the Matric and S.S.L.C. examination. After passing the examination, he joined the service in the Judge's Court at Shahjahanpur on the 12th January 1925. During his entire period of service his general behavior with his colleagues was exemplary Justice and honesty were the behavioral traits that he learnt from his mother in the childhood and continued through out his life. However he got accustomed to the smoking habit. When his father admonished, he did not change. His father himself changed and purchased him a hookah so that the nicotine will not harm. When he asked his Master later whether he should change his habit, his Master did not consider it necessary. So the hookah continued with him till the end.

It so happened that a colleague of his had joined service a couple of days earlier than him. After a transfer, it so happened that his colleague has joined in the new post a few days later than Sri Ramchandraji Maharaj. At the time of promotion his superior officers who were kindly disposed towards him wanted to promote him over looking the seniority of his colleague on the pretext that he joined the promotion post later and therefore junior to him. But when they consulted Sri Ramchandraji, he told that his colleague is senior and therefore he should be promoted. This not only got appreciation from the superior officers but also helped his colleague develop regard for him. He was able to have the full confidence of his officers who would sign on the dotted lines submitted by him. His friends and colleagues in office irrespective of their rank were highly helpful to him and held him in high regard and esteem.

Once a co-clerk on account of his caste prejudice teased Sri Ramchandraji when he joined a new post in which he had no experience. Instead of teaching and helping him, he resorted to harassing techniques so much that he even opted to resign from office. But the Munsif, to whom the matter was reported, told him that he would teach the work and that he would continue in office, saying simultaneously that he cannot get such an honest man. He felt so bad that he even told his respected father that he would resign from the office or else commit suicide. His father told him to resign immediately if he felt so. However, he continued the service and with the help of the Munsif was able to learn the work fast in a few months and was comfortable. Despite this attitude of his colleague which had driven him to such an extent as to make him think of suicide also, his treatment towards him was as cordial as ever. He had no enmity towards him and he even loved him more. Others called him simple and naive but from his point if others do not do their duty why should one not do his duty? He puts it like "What I do for you, it is my duty; what you do not do for me, it is your duty". But then Nature did not spare his colleague and no one in his family survived for long. However, Sri Ramchandraji helped his son to get a job in the court. However, he also died. In the short span of life while so many good things can be done, unfortunately many prefer to do more wrong than good.

While he was actively working in the Court, his sadhana also continued simultaneously vigorously. Within 6 months after his introduction to the system of meditation, he saw in meditation a soothing light and a plant full of light emitting forth light from all its branches and leaves. After another 6 months he noticed a peculiar thing in his heart reciting "Om". That is the experience of Ajapa. This is due to the fact that his Master infused it in his heart and that is the technique that he also practices to this day provided the abhyasi practices with full faith and devotion in the Master. A shaking to the heart twice or thrice usually precedes the experience. This followed by such Ajapa throughout the particles of his being, which is known as Anahata. About this period, he was in the habit of playing cards. He was instructed by his Master in a dream to stop playing cards as they are influencing him and he obeyed the order immediately. Such was his implicit obedience.

By 1924 he experienced an ubiquitous force present in every animate and inanimate objects and particles. He was drowned in the sea of wonder. He experienced the presence of Divinity everywhere even like broad day light.

Mean while his married life was one of constant irritation to him. His wife who was short tempered was worsening his short temper. He reported the matter to his Master who asked whether he was losing senses while being angry. He observed that while the ill temper continued and while he was angry many times, never did the rage made him lose control over the senses. This Master told him that senses do not have any control over him and he has moderated them to the required extent.

The practice of meditation was going on under the guidance of his Master. He entered region after region. He felt the necessity for maintaining piety always. He observes that if any one wants to know his spiritual condition he may see well by dreams coming to him. If he is advanced his dreams will also be good. The cleaning method prescribed by him to his associates later really helps in purifying the heart. He also observed that when thought comes into contact with the Kantha-chakra, one sees a dream. If a man practices to go into Kantha-chakra, he can see dreams in the waking state also. While a person is settled in the Heart region as described by him in his book "Efficacy of Rajayoga in the Light of Sahaj Marg" he says the vision of Avadhoots is common. He, however, eliminated the possibility of any one entering into this state in his system of training lest they get stuck up there. The visions change as and when a person completes the journey in the Heart region and one dreams of Grhasthas and viraktas produce subtler conditions into the aspirant. Thereafter so long as the body exists dreams of different hues according to the level of approach of the aspirant come. He has completed the journey in Pind desh and entered into Brahmand in April 1928. There after he has completed the journey in the higher regions.

On 15th August 1931, he found a great flow of power within and outside him which his inner voice assured him had been bestowed by his Master. His Master had gone into the state of Maha Samadhi on the 14th August 1931. This was the usual system of transferring of power adopted by saints of calibre. It was in fact the beginning of merging of his Master in him.

On 12th October 1932 he felt his Master transmitting to him in dream. He felt two jerks of very strong force. In the first round he found his body overflowing with spiritual energy from top to toe. In the second round he felt that his heart being overfull, was almost on the point of breaking down. The third jerk he felt might end his life but he prayed to his Master expressing his inability to bear more. Thus the process of merging improved further. His mentor and loving father passed away on 7th January1933 within just two years after the Maha Samadhi of his Master. After his father's demise one of his uncles distantly related wanted to be in-charge of the management of his estate, so that he may have a chance of deriving all possible advantage by fair or foul means. He and his brother did not agree and thus the uncle became an opponent. For years together he remained so, creating difficulties to Sri Ramchandraji at every step by underhand means till his death in 1956. He went on with his activities setting up causes for worry, harassment and loss to him. He provoked persons against the Master and tried to drag him to court on many issues. He even resorted to gangsterism in order to harm him in every possible way. Though Master had means and resources to pay his uncle in his own coin, he bore everything patiently and calmly remaining ever on the defensive side with no intention to retaliate. These things should have made any one feel miserable at the loss. But the spiritual genius in him withstood all these for the Divine work ahead, waiting for him.

For the next 12 years we see that Sri Ramchandraji Maharaj was being given inner training for the work ahead, by his Master as well as some work in a sort of dormant oblivious state. Intercommunion with his Master got established. In the month of April 1944 he prayed to his Master for several days continuously to show him the light which Moses is said to have seen on Mount Sinai. His Master blessed him with that vision during the daytime itself. He records his experience as the light that was enveloping him all round to a distance of several feet. On 14th August 1944 he started praying to Lord Krishna to reveal to him the vision of the Virat Rup as shown to Arjuna and his prayer was answered with a vision in a dream.

In 1944 his condition reached such a state that he was a perfect vacuum and there was no alternative for Nature except to fill him with all the powers that are there and all the saints of different traditions and all the prophets of different religions merged in him and requested him to rectify their institutions. Such a Special Personality was born for the first time in human history in 1944. His Master's merger in him has become now total and there is no difference between the two thereafter. The powers of the Special Personality are such that he can direct, co-ordinate, monitor and order all the powers of Nature. His status is not significantly different from that of an Avatar yet he is not an Avatar. Avatars have an exclusive responsibility to destroy while the Special Personality is in charge of over haul through the process of Change. However during the entire life of Sri Ramchandraji Maharaj of Shahjahanpur never did he forget his Master and attributed every effort of his to him alone and preferred to remain as an insignificant servant of his Master. This was much appreciated by Lord Krishna who blessed him and his family with spiritual and material prosperity for generations to come.

His official work continued as usual efficiently and gaining him kudos from his superior officers. In 1929 his officers recorded that "I was satisfied with his work. He is a quiet soul and good at his work". In 1949 his officers stated that "He is efficient and hard working and has given me full satisfaction with his work. He has an enviable reputation for strict honesty". Later in the same year it was recorded that "as Munsarim his work has been thoroughly satisfactory. He is a careful and hard working official, and is generally known to be scrupulously honest". In 1953 it was stated that "He believes in leading a pious life and adheres to that principle in his official life also". In 1955 it was recorded that he is "an unassuming and quiet worker with a very good reputation for leading a saintly life. He leads a very saintly life and adheres to his high principles in his day-to-day affairs and is very conscious of his duties as Record Keeper. He had effective control of the record room and I was very much satisfied with his work." On his retirement it was stated that " He earned an enviable reputation for honesty and disciplined life; worked assiduously but in an unassuming manner and can, I think serve as a model for the ministerial staff which is the poorer for his retirement". The President of the Prantiya Bharat Sevak Samaj Sri A. G.Khare also appreciated him.

His family life continued satisfactorily. He was blessed with 6 sons and 3 daughters. However 2 sons and one daughter died during infancy. His wife Smt. Bhagwati passed away in the year 1949. His second son Sri Dinesh, however, committed suicide in the year 1958. He bore all these afflictions and grief with a state of balance and settledness and accepted every event as gifts from the Divine for his good.

He established the Sri Ramchandra Mission in the memory of his Master on 31st March 1945 to propagate the new system of Rajayoga. His mission is to install spirituality in place of the prevailing non-spirituality and place the World Order on Nature's track. He recognised that universal harmony can never be possible unless we take into account the inner state of individual mind. World peace is directly related to individual peace. So far Spirituality was for few only. Religions having failed the Supreme Personality has now thrown open Spirituality for all so that inter religious and intra religious fueds may end. Now religion is sought to be transcended by Spirituality. A New Civilisation based on Spirituality was ushered in.

The system of Rajayoga was modified to make it suitable for the modern persons who are not able to spare the 10 to 16 hours of time for practice of the same under the traditional method. His system accepts all that was good in the earlier tradition not by just adding them but incorporating the spirit of such earlier efforts. The system does not demand several austere measures required for spiritual progress as per earlier methods. Nor it eschews all that is in modern methods of living. The system aims at balanced way of living and the aim of human life is to "mould oneself in such a way as to arouse feelings of love and piety amongst others". Human life is meant for happiness, which can be accomplished through a life of co-operation, service and sacrifice. His method starts with the meditation on the Divine light without luminosity to be practiced in the morning before Sun rise for an hour. He prescribed a method of cleaning to be done in the evening for half an hour in which the aspirant is asked to clean himself by the process of willing away the impurities in the system. He suggested meditation on two points called 'A' and 'B' located in the chest of the individual which enables him to progress in spirituality overcoming the compulsive thought tendencies of sex and rage. These processes assist the person in moderating the bestial instincts and live as humans. He suggested practice of Ten Commandments, which were given to him by the Divine in his super fine state of Super Consciousness. He prescribed a method of prayer before going to bed, which is absolutely secular and has no religious or regional over tones and in fact no reference to any God so far imagined and projected by the human race. The God of Sri Ramchandra has no mind, no form and no name. He is the force behind all and the base of all. He is the most intimate located in the heart which is the meeting point of activity and inactivity in the human frame. After having got all the thoughts cleared up and divinised, he started his spiritual activities. He structured the method of working in such a way that he would permit persons to work as prefects or preceptors through Pranahuti, a system to spread the message by fomenting spiritual seed in the aspiring individuals.

He undertook extensive tour of the Country without minding his physical discomfort in the days when journey to far off places were really difficult and his own economic consideration. He was under directions from Lord Krishna, Swami Vivekananda and the most revered Lalaji Saheb in the execution of all his works. He willed and worked for the liberation from the British rule as also liberate the people from the ruthless and fanatic rulers like Nizams. He has significantly started his journey from the South and his work started from Deccan. As is well known, Bharat got Independence on 15th August 1947. But the imperialists who did maximum damage as they left divided the country most unethically.

He having willed, left the task of working out the modalities of economic development and in due course integration of this Country back to its original geographical shape to lesser mortals, took up the more serious problem of` reviving the spiritual glory of this Country to its pristine purity. He took up the work left unfinished by Swami Ram Tirth who said " Whether working through many souls or alone, I seriously promise to infuse true life and dispel darkness and weakness from India within ten years, and within the first half of the twentieth century India will be restored to more than its glory." India did get independence before that date. The Special Personality was also born to do the work of the regeneration of Spirituality, which is the soul of this land. The Special Personality is also fulfilling the aspiration of Swami Vivekananda who said " I am anxiously waiting for the day when mighty minds will arise, gigantic spiritual minds will be ready to go forth from India to the end of world to teach spirituality ...those ideas which ...belong to India's soil alone."

He with all earnestness plunged into the spiritual work by undertaking the South India tour in 1944 itself. He has sown the seeds for spiritual regeneration of the nation. He was joined in these efforts later by one of the most devout associates Sri Ishwar Sahaiji who was called endearingly as master due to his vocation in that capacity. Later we find him writing a book called " Peep into Sahaj Marg" which can be safely considered as one of the best introductions to the subject.

Revered Babuji (as he was being affectionately called by his associates) wrote his first book in 1946 called "Commentary on Ten Commandments of Sahaj Marg" which he said was dictated to him in a super fine state of super consciousness by his Master and is divine in its nature. His next book Efficacy of Rajayoga in the Light of Sahaj Marg followed this in 1947. He wrote later his book on the journey of the aspirant called "Towards Infinity" in Urdu in 1957. He wrote his book "Reality at Dawn", which has become very popular. Finally in 1962 he wrote his book "Sahaj Marg Philosophy". He wrote several articles and gave many messages, which were published as "Voice Real". He also wrote his autobiography in 1974 at the request of his associates but did not write it completely leaving the part II to be published posthumously.

By 1948-49 several persons interested in pure and simple spirituality gathered around him the more notable among them being Sri. Suresh Chandra Professor of English, Sri. S.P. Srivastava Professor of Philosophy, Sri. M.L.Chaturvedi, Judge of the Allahabad High Court who later became member of U. P.P.S.C. Each one of them contributed to the philosophy and practice of Sahaj Marg. In 1948-49 Kum. Kasturi Chaturvedi joined the Master Sri Ramchandraji Maharaj Shahjahanpur. She was one of the finest abhyasis the Master could get in his early days and she progressed significantly faster mainly due to her sensitivity and total dedication to spirituality and devotion and love towards the Master.

One of the South Indians, Sri Kumaraswamy was influenced by his teachings and was at Vijayawada. In 1955 when the book Reality at Dawn was published, he requested Dr. K.C.Varadachari, Professor of Philosophy at Tirupati to review the book. When the book was referred to him by "The Hindu" for which he was a regular reviewer of books, he was very much impressed by the book that he recommended to all aspirants. The review was read by many and some from Delhi and other nearer places to Shahjahanpur visited the Master. Master felt so happy about the service of Dr. K.C.V. that he came to Tirupati in December 1955 to meet the professor and in turn offered to introduce him to the system, which was graciously accepted. Dr.K.C.Varadachari was a famous Visistadvaitin and a well-known authority in the system of Aurobindo. His joining this system made more yearning souls join the system. Doctor sahib as he was affectionately called by the Master made very fast progress in spiritual life that he was considered as some one very special by the Master and was granted a position on his par for all purposes. Dr.K.C.V. gave many talks and commented about the system and called it a New Darshana. This was very much appreciated by the Masters of the order that they blessed him in all ways. But the disciple professor was of extreme humility and was forever the disciple and always wanted others to reach the Master and worked for the same. By 1956 Dr. K.C. Varadacharis' son Narayana also became an active member of the Mission and later on came out with the commentaries on the philosophy and raja yoga of Sri Ramchandraji Maharaj.

By 1963 when Dr.K.C.Varadachari was appointed as Professor in the special chair of Vivekananda in the Madras University he was able to influence many persons and notable among them who was to later become one of the ablest disciples of the Master Sri Parthasarathi Rajagopalachari. He became General secretary of the Mission and later staked his claim for the Presidentship of the Mission after the physical veiling of the Master.

In 1965 the Sahaj Marg Research Institute was started with the prime intention of providing necessary literature to the world at large with comparison and contrast to other systems of Yoga. This was set up at Tirupati a pilgrim centre of Lord Venkateswara. The task of convincing the traditional people and making them change the mode of worship from traditional ways to the modified system of Rajayoga was ably taken up by Dr.K.C.Varadachari as Director of the institute assisted by a team of dedicated and qualified persons to do research. The Institute conducted two seminars, which were very much appreciated by the Master. It also conducted the first ever Preceptors meeting and discussed methods of training thread bare.

The Mission started expanding in all directions of the country. In 1968-69 Sri Lakshmi Narasimhan was permitted by the Master as a preceptor went to Copenhagen and started the Mission in Europe. By 1971 Dr. K.C.Varadachari left his mortal coil to guide others from the higher plane as directed by the Master. In 1971 K.C.Narayana took the message of the Master to the U.S.A. and influenced quite a few persons who were to later work for the Master there.

Due to the untiring efforts of the disciples of the Master and more so of Sri Parthasarathi the Mission expanded in Eastern and Western countries. The Master himself visited quite a few countries and charged them for a change in the atmosphere in those countries.

In 1976 the number of members of the Mission increased considerably that it was considered necessary to construct an Ashram at Shahjahanpur. The number of persons attracted by the system increased day by day. Master's visits to other countries also increased. But age was against him as he had already put in about 35 years of active work for the cause of change and his frail and fragile body was not able to carry on the load of work. He started telling his close disciples the need to educate people properly in his system and also do further research. In 1982 he took seriously ill on his visit to France. He was brought back to India but he never recovered despite excellent medical care and attention and he left his mortal coil on 19th April 1983.

The Master is assisting us from the astral plane as he promised. "I shall be more useful when I (had) left my physical form". (see letter of Revered Babuji to Dr. K. C. Varadachari dt/- 30-1-1 M958). Rev. Babuji in another letter to Dr. K.C.V. wrote "I am reminded of Lord Krishna's prediction intercommuned to me some time ago that the time has not yet come for the people to have full understanding of your existence though it shall definitely come but only when you have given up the material form." (Letter Dt/- 4-1-1961).

The Spiritual regeneration of Humanity has started and the message of the Master and His method is already spreading fast in all countries of the world and a new World Order is emerging in which the principles of fraternity, service and sacrifice are becoming the way of life.

The world which is now engaged in the fights of dead religions or of ghosts of religions would soon emerge out of this mess of hatred, contempt and conflict in the name of God and enter into the new era of spirituality, which is very carefully structured by the Great Masters and the Special Personality. This is a Divine Will and shall soon be witnessed by all of us in the material plane.

May all feel and experience the Joy of Bliss so generously granted by the Eternal Master Sri Ramchandraji Maharaj of Shahjahanpur in all their walks of life.

OM SHANTI SHANTI SHANTI.

CERTAIN SALIENT CLARIFICATIONS ON RAJA YOGA BY SRI RAM CHANDRA JI MAHARAJ OF SHAHJAHANPUR.
Anahat Ajapa:

"Anahat-Music of the spheres.

There is a sound ever present eternally, which is not heard except by those who, by Divine Grace, have developed inner perception. This is Anahat Ajapa.

We meditate on the heart. During the meditation we naturally go deeper and deeper, till we come across the natural vibrations which are sounded "Om". It is a clue that one has started touching the "Upper" which ultimately reveals its own character. When ajapa is felt in the heart, it begins to travel all over giving its stress at the plexus, till it is felt throughout the entire being. Anahat really begins when one arrives on his march at the trikuti or the cavernous plexus, if charging there is in full sway. In any case, if anahat is not started while an abhyasi has his reach in the cavernous plexus, then it is the duty of the Master to start it at that point. This is the time mature for it. It can be taken even earlier, but Master is the only authority to judge it."

(Extracted from page 76 and 77 of Autobiography VOL.. 1 Second Edition Oct. 1980:)

Brahman:

"After years of practice when the meditation grows deeper and the thought begins to start one's upward march, one comes to a point where one feels "I am the power myself". It happens when surat comes in contact with glimpses of the Divine. It loses its own character and gains the Divine one. There one starts to feel "I.am Brahman". I give the meaning of surat in this way. When thought comes in contact with soul, a third thing, a spark, is produced. This is termed surat. It leads to the Highest. Thoughts lag behind. They have no accommodation in the sphere of divinity.

After some time when surat leaps forward, it brings in the Divine character. The self has been effaced, so naturally one goes a little further and every step brings to its lot more of Divinity. So Divinity remains in his thought. Then he begins to feel the greatness, as his mind is also trained to feel it. There he develops to "All from Him (Brahman)". A step back reveals to him a part of the nature of God - "All is Brahman". This is the effect midway between charging reality and going beyond. One feels that "All is from God".

When all these stages are over an abhyasi begins to feel himself as above all that has been said above. Thus the real character of Brahman and of himself dawns. Going beyond, every thing is silent, and silence itself becomes silent;"

(Extracted from page 45 of Autobiography Vol.1 Second Edition Oct. 1980:)

Change - Law of Nature:

"It is the universal law of Nature that change should be there. What we see today will be something else tomorrow, the difference may be a minimum. After night comes the day, and every change begets some result. If there is no change, there is no basic principle. If there is no basic principle, there is no Absolute. It is only through the process of change that every object in the world gets fruition. A poet has said: If the sky and the earth are there,The particle is destined to grow into lustre.

Really revolution is the basis of all improvement. Movement gives growth, and growth stops movement."

(Extracted from page 242 of Autobiography Vol. 1 Second Edition Oct.1980:)

Deaf and dumb state:

"Deaf and dumb state: Playing within yourself in your own character; Touching your own corner; Being absent to your senses. This is the stage, which a man arrives at when he crosses his own boundaries. This is not a permanent state. That is far higher than this. It is called changeless condition. It comes during the march of freedom. This is the end of all the activities:"

(Extracted from page 50 of Autobiography Vol 1 Second Edition Oct.1980:)

Devotion:

"Thought is the rust of reality. The basis of words is thought alone. If thoughts are pure, the words will be pure and effective.

Devotion: Lashing in the wave of the Almighty with unawareness of the fact of what I am doing and for what I am doing it. The highest type of bhakti is the unawareness of oneself, and of the process:"

(Extracted from page 54 of Autobiography V0l. 1 Second Edition Oct.1980:)

Ego:

"Ego is said to have been abused by all the present and past writers. The ego gives you strength for all the work. It points out to you that you have got the power to do a certain thing. But we identify ego with the body, instead of with the soul. It is the production of God, which you cannot annihilate. You should modify it.

Suppose a man has got an immense fortune and he is proud of that, he commits no sin because it does not do harm to anybody. What happens as a result of it is that the wisdom of the man becomes blunt"

(Extracted from page 56 of Autobiography Vol. 1 Second Edition Oct.1980:)

Jnana:

"The dying condition starts in all the plexuses when it is stronger than it is felt. It means that the abhyasi has become absorbed in the condition of the centre, losing his own identity. Immense peace may perhaps be interpreted by the word Jnana. When we pronounce 'Jnana', the flow of sound shows that something comes out of the root syllable, stopping at the last syllable. Jna-na. It shows that what is at the root should be at the end. When you are in touch with knowledge of the Absolute, you bring in something as reality, displayed according to its different conditions. So Jnana is not simply knowledge for the purpose of knowing what one is or what one has in it, or what that is. 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, which I have discussed in "Towards Infinity". In short Jnana is not `knowing', but `having'. This is the condition when knowledge and action become one. What the Divine displayed in its own realm, we begin to display the same in our realm with His power.

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-He is totally Absolute. Knowledge swims at the surface and the Real works as the base. So "Real" is the only knowledge. So when we have Reality we become aware of it. 'Real' gives knowledge when it becomes Reaiity. The Reality within and without is Jnana:'

(Extracted from page 39 and 40 of Autobiography Vol. 1 Second Edition Oct. 1980)

Kama, Krodha, Lobha, Moha:

"Anger and passion are the creation of the Divine. Lobha - covetousness, and Moha -undue attachment, are man's creation. Nobody can destroy God's creation, but we can only modify it. Destroy your own creation. When energy descended from near about centres, it worked for the creation. There were anti-clockwise movements all over. The result of this movement was that matter was formed.

The movement was not less than about three lakhs per second. Had the movement not been so strong, matter would not have been formed. It formed some matter and that is the basis of all creation. There was movement, and also movement in movement, causing different results. There was heavy movement. It caused some force, which grew into rage ultimately. All these came into our share. Man is the epitome of the Universe. Since heavy movement was there it became a force of material character. When Will touches its depth, it produces a sort of irritation which one feels when one plays with it. The cause of heaviness is unbalanced movement. If balance had not been disturbed there would have been no creation. For every progress, rise and fall are necessary."

(Extracted from page 38 of Autobiography Vol. 1 Second Edition Oct. 1980:)

Living Dead:

"Death: - I used in my book "Efficacy of Raj yoga" a term 'living dead'. This is the condition felt when a man becomes absorbed in absorbency- Phanaye Phana.

These conditions can best be explained in a negative way.

I give my view in the worldly way. When the impressions of the past become very active, then Nature brings death as a pause for rest, so that one may be fresh in the next life to undergo the results of action. Now we come to the spiritual standard of life. Here death means the oblivious state of mind, which rejects all that is there, As to how it happens, I am giving you my own view. The tendency of the mind is that it ejects what it gets. That is why man feels the rush of thoughts all the time. Thoughts are like the dust, which flies with the air, but constructs no building because they have no power in them. When you give them power, they become strong like the mound of white ants. Every body has got life but we have to seek for life in life, which ultimately merges in its own essence. We forget the rest in the cradle when we grow old.

Similarly when we are highly advanced in spirituality, we enter into the new restful state, the state which we cannot conceive of, because the idea of rest is there; and when the idea of rest comes into the mind we begin to remember cot and pillow and it becomes almost artificial. Artificiality can only be lost when we are free from both the negative and positive ideas. In the negative you lose something, in the positive you gain something. So when losing and gaining are there, you are in tune with Maya.If we name rest as unrest and unrest as rest, then in the state of unrest we will say 'I am at rest'. But for this, everybody must taste both rest and unrest. This really depends upon the depth of thought. The ultimate base of every thought is Reality, which gives power to all that one asks for. The tragedy is that we go to the power alone, but not to the base of that power. Hence we commit wrong acts more than right ones. The real character is formed in saintliness, and the suffering is half over. The suffering is really that which we do not suffer.

The spiritual history of India says that the Saints of India have prayed to God to give all the miseries of the world to them, so that humanity -may be free from it. The people generally follow the spiritual methods so that they may be relieved from suffering. It is my idea that the saints are not to enjoy but to be enjoyed by others. Suffering and peace both become one at their base. The most wonderful thing I found when I travelled abroad was that people are hankering for peace. They know what is before peace, but they do not try to know what is after peace. If anybody asks for its explanation, I can safely say that non-peace peace is the real peace, and is nearer to Divinity. After peace is Reality, so loving and embracing. We start with the cradle and rest in the grave. That is the whole life picture of the human life.

In 1942 I had a dream of my Revered Master, who said, "There are persons who crave for wealth but they cannot do anything unless they take me as their base". He also described a meditation for me with instructions that this sort of meditation should only be done when the body consciousness is thoroughly gone, and the soul consciousness starts. This sort of meditation works by banishing the idea of soul. This idea should also leave one for good. It has come to my experience, for the first time in spiritual history, that both body and soul ideas have got to be got rid of. Afterwards consciousness of consciousness should also bid farewell. This idea I have expressed in "Efficacy of Raj Yoga". The scientific world may not agree with my views because this thing is beyond matter and science cannot explain it. Real psychology is beyond mind, and the Reality is beyond and yet beyond.

The people generally may call it an ambiguous statement. Freshness is there but richness is not there. They are rich when they have got wealth; they are poor when they have not got it. This is the real ambiguity, because they do not understand the real relation between these two. Both come from one and the same mother. So the mother is more important than either of these two things."

(Extracted from pages 238 to 241 of Autobiography Vol. I Second Edition Oct. 1980:)

Love:

"What is love, when I do not know why I love Him and what for? Sometimes in the state of love, emotion follows. Sometimes a man begins to weep and sometimes he feels in the weeping mood. Emotion no doubt is a human weakness, but I may allow it as it happens naturally. It causes no harm but gives a little benefit. Generally, the weeping comes when a man cannot bear it; in other words he is wanting in the capacity to bear."

.
(Extracted from page 40 and 41 of Autobiography Vol. I Second Edition Oct. 1980:)

Passion:

"There is nothing so important for a man as passion. Passions have been related in different ways in the scriptures of all religions. The true picture is something else. The first jerk of energy was passion. It was pregnant with all the forces required for creation. It came from the highest intelligence because that was the component factor to give movement to the Will of God. It also came to our share, but its beauty was lost because "I" viewed it from different angles. The centre of the highest intelligence and of passion is the same. It cannot be annihilated in any way or by any method, because it excites into action that which is necessary for man. Man cannot enter into the spiritual life unless he is moved with force towards it."

(Extracted from page 37 of Autobiography Vol. I Second Edition Oct. 1980:)

Restlessness (Dard):

"When I used to go to my Master, people used to come to Him for Realisation. Now most of the persons who come to me want only peace. Time has brought such a change, Restlessness is prevailing everywhere. Everybody is hungry for peace. But the difficulty is that nobody knows what peace is. If one who worships God daily is somehow not able to worship one day in the morning, he feels restless; and when he does it, satisfaction is there. People think satisfaction is peace, so they are not peaceful, but only satisfied. Actually restlessness comes from peace or rest which burrows its way to Divinity. Peace is the substance we want and restlessness is the instrument we use. What we gain from restlessness is peace. Restlessness gives you advancement to Divinity.

The state of peace is dormant, while the state of satisfaction is active. Peace at the Ultimate state becomes non-peace peace, and satisfaction at its Ultimate state becomes gross and heavy. Peace touches the silent aspect of God, while satisfaction touches the active part of God. Activity should be there if you want to come at real peace. Satisfaction is the production of man, whereas peace is the production of God"

(Extracted from page 36 and 37 of Autobiography V0l. 1 Second Edition Oct.1930:)

Samadhi:

"The Thinkers have laid stress upon samadhi, and some of them have stated it to be the goal of all activities. They did not mark the real substance. If we utter the word "real" the flow is smooth, but if we use the word samadhi the stress is there in 'dhi'; that means unevenness is there in the very word. Unevenness is not found in nature. Swimming and diving are different subjects. Swimming in the river we know, but we have to learn swimming on the dry land first, and then diving.

Suppose we want to dive in the water in the state of samadhi, the unevenness of 'dhi' will not give you full diving. I give the meaning of samadhi in my own way; I can say 'sam+adhi'. 'sam' means the state of balance; 'adhi' means what was in the beginning. That means the condition, which was in the beginning; i.e. when we came here for the first time. Now to utilise it, we should stick the word 'adhi' to the 'sam', that means that we have made this factor also beneficial to our approach so 'adhi' becomes the instrument for going to the state of 'sam'. Now I relate my own experience. "It is the state where a man feels awakening in the benumbed state". This benumbed state remains behind the curtain, and work goes on alright. In other words, it is sense in the senseless state. A man having this state can do the best work in the field of God and in his own field-the world. This state which, in my opinion, the angels crave for, only falls to the share of a human being. What is above it, the word `silence' can only describe; and there is something after it for which, if I use the word 'silence', it will be blasphemy to the Real Substance.

To die in hunger is not saintliness"

(Extracted from page 202 of Autobiography Vol. I Second Edition Oct.1980:)

Sensuousness:

"When a man, on his march to freedom, reaches the trikuti or cavernous plexus such conditions occur. The symptom of reaching there is that the abhyasi feels darkness all round even in the sunshine."

(Extracted from page 61 of Autobiography Vol. I Second Edition Oct 1980:)

Shab-e-Qadr:

"Shab-e-Qadr can literally be translated as Esteemed night, or a night to be esteemed. Muslims believe that the Shab-e-Qadr occurs during Ramzan, and if a person remembers God during that night he acquires the merit of having remembered God for a thousand nights. This term is used metaphysically in Urdu and Persian literature."

(Extracted from page 112 of Autobiography Vol. I Second Edition Oct. 1980)

Transmission/Transformation:

"Transmission is the utilization of Divine Force for the transformation of man. Man, as the thinkers say, is a social animal. That means animality is there. He becomes a super animal, and from super-animality to man, and then from man to man-behind-man. This is the transformation. Tendencies of the mind are changed, and he begins to do everything in proper order. He begins to learn the proper use of the faculties. Mind becomes disciplined and, ultimately, comes to Divine order. Transmission brings about such a result. It is the instrument we use for this end. By transmission Divinity comes peeping in at every stage of development and finally ends in Divinisation"

(Extracted from page 42 and 043 of Autobiography Vol. 1 Second Edition Oct. 1980: )

Uneasiness:

"Going beyond easiness is uneasiness. A man becomes conscious when similarity or sameness is disturbed. As long as easiness is there, there is no disturbance. The state we acquire by the help of the meditation causes a repulse. When the outgoing tendencies of the mind come in touch with it or, in other words, when the tendencies touch the field of easiness, its opposite is felt. So we should also try to calm down the outgoing tendencies of the mind. I now give you something about uneasiness. If somehow a man can begin to feel easiness in uneasiness then it will give place to the outgoing tendencies to enter in it."

(Extracted from page 43 of Autobiography Vol. I Second Edition Oct. 1980:)