IMPERIENCE           DRKCV.ORG           SSS           



  • A        B        C        D
  • E        F        G        H
  • I         J         K        L
  • M       N        O        P
  • Q       R         S        T
  • U       V         W       X
  • Y        Z

Daily Inspiration

SRUTI - PAM's Encyclopedia





We have thus been spoiling the cosmos ever since, while Nature, the supreme force, is ever engaged in clearing off all these things. At times when it gathers heavily, a special personality is brought down to do the work. An atmosphere of bhoga is created all through, which causes suffering and affliction over humanity. Special means are also adopted for the purpose in the form of wars, diseases and heavenly calamities. A great power of that type is already at work today to accomplish the task which is similar to that which Lord Krishna came down for. (SS-127,128)


Please see HEART REGION.


Please see RADIATION.



As a general rule every action, whether of body or of mind, must produce some effect good or bad, whatever it might be. That means that there is definitely some effect of it upon the five senses. Now the lighter the mental pleasure, the lesser shall be its effect and consequently the milder shall be the bondage. (SS-60)

For further reading please see RELIGION - FATE.



A great saint once being deeply impressed by the devoted services of one of his disciples bestowed upon him his full grace all at once, transforming him completely like his own self. The result was that by the time the transmission was over the man began to breathe his last. Now suppose, by the Master's grace, I have that power and I may even exercise it with all the necessary precautions to safeguard the abhyasi’s life, it will then be a matter of a second no doubt; but of what avail shall it be to him, as the state thus thrust in will not be cognizable to him, since he has till then been accustomed to the conditions of the lower plane only. Consequently he may not be able to take it into account at all. Ordinarily, to a common man, the highest pursuit is the attainment of peace, while the aforesaid condition is far beyond. The result will be that he takes a considerable time to have it fully manifested. It is also possible that not having the patience to wait so long he may break off during the time, thinking that he has been deceived. However, if the condition is instantly brought into full swing, there is then the danger of his nerves being shattered and that may, in other words, amount to deliberate murder for the sake of sending one to Heaven.

There can also be another alternative. It is that the mind may be brought to a disciplined state in an instant. I had once practiced it on one of the highly advanced abhyasis only for a second, with the lightest touch, together with all necessary precautions. The result caused was exactly as desired and to the extent I actually wanted. But his heart remained overburdened with the effect for more than a month and a half. Consequently during all that period I had to keep a very close eye upon him lest his heart give way. I did this, having been moved by his intense devotion, shielding him at the same time from every risk and danger, and it was he alone on whom such an experiment could have been tried. I however regret to say that none else has so far offered me sufficient inducement to act similarly in his case. (SS-157,158,159)

The current which descended for bringing the Creation into being was in its absolute state. Our individual mind has been the lowest end of it. Now, if we are able to develop synonymity between both the ends, we reach a state beyond which there is but Absolute. I had once tried that, with greatest caution of course, for experience's sake upon one of the highly advanced associates for only about half a minute, and also only to the extent that the vrittis of his lower mind were impelled towards the original source. The result was that the effect weighed so heavily upon his heart that I could, with great difficulty, regulate it in about a month and a half. (SS-472,473)


The wonderful research by my Guru that Of course, at the highest pitch of negation the shock is very slightly felt. One always finds room for advancement at every stage. When everything is alright and one is charged fully with Divine Power, swimming in the Central region commences, but only after crossing the rings of light. To start the swimming, the help of a very high power is needed. (SS-397,398)

Here is the end of all our activities and we have now entered the Godly region in pure form. Our goal is achieved and we are admitted into it. Self is realized. We are above actual consciousness which abides in the region of heart, and its potentiality which is rooted in the mind region. We are now free from the endless circle of rebirth. (BWS-71)

People may wonder when I say it is the focussing light coming from the Centre to the end of the Central region, making something like a ring where the central region ends; although ‘LIGHT’ is not the exact translation of the thing. Light, really, is a far more heavy thing than what that actually is, and is left far behind. But it has been expressed so merely for the sake of understanding. Whatever we find in the central region is the real thing in pure and naked form. There is no amalgamation whatsoever in it. Now, to enter this region, we have to cross what is expressed above as ‘ring’, and it is only the force of one’s master which makes his way smooth into that region(i.e., the central region) where the powerful thing which I have called ‘light’, for mere understanding, ends. It creates a force at the end which we have to cross, and this is only possible when a push from the Mind region is given by his Master, who is the only power capable of the task. (BWS-83)

This approach {to Central Region} had formerly been quite unattainable by embodied souls, but by virtue of our Master's wonderful discovery one can now attain that state while in the physical body. People may not be convinced of it but I shall say that the condition can be practically experienced if a person exerts himself for it, or if one gets a master of real calibre who, by means of transmission of the power of prana or spiritual energy, can give him a glimpse of it for a moment at least. (SDG-74)

It has also come to my experience that God takes over some of the responsibility upon Himself even before the completion of the training. But when he takes over full charge of the abhyasi, the Master's work is practically over, though he has yet to go on with cleaning, if needed, in order to smoothen nature's work. My super Consciousness reveals to me that when an abhyasi has entered the Central region the Divine takes charge of him, and this applies to all cases.

Humanity, though charged with Divinity, is not however altogether lost but exists still, though on a normal level only. So even when one secures closest nearness to God, the human instinct still remains in him. (SS-392)


If, somehow or other, we cross this bigger circle {Heart region}, then we have nothing to cross but the first or the Super-Mind of God — the cause of all this creation.  Behind it there is Centre — the real goal of life. It is a big thing oval in shape, because the revolving motions move in that way. Why do we feel that there is something under it? The current of Almighty flows in this region, or rather abounds in it. There is a great mystery underlying it. On account of the revolving motions there are some particles like those you see when you enter some dark region. This is a daily experience in your life. When you go into a dark room you find ring-like sparks of light in it. These ring-like sparks are all present in the sacred region of God. They are different powers which the circle consists of. When you proceed through Raja Yoga these begin to melt in till they are exhausted. Reaching the top of this circle various powers begin to come to the abhyasi. (BWS-52,53)

In this region the state I have described as Nothingness conveys the idea of something powerless. Centre in itself has no action within it, though near about it are the invisible motions, no doubt. It conveys the idea of something motionless and mute. If I open it further people will get puzzled. It is Infinite within itself, and one will plunge into the sea of wonder and amazement if he steps further. It is concerned purely with anubhava of the highest type. Expression and imagination fail altogether. I shall be very glad if anyone, after higher attainments, offers me a chance for this humble service. (BWS-81)

Whether you call it God or anything else for expression, this is the main point. This point is absolutely motionless and there is no energy, no power, nor anything of the sort. Just adjacent to it is the latent motion which generates power that issues henceforth. The Centre only maintains the latent motion. The colour of this place can be expressed as a faint reflection of colourlessness. It is throwing forth in the Central region something in the shadowy form expressed above as ‘light’. The shadowy form of the region is due to it, and it is the swimming place for the liberated souls. We can reach there even when having our bodies, and can begin swimming like the liberated souls even in our life time.

If we develop this stage we establish ourselves there even before leaving our body, and the swimming continues after we leave the body. We are now swimming in utter ‘Nothingness’, so to say.

The colour of the place may be expressed as greyish, like that of dawn, or more appropriately only a faint reflection of that colour, rather spirit or essence of the colour, of which dawn is the material manifestation.

To come again to the point, one cell (i.e., the egg-like thing described above) is the master of one world, giving life to that part of the universe and controlling it. There are as many worlds in the universe as there are cells (egg-like things) about the Centre. (BWS-84,85,86)

People may object that the power near about the Centre now appearing in the egg-like things goes to show that these things are part and parcel of the Centre, and thus the Centre has itself become a nest. But they must bear in mind that these are so described only for the sake of expression and understanding by an example in the solid form. There are, no doubt, some egg-like things about the Centre; you may call them power or energy working absolutely in a definite order. It could be expressed only as above. You may understand it better if you take the example of the field of a magnetic pole. In order to trace the field and its force, or the directions and the points of its working, put a sheet of paper or a glass plate and pour down some iron filings on it. Place a magnet beneath the plate, tap it and the filings will arrange themselves in a particular pattern. If you mix them up and tap again they will again set in the same pattern, which indicates the lines and the points about which the magnetic force of the pole is working. But the lines and the points as shown by the filings are not the actual field or force. They have been used only to locate or understand the field and force. Similarly the example of the eggs of a fish has been given only for the sake of expressing the forces working around the Centre, and which it maintains. Thus, as a result, the solar system and everything in the universe is complete. But as it is altogether a different subject I am not going to discuss it here. I may deal with it elsewhere if I get time. (BWS-87,88)

The position near most to the centre is the highest possible approach of man. A man can reach the central region while having a body. When he reaches so a bondage is kept so that he may have connections with the lower regions also. If this bondage be not kept the soul will jump into “Eternal Peace', and life will be extinct. (SS-407)

The ultimate cause of creation is no doubt what we call the Centre. Let the philosophers come forward to explain it through reason and argument, but that will never be the correct basis. The correct understanding of it can be acquired only through practical experience and direct perception by a person of calibre who is swimming in the ‘dreary waste' of the Infinite, and this can be the special privilege of only rare personalities like my master. Nobody has yet tried to trace the root of the existence of God. (SS-455)

Centre is God Himself; the master cell and all other cells are His creation. If anybody tries to meditate upon the Centre his efforts will not be successful, though in his imagination he may however take the Centre in view to meditate upon. The only way for that would be the one I have hinted at in the book ‘Anant Ki Ore’ (Towards Infinity), but I forbid everybody to attempt it. I had attempted it twice, with prayers to the master, only for two or three seconds each time. Because of the immense power there, on the border ring, I had myself put a strong check over my heart and at the same time the master's powerful hand was also there. Even then I could only peep into it but not meditate upon it at all, because the pressure on the heart was unbearably great. Moreover, it is very difficult even to approach the ring because of a strong backward push from it. The master has however admonished me for it, and warned me against repetition. (SS-395)

The sphere of the dormant Centre also seems to be enclosed by something like a ring which is perhaps the last. For the sake of experience and experiment I had once made an effort to enter into it; but suddenly a strong forceful push threw me back from it, though I could still have at least a moment's peep into it. This has brought me to the conclusion that it may possibly be the last possible limit of human approach. I wish everyone to have access up to it and even beyond it if humanly possible. (SS-381)




What a diversion from reality would it be to call realisation of Oneness or Nothingness as the realisation of truth. Truth has its own definition. But where we have to arrive at, finally, is beyond everything. Before the discovery of the central region truth was predominant in almost every mind. Truth is everywhere, at every stage of human development. In spiritual science people generally use this word for denoting things as real. Anything away from matter can be called truth, i.e., what remains where matter ends is called truth. But where both these things end, what would you call it? Can you call it as truth? No! because when matter or solidity ends there comes activity proper or stimulus, i.e. chaitanyata. If you move further on and cross both of them you reach a stage wherefrom these things have come. So long as you do not cross them, you are within the limits of truth. When you cross it, it too goes away and it is only Inactiveness or Nothingness that remains. (BWS-73,74)


Before things come to the present form revolving motions commence, at some places in greater while at others in lesser degree. The stoppages, i.e., points of greater and lesser degree, serve to increase the resistance like the brackets which increase the power of the current. At each bracket there is marked a lotus, named after the working it does. So they are all within one circle called the heart region. Functions of each of these lotuses are different. The stages of human development in spirituality are governed to some extent by these sub-circles, called the chakras or lotuses. (BWS-51,52)

Opening of each KNOT means the advent of some power or the other. The able Master of raja yoga hammers them down to make the surface smooth. The power so caused by hammering comes in the disciple automatically. Each such spark is the result of such motion coming from above. You can reach at its highest point whenever you dissolve these things. If all things are dissolved in toto you feel yourself as calm as you must have felt a little before coming to this world for the first time. Calmness prevails all over. Simplicity abides nearby. Plainness is the result. (BWS-53)

During our march to freedom we come across various chakras having different forms and colours. They are all in the region of heart. Above it the condition is different from what you have already experienced. Chakras are all gone. The structure falls off as soon as you proceed onwards. By meditation under the guidance of a capable master the thing becomes easily accessible. (BWS-102)

During our spiritual march we have to pass through various points, known as Chakras (figuratively called lotuses). They are the centres of concentrated energy of the Real Power of Divine force inherited by man. They are located in different places within the human frame. The intervening space between the two points is characterised as a network interwoven by numerous intricate fibres. As we proceed along we have to pass through these entanglements of the intervening layers. We have to stay there for a considerable time to complete the Bhog. (BWS-213,214)

This is how Sahaj Marg proceeds on in its natural course, taking up chakras one after the other. The process helps us to march onwards with greater speed. (SS-369)

For further reading please see KNOTS.


In the beginning the necessities of life were limited. As time went on, the surroundings affected the lives of the people with the result that necessities began to increase. From the materialistic point of view the world is progressing day by day, and for that reason luxuries are gradually taking the place of necessities. In a way life has become quite luxurious. Our appetite for charms and attractions is growing greater and denser, and it is constantly being reinforced by the thought force. Thus the individual mind is being altogether spoiled. That is why it has become over excessively restless (chanchal). The excessive restlessness or chanchalta of the individual mind goes on increasing and intensifying by the action of our thoughts and doings, and this subsequently results in the formation of our fate. Our fate is thus governed by this chanchalta of the mind. The individual mind having now become used to such a type of character, leads us on to follow its own dictates. We are thus completely spoiled. We have therefore to correct the individual mind now. The process would be to adopt simple ways of living dissociated from the unnecessary hankering of the mind. It does not mean lowering the standard of life but only purging out from it what is superfluous and unnecessary. (SS-101,102)

Happy was the time when you saw me and happier would it be when I have a chance of seeing you. The sentence has a deep meaning and may be taken up in that sense. When I saw you for the first time I found in you many things mingled up together, presenting a view of diversity in unity. The existence is no doubt the result of amalgamation of matter with the soul. But then there is one thing more there. There is a house which has all things in it upset and scattered all over, while another has everything in it well arranged in proper order. Naturally the former will be said to be in a disturbed state and the latter said to be undisturbed and regulated. Similar is the case with this human frame, or the house we live in. There are numerous things kept in it. They exist in the form of results of the actions of the various functionaries at work in the system. If they are let loose to work independently according to their own trend or inclination, their actions will mostly be unregulated and disturbing. They therefore require a strong masterly hand to keep them in check, and this generally remains wanting in most cases. It is only in this respect that we present the picture of a house in disorder. The same was the case with you when you came to me first, and this is but usual in most cases. (SS-98,99)


Change/transformation can be brought about in two ways firstly by desiring for it and secondly by force. But in the latter case there is no lasting effect. So, every abhyasi should intensely desire for his transformation. (SS-22)

For further reading please see TRANSFORMATION.


In the sphere of Spirituality, Character development has a special place, the importance of which is in no way less than that of Spiritual Welfare itself. Our Revered Lalaji Maharaj always laid emphasis on the special importance of character in the area of spiritual development. In one place he has written ‘I tell every human being, Every seeker from the very beginning try his best to maintain and improve the condition of his personal character. No word should leave the mouth which is likely to be objectionable to anyone. Nor should any such act be indulged in as likely to be unpleasant to others. I am not as much a lover of spirituality as of character. If a seeker has achieved the Dhruv Padh but character weakness still exists in him, my understanding is that he has not understood the True Philosophy.’ (SDG-175)

The basis of Yoga has always been the right morals and proper behaviour. That is why, my Master Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh (U.P.) had laid very great stress on this point. He always emphasized on cultivating principled character. The way of life should be pregnant with high morals. If it is not there a person is not capable of having the fine type of spirituality, which is beyond everything and is worth having. (SDG-65)

The second need is good behaviour and conduct, that is, we should never act in such a way that anyone can lift a finger against us. The rules of our daily life and of behaviour towards all should be very good and straightforward. By acting so, you derive pleasure and happiness, and a state of peace will of itself begin to blossom inside you. (SDG-128)

For further reading please see MORALITY.


Generally people keep themselves engaged in some kind of hobby or other. For the learned it may be the mental pleasure derived from the study of books; for the worshipper the joy of worship; for the bhakta the charms of bhakti; for the siddha the delight of siddhis; for an ascetic the life of aloofness; and for a man of attainments the satisfaction of being perfect. Thus everyone has, and remains entangled in, a particular charm of having some particular type of pleasure which becomes his primary pursuit. For a true follower of the Divine path all these have no attraction at all. His only object is to appear before the great Master in his absolute state in order to secure oneness with Him, the Infinite. This can be possible only after one gives up all the coverings he is enclosed in. (SS-529,530)

People undertake things for the sake of certain charm which they feel for a particular thing. Some similar charm attracts one towards the Divine. There is thus the charm of worship, the charm of bhakti, the charm of asceticism, and also the charm of peace and bliss. They exert themselves only for the sake of charm and not for the Real thing. But so long as it is for the charm it is but a recreation and hence quite away from the real objective. (SS-549)

For further reading please see AMUSEMENT.


Chaste life should be preferred at all costs. There should be moderation in all matters. Chastity and moderation bespeak the character of a person. (SS-23)




The current, which descended in the being of man, had traveled through space, on account of its propensity, and went on changing because it had come down effecting actions. It formed a centre as every action normally does. This centre is known as the Chit-Lake. It came down creating everything necessary for its purpose. Thus the causes that helped the process of creation began to gather. Chit-Lake is a place where everything remains inclined downwards, with no tendency to rise upwards unless his own or the Master's power becomes instrumental in this respect. When that is got over it resumes an upward tendency. (SS-473,474)

For further reading please see BRAHMANDA MANDAL


The first five circles related with the sphere of maya as shown in the circle diagram in the ‘Reality at Dawn' extend up to the state of avyakta gati (undifferentiated state). The next eleven circles cover the various states of ego up to its final limit. The Central region which falls after the region of ego also comprises seven rings of what may for the sake of understanding, be denoted as light. One having passed through the seven rings attains the final state of complete Freedom. (SS-379)

The eleven circles between the Heart region and the Central region cover the stages of the ego. The condition goes on growing subtler and subtler as one proceeds on through it. There are innumerable points and knots in each of these circles. In the ordinary course, and but for the wonders of this yogic process of pranahuti, it would have required a whole life-time to go from one point to another. This can also help one to form a rough estimate of the last possible extent of human approach in the direction of Absolute Reality. Further on, after crossing the seven rings of light, one enters upon the vast limitless expanse, the Infinite, and starts swimming in it. (SS-380,381)

However high an approach a saint may have attained, humanity, which itself is a limitation, still remains. Kabir says: “People are afraid of death, but how I wish to die so that I may have the complete Divine Bliss (poorna brahmanand)!” A Persian poet says: “Sometimes I am enthroned in the ninth heaven and sometimes I am lower than even my foot”. If this limitation or bond is broken up, the spirit flies away, leaving the mortal human body. Therefore the Gurus do not touch it. One of the many discoveries which our Lalaji has made is the 16 circles which have been shown in the diagram in ‘Reality at Dawn', beyond which none except my Guru Maharaj, or one whom He has graced, could go till now. When any one brings the happy news of his approach into the 17th circle, it becomes the duty of the teacher to create a bondage there, so that the soul may not fly away into its origin. I wish people to bring to me the glad news of having secured their approach up to this in my own lifetime. But all this is in the hands of God. No worship, no practice, can ever help in going beyond this. Only the will of a teacher who has secured his approach up to this can help in proceeding on this journey. (SS-405,406)


In the evening sit again in the same easy posture for half an hour and think that the complexities, the net-work of your previous thoughts and grossness or solidity in your body, are all melting away or evaporating in the form of smoke from your back side. It will help you in purging your mind and make you receptive of the efficacious influence of our great master. As soon as I find that you are free from undesirable matter I will take appropriate action. (SS-136,137)

It is seen that people do not get benefit from the evening practice of cleaning. The reason is that they do it in a faulty way. Inform all the persons conducting Satsangh under your centre and explain orally to whomsoever you meet. In fact, people first begin to meditate on grossness, and then think that it is going from the back side in the form of smoke. Really speaking, they ought to throw it out by thought suggestion, in the form of smoke. (SS-301)

It must be remembered that while practising these methods one should not force his mind too much but only sit in a normal way. This process of cleaning is to be repeated for about five minutes before meditational practice in the morning as well. Other ways of cleaning may also be advised according to the needs of individual abhyasis, and need not be mentioned here in detail. Suffice it to say, that the process of cleaning uses the original power of thought in the form of human will for the refinement of the individual soul to enable it to ascend the steep and slippery path of realisation of the subtlest Essence of Identity. (WU-51,52)

Preceptors clean grossness out but people enwrap it again. So you have to seek the solution yourself, just as you have to walk on your own legs. Of course, energy is needed for it, for which our help is indispensable, and is ever available. (SDG-63)

As a general rule one does not feel much interested in meditation when the cleaning process is being effected, or when impressions and bondages are being loosened, which is in fact the only effective course and one greatly helpful to his sacred cause. But while I proceed on thus, I have to make allowance for his craving for peace and satisfaction as well, which he wishes for and values most. For this reason when he does not feel interested in meditation while receiving this type of transmission from me, he thinks it to be of no avail and consequently drops off from satsangh. (SS-161)  


The simple unassuming character of mind has changed with the march of time and has assumed a colourful disposition, and begun to shed its effect on everything in us, both outer and inner. Whatever, therefore, we take into our thought or action exhibits colourfulness in all its phases. (SS-540)


The most peculiar feature of our society (Samstha) is that when it is in full bloom, it is all covered over with desolateness, which further on gets transformed into wilderness. For this reason it is devoid of any charm or attraction. If I describe it as something pleasant, it will then be a tasteless one. How can a professed seeker of eternal Bliss (paramananda), who is addicted to colouration at each step be attracted towards it? This condition can however be appreciated only by one who, having gone mad with love, wanders about wailing and crying, for what he knows not. In such a state one would be feeling the same condition even though he happens to be amid festivities and revelries. As for myself, wherever I happen to be the entire surroundings there are covered over with an air of desolation on account of my presence there. A humourist might well interpret it in funny ways, but perhaps that alone can be the most appropriate description of my condition. Really the thing at the root gets exposed when the colourful disposition of mind is transformed. When the material world is out of view the thought naturally settles down on the other one. But this colourlessness of mine may not be much appreciable to most people, except to those who have become accustomed to it through constant association. (SS-508,509)

We go on and on through different conditions casting of four assumed colouring, till finally we become quite colourless. (SS-526)


1          Rise before dawn.Offer your prayer and puja at a fixed hour preferably before sunrise, sitting in one and the same pose.  Have a separate place and seat for worship.  Purity of mind and body should be specially adhered to. (BWS-119)

2          Begin your puja with a prayer for spiritual elevation with a heart full of love and devotion. (BWS-134)

3          Fix your goal which should be complete oneness with God. Rest not till the ideal is achieved. (BWS-145)

4          Be plain and simple to be identical with Nature. (BWS-148)

5          Be truthful.Take miseries as Divine Blessings for your own good and be thankful. (BWS-154)

6          Know all people as thy brethren and treat them as such. (BWS-157)

7          Be not revengeful for the wrongs done by others. Take them with gratitude as heavenly gifts. (BWS-160)

8          Be happy to eat in constant Divine thought, whatever you get with due regard to honest and pious earnings. (BWS-162)

9          Mould your living so as to rouse a feeling of love and piety in others. (BWS-165)

10        At bedtime, feeling the presence of God, repent for the wrongs committed unknowingly. Beg forgiveness in a supplicant mood, resolving not to allow the repetition of the same. (BWS-167)



Again and again the thought comes to me that I had written the last letter very strongly. But I was compelled to do so. I thought that if there was no hardness in the tongue there was the hardness in the pen, because it has got steel and wood also. And so, possibly, you may show the flow in Divine love by becoming harsh upon yourself due to this hardness. Probably this hardness may bring out some good result. (SS-213,214)



I find people complaining that they do not find time for worship or meditation. But I feel, and everybody knows well, that they always get sufficient time for their illness, worries and physical needs. The reason is that all these things are of greater importance to them than the Divine duties. (SS-425)

For further reading please see EXCUSES.


Can that which dawns after the veil of ignorance is torn off, be ever expressed as knowledge? Certainly not, though one does call it so in the outer sense taking into view the two opposites. Does it cover the sense of knowledge? No: knowledge implies awareness of that which is beyond self. Realisation means merging or oneness with the Absolute. In that case no question of knowledge can ever arise. What that may then be – knowledgelessness – not knowingness – ignorance or what? In short it must be something like that, though it may well nigh be impossible to express it in words. Complete ignorance, as I have put it, may however be nearest to appropriateness.

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 is 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. (BWS-355,356)

For further reading please see AJNANATA.



Verily if I have not begun liking you, I can duly be charged with lack of Divine love. I am happy to learn that you believe in the grace of saints. The belief comes when something corresponding to it is there in the core of your heart. The feeling gets intensified when one begins to realise his own weaknesses. The heart then feels it difficult to tolerate the complexities of its own creation. God gives us that alone which is there in Him, while we gather within us only that which we have created by our efforts. Our efforts are all unconsciously directed towards creating complexities in thought by our close adherence to the physical world. This assumes the form of entanglements, under the effect of which we completely ignore that which has been bestowed on us originally, and begin complaining that it is all from God. If God had been the creator of complexities within us, surely one would never have thought of looking to Him for His mercy and grace, which all religions induce people to depend upon. (SS-260,261)


Concentration, as commonly understood, refers to a state in which the conscious activity of the mind is brought to a stand-still. But that is not the correct expression of the sense implied in it. This type of concentration implies physical effort which one must resort to consciously or even unconsciously. Usually, one proceeds with it with a conscious idea of some particular state which he interprets as concentration. Generally people take it in the sense of an unnatural heavy sleep brought about by the temporary suspension of the senses. As such, it is just like a state of senselessness caused by the drowning effect of some intoxicating drug. It may perhaps be for that very reason that some of the so called mahatmas are found to be addicted to bhang, charas or ganja.

Generally, teachers advise the abhyasi to practice concentration as a preliminary step, and the abhyasi puts himself to efforts for effecting the same. But in spite of all his labour for years together he is seldom able to achieve it. Why is it so? The failure can in no way be attributed to any of the defects of the abhyasi but to that of the teacher himself, who resorts to his bookish knowledge to guide the aspirant on the practical path of Realisation. The fact is that the entire process, as it is prescribed, is wholly unnatural and artificial, and the means adopted for the purpose are all physical and gross. The result is that instead of proceeding towards subtleness, they go on imbibing more and more of solidity and grossness, and finally turn into impregnable rock.

Taking up concentration in terms of suspension of mental activities, one has necessarily to apply his effort to create in himself a state of insensibility. The force required for the purpose is undoubtedly the physical force which acts in combination with matter. Thus the whole process undertaken for the purpose becomes a material pursuit in the real sense. Concentration in that sense relates to the condition of the physical mind at the conscious level, the activity of which is temporarily subdued by the application of physical force. Practical examples offer sufficient proof to show that those having advanced with the condition thus developed, become internally so gross and rigid that they become wholly insusceptible to finer and subtler influences. Concentration effected by forceful suppression of thoughts leaves its weighty effect upon the mind. The force applied for the purpose, also being a physical force, causes its own weight. Thus in a word the state of concentration interpreted as coma is basically wrong, since it keeps one in close touch with matter. In that sense concentration may aptly be compared to a marshy condition, from which it is very difficult for one to extricate himself. He cannot save himself from sinking down deep into it unless he falls flat over it, giving up all his efforts. Those who proceed on with that condition, carry along all through with matter. It may however help them to some extent in their material purposes and promote in them hypnotic powers, but it is not the least helpful in a purely spiritual pursuit.

People like to go into concentration because it is pleasing to the senses. Obviously it cannot, therefore, be helpful in a spiritual pursuit. Concentration directly refers to suppression of thoughts. The idea entered into our mind only after mesmerism or hypnotism had come to our view, because there the physical force of thought was utilised all through. No spiritual purpose can be served thereby. It can, however, reveal the nature and character of a thing, but that can by no means help its achievement. It cannot therefore be instrumental in the attainment of God. On the other hand it tends to keep one away from Reality. The basis of meditation is purely spiritual, while that of concentration is only the ego. When you mean to concentrate, `You' are there, quite definitely, but when you meditate, you wait for something higher, hence you are away from the idea of self. (SS-76,77,78,79)

One example of harmful misdirected emphasis, as already pointed out, is the insistence on concentration of consciousness, expected anxiously during every session of meditational practice by most raja yogic abhyasis. This has played havoc in the history of yogic sadhana in India and elsewhere. (WU-53)


You have written that the inner condition does not remain uniform but is sometimes extremely subtle and light and sometimes contrary to it. This goes on happening. If lightness and heaviness, which are mutually opposed states, do not come into view, the changeless condition which is an extremely subtle state cannot be recognised. Apart from this, when we proceed on to the further point from the one on which our present subtle abode is, then heaviness is felt. It is felt until the time when the subtle state sets in after removing its effect. And this sequence goes on until we come to such a state beyond which there are no points. Therefore you might have by now understood that all those things are showing the state of your progress. (SS-377,378)

Whatever condition develops during meditation, whether it is liked by the abhyasi or disliked, is beneficial in every way. (SS-304)


You have asked as to how to develop faith. If some trust is put in the trainer, and some benefit is felt due to him, this will begin to develop faith in the heart of a real seeker. (SS-296)

For further reading please see TRUST, FAITH.


In certain sansthas the process followed for practice is often kept confidential. It is released or revealed only to those who undertake to join them formally. What their purpose at the bottom may be is not quite understandable. Nature has no secrets, and I think one professing to follow the Divine path must have none either. (SS-38)


Purity starts from being and impurities are the result of the wrong suggestions and improper utilization of the inner environment. When all these are combined, a narrowness of views is effected and this is one of the factors for creating a sort of confusion, sometimes automatically and sometimes forced by circumstances. When all these things are accumulated, they bring different colours. This affects the lower part of mind which gives direction to higher part of it. Now, your direction is not correct; so mind itself becomes thorny. We do not create congenial vibrations because we move contrary to Reality. (SDG-31)


I have come across many a person who argues with that in him which is not in Himself. Some also say, they have made their conscience as Guru or Master. But I am sure, they have not made conscience as their Guru but their own ego. The conscience, as described in the Shastras, is made of four things — Manas (mind), Chit (deeper conscience), Buddhi (cognition) and Ahankara (ego). If all these become perfectly purified, conscience will give you only correct signals. After the purification of these things there come the higher powers. And at the same time purity has now begun all round. (SDG-33,34)


You have made a very fine point in attempting to derive the word anna from the root ann to breathe.

The grammarians have sometimes failed to grasp the real significance of words from the point of view of nature, and development of Reality, due to their over-emphasis on symbols and preoccupation with language.

I saw a peculiar dream on the night of 30th March. What I remember I place before you. It may explain your meaning of Anna. Somehow I got the wound of a dagger in the neck and died. I was thrown into the river. There was no breath and no beating in the heart, but I was conscious of what had happened. A man, knowing that I was assassinated by somebody, wanted to report the incident to the police. So he examined me thoroughly. He examined the pulse, which had stopped, and he also found that the beating of the heart had ceased, but I was aware of all this although there was no breath. Then life began to creep in again, the beating of the pulse commenced, and the heart resumed its function. Afterwards I got up from sleep and began to muse over it. I came to the conclusion that Consciousness was there although the breath and other things were not there, and the body was lying lifeless. It goes to show that consciousness is the root cause of life. I think this was the vision shown to me to solve the mystery of breath. (SS-507,508)

States of Consciousness

Usually consciousness is spoken of as of three levels: conscious, subconscious and super-conscious. They are however the broader divisions, and there are still innumerable levels of it in each one. The effect of the activities of the lower consciousness settles down upon the subconscious mind forming fate. The first thing to be undertaken is therefore the correction of the lower consciousness by right thinking and practice, so that it may itself be converted into force to bring the sub-conscious mind into a state of splendour. This brings us to the state of super-consciousness. If the word super-consciousness is modified as super-subconsciousness I think it will be easier to understand its further effects. Anyhow, if by the Master's grace we have come up to it, another theme opens for us. We are in a way merged into it in order to bring to our view the aspects higher than this. The word `Higher' refers only to a rarefied state of it and in the same sense it is applied to the spiritual regions and spheres noted down in this connection. In short the various states of consciousness, one after the other, carry us along beyond the Trinity and even beyond Reality. (SDG-99,100)


We must feel ourselves connected with the Supreme Power every moment with an unbroken chain of thought during all our activities. It can be easily accomplished if we treat all our action and work to be a part of Divine duty, entrusted to us by the Great Master whom we are to serve as best as we can. Service and sacrifice are the two main instruments with which we build the temple of spirituality, love of course being the fundamental basis. Any kind of service, if done selflessly, is helpful. Service to fellow beings is service to God in the real sense, if it is not done out of any selfish motive. Whatever we do in our daily routine of work, is in relation with some of our fellow beings, be they our children, friends or relations. If we think that while doing a work we are really serving one or the other of the God's creatures and not our own purpose, we are all along following the path of service, although we are outwardly busy with our usual routine of work. Almost all our activities in life are connected with providing means of livelihood for our children and dear ones. So, if we treat them as children of God, who are entrusted to our care and whom we have to provide for and look after as if duty bound, we are then serving His children, and thereby God Himself. We shall thereby get rid of undue attachment too and shall thus remove one of the greatest obstacles from our path. The process, though easy and simple, will lead you also to constant thought of the Supreme Master in all your activities.  If this thing gets rooted deep in your heart, every action of yours will then seem to be a duty merely for duty's sake, in accordance with the divine dictate without any selfish interest or personal attachment. Universal love, then becomes predominant and we begin to love every being of the God's creation without any feeling of attachment with it. It leads us to devotion and sacrifice. Devotion makes our passage smooth and creates a channel for the Godly current to flow into our heart. It removes dirt and refuse from our way and facilitates our march along the path. The refuse is really the effect of the conflicting ideas, which create disturbances and worries in our minds. By meditation we create a temporary lull in our mind and calmness prevails for the time during which we are in touch with the divine force. But meditation only at a certain fixed hour is not enough, for we are thus in touch with the sacred thought only for a while after which we have no idea of God whatsoever and are for most part of the day away from the path of service and devotion. This is the reason why often after years of practice we still find ourselves at the lowest level of spiritual attainment. What, in fact, we feel during meditation is only simplicity and calmness, if we are rightly guided by a capable master. But an aspirant is generally unable to understand it, for it is beyond his conception at the early stages. The effect thus being imperceptible he often complains that he feels nothing during mediation. This is chiefly due to the fact that he remains in touch with the divine force only for a few minutes of practice. Thus the real thing gained during meditation remains with him only for a while. On the other hand, there is a man who tries to retain the effect gained by meditation for the most part of the day, and abides in the same state for as long as he can. He is, in a way, in constant remembrance of God and his progress is easy and rapid.

Some people think that constant or even frequent remembrance of God is not practicable when a man in life is surrounded by numerous worries and anxieties caused by worldly attachment and responsibilities. But practice and experience will prove to them that it is a very easy process and can be followed by any and every one in spite of all worries and engagements only if they divert their attention towards God in the real sense. (BWS-253,254,255)

Now the question arises, how to arrive at that State {Surrender}?  That one thing — `remembrance' — brings everything in its trail. If remembrance is there, take it for granted, the remembered one is close to you. Let closeness, in the trail of increasing heat of remembrance, be enhanced; and then behold what bliss and ecstasy follows, and also how quickly you reach There, with its help. When this thing has approached the limit, which constitutes the beginning, i.e., if, perchance, it has touched that plain, region or circle, be sure, the call bell at the door of the Beloved would have been pressed. When He has come to know that someone happens to be His real Seeker and Lover, then it would become a sure condition for His coming close to you, and for breaking the barrier that held you from entering the Home. Start a while, dear, and then you will know what this thing happens to be.

Once this attainment has set in, you would have achieved Godly attributes. Now having reached the attribute, say, you have come into the Sunshine. It has become clear that this light is from the Sun. Prior to it, we were aware of only our own attributes. Now your swimming has started in what lies just beyond God, i.e., just after it. Having come up to here we now get tidings of going still ahead. When remembrance has progressed to the extent that the awareness of remembrance itself is lost, then the form of remembrance gets changed, and this we know on moving beyond it. `One is unaware to the extent that he is aware'. (JISKO JITHNA HOSH HAI UTNA HI WAH BEHOSH HAI.)  It will be premature to reveal it. The tidings of this, on arriving at that state, will come when one automatically starts trying to reach it, by oneself. (SDG-41,42,43)

I have stated elsewhere that Realisation is very easy if one only diverts one's attention towards it. That means that he must have a deep impression of it upon his heart. The deeper the impression, the quicker and easier shall be the success. Not much remains to be done when one has done so much. Taking in of this impression means imbibing of the very thing that one aspires for. In that case the Divine thought will continuously remain alive in his heart, and his attention will remain drawn towards it all the while. This is what constant remembrance exactly means. Now if this thought is associated with the idea of fellow being, who is merged in the Absolute, judge for yourself whether or nor it shall indirectly be related with the Absolute. As a matter of fact the idea of the personality in such cases is but nominal. The more you go deep into this thought, the more of the Coverings (of subtler nature) shall be torn off one by one, till finally the one — the original — alone remains to view. Now since the origin is in his view he shall be blessed with the direct Divine Grace.

Now, when that ultimate state of being is in view, it is but natural that by constantly looking at it one may finally close the vision altogether by the effect of the magnetic force radiating from it, and statelessness, the basic property of the Real, may begin to settle down. Mutual love between the two can exist only when the differentiation for this reason begins to give way, and a feeling of sameness begins to develop in its place. But you go on still and the sameness continues to develop. You get charged with the effect. The idea of His greatness is there in the background and nothing but remembrance alone remains now. A sense of sameness having been developed by the effect of remembrance, it begins to appear that He Himself is absorbed in our remembrance. This feeling having become permanent introduces the condition which Kabirdas has described as “Mera Ram Mujhe Bhaje, Tab payun bisram.”

“My mind can be at rest only when the Lord gets busy with the remembrance of me.”

This is a transcendent state of devotion. At this stage the lover himself becomes the beloved and this must necessarily be when the guru and the disciple are correlated in the real sense. As a matter of fact remembrance is almost akin to the vibration which had developed at the time of creation for the purpose of bringing existence into being. To get oneself merged in that primordial state of remembrance (the vibration) is not everybody's job. Only a rare personality may be capable of this. But that does not mean that others should not try for it.

One might be surprised to find that I interpret primordial vibrations as remembrance. It is because, as a rule, a very subtle idea comes first into the mind which later on develops into thought. Thus the latent Divine will to effect creation automatically developed into vibrations, in the form of thought. Thought and remembrance are closely similar in nature. Remembrance includes with it a kind of mild sensation which, in thought, exists in a latent state only. The sensation increases the force and stirs up vibrations throughout the body. Going beyond this sheath of sensation you arrive at the point of origin of remembrance, which may be taken as the base. Beyond that level it is inexplicable. One may perhaps feel something of it by way of extreme subtleness. I wish my associates to be gifted with capacity to acquire that state of subtleness. The same state of remembrance and vibrations exists at each succeeding stage but with difference in the degree of denseness which is very difficult to define. (SS-307,308,309,310,311)

Whatever act you do, do it in the thought “It is the Divine's command and therefore it is my duty to do so”, so that the state of remembrance should continue steadfast and one special benefit that accrues is that the creation of samskars (Impression) ceases. Retaining the remembrance of God at all times, engenders in us a deep attachment to the Divine and leads to the state in which love for Him develops and overflows. Gradually through this, devotion attains its full form. It is therefore very essential to adopt this procedure. (SDG-128)

Constant remembrance of God is, of course, a special feature in spirituality. The same I recommend to you to try, besides your usual practice. The method for cultivating constant remembrance is to think with firm conviction during your leisure hours, in office or at home, in the street or in the market, that God is pervading all over and everywhere and you are thinking of Him. Try to remain in the same thought as long as you can. (SS-139)

The goal of life is easily reached if we are devoted to it, having idea of our Master all the way through. There are different ways of remembering Him constantly. By devotion to the Highest, we make a channel from us to Him that serves as a path to Him. When the way is cleaned of all dirt and refuse, there will be no difficulty to tread on it. The path is cleaner in proportion to our devotion. You receive a push from the heart, while meditating on Him, to impel you on the way. The dirt and refuse are our conflicting ideas. While meditating, if you secure even a temporary lull, that means you have gone a step further on the path. You will find the conflicting ideas disappearing, when you are on your way to the path. When you acquire a state of permanency in your meditation, touching the innermost plane, the idea of the Ultimate or God becomes quite near you. (SDG-160,161)

Master's remembrance is an important factor in overcoming the distraction of thoughts, and it is indispensable for easy success. When remembrance is there, the remembered must also be there close by. This leads the abhyasi to a plane where he feels himself knocking at the doors of the Beloved. When the Beloved is convinced that it is a devoted seeker knocking at the door He will Himself come to the door to take him in. In that way the limitations that bar our passage break off and we find access up to Him. But we can have full understanding of it only when we have experienced it in a practical way. At this stage one begins to imbibe godly attributes. That means we have then come into the sunshine which comes down from the main Source. We have thus come up to the Source. We are now in the ocean of Infinity and our swimming commences. Everything is now gone and remembrance, having been transformed into the subtlest state of surrender supplemented by silent craving and dormant restlessness, is now the only means left to us. The state is completely devoid of charm or taste, but there is a peculiar attraction in it to the extent that one would not like to part with it even for a moment. For myself I shall never be prepared to barter it even for my life. It is however the beginning of Reality where even purity, peace and bliss are extinct. (SS-198,199,200)

We proceed on from quality to substance, and thence to its ultimate. For the practice of remembrance we therefore take up the quality and rest our thought upon it, meaning thereby to proceed up to the possessor of the quality, and then further beyond to its Ultimate. This is the natural course and highly effective too. (SS-272,273)

It is good that you do the puja for half an hour but it would be better if you do it for an hour. Constant remembrance shall help you to cross all stages. All the different stages and the various types of superconsciousness are unfolded thereby, and it connects you with Reality. (SS-516)

The way to practice constant remembrance which you are following is quite all right. The method which I had myself applied for the purpose would probably be considered a bit dull, but it was most pleasant to me and I derived the greatest benefit from it. I always tried to see the whole physical form of the Master in my vision, and during meditation I always meditated upon his form, placing it within my heart. When this practice gets matured, the next phase comes in automatically. That means that a stage, of dissolution or mergence, has been crossed. You complain against me for having bound you with etiquette. I think it is your own merit by the effect of which you have stopped fluttering about, and have put yourself within the bondage of love. But the objective shall be arrived at when this bondage too assumes its absolute state and even love seems to be lost. (SS-306)

God willing your doubts shall certainly vanish. But it is of course certain that none has up till now been able to answer every `why', nor is there any hope of it in the future. The light which you feel is the reflection of your own good thoughts, and of your deep feelings of love. Give up the idea that you have not so far progressed in meditation. Go on with it, maintaining constant remembrance as best as possible. It shall not be difficult for you since you are a man of devotion. You ask me to tell you about the natural state of mind, matter and spirit. What can I say when I do not feel even myself, nor am I a scientist to be able to build up on the basis of my knowledge. Herein the devotee, the prophet and the Lord do not come into cognition and the trinity vanishes altogether. What may I write then? I shall definitely see you in person soon. But so long as I am not there, you can keep me there as a guest in your heart. When I am actually there in person. I shall myself be the guest and the host as well. (SS-305)

A man can keep himself busy with divine thoughts every moment without offering any hindrance to his worldly activities. If one practices it so as to form this habit it becomes so easy and natural with him that he would not like to part with it even for a moment. I give you all a very helpful hint. Before taking up a certain work, think of Him for awhile in the sense that He himself is doing it. It is the simplest method and I should like you all to follow it in right earnest. (SS-425)


I wish every one of you to become contagious, in a sense, so as to cast a deep impression of your self wherever you go. The effect may flow out from you automatically like a contagion. You write, “Whomsoever I saw was enchanted; whomsoever I thought about has been attracted; whosoever saw me was converted”. When I am having such souls for our Mission, the Mission is sure to shine. (SS-60)


One should control one's freedom of action. The Ten Commandments are meant for this purpose only. (SS-22)

Abhyasi should have control over little things (Habits etc) of the daily routine. If not, how can they expect to have control / command over big things? (SS-22)

You have written that there should be some method to acquire complete control of this materiality or spirituality. When a factory is working the energy comes from the engine and rotates its every part. Now, if you want to control it and try to hold one wheel, the result will be that your hand will be crushed to pieces. You can never control it in that way. If you want to stop that machine, then get control over the source from where the energy is being supplied. Then the machine will stop. Now it is evident that in order to have control over the materiality, you should have control over spirituality (Consciousness), and all of us do the same thing. You already know the methods of acquiring control over the spirituality, for which the practice and satsangh are absolutely essential. Nevertheless, I mention something: in order to have control over spirituality, you have to enter that which is the cause of spirituality (Consciousness). Now, how to gain it? When we turn towards it in such a manner as to get charged by its purity and freshness, our environment will get changed, and naturalness will be created. And whatever you wish will begin to happen. Dear brother, go on floating. The source will definitely be reached. Or, if the inclination becomes so intense that the river itself pours itself into you, then there will no longer be the necessity for any abhyas. (SS-498,499)


There has been a great deal of controversy over the question of the existence of God, the Ultimate Reality. The real problem of my mind is not that of proving or disproving the existence of an Eternal Absolute but that of defining it in an adequate and satisfactory way. The factor of blind and enthusiastic faith, created and strengthened by individual miseries and cravings in different cultural contexts, has added more and more confusions. Consequently the man of reason and thought rightly feels disgusted at the very mention of the word ‘God’. (WU-10)
I believe that the controversy over the question of God is a fake one. It really arises due to misconceptions with which God has become loaded in course of the history of the various cultural groups of humanity. The need therefore is to give up the impulsive approach to the problem because it blurs the vision and thus impedes progress of man towards his goal. (WU-13)


But something is essential for the abhyasi also. In the first place he must have full trust in the Master and must fully co-operate with him in every respect. If it is so he will positively go on developing day by day, and begin to feel himself changed and transformed. The state of waking consciousness of the lower type will get transformed, and his journey through higher and higher types of consciousness will be commenced. (SDG- 99)


You are always welcome to my humble cottage — a cottage which is so badly dilapidated that none perhaps would like to rest in it, even for a while, for fear of being drenched all over by the light shower from the Base leaking in all through. (SS-202,203)


The courage starts when confidence is there; and confidence is there when you have willed to reach the destination. (SDG-38)

What is the call of the present day? Nothing but the energy issuing forth from the centre. Either it should burn us or it should embrace us. That should be our thought if we really want our transformation, for which we should come forward like a warrior in the field to test our own bravery for the task. (SDG- 135)

If you want to taste the real nectar of life, come forward into the field with undaunted courage, not minding the ups and downs of fortune. That is the thing needed for our life, not charity and alms. (SS-248)

Firm resolve and dauntless courage are the essential features of a manly character. That is what is required for the final success. But my advice in this respect usually goes unheeded. It may perhaps be because of my insufficiency in literary knowledge which people generally value most in an accomplished soul. (SS-285,286)


Our theory is that man was perfect when he was first born. Hence it is evident that these knots have been formed by men alone, which are a hindrance for the view to be taken to the Source. His activity has formed a world within himself. The reason is that the Workman had sent us pure and crystal-clear. And it is the mark of the best workman. The responsibility for the dirt and dust which has come over is upon us alone. We have ourselves formed the sanskaras (impressions), which have become coverings upon coverings and succeeded in covering us up like the silkworm in the cocoon. Having come out of the Ocean of Reality we were Reality alone from top to toe. Now because our primary condition was like that, our vision could straight away see that without any obstruction, and it had the knowledge of That, the form of which can be considered as the Vedas. (SS-492,493)

For further reading please see SOUL, SANSKARAS.


One should develop craving for realization. (SS-349)

I would emphasize that Realisation is not at all difficult for those who have the real craving for it. If craving is there he will come on the true path by which Realisation can be achieved in a short time. The real craving of man keeps him in constant restlessness, and he works only to gain his real goal. While so many of us worship God and offer prayer as a routine, it is only to please our senses. In this sphere mental enjoyment is there; sense enjoyment is there and they are caught up by so many enjoyments which forbid them from peeping further into the life meant for Realisation. (SDG- 61) 

An intense craving is therefore essential under all circumstances and for that meditation is an indispensable factor. If one gets firmly settled on it his problem may finally be solved. The easiest way to increase the intensity of craving is to take it up even in an artificial way if it is not actually present in the mind. In course of time, by constant practice, the artificial feeling will become true and genuine. (SS-425,426)


The beloved can make the lover crawl in any way she pleases. Even the crawling, too, the beloved teaches the lover. And the spirit of crawling also the lover receives from the beloved. Therefore the movement in which I set out, if it is correct, carries your own praise, and if it is wrong involves your own betrayal. If, now, you ponder over this with a comprehensive view, you shall comprehend that we have received this crawling from Him alone whose remembrance excites the devotee with extreme restlessness. (SS-316)


I may also reveal the reality about the creation. Before the creation came into effect there was only the latent motion around the Centre, and adjacent to it and in it was present the idea of creation (kshobh). You may call it motion, vibration, force or anything for your understanding. It was the ultimate cause of creation and of everything else necessary for it.  When the time of creation came the idea, which lay hidden or sleeping in the latent motion, matured and churned up the whole motion and created a force or power which rushed out. The jerks concentrated the power or energy in the form I have expressed above as cells or the egg-like things. (BWS-88,89)

Before the time of creation the only thing in existence was the root cause and the whole universe as we see it today was merged in it in the subtlest form, everything losing its individual identity. Now, the centre, like the tiny seed of the tree, included within itself the whole of the universe in the subtlest form. It was thus the extremely abridged form of the same expanded manifestation as we see today. Thus the centre, the latent motions and the entire creation in the subtlest form all combined together as one unit, led to be the cause of creation when time came. (BWS-267)

Strictly speaking, it is we who have set up the creation by providing the material which formed its basis. In it the function of God was but nominal, except for the primary stroke of will which stirred up action (Kshobh). The actual root of all things in existence was matter which existed in essence-form, just in the same way as the root of all machinery is the iron ore under the earth. The stroke of will was full of high velocity, which is still there and shall continue till the end. In this respect the beginning and the end of creation are like the two extremities of the same velocity. The middle space comprising the real force was the main instrument for bringing into existence the entire structure of the universe. It possesses immense power and gives out shocks like those of an electric current. The middle portion serves as the centre. A little below there is the chief activating force which serves as the cause. There is also another point, where something like an animating force exists in proper moderation. I put it as only a few millimetres distance because of its being observed from a great distance. But if one takes a closer view of it after getting out of his body-limitations, the distance would then appear to him as unlimited. (SS-119,120)

“That there are particles pre-existing at the time of creation” mean particles of matter, since matter in its own form, being a subsequent creation, did not exist at that time. What existed then may better be termed as energy, and the word used here refers to the particles of energy which afterwards developed into matter by the action of Kshobh, or the Primary Stir. (SS-32)

Perfect calmness prevailed before creation came into action. Even power or force lay frozen at its origin. The time for the change however came. Motion got awakened and set things into action resulting in the formation of forms and shapes in accordance with the will of Nature. At the root of all this there was something which we might call as active force. But that too must have a base for itself without which it cannot have its action, and it was the Ultimate. Thus we come to the conclusion that Creation was the result of motion, and the motion was that of the Base. (SS-464,465)

When the time of creation came, preparations commenced, currents flowed out, vibrations intensified, formation of knots (granthis) started, momentum gathered, churning process set in and actions and reactions began and continued till objects began to assume individual forms. The process of creation thus came into full swing. Animate and inanimate objects began to come into existence. In course of time all the objects came to light and the universe was formed. (BWS-303)

The process of creation took about one hundred and twenty thousand years as revealed to me in a state of super Consciousness. The creation thus came into being and the heat caused by motion became the base for the formation of forms and shapes. It exists in us too and is the basis of the whole structure. If somehow we bring this heat to a state of moderation, it becomes almost identical with the original current. (SS-471)

To put an end to such questions, I will explain this mystery in a scientific way. God is the Centre wherefrom the energy starts. Energy becomes frozen if its utility is not there. So in order to maintain His existence, He sent out power which resulted in creation. (SDG-26)

For further reading please see MASTER EGG / CELL.


Education causes only an expansion of brain, whereas the most essential factor for the expansion of mind is culture which puts the channels of our thought and actions in order. Mere reading of books without a close study of the Heart's book is of no avail. (SS-517)


If an abhyasi proceeds with his own efforts, or if he neglects the master at a certain level, he forms a curvature and it itself becomes a knot, barring his further approach. It can be rectified only through the method of transmission. (SDG-52)