India is the home of spirituality. As such the speculation has been active in all ages. This is the time when the dormant forces of man are taking a deeper trend on spiritual plane. The world is also having its own share in building the entire structure of man on the basis of spirituality. The most encouraging feature of the day is that they are all seeking the way for peace. In-spite of so much wealth in some parts of the world peace is wanting. The external means are adopted in vain for earning peace. Unless we turn ourselves inwards seeking peace, we can not have even a grain of it. Different methods are being adopted for securing peace; one adopts it according to ones own temperament. The teachers of the day mostly leave the burden of controlling the mind on the taught which really makes it a difficult problem for the Abhyasi, with the result that he is unable to overcome the difficulties. In cases nothing remains to be done on the part of the teacher. In other words the duty which develops on the teacher is shifted on to the taught. The Yoga Marg brings the result very soon, if one has the real devotion side by side, because by the instrument of devotion one becomes attached to the Beloved soon. The thought of beloved is there which helps a man to go into deeper consciousness. If some how we get the teacher who can foment us by his internal force aquired by being a Brahmanistha then the difficulty is mostly over and we soon begin to peep into the Real Being. There may be so many method of yoga under different names and I present the re-modeled method of yoga under the name of 'SAHAJ MARG'. The Abhyasi is recommended to do the meditation on heart supposing the Divine Light within. The master attends to the cleaning of the system by removing Mal (मल), Vikshep (विक्षेप) and Avaran (आवरण) and is a great help to the Abhyasi through out the spiritual career. We have come down from the main source, and who we want to reach there we will have to ascend crossing the different chakras or plexes. I am not dealing here with the technique of SAHAJ MARG, but a few things necessary for the men who have formed their tendency to rise above themselves. The training under Sahaj Marg, starts from Karam Sharir (Casual body) where the impressions are in seeding form. We do not stop the thoughts which come to the Abhyasi, but we try to clean every centre of the nerves and mind Lake (चित) itself. We clean the very bottom of the mind lake where from the waves start. If we some how succeed in stopping its waves the matter which gives them rise will remain as it is. It is possible that by the force of the will the thought waves may be stopped, but the matter which had given rise to those thought waves remains. And if it is not removed the liberation is not possible. We should proceed in a natural way so that the poison at the root may be removed. Our associates also complain of the incursions of the thoughts, but they are happy at the same time as they find thoughts less disturbing. We can attain liberation, as our scriptures say, only when we are free from the coil of past Sanskaras or impressions. The present Sanskaras are so much controlled by themselves that no further Sanskaras are allowed to be formed. It is of course a spiritual state and we come to it easily in Sahaj Marg when we go deep into the consciousness. The thoughts, which the mind creates, help a great deal to bring the past impressions to Bhogam ( भोगम ). But the people may express the fear that, in case they adopt yogic means and the trail of Sanskaras continues, they may be in greater difficulties and may suffer from ailments, diseases and accidents. They may be right in their fears, but if such thing is to happen, the presence of Master will, in that case, become useless. The Abhyasi himself works in removing their intensity, and the force of the Master too helps the Abhyasi in his efforts to fry them to a great extent. The method may look foreign to the readers, but it is the ancient method which lay buried so far. The effect of the Bhogam is not so serious as the abhyasi consider in spite of the fact that so many impressions have pushed themselves for the Bhogam. The cleaning of the system itself means the removing of all such things. The cleaning of the system brings the desired result very soon, and we become lighter and Suksham (सूक्ष्म) day by day to secure union with the Lightest.

The spirituality has taken a different trend in this age of materialism. Experimental values always precede over the actual things. At present the real test of a saint is not his real internal condition but his outward appearance. The old ways of spiritual training have been set aside, because the experiments of the inner states are rarely available. Therefore, it now becomes essential to explain first to the readers the proper way of life to be adopted. Hence, it arises the necessity of writing some thing from which the readers may deduce the real grounds on which the whole structure of training stands. My books are written on the basis of my own experiences in the line. I have dealt only with the fundamental things, avoiding unnecessary comments, but what is given there in corresponds with the right proportion of the work I have under taken. Generally, I advise meditation on heart at the point where you feel the beatings. I do not want to expand its vision to the whole of the region of Heart. Therefore, an Abhyasi is to know the heart, as said above to meditate upon. The points A & B are also the other points for meditation but I have not prescribed them for you as they are unnecessary at your stage. We must satisfy our thirst by drinking the water and not by brooding over the cause of it. I have divided the heart into two parts, not dwelling upon its details which are to be understood practically by means of Abhyas. Of course to the preceptors of the Mission they have been fully cleared because they have to work with them. Various Powers of Nature liie hidden in the heart but that is a secret which may not be revealed since it may lead to the abuse of Power gained there by. During our march we pass through the circles given in the Reality at Dawn. You will find the entire universe along with these circles even in every atom but it requires a good deal of time and experience (अनुभव) to come to its proper under standing. So we must look to the real substance and not to that which it displays. The diagram showing the lower and upper regions of Heart is only an imaginary ground to come to an understanding. How the Heart in its lower state takes the reverse trend onwards is a problem not to be understood so easily. If I try to clear this mystery, I may hardly find words to express it, except that the phase is changed and the life is transformed. Then the heart, instead of being a field for defective mental activities, becomes the play ground of Nature. Every thing is changed into Real. The position of Heart though physically at its own place is also changed. It may be a greater ambiguity to say that L becomes U, but for explanation of it the word Silence' alone will perhaps serve the purpose best. I shall request you to go through the book over again. If you do so you will find answers to all your queries there in. Putting before you my most favored view I may say that instead of pondering over how the world came into being we should admire the Being, who brought it into existence. This wonder will reveal to you how the creation set in. But when? Only then you know the Real Being in his real state. If you go on counting the leaves of a tree it is likely that you may soon begin to forget what you have already counted. The method will never enable you to have a taste of the fruit which it bears. If you want to analyse the leaf it is better to analyse the very fruit which it bears. How can you analyse it? The modern means are to test it in the Laboratory and the ancient way is to eat it and digest it to feel its effect. So you must develop the capacity to drink the ocean like Agastha Muni, if you go on drinking the water from petty rivulets. It may never be possible to get time and age to swallow the whole of the ocean nor ever to reach its very shore. My advice, therefore, to you and to every body is "Seek the Being that seeks you, and not that which tends to neglect you".

I may today present before you some of the important features of our system, Sahaj Marg or the Natural Path of Realisation. The system runs along simplest and most natural lines, which are easily adjustable in the ordinary routine of a worldly life. It admits none of the methods of rigid austerity and penance or of physical mortification undertaken with a view to effect the strangulation of the mind and the Indriyas. The ideology of Sahaj Marg is so plain that often for this very reason it is not so well understood by people who are under the impression that realization is the most difficult job which requires persistent labour for lives and ages. It may however be difficult to those who proceed on, loaded with their own confused concepts of Reality and adopt complicated means for their achievement. As a matter of fact, Reality, which one aspires for, is so simple that its very simplicity has become a veil to it. A simple thing can be achieved by simplest means alone. Therefore, for the realisation of simplest, it is only the simplest means that can ensure sure success. It is quite easy to pick up a needle from the ground by means of your fingers, but if you apply a crane for the purpose, it may well neigh be impossible to achieve. Exactly the same is the case with realisation. The confusing methods and complicated means advised for the realisation of the simplest do not serve the purpose; rather, on the other hand they keep on entangled in his self-created complexities all the life. As a matter of fact, realisation is neither a game of contest with the nerves and muscles nor a physical pursuit involving austerity, penance or mortification, but it is only the transformation of the inner being to its real nature. That is what Sahaj Marg takes into account, ignoring all misplaced superfluities connected with it. The practices advised under the system are not merely formal and mechanical, related with the closing of the eyes for meditation. They have a definite object, a purpose and an end. There are two aspects of it, the one being the Abhyas and the other, the Master's support through Pranahuti or yogic transmission, which accelerates the Abhyasis's progress by removing complexities and obstructions from his path. Under the old ways of practice, it was the Abhyasi who had to struggle hard for removing his impediment and obstructions, while the Guru's job ended with prescribing for him certain mechanical practices for the purpose. It is however not so in Sahaj Marg, where much of the responsibility in this respect rests upon the Master, who removes impediments and clears off complexities from Abhyasis's mind by applying his own Power through Pranahuti. This age-old system of Yogic Transmission has ever been the very basis of Raj Yoga but during the later period, had almost been lost to the Hindu's who were the real originators of it. It is now due to the marvellous efforts of my great Master Samarth Guru Mahatma Ram Chandra Ji Maharaj of Fateh Garh that this long forgotton system has been revived and brought to the light of day. Under this process, the Master, by the application of his internal powers awakens and accelerates the dormant forces in the Abhyasi to action and diverts the flow of the Divine Current toward's his heart. The only thing for the Abhyasi to do is to connect himself with the Power of the Master whose mind and senses are all thoroughly disciplined and regulated. In that case the Master's Power begins to flow into the Abhyasis heart regulating the tendencies of the mind also. But this does not refer to the old orthodox view about gurudom. In our Sanstha, we take it in the form of common brother hood with a spirit of service and sacrifice. But then there is one difficulty. People are generally prove to take the impression of one who displays to them charming miracles. Though this capacity does develop automatically by effect of practice, it can by no means be held as a criterian of yoga. Besides, a true Raj Yogi never feels inclined towards it for the purpose of display. Miracles are however of two kinds, one of Divine nature and the other of material nature. The purpose of the former is always godly, where as that of the latter is worldly. The former type miracles are awakened to him who proceeds by subtleness and they solve the problem of life that confronts us all. On the other hand, those proceeding along with grossness develop miracles of the latter type which overburden the heart. If, however, one gets absorbed in the condition of the lower attainment, he has a whole becomes a knot so to say, with a whirlpool inside for himself to be drowned in. If that power is utilised on others, they will also be dragged into the same whirlpool. In our organization (संस्था) most possess this capacity, but the watchful eye of the Master keeps it under control lest the person should go astray on that account. He is not even aware of it, but a miracle does come to pass through his medium, when the genuine need for it arises. For the spiritual help and support, we therefore need our Master, not one who displays wonderful miracles, or exhibits extraordinary feats of Asanas (आसन) or Pranayam (प्राणायाम) or deliver learned discourses on the philosophy of Maya (माया), Jiva (जीव) and Brahma (ब्रह्म), but who can solve our practical difficulties, remove impediments from our path and help us along by his own inner Power. If fortunately you happen to find one whose association promotes in you a feeling of peace and calmness and the restlessness of mind seems to be silenced by his effect, you must understand that he has transcended the limit of senses that he can be a fit person to help you in the solution of your problem of life by the exercise of his inner powers. By connecting your self with him with love and devotion you also yourself begin to be transformed accordingly. The routine practice followed in the Sanstha is meditation on heart and the same has also been advised by Rishi Patanjli. The basic principle of this process has been discussed in the "Efficacy of Raj Yoga" and I do not intend to repeat here. The process greatly helps in throwing out the grossness of our being and in assuming a state of greatest subtleness. We know that God is completely devoid of grossness, so the realisation of God must mean the attainment of a state of similar subtleness to the last possible degree. This is what we aim at in Sahaj Marg. The system helps an abhyasi to free himself from the grossness settled round him the form of himself from coverings. The technique of Sahaj Marg, though quite simple, is often beyond common grasp, since it adheres closely to the absolute Reality and proceeds along subtlest lines. It prescribes meditation on heart, thinking of the Divine light there. But the Abhyasi is directed not to try to see the light in any form or shape. If he does so, the light, perchance it appears to his view, will not be the real, but one as projected by him. An Abhyasi is however advised to proceed with it in the form of mere supposition. In that case it shall be the subtlest and we shall there by be meditating upon the subtlest. Every saint has used the word “Light" for it and I too can not avoid it since that is the only expression suited best for the purpose. But that creates some complications, because, when we talk of light the idea of luminosity becomes predominant and we begin to take it as glittering. The real light carries with it no such sense and may be represented as light without Luminosity. It refers to the very real substance or more appropriately the "substanceless substance,” which is associated with neither light nor darkness but is beyond both. Under our system of practice too, an abhyasi no doubt does see the light some times but that is only in the beginning when matter comes in contact with energy. In other words it is a clue to show that energy has begun to wore. More over light not being our goal, the vision of luminosity within or without is not an indication of the attainment of realisation. Under the system of Sahaj Marg, the dormant energy of the centres and sub-centres is awakened so as to enable them to function properly. When the higher centres are awakened they begin to shed their effect upon the lower centres and when they come in contact with the Divine, the lower one gets merged in the higher. The higher centres thus take over charge of the lower ones. The lower centres too are cleaned so as to relieve them of the grossness settled on them. This alone is the proper and the most natural course which can bring out the highest result. One thing which I specially lay stress upon in that the Abhyasi must cultivate in himself an intense craving amounting to restless eagerness or pinching impatience for the realisation of the goal. It is this feeling of pain or restlessness, as one might call it, which one has to develop in order to ensure easy success. But I fear lest one might come up saying that he has stepped into the field of spirituality not for having pain or unrest, but for achieving peace and tranquility and he may be right from his point of view. But from my point of view, I would say that the former is for those who have their eyes fixed upon the Divine, while the latter is meant for those who want to partake of the delight of the intoxication so to say. The latter is however not so very difficult to achieve while the attainment of the former is not of course child's play. Many a man must have had a taste of the condition of peace. Let us now taste that for a spark of which one might be ready to forego thousand states of peace and calmness. This is in fact the foundation of the entire structure which brings forth rare personalities into the world. In fact the actual state of the real peace is beyond comprehension. It admits of no contradiction. It is literally neither peace nor restlessness, neither union nor separation, neither bliss nor sorrow. It is after all that for which we had developed pain. May you all have a taste of that pain. It is not however difficult to cultivate. Only a firm will and an undivided attention towards it, are all that is required for the purpose. Then what you seek will be found quite close to you, rather with you; nay, you might yourself be that which you seek. For that, there must be a burning heart, which might burn down the weeds and bushes on the path.

By the grace of my Master I shall try to reveal the great secret or a mystery which the people in general do not know It is a great wonder when a great personality like Lord Krishna Swami Viveka Nand or my Master changes the entire course of a Man's Life. How is this done? Some Sceptics may say that it is after all due to the person who wanted to change himself and the Master or Guru was the cause for merely name's sake. If Lord Krishna had such power why did he not change the heart of Duryodhana instead of bringing about the battle of Kurukshetra? They may also quote many stories where in some body taking a worthless person or even a Lifeless object as a guide has become a great saint. But this need not hinder us in trying to find out the reality, because God's way are mysterious. Some are deluded by their own thinking and some are illumined by Divine Grace. If the question as to from whom Lord Krishna got light is put to me, my answer would be that He is self-Luminous. But then, this need not mislead the inquirer that he too is selfluminous everyone else is also such and there is an end of all inquiry. Logical speculations are no substitutes for the cravings of heart. The heart is not satisfied even if the logic stops dead in some blind alley. Pranahuti is effected through the Power of will which is always effective. If a trainer in spirituality exerts his will to mould the mind of the trainee it will bring effective and excellent results. Many Swamijis, who start the profession of gurudom as soon as they put on the ochre-coloured uniform complain that although their shishyas (disciples) listen to them with interest, yet they remain as crooked as the tail of dog afterwards. The reason is obvious. Either the Swamiji does not exert his will or he has got no power. The teachers prescribe many Laborious and brain-taxing practices and leave their disciples to their own fate. Neither the teacher knows the sults of the methods nor the disciple cares to use his discrimination. The result is internal grossness, dullness of the intellect and loss of freedom on the part of the disciples and Corruption, degradation and moral turpitude on the part of the Gurus who are very conscious of only their right to teach and quite unmindful of their duties and responsibilities. The worthy trainer with the power of yogic transmission weakens the lower tendencies of the mind of the trainee and sows the seeds of Divine Light in the innermost core of his heart. In this process the trainer uses his own will-force which has the Divine Infinite Power at its back. In a way he is conscious of that and he just focuses it through the lens of his own will upon the heart of the trainee. The trainee may not feel anything at the beginning. The reason is that he is accustomed to feel only through the senses; and the Divine Power is beyond senses. After sometime, however, he may feel the results of such transmission, which also are in the form of subtle changes of the working of his vital parts and of the tendencies of his mind. A crude analogy of this process may be found in mesmerism and hypnotism whose results are contrary to those of Pranahuti. In these baser arts the hypnotiser uses his will-force with the backing of material power and the will of the hypnotised person in weakened and he finds himself dull and heavy-hearted after he wakes up from the hypnotic trance. A disease may be cured or a particular tendency of mind may be suppressed to some extent depending upon the power of the hypnotiser and the submission of the hypnotised. But the effect does not last long. The hypnotised power is developed by some intense mental and physical practices using material things or 'mental images as objects of concentration. These practices often lead one to mental deformity or insanity and some times even physical deformities will be the results. A successful practice after a long time, may, however, result at the most in the gain of some material Power which is limited and useful only for the gratification of some kinds of desires as long as it lasts. By now the reader might have come to the obvious conclusion that the Power of Pranahuti is a Divine Power working through the channel of a pure mind. How is the mind purified? How does it get connected with the Divine Power? The simple answer is that these happen, when the thought is linked up with God permanently. Again how is one to Link up his thought with God permanently? Many answers have been given to it. But the secret which bubbles up from the bottom of my heart is that it is my Master who does it, who did it and who is doing it. When I saw my Master my heart was filled up with his light and I started to remember him constantly as my Lord, my Master and my soul. May all true seekers find him. Amen.