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Table of contents
On the other hand, good men are there, and they may not care for spirituality much. If they get the fragrance, which comes in the wake of spiritual regeneration, they will rise towards their transformation very soon. But we should give our due consideration and try to improve the lot of the unvirtuous also, who may feel the thirst for the Real and develop yielding attitude to the Master.
The knowledge of the Divine is a science. The power of Nature which flows from the original repository in the form of knots has the capacity of both creation and destruction. The sages of India always utilised the power of creation for the reformation of humanity. The power of destruction which exists in abundance is also so strong that even an atom bomb is no match for it. This power too is being utilised at present for setting up a new world in place of the present one.
Spiritual renaissance has already commenced, and India shall again lead the world, no matter how long a time it may take. I have tried to express it by the diagram. The concentric circles drawn round the centre 'C', roughly denote the different spiritual spheres we come across during our progress. Beginning our march from the outermost circle we proceed towards the centre crossing each circle to acquire the next stage.
It is a very vast expanse. If I speak of liberation , people will think it to be a very far-off thing, which can be achieved by persistent efforts for a number of lives. In the diagram the state of liberation lies between the 2nd and 3rd circles. The various conditions we have to pass through in order to secure liberation are all acquired within about a circle and half.
This may help the reader to form a rough idea of what still remains to be achieved after we have reached the point of liberation which really, as commonly believed, is not an ordinary achievement. This is the stage of Avyakta Gati undifferentiated state. At this stage a man is totally free from the bounds of Maya.
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Very few of the sages of the past could reach up to this position. Raja Janak was one of those who could secure his approach to this state. His achievements were considered to be so great that even the prominent Rishis sages of the time used to send their sons and disciples to him for training. The region of Heart as described in my book Efficacy of Raja Yoga is now crossed and now we enter the mind region, after crossing the fifth circle.
The eleven circles after this depict the various stages of egoism. The condition there is more subtler and grows finer still as we march on through the region. By the time we reach the 16th circle we are almost free from egoism.
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The condition at the stage is almost inconceivable and has rarely been attained by even the greatest of the sages. As far as my vision goes I find among the ancient sages none except Kabir who could have secured his approach up to the stage i. What remains when we have crossed this circle is a mere identity which is still in a gross form. We now enter the Central Region. There, too, you will find seven rings of something.
I may call it light for the sake of expression, which we cross during our march onwards. The form of dense identity as I have called it, grows finer and subtler to the last possible limit.
Rabindranath Tagore Quotes - iPerceptive
We have now secured a position, which is near most to the Centre, and it is the highest possible approach of man. There we are in close harmony with the very Real condition.
Complete merging with the Centre is, however, not possible, so as to maintain a nominal difference between God and soul. Such is the extent of human achievement, which a man should fix his eyes upon from the very beginning, if he wants to make the greatest progress on the path of realization. Very few among the saints and yogis of the world had ever had any conception of it. Their farthest approach in most cases has been up to the 2nd or the 3rd circle at the utmost, and it is unfortunate that even at this preliminary stage they sometimes considered their achievements to be very great.
I have given all this only to enable people to judge those so-called great Doctors of Divinity who are said to have attained perfection and are generally accepted as such by the ignorant masses who judge their worth only by their outward form or elegance. People have no faith in God, and I have no faith in my health. Having no faith in one's health is the sign of weakness, and having no faith in God is the sign of spiritual suicide.
Throughout my spiritual life I could never even for a moment imagine that the vast spiritual treasure possessed by my master was not mine in any sense, exactly like a child who always thinks of his father's wealth to be his own. I do possess it in the fullest degree, and at the same time I am never miserly in bestowing it upon others associated with me.
But the difficulty arises when one does not try to own it for himself. Spirituality has taken a different trend in this age of materialism. Experimental value always precedes the actual thing. 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 ways of life to be adopted. Hence arises the necessity for writing something from which the readers may deduce the real grounds on which the whole structure of training stands.
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My books are written on the basis of my own experience in the line. I have dealt only with fundamental things, avoiding unnecessary comments, but what is given therein corresponds with the right proportion of the work I have undertaken. Spirituality is in fact such a superfine state of mind that every other thing will seem to be heavier or grosser in comparison to it. The delicate feeling caused on the senses by the sweet smell of a rose is far heavier.
I may express it as a state of perfect tranquility and moderation, in complete harmony with nature. In this state of mind all senses and faculties are so to say, in a sleeping or dormant state. Their working becomes automatic, bearing no impression upon the mind. Perfect peace is one of its high stages, although the real thing is still onwards, when even the consciousness of peace fails. For the consciousness of peace, too, causes some weight upon the mind, though it is very insignificant.
When we are really quite unconscious of the very presence of peace, we are in true sense free from the impression or the weight of the feeling. The condition at this stage is peculiar.
Rabindranath Tagore Quotes
It is really neither Anandam Bliss nor otherwise. Words fail to express thereal condition of this stage. Such is the condition we have finally to achieve for which he and he alone can be capable Guru, who is permanently abiding in the condition described above, and has the power and capacity to transmit by his will force the spiritual state into the heart of the Abhyasi and to remove complexities and obstructions there from.
None below this level is fit to impart spiritual training to others. Real spirituality lies in actually becoming colourless, odourless and tasteless, because God has got none of these.
In our system, it is endeavoured to take one up to Reality. If any colour remains, there can be no purity at all.
You know all these things.