The Way Up Shri Ram Chandra of Shahjahanpur Wnarever I nave is the safekeeping of my Master, which is preserved for all of you. I wish to hand it over to you during my lifetime and go back light after being relieved of the burden. Truly speaking, whatever I have at present, except the safekeeping, is neither spirituality nor Reality nor Bliss. Now, if you ask me what is my destination, my heart will reply, “Brothers! I have lost it too.” Now I cannot see anything. So what can I say? When I see how much I have to teach, I begin to lose my senses and I want to pour it down into you. But such persons will be found only in ones and twos, and this is my lot. I feel that if I impart to anybody what my Master has made me learn (and the process of learning still continues), that which I am learning now is left out. Now, what can be the method of not leaving it out? It is that people should attain a high state of merger. If they integrate themselves completely, how wonderful it would be! The way for anyone to learn what I am being taught is to compel me to merge with him. The method to do this is what the intellectual class brands as ‘sin’ ~ meditation on the form of the Guru. Really, I want wood, to make from it anything I like, but mostly I get furniture for the purpose. Mergence is the first problem of spirituality. Having attained this state, an abhyasi can be called a beginner. The state of merger conveys the sense of a relation with the Supreme in which self is lost. As close as the relation is made, so the higher is the state of merger. It is that time and state when, if God so wills, the Divine Light is bestowed in the same proportion, The pause that follows the permanency of the state is called the life Divine, but it does not endhere. Ordinarily, the Divine life follows mergence at each stage, but here it is something else. Man must always be in quest of mergence Divine life comes itself simultaneously. The way to the Divine life cannot be achieved without mergence. Its end is the state of the Master, and the emergence of the Divine life in this last and final state is the state of Bhuma. The feeling of lightness is evidence to prove that the real state has begun to manifest itself. The feeling of love is also its proof. It is necessary to control the speech and the thought so that you may become deserving to attain higher states of mergence. Attainment of pleasure, tranquillity and peace are the sources of happiness to others, but to us dissolution and feeling the pangs of love are the way to liberation, What I want is that all of you will rise as the sun of spirituality! How is it possible? Only when you do not let the shadow of the earth eclipse the sun. And when is that possible? When you orbit in such a way that. your movement is direct. How can you find this orbit? How can you move direct? By keeping the destination in full view. How can you remember the destination? By becoming one with it. When can the goal remain in sight? When you become entirely His. When can you be His? When you lose yourself completely. How can you lose yourself? When there is no thought in the heart other than that of His. How is that possible? By practice. How is practice possible? Through love and interest. How can love and interest be engendered? By remembering constantly.How can constant remembrance be cultivated? Through determination. How is determination possible? When we gird up our loins to sacrifice our pleasures and shake off idleness. Our Master should always be a living being. He is well aware of all the points and problems of spirituality, and he is the one who has travelled the path. He knows how to make the traveller go on. Besides, his bones are immersed in Ram Nam (Divine consciousness). The matter too is pure and sanctified. He has no earthly vibrations. The force that runs in him is naturally unalloyed, unmediated and original. There is no trace of unwanted things. The movement of his mind (manas) becomes light, and it begins to work as ordered by him. The mind when it becomes ‘central’ can do everything and is the real force, which, if turned towards anything, can perform all the miracles. How can this thing be born? In short, one should never lose His remembrance. Even a minute lost without His remembrance should be repented. I have explained everything in detail, yet, my brother, people think that the spiritual condition of any individual is a miracle done by me. Just imagine, had I the power to produce miracles, all the abhyasis would have attained high spiritual conditions. As a matter of fact, miracles are wrought by attachment, deep interest and love in an abhyasi. Similarly, water rains everywhere but weeds grow somewhere, somewhere flowers and somewhere mere lime and sand is found. As is the soil, so are the results. The sensitivity to feel generally does not develop in people, as they do not apply themselves to it. They are very sensitive to worldly matters and their minds are very alert in moneymaking activities. The reason is that they have a deep interest in it and, therefore, they understand it minutely, But where is their attachment to the spiritual side? They only join group meditation and then keep aloof.Neither do they care to adopt those qualities in life that may be conducive to spirituality, nor do they want to give up those that may be putting hindrances in the way. Systems like Buddhism and Jainism insist that we try to be as we should be. They stress upon principles and rules and regulations, and their observance is taken as a mark of spiritual advancement. If we look to ourselves, we will see that we do not want to give up our shortcomings. The reason is that people do not crave for the goal. Otherwise they would leave everything to pursue it. When our tendencies lean towards something, we start sensing many things about it, and concentration grows. Then our energies become balanced and a kind of equipoise is achieved. As soon as this develops, the sensitivity to feel dawns. But who is bothered with all this, my brother? Such persons are rare who are ready to do or die, and tuly speaking unto them Reality reveals itself. Deep interest, craving and love take us to wonders. All the abhyasis pass through various spiritual conditions without fail, but due to lack of interest they do not feel them, and then they complain of it to me. When I ask someone to feel and observe, he replies that he tries all right, but does not feel it. I fail to understand what type of effort is that which does not lead to the desired result. When we think of our domestic problems, all aspects come to our view. What is the reason? It is because we are totally engrossed in them. So much so that we feel no rest till we arrive at a solution, because it pricks the heart. If conditions are watched, there is no reason that a seeker of normal understanding may not become aware of them. If a person is wholeheartedly attentive and follows the practice, it is sure that through observation he will feel the Real. But, my brother, all this depends upon interest, and interest itself is a clever fish. Complete Works of Ram Chandra, Vol. IV, pgs. 19 - 24