On the occasion of the 150th birth anniversary of

LALAJI 

MAHARAJ

January 25 to February 3, 2023 

Kanha Shanti Vanam

SPECIAL FEATURES OF

SAHAJ MARG

Dear friends,

The 150th birth anniversary of Pujya Shri Lalaji Maharaj, a milestone in our Sahaj Marg tradition, is the perfect time to pause, review, and understand how Lalaji started this system, and how it has evolved to become the Heartfulness Movement we see gaining momentum throughout the world today.

Our celebration of his birth provides an opportunity to highlight some of the special features of Sahaj Marg; many were introduced by Pujya Shri Lalaji, some in partnership with Pujya Shri Babuji. Sahaj Marg is a dynamic system, and has continued to evolve during the last 150 years, a period we now call the new dawn of spirituality. The primary feature of Sahaj Marg is the Master’s unique responsibility to facilitate the evolution of the seeker. The practices of Sahaj Marg exist only to help the seeker become attuned to the Master and receptive to his work.

The special features of Sahaj Marg include:

Balanced Living

Like a bird flying with two wings, or a person using two oars to row a boat, the Sahaj Marg way of life is concerned with integrating both the worldly and the spiritual aspects of life. In this balanced state, the heart is the guiding element of both, functioning like the tail of the bird or the helm of the boat. At a surface level, our spiritual and material lives can appear to pull us in opposite directions and be in conflict with one another, but when material phenomena are seen from a spiritual perspective, the seeker finds that they exist to support the spiritual purpose of life.

Seekers are advised not to ignore their either materiality or spirituality. Instead of asceticism and detachment from the mundane, seekers engage with the world but from a meditative perspective

which allows them to remain attached to their spiritual goal throughout. To make this possible, Sahaj Marg not only offers the “how” of inner development through spiritual practices, but also the “how” of behavioral refinement through the 10 Maxims, thus supporting the two steps of Yama and Niyama in Ashtanga Yoga and assisting seekers to maintain their connection with the Divine.

In this balanced state, the heart is the

guiding element of both, functioning like the

 tail of the bird or the helm of the boat.

A Practical Method

Religious and spiritual systems generally speak of lofty states – the Sthitaprajna of Lord Krishna, the Kaivalya of Patanjali, the Love and Humility of Jesus Christ, and the Peace and Brotherhood of the Prophet. They speak of what. Sahaj Marg focuses on how – how to achieve what these great saints and sages achieved. The practical methodology of Sahaj Marg includes the practices of meditation, cleaning, and prayer. These practices enable us to be uplifted by the work the Master performs on us by transmitting divine Grace into our hearts.

The Sahaj Marg meditation method is to

rest one’s mind on the source of divine light

within one’s heart, a process which allows us

to unite with our authentic spiritual essence.

Meditation

Meditation is to rest the mind peacefully on a single object and become absorbed in that thought. The Sahaj Marg meditation method is to rest one’s mind on the source of divine light within one’s heart, a process which allows us to unite with our authentic spiritual essence. After meditation, we can remain in that meditative state even as we perform our daily activities. Gradually, the state of meditation becomes permanent in our lives. To help the seeker meditate deeply, the Master uses his spiritual capacity to redirect the outward worldly tendencies of the mind so that they flow inward instead.

Cleaning

Samskaras (mental impressions) are the seeds of karmic bondage which are stored in the depths of the subconscious. These are the primary barriers to spiritual growth and freedom. Tradition holds that, although samskaras can be weakened or strengthened and made active or dormant, they cannot be removed from a person’s consciousness. However, Pujya Lalaji and Pujya Babuji have innovated numerous methods by which samskaras can be permanently removed from an aspirant’s system, allowing for any person to attain spiritual freedom within a portion of a human lifetime.

Prayer

The Sahaj Marg Prayer is unique. We pray for all to reach the goal of human life, focusing on our collective spiritual growth. The prayer contains no sense of begging or demanding anything from God, but rather, it consists of three statements that relate to our evolutionary journey. As that journey unfolds, the meaning of those statements evolves and deepens. Decades of Sahaj Marg practice will not exhaust the nuances that are found in this simple prayer; our understanding of the words reflects the stage we have reached. As our consciousness expands, so does the depth of meaning contained in the prayer.

Spiritual Yatra

The yatra or journey through the spiritual anatomy of the chakras of the Heart Region, the Mind Region, and the Central Region has been mapped in four ways, showing that our journey progresses simultaneously through 13 primary chakras, 23 circles, 7 regions, and 5 koshas. All this can be experienced firsthand by a practitioner. The spiritual journey represents the seeker’s individual pralaya, or dissolution into the original Source, or Center, and the seeker’s subsequent union with that primary existential principle.

The Master activates and supports this journey as we proceed from chakra to chakra. Not only does he purify and awaken each chakra, but he carries us across the intervening spaces between one chakra and the next. These are known as buffers or barzak.

While crossing the space between any two chakras, we undergo some variety of bhoga, or experience. At this stage, self-effort alone is insufficient to keep us moving, as we become entangled in the intricacies and experiences of the place, and can remain in limbo indefinitely. But it does not take the Master long to lead us through all the chakras – even a second is enough if we are pure and receptive.

Meeting of Dayal and Kaal Shakti

In the past, yogic spiritual training was done either through the Dayal Shakti method or the Kaal Shakti method, but Lalaji and Babuji together developed the practice of Sahaj Marg, which integrates the two. In Sahaj Marg, the spiritual yatra follows the Dayal Shakti system, in which the journey starts at the heart chakra and progresses through the chakras of the Heart Region, Mind Region, and Central Region. However, the daily process of Cleaning, which involves removing impurities and complexities through the back, involves the spinal points which are the focus of the Kaal Shakti approach. The integration of the Dayal and Kaal Shakti methods arose from the original research of Lalaji and Babuji. For example, Babuji writes:

“A person came to me and complained of his passions. I then began to search for some center on which the will may be exercised so that the passions may become normal. I came to know about one center and touched it by the willpower. Next time when he came, he said that the passions had come to normal. Then, said the Master, ‘This is the method of Kaal Shakti.’”

It will be helpful to explore some of these features in more detail. Not all can be covered here, so we may touch upon others at a later time.

Yogic Transmission

We often speak of pranahuti or yogic Transmission as the signature of Sahaj Marg. Transmission is the primary instrument of the Master’s work and of the seeker’s growth.

On March 7, 1946, Rishi Yajnavalkya intercommunicated with Babuji, telling him that Transmission was initially discovered by a great rishi who lived seventy-two generations before Raja Dasharatha (Lord Rama’s father). That rishi is considered to be the first Raja Yogi.

Throughout the ages, various levels of Transmission by gurus and saints continued to exist, but Lord Krishna revealed to Babuji that true knowledge of this science was extremely rare. Babuji explained that most gurus and saints do not have the capacity to consciously transmit the Grace of God to a seeker.

In Sahaj Marg, the living Master is a conscious transmitter who enables and permits every preceptor to be a conscious transmitter as well. The system of training is based on the preceptors doing this work on the Master’s behalf. The capacity to transmit divine grace from the Center was rediscovered by Lalaji in the late 19th century when he was still a boy.

Babuji describes Lalaji:

“This Special Personality, who was a prodigy of Nature, the Ultimate Reality, brought back to humanity the longforgotten art of Transmission of the Upanishadic pranasya pranah, and worked out a novel method of spiritual training which completely relieved the practitioner of almost all responsibilities. …

“With him dawned the new era of yogic training through Transmission, of which he was the Master. He could bring a man to perfection simply at a glance. It was he who made it possible that a man could attain perfection in one life – rather a part of it – leading just a normal family life. He simplified the method of spiritual training to a great extent and adjusted it to suit the requirements of the time. …

“The methodology of yogic Transmission brings about a shift in consciousness. So far there have been extraordinary results. The effect of Transmission is being studied in a systematic way, through research on the physiological and psychological effects of Transmission. Of course, what we are trying to measure is beyond instrumentation and senses. How can one measure the subtleness of God?”

We learn from Lalaji in Babuji’s diary entry of October 28, 1944, that both Lalaji and Babuji were born with this pure Transmission from the Center without the least touch of maya.

Source of Grace

Seekers have asked about the source of Grace. Here are some of Babuji’s replies:

“Tell me now, the air that you are breathing, where is it contained? I do not think you can reply. The question you have raised will only be answered if the entire philosophy of Sahaj Marg is described.”

“It is difficult to answer the question you have asked about Grace. The word ‘bhandar’, meaning storehouse or 16 of 36 repository, is so vast in itself. When we use this word, the whole thing, that is, the Center including the invisible motion surrounding it, comes to view. That is why it is very difficult to judge from which point the Grace comes.

“Nobody has paid much attention to one thing: that every particle or atom has present in it all the centers there in the circle. Hence, the same Grace can come from an atom that also comes from the real Source or bhandar. … a person

whose condition and connection have become so fine or focused that he sees Reality in everything can derive Grace even from an atom.”

“Grace is even finer than ether, so a seeker whose approach is beyond ether receives their part according to their approach.”

Role of the Master

The above passages indirectly hint at the vital point that the living Master is the conduit for divine Grace. The importance of the living Master’s role in our evolution is also highlighted in Lalaji’s intercommunication with Babuji on August 15, 1944. After Lalaji’s mahasamadhi in 1931, his subtle body departed with him. Hence, he could no longer attend to the subtle bodies of his disciples. Once Babuji assumed the role of Lalaji’s representative in 1944, he recommenced the work of attending to them. As a result of the thirteen-year gap, the associates had developed “curvature,” meaning that they became diverted from the ultimate goal of life. This tends to occur when no living Master is present to guide a disciple.

Babuji does note a few years later in his correspondence that the connection may be kept alive after the passing of the Master if the seeker develops “adequate receptive capacity.” We see here that two things are important for spiritual growth: the Grace that is set 18 of 36 in motion by the Master for a seeker, and the seeker developing adequate receptive capacity.

The Master’s attention is paramount in launching the spiritual journey from the heart chakra to the successive chakras that follow. His attention is even more vital when a seeker moves from one region to another region. Going beyond the Sahasra Dal Kamal chakra (SDK), and further toward the state of Satyapad is impossible without the support of the Master because the advanced devotee loses any desire to progress. When the Master sees that the devotee is no longer restless for spiritual progress, he intervenes and carries the devotee like a mother kangaroo carries her joey. The further we progress, the more we rely on the Master’s support. This dependence develops through constant remembrance, a state which emerges out of meditation. In the state of remembrance, the Grace of God flows unobstructed.

The Master exists only for others, and he creates preceptors as conduits to work on his behalf, using the tools of sankalpa (prayerfully suggesting something into being), Transmission, and Cleaning. Sahaj Marg is for our collective evolution of consciousness,

Our role as seekers is simple and

straightforward: cooperation with the Master

and his work. Cooperation begins with the three

practices of meditation, cleaning, and prayer.

resulting in harmony and unity among people from any walk of life or background. As well as individual practice, Sahaj Marg centers and trainers offer group meditation at least twice a week, regular individual meditation sessions, and large gatherings like this bhandara, all for free. Participation in group meditation is the simplest and most beneficial way for seekers to receive divine Grace.

The ability to grant spiritual capacity and permit preceptors to do the work on the Master’s behalf was discovered by Lalaji. There are currently over 15,000 preceptors worldwide offering Sahaj Marg training to people all around the world.

Cooperation

Sahaj Marg practice helps us develop the “adequate receptive capacity” to which Babuji refers. Our role as seekers is simple and straightforward: cooperation with the Master and his work. Cooperation begins with the three practices of meditation, cleaning, and prayer.

Not only are we given these practices, but we also receive many hints about the attitudes needed to become more receptive. For example, in the first of Babuji’s Ten Maxims, we are advised to sit in an upright position when we meditate every morning before dawn, so that

the flow of divine Grace descends straight upon us. By sitting in an upright steady pose, the greatest spiritual benefit is received. In Maxim 2, he advises us to offer prayer with a heart full of love and devotion in order to create an inner state of vacuity in the heart. This automatically induces the Master to direct the divine Grace to flow into the heart. Constant practice leads to a constant state of prayer throughout one’s life, a permanent link of devotion, which keeps the divine Grace flowing. It is Grace which generates the real aspiration in us. Through practice and the Master’s support, a virtuous cycle of spiritual progress is created.

Practice involves self-effort to create the inner conditions that attract the flow of divine Grace. Yet, self-effort alone is not enough, as it is divine Grace that is really needed for progress, and our inner impurities and complexities generally make it impossible for us to attract it by ourselves. During the initial stages of our journey, divine Grace flows into us only through the medium of the Master in the form of Transmission. He is not only the conduit of Grace, but also, in the words of Babuji, “He is the Infinite Ocean of Grace in which we have all to merge.” Babuji goes on to say, “How that may be possible under the present circumstances can be made clear by the following example. Consider yourself to be C and myself as B. Now C gets himself merged in B, while B is already merged in A. Shall C not then secure his merging in A, the final goal?”

C = B and B = A, 

therefore C = A

Until the moment of merger, the Master must tailor the correct “dose” for us so that we can receive and absorb Grace according to our receptive capacity. He can also direct the Grace for specific work.

An example of the way the Master directs the work was given on May 22, 1944, when Babuji asked Lalaji, “How is Transmission to be made to a new entrant?” Lalaji responded, “Make your current thin, and mark out the point on the heart, so that the whole wave of the ocean may not rush in. The current should be made thicker in proportion to the progress intended to be given to him.”

Another example is Lalaji’s instructions for the training of women (he gave these instructions at a time when generally only men were found in the sansthas of northern India). He describes the way of transmitting to women, including the need for tenderness and softness in the flow.

When a seeker develops the capacity to draw Grace directly, the Master’s work is practically over, although he keeps a watchful eye as a safeguard. Sometimes seekers do receive Grace automatically, and this usually happens when the Master is induced by the effect of the jerk offered by the seeker’s thought. The jerk happens because of the love and devotion the seeker bears for the Master. When a seeker is completely merged in the Master, everything received by the Master becomes available to the seeker automatically.

When a seeker is completely merged in the

Master, everything received by the Master

becomes available to the seeker automatically.

Today, divine Grace is flowing with full force, a rare opportunity which may or may not come again for thousands of years. Everyone receives a share in proportion to their receptive capacity, and it remains for us to develop that receptive capacity. Practice is the way

Dynamism and Potency

Sahaj Marg is a dynamic path. Many people come to this path with a personal belief system, a fixed mentality which may be applied to religion or even science. Through practice, we move into spirituality, which prioritizes direct experience. We can then move beyond spirituality and approach the unknowable. (This journey is depicted in our Sahaj Marg emblem. Babuji has described it as moving from religion to spirituality to Reality to bliss and, finally, to no-thingness.)

Another example of Sahaj Marg’s dynamism is that the Transmission of the Sahaj Marg Masters continues to evolve. For example, on October 25, 1944, Lalaji announced that a new kind of Transmission started through Babuji, merging the Transmissions of Lalaji and Lord Krishna. Then, on May 10, 1945, due to a new discovery by Babuji, Lalaji announced that the system of Transmission was totally altered, calling the new technique “the quintessence (Sar Tattva).” Since that time, Transmission has continued to be dynamic according to the need of the hour. I remember arriving in our Satkhol ashram for a youth seminar in October 2015 and discovering that in the first satsangh, the potency of the Transmission had increased tenfold.

Each transmission is precious, and we must learn to absorb it fully. For this reason, after meditation, we practice AEIOU (Acquiring the condition that has been transmitted to us, Expanding it, Imbibing it, becoming One with it, and finally Uniting with it completely).

Every one of our ashrams emits divine Grace since every particle therein is fully charged so as to benefit anyone who enters. The Masters are generous, wanting the whole world to share in the divine Grace.

Each transmission is precious, and we must learn to 

absorb it fully. For this reason, after meditation, we 

practice AEIOU (Acquiring the condition that has been

transmitted to us, Expanding it, Imbibing it, becoming

One with it, and finally Uniting with it completely.

Radiation

In addition to Transmission and divine Grace, seekers also benefit from the radiation they receive while in the company of the Master. They are relieved of thoughts because they experience the sthita state of the Master while sitting near him, in the same way that we feel warm while sitting near a fire. This is due to the radiation of the fine particles, the paramanus, that are emanating from the Master. In the physical presence of the living Master, a seeker receives all three – Transmission, divine Grace, and radiation. Does this mean that we should try to be physically close to him all the time? That would be a wrong understanding. Radiation is a temporary effect which is not transformative in the manner of Transmission or Grace. Receiving Transmission and Grace depends not on physical proximity to the Master, but on the level of one’s receptivity, which is created by the practices of Sahaj Marg.

Initiation

There are various levels of initiation in Sahaj Marg. Introduction to the system is the first step in a seeker’s journey. At this stage, the heart is cleaned enough so that the seeker may encounter the divine light in the heart, and the connection between the Master’s heart and the seeker’s heart is established. Another level of initiation happens at a later stage once the state of surrender and complete faith has developed in the seeker. A still higher level of initiation is possible,

Introduction to the system is the first step

in a seeker’s journey. At this stage, the heart

is cleaned enough so that the seeker may

encounter the divine light in the heart, and

the connection between the Master’s heart

and the seeker’s heart is established.

with God directly, as happened to Pujya Babuji Maharaj. His example was the first since the beginning of creation.

Purity and Simplicity

Sahaj Marg exemplifies the simplicity of the spiritual path, as God is simple and the path to Him must therefore be simple as well.

In Sahaj Marg we remove impurities and complexities at every stage, resulting finally in absolute purity and simplicity. Sahaj Marg does not rely on any dogma, as it is based on pure experience. Understanding the possibilities offered by Sahaj Marg practice can inspire us to start the practice. External knowledge can be helpful during our journey, but real knowledge is that which comes from within, the result of spiritual experience.

Self-Mastery and Oneness with God

The Master aims to create masters, not disciples. Because of his capacity to direct the flow of divine Grace into each seeker’s heart, the Sahaj Marg method can lead to the ultimate goal being attained within one lifetime, rather than taking countless lifetimes, as tradition holds. Furthermore, the spiritual goal is not samadhi as people frequently understand it to be; in fact, doses of samadhi are often experienced during one’s first Transmission. The goal of Sahaj Marg is complete oneness with God.

The spiritual goal is not samadhi as people frequently understand it to be; in fact, doses of samadhi are often experienced during one’s first Transmission. The goal of Sahaj Marg is complete oneness with God.

Spiritual Entity

This journey goes beyond our physical existence as Babuji describes in his book, Reality at Dawn:

“The functions of a mother and of a true Guru are closely similar. The mother retains a child within her womb for a certain duration. The Guru too retains the spiritual child within his mental sphere for a certain duration. During this period, the disciple, like the baby in the womb, sucks his energy and gets nourishment from the spiritual waves of the Guru’s thoughts. When the time matures, the disciple is born in the Brighter World and thence their own spiritual life begins.

“If the disciple enters the mental sphere of the Guru, surrendering all belongings to him, it takes only seven months to be delivered into the Brighter World. But the process is generally delayed for a considerable time, because while in the Guru’s mental sphere the disciple retains the consciousness of their own thoughts and feelings. Thus we find that the position of the Guru is much the same as that of a mother. The conception of the Guru as a spiritual mother promotes within us the feelings of love, reverence and surrender, which are the main factors of a spiritual life.”

The entity which is delivered into the Brighter World (the realm of liberated souls) while we remain incarnated on Earth is known as the Spiritual Entity, or S.E. If we are liberated at death, our soul then merges with our Spiritual Entity in the Brighter World. This is the culmination of our earthly spiritual journey, but it is the beginning of new journeys in other spheres.

If we are liberated at death, our soul then merges with

our Spiritual Entity in the Brighter World. This is the culmination of our earthly spiritual journey, but it is the beginning of new journeys in other spheres.

Divisibility of the Soul

In many spiritual and religious traditions, the soul is considered to be immutable. But Lalaji shows us that the soul is divisible when he says:

“The Sanskrit word ‘atman’ is formed of ath and ma(na) n. Ath means movement, and ma(na)n means thinking and contemplation. That in which there is movement and thinking is atman. The soul itself is the causal body which is in seed form and which is a compound substance. The same thing expresses itself at the physical and mental or subtle body levels. When it wakes and enters the conscious level, movement sets in in the sense organs and organs of perception, by the movement of its flow; when it comes to the mental level (dream state) it remains thoughtful; and when it withdraws its flow (current) to the state of deep sleep, it remains absorbed in its original form and enjoys bliss. So, how can a thing in which there is movement, thinking and absorption be simple and indivisible? It must necessarily be a compound.”

If this concept seems far-fetched, ask yourself the following questions:

What happened when many souls emerged, and continue to emerge, from the original Source? Is that not an indication of divisibility? 

What is the point of creation unless there is an evolution for each individual soul before it returns to the Source? If a soul descends with a potency of X, should it not return with a higher potency of, say, 100 X?

The Process of Death

Lalaji has provided a detailed description of the sequential process of withdrawal of life from the various chakras in the human system at the time of death. He has also shared how Transmission is to be given at the time of death to support the ongoing journey of the seeker.

Spiritual Particles

In 1944, when Babuji started to invent methods, with the assistance of Lalaji from the Brighter World, he developed the theory of spiritual particles for the advancement of seekers. Lalaji praised him, saying that “this method is the entire sum and substance of spiritual training.” During his travels, Babuji would also direct the flow of divine Grace so as to illuminate the particles in a particular place. That way, even if the people in that place were not able to benefit directly from the spiritual work, the illuminated particles would affect them over time.

Lalaji’s offering to this new era of spirituality is remarkable. His generosity and akhlaaq (character) form the foundation of the Sahaj Marg system that continues to evolve, with each Master striving to create associates who surpass himself and the current possibilities.

This is a summary of some of the specialties of our magnificent yet simple Sahaj Marg system – its true depth cannot be stated in a few pages. Lalaji’s offering to this new era of spirituality is remarkable. His generosity and akhlaaq (character) form the foundation of the Sahaj Marg system that continues to evolve, with each Master striving to create associates who surpass himself and the current possibilities. It is with great joy that we celebrate Lalaji’s birth anniversary and strive to carry his legacy forward.

With love and respect, 

Kamlesh