The transcendence over space and time means just the setting aside of all limitations as interferences to the worship of the Divine, attainment of the Divine.

But his intuition seems to be based more on the yearning of the heart than on the reasoning of the head.

Reality is then what is to be known. It is to be known through the integral experience or imperience of the heart, which is the living organ in every human being.

It is by this heart that man decides his own fate and future.

In spiritual development the ajna does not play any part. Some early yogic works mentioned centres such as Manas, Manonmani, Unmani and Ialana etc., above the Ajna.

The real thing is that when that experience of Godly-light has the effect, you feel your body lighter as in contrast to heavier.

It is not reduction of mental activity, but it is the transcendence of mental activity, a direct intuition of universal harmony that issues out from concentration and meditation.

The theory of the Upanishads also deals with the problem of spandana (throbbing) of vayu as the media of movement of chitta and manas. All associative virility issues out of the throbbing movement of Vayu or akasa.

It is not merely the immanence of the Law of God, of His original fiat in things, but the realisation of the actual residence within oneself as Self and Soul, atman, that makes religion meaningful to man. Else a rational naturalism would be sufficient for man.

Sahajavastha is sought to be established in everyone of our abhyasis, so that he will be doing his duties detached from the fruits of duties; but attached all the time to the Reality which pours itself down into him and supports him by its changeless condition.

Some people, of course, describe it as "Vidyurlekha", that is lightening like. It will be seen for a moment, but you feel it once for all. Some people call it a bluelight or dark-light. Whatever it is, we are not concerned about the nature of the light.

Once the control has been transferred to the levels of spiritual being, there is samadhi, the trance state in which all are absorbed into the fold of spirit and thence function spiritually. This is the highest morality, beyond even the limits of social morality.

That those who undertake the yogic practice out of superficial motives may make use of very many automatisms is possible. But neither concentration nor relaxation is out to create automatisms.

Slogans are of no use except for hasty consumption.

Consciousness such as the individuated particularised individuals possess is not the Ultimate.

This conception of the omnipervading Reality is most beneficial in developing subtlety of perception, and helps the removal of all impurities, obstructions and coverings on the inner psychic being.

Mystic silence is the first sign of mystic experience of inward strength, and of solid knowledge.

Whilst this is not incorrect as an explanation of the movement of man towards the ultimate freedom the limitations of darkness, ignorance, non existence, and death, the psychological experiences of the higher world as experience of light seem to be not quite exact.

It is true this deep and intense feeling for liberty, which I call the function of difference, may be "a kind of spiritual firework going off of itself in perpetual night", may be the solitary experiences of the soul but that is the basic truth of our existence.

Shri Ram Chandraji affirms that where philosophy ends spirituality begins. It begins with wonder or mystic experience.

Tradition bear germination and grow into trees that shall grant shade to all types of art and craft.

The glory of sacrifice for this ideal of freedom of the individual, this essential principle of democracy, only dawns on the soul at moments of deepest vision.

Yogic consciousness in dreams are, in one sense, the intimations of the higher consciousness at that level of the individual where his external organs are at rest, only the inner mind actively receiving the higher consciousness. In other respects it may very much look like the other symbolic imagination or projection from within one's own depths.

Philosophic knowledge is supra-mental knowledge.

The mystic seer wishes to probe into that which is beyond thought and sense and even the individual ego-sense.

The mystical is a personal view of reality and not an impersonal view. It is how the soul seeks and finds its highest truth and Self.

Tradition is not static but a dynamic soul of the people.

The instruments of knowledge, so called, learned instruments of Divine or the instruments of karma are useless, because we have found them to be of no use.

Trees uprooted die, but men uprooted from tradition suffer.

Higher levels of consciousness have higher speeds so that the succession is ultimately reduced so far as the lower level is concerned to simultaneity.