vit Ix x xh NMI XIV xV XVI XVII XVIII. NIX CONTENTS Introductor eathing Exercises Practice of Grazing Projection on Centres Mental Worship Sadhana for Stilling the Mind Paychic Powers Beyond Body: Consciousness Praye Uypnotisih in Daily Life Suto Hypnotism Special Suggest to a Hypnotist Some More Sadhanas Infinity of Sp: This is W ole Charming Objects How to Overcome Miseries The Faith Cure EpiloguePREFACE Every year markets are flooded with books written on psychology. Most of them unfortunately deal with eal details and experiments performed by hypnotists and other le workers. Ihave waitin this book forthe affiaeadowatrden nseable and disappointed friends. 1 have desled msn aol ina way supernaiarae ‘By folowing the trol w Wa eah seasien nf If wishe: priate if we know that concentration of mind and anu wavering faith constituies. the Ride on and be happy In this book Phave trea pranayam, gazing and mental worship. » attain the fourth siate (Turiya) of the am ractising these sidhanas. When ndny urn Swim : i INTRODUCTORY ch «1 ol Path nut (neat Chalis aon i their Rind permvsion 1 ant making then This buck will not serve any useful purpose to persons a who are realised souls. Because from their point of view is not given ft any other be wr the whole panoranra of this universe along with its seer is presumptuous ta expect that anybody can acquire thing but one pure consciousness, With this firm con: 4 siddhi by a few months of spiritual practices. It would vietion they do not regard any outside object as apart from take years aft years self. As stich they are not likely to desire or reject any Disappointments, hardships and scepticisu woul object in this universe. He who has fy ly realised that in the beginning but ultimately you will becon e is nothing but a phiy of three qualities o£ Maya, viz of your subconscious mind. Satiava, Raja and Tama, He, as the self, is outside this In this book 1 hy ich 1 hay not experienced or held back anything which I have ¢ riot Witten anything: w play. He has no sense of duality its Bech, ta ae fe eto: whose th Le known. towards self ization. As they are striving towards this Siers vedaiapod oP Book would ae Ge ay ee gout, iti difficult for them to he interested inthis mundane You must practise and practive at Least a ¢ Ni oF a couple of years before you become a stiperman, i ‘ oo This book has no value fon ‘sons who lead an animal I sincerely wish that by practising the sadhanas given type of life. Their sole aim in lifecis enjoyment of goog, ia this book my readers will become happy and are ulti te ck food. sleep, and satisfaction of desires and acqitsition vasurved of fame and glory. They are fully materialistic in thei outlook an life, mately liberated, Manis Lane 7 A. L. BHAGWAT. DHULIA (Maharashtra) The book is then certainly of a great use to persons who believe that, the orld iy real and who are Godfear ing, noble, and pious at heatt 1c is a matter of common experience that every human being in this world has to s fier misery, disappointment and humiliation. Under the best of conditions, he has ing fear in his mind that the present good and happy life will not last permanently. It is di 1 anette Aer ann eet ult to foresee what is2 MOHINI VIDYA. SAt ASA AND. SIDDHL in stor in the future, In everyday life we come across per sons who while enjoying a happy life, suddenly lose their only son. Many of them commit suicide due to unbearable sorrow. Some persons lose the whole of their fortune in risky trade and business. Many persons in the prime of their lives are attacked by dangerous diseases, ‘The fear of old age and death is but natural. Man does not get peace of mind by making pilgrimages, worshipping and pray- ing to God, by giving alms to the poor or by reading religi al books. Even a real saint cannot ‘ous and philosophi escape miseries in life. What of other Is there then no way to cross this terrible sea of sorrows, ce and disappointments? Yes there are many ways to do so and I have written this book mainly with thar end Thave said betore that there are ways—both known and cl ine that the the miseries in this life. Trepeatt have written this book for persons who im: world is real as it looks. As a person in a dream quenches his thirye with dream water, so all the Sadhunas (Practices) Aeseribed in this book will destroy suffering aud miseries in this apparently real world. Ay the world is imagined to be real, so the practices must abo be taken as real, As in ac tual Tile quinine cures fever or a mixture of hychogen and pxygen in a certain proportion is turned inte water. so: Sadhanas given in this bo wire all ills in Tif. From the point of view of pure consciousness, there being nothing besides the self, there is no miserable person and no sorvow fe. 1 repeat once ayairy that T have weiter this ev anid hiy miyeries are real. My veaders will kindly the foregoing higher aspect te time being INtRoDUCrORY DR. Our enlightened seers have repeatedly said that mind is the chief cause of ignorance and knowledge. Pursuing this thought further one can say that mind is the only se of human misery and happiness. In the absence of the tind both these are non-existent. In this book 1 have away the mind from ny towards happiness. Human mind | shown ways and methods for driving become weak duc to daily cares, miseries, worvies, privations and anxiety about the future. In this book, 1 have fully explained for the first time the various ways to make our mind happy, cheerful and strong. I have also explained how we can influence others, how we cn keep equanimity of mind under adverse circumstances, and how ve can fulfil our i devoted about four chapieis wo the subject of Hypnotism, the control over the sub-conscious mind. Mil the Sadhanay (spivitnal practices) given in the book y simple and quite hanmiess. I have recived many Sadhanas (many of them secret) from my Guru to whom I owe a deep debt of gratitude Hanraware it is not possible w practise all the Sadat by a single person. 1 advise my readers to do any one of uyo Sadhamas according tw their Tiki results a Sadhana mast be practised at least for four months. Tt nust ractived daily at a fixed time ane phic With these introductory remarks let us turn to the anain subject of this book,1 BREATHING EXERCISES In the last chapter {have said that unless one makes his mind powerful, he would not be able to control. the minds of others. 1 have also said that our ordinary desires (Sankalpas) can only be fu if they are projected from a mighty, and a concentrated mind. The power of e mind is reduced by our constant thinking and worrying. Mind anifestation of will power (Prana) and it is fully o1. In are fully controlled by wil all animate and inanimate things power. It is alkpervading like ether. It is the cause of beautifully coloured flowers, It is the cause of the shinii Sun and the Moon. Ie is digest trolling internal activities of the body. 1 should say drat this will power is the very cause ing food and co of this universe, because it is by the will of God that it is projected. This will power is the cause of breath, Exis tence of min Now mind 1g, our bre nd _breath are correlated : When we stop becomes slow and when our mind excited by anger, the breathing becomes fast. On. this principle, the science of breathing is based. thin! Many methods are prescribed for the control of this breath on whose activity the wor ig of the mind depends. mes in Sanskrit as they would be of little interest to readers. Though these methods are valuable and efficacious, they do not bring about th desired result—viz, stilling the mind. In the method of I shall cor ceniently omit there 1 quick inhalation and exhalation of breath the mind instead of becoming still, is excited all the more. Readers who want tw increase their will power wemend. ously and who desire to make thei mind d powerful shonld practise the following exercises step by step. It iy ridiculous to think K that the practice of breath BeroUS. Some persons be icve that convol of breath brings insanity The above fens can be compared to a person er Tam dying. fam dying” falls im a Take of nectar even when he The Sadhanas of breath co rol given below should be Practised at 2 fixed time and place, preferably in the morn Mfter about four months one gets good results Breathing Practice No. 1 Spread a small woollen carpet on the floor. Let it touch the wall. Sit on the carpet with yonr back touching the wall, Light a fragrant joss stick. Tt is ridiculous to think that one must face the North or that ona must salute the carpet as it is touched by one’s feet Sit straight. Don’t posture, You need not sit in postures mentioned in Yoga Shast your eyes and try to stop thin bend forward. Sit in a co Never mind if you are unable to do so in the beginning. All this wi sense of peace and tranquillity. Now exh from the lungs. sive you a je all the air After that inhale through the nose while You count 10 numbers. “Then exhale through the mouth 0. numbers. Lill you co Your mouth must assume a ing, This will complete one Now T will tell an impor: {nt secret. While inhaling, powerfully think that y taking in the mighty will power spread in the atmosphere like ether along with the air you are inhaling. While ex- haling, powerfully think that you have stored this’ will whistling position while exh: breathing exercise (Pranayam), fou are6 MONINE VIDYA. SADHANA. AND spoT power in your nerves and have exhaled only the filthy air d in your lungs. For advanced students, I would suggest that they should think that along with the air inhaled they are also inhaling the joy and beauty in this universe, and while exhaling they should think that they, along with the filthy air, are also exhaling bad tendencies, fear and anxiety from the mind, This practice should be done as many times as your age +8. Ifyou are 21 you must do rounds every day, The necessity of doing more pranayams in the case of older persons is that their will power has diminished con siderably due to old age. Hence the necessity for doing more pranayams every day. After about 15 co 20 days from the day you start chis pranayam you will feel a sense of well being throughout the day. Dute to the suction of will powe (Prana Shakti) in the nervous sestem, your mind will be come very powerful and strong. Your mind will be fie from cares and anxicties. You will sleep well. eat yell and have good motions. Persons suffering fron insonmit will Jo well to practise this pranayam at night before goi bed. They will enjov natural steep in a short time. One thing, while doing this pranavam fasting is not allowed. This pranavam generates heat in the intestinal region and for want of food one is likely to have ulcers it the intest You should enjoy nvo good and solid seals an in be meals if vou feel hung: hing Practice No. 2 BREATHING EKEREESES your eyes and sit still in this condition. Try to drive away thoughts from your mind. Keep your whole attention on your natural breathing. It will slow dowa, ‘Then inhale through the nose till you count 10 numbers, and immediate ly exhale through the nose slowly till you count 20 numbe Again take a very short breath and expel that also. Now sit in this condition till you count $0 numbers. When you reach 40th number again take a small breath and immedi ately expel the air. Then, proceed to complete S0th num ber. A short breath in the middle will facilitate your work of suspending the breathing for a loug time. Tn this system of pranayam there is neither internal retention not external retention of breath. ‘The whole breathing system is suspen: ded. This condition is technically called Apnea in Yoga philosophy, Practise this pranavam as directed in pranayam aber one. This unique system of pranayant was reves to. me by my Gurw and T submit that this system vent in any hook on peanayam This pramayat naust be practived at leas months. T i vuectar in the life of the son doing it, Thoughts anttomatieally subs the subsidence of breath, ody con: the prac experiences bodyless cond His mind merges fix pure conciousness, whole universe along with tioner becomes one vast expanse of pure ¢ es nor care for the mundane pleasnres himself becomes joy incarnate. Wh yes closed. he se is full friend i phine oF pleastirehis w His ordina get fulfill he As the vellection of the Sim vanishes when water in which it is reflected i ap. so the reflection of pu consciousness ity the mind (called ji nishes as soon as nuind subsides Ye remains no jiva to enjoy pleasures or wer miscries. “This is liberation. Readers, I entreat you to practise this pranayam if you are wying for liberation (ivan mukti). Nothing nobler remains to be achieved by 2 human b This is the limit, the noblest wa: ay the Upanisha Now a doubt arises, Some readers will argue that his pranayam bring about liberation. why devotion, incan ation of smantras. prayers, pilgrimages and reading of philo saphical hooks are prescribed in every religion to achieve this nd? A reasonable doubt! er is simple. To perform all the above mentioned h ince of the mind is an essential condition. Th liberation un. less mind vanshes and is destroyed. In the practice of Pra nayam Number 2, the m is to destroy the mind itself and hence its glory It would be presumptuous to think that the practice of this pranayam only will bring pout the desired end. ioner should While doing this pranayam, the prac think th on the rays of the Sun, also this world along with its Seer is ways. as a mirage is a false phenomenon superimposed a false vision superimposed on pure consciousness—one without a second, He should also always. contemplate that as there is mo darkness in the Sun, so there cannot be ignorance in pure consciousness. Ignorance being. the of this universe, in the absence of this The practitioner must also contemplate that the Sun and the Moon. light and darkness, ktiawledge and ignorance, bound and liberated all fall under the realm of ignorance. 7 ance being a nonentity the world becomes Iso A nonentity. When one is fully convinced that this Seer is a false vision, his hankering after pleasures will cease stage of this pranayam along with the advane jemplation as mentioned above, the mind devoid of houghts becomes pure consciousness where there is only he experience of 1". ‘The last stage of complete ition oF the sind in the self cannot be described in Breathing Practice No. 3 In this practice of p anayam you have not to do anyth Sit straight on your seat. Close your eyes and keep your whole attention on your incoming and outgoing breath is practice will slow down the process of breathing and a moment will come when your breathing will stop altogether. You will not experience any gasping sensation or discomfort. As breathing stops, you lose body consciousness and in this conditic there is only the feeling “I”, This is trance. This is also known as fourth condition (Turiya) of the mind. The practice of this type of pranayam will achieve this end. However, this pranayam must be practised for a longer time. Half an hour in morning is sufficient, I shall describe later on the miracles thov “Dut they are me 10 MOWINI VIDYA SADHANA. AND stnontt There are other 2 or $ advanced practices of pranayam nt only for advanced students. As observance of celibacy is an essential condition for their practice, it would be unwise to describe them here in the interest of my readers. I shall be glad to disclose the process only to genuine sadhakas (students). After fully describing the above three simple but aacious practices of pranayai Gazing ”, let us start the ehape 1 PRACTICE OF GAZING OF all the processes for concentrating the mind the practice of gazing is supreme. Im Hata Yoga Philosophy it is called “ og. the divine”, In an ad need. stage of this practice the sadhaka acquires some Siddhis. such thought transference, cl power to hypnotise at iraudience. clairvoyance, andthe There is no other take the mind to the fourth dimension than the practice o i i powers in the eyes of the sadhaka. Any person is subdued by only looking in his eyes. Persons who desire to become master. mes adhana to merists must do the following practices in gazing for at least one year. In other books on mesmerism the writers give only a historical background but they are conveniently silent regarding the methods of developing this power. They x on describing ase histories of mesmerists anil their subjects which does not sitisfy readers pring all this historical background and case his tories, I have endeavoured to before the readers cor tain sure methods and practices in gazing and thereby gain ing mesmeric and other nneanny power Readers should please note that these pryehie power camot be acquired by practising pranayam or gaving for a couple of weeks, To achieve this divine hey will have to practise these sudhanas for year ith great perseverance and tenacity. There are sever types of givin practices. They are as tunde 1) Gar 1» Idol; (2) Red cloity garing’s (3) Spor gazing (1) Gaving on one’s reflection in a mirror ; (5) FlamStage No. 3 told prosiously, take a piece of drawing paper of length and breadth, Draw a small spor. (of 4 grain of pepper) and paste the drawing, paper lece Of cardboard as before. Fix this cardboard on wall and ty 1 look uation of the mind, vanish before your eves, tt the spot with fullest concer After some time the spot will Try to remain’ in this condition spot will appear again. Con cenmrate the mind once more till it vanishes again, Please s Tong as you can. ‘The note that when you are seeing the bl lack spot your conscions mind has not vanished In the first stage the object of concentr In the second stage it was half only a tiny dot. ‘The smaller ion was big and in the third stage it was the object greater is the scope By the practice of this sadhana ie mind develops the power of thou for the tind to get subtle nt transference, | hall relate a few of my own exy speriences with respect to this mighty powe }) One day Twas reclining on my cot with eyes dosed U heard footsteps on the staircase and saw an old friend of for a very long time. Uncon ciously 1 uttered “The curfew tolls the knell of the parting day the lowing herd winds slowly over the lee (Elegy by Thomas Gray). My friend was so much astonished that he actually fell flat at my feet mine whom Thad not m and so forth On my asking him the reason for all this, he drew a piece of paper from his pocket on which was written the same poem in a neat handwriting. (2) A shabbily dressed person with a growth of beard came 1 me for reading his palm. It flashed into me that the man was a professor and had come down to Poona for delivering a lecture on the radio. On my te jose Uhings, he was very much astonished. The bout Ins reat life entered into my subconscious mi (8) 1 asked @ close friend of mine if he had read the Sorrows of Werther,” a less read novel nowadays. ‘The friend actually drew from his suitcase the same novel and showed it to me. There is not the slightest ego in my mind in record these incidences. They only prove that there must be some latent power hidden in the mind of every person which ean be activated by the practice of some sort of gazing. 4) Gazing in a Mirror This is the most important practice in gazing, “Take a mnirvor of real Belgium glass (about 8” x 6") and fix it fou the wall in level with your eyes (in a sitting position) The room should be dimly lighted as before. Sit in front of the minor at a distance of about 8 fect. Now try to gaze on the reflection of your face in the mirror. In the initial stage your concentration must be on the centre of your eyebrows (Bhru Madhya) in the mirror, You will then experience that the whole of your face in the mirror is becoming dim and a time will come when the reflection, of the whole face will vanish from the mirror. You will only see the mirror. Try to remain in this condition as long as you can. Slowing down the breati will help you to achieve this condition easily. After a very short time your face will reappear in the mirror, Again try to go in the “ vanished condition of the reflected face”. Practise this for 20 minutes every day preferably in the evening. Do not exceed the time-Timit in any case. Do not chant any mantraMOHINE VIDYA SADHANA AND siboen turing the practice Fate on your face in th Your mind must only try to concent- In an advanced stage of this practice’ you will see in the blank mirror visi forests, big wees, unacy ited persons, and Takes You begin to see these visions, know for certai on the right path NY experience that these visions hey are nothing but the projection sadhaka must not stop at these perception of visions, some months these visions will also vanish The fourth condition of the mind e). In this condition there is only the feeling for the sadhak to stop at these consciousness merged hecomes Brahina himself houscholder to yeach this unique state,“ One in a million merges in me is over the mivror should be wr crimson coloured cloth It should never be used ty other purpos f influence and controlling other people ol by merely looking into their: They cannot go against the wishes of the sadhak ¥ persons are calmed down by a mere look into thei aan) can also in other inanimate objects st This may be called indi PRACKICE OF GAZING 9 For this wonderful phenomena, the sadhaka should go to a solitary place or room. He should then take the ob- ject (in which he desires to wansmit this will power) in his hands and look at it with great concentration without any other thought in the mind. While in this condition he should think with complete £ he object set forth. Do this for about ten minutes. You will be surprised to see that the person who looks at the object will be completely under th that his will to influ: ence others is enterin Your control. However, it is my experience that contact with water destroys this weird power in the object. “This power also diminishes Here I wa ike to relate a couple of my own exper ices, Years ago, a friend of mine (an important 8,7. ex) came into some trouble. His boss naturally called him for an explanation, the next day. The friend came 0 me al night and began to ery, On my asking hin th reason, he told ame the whole story, Me told ine that he would cither be sacked or his promotion stopped. L took t small thin handkerchief and poured ower of in Hucucing persons. 1 yilled whl ny ot the hander chick intently that a person who will it must be subdued. 1 gave the handkerchief to the friend and told him to go to the officer at ppointed Hime and while speaking with hime 10 eastslls 1 handherehiel out of Dis pocket so that he way se The tied came tome the next day with all joy and happiness. He tolil me tha 48 soon as the officer sa paundkerchiet, he became quite and sympathetically inquired about He told me tha he had committed the same mistake previously. He offered ne a cy let mw ge ‘ rf A friend of mine at Bhalames of fire} (7) Gazing on Sun. ss known practices : Star gazing at leseribe cach method in detail wit () Garing on an Tdol Keep an Idol or « picture (8 x 3”) of some God or a Saat at a dista pout $ feet from you. People who do not believe in God. etc., may keep a picture of a flower ot any other good they like, Now look intently at the object for abs econds and lose your eyes, ‘Then try I to visualize the picture before your mental eye. “The imag will fade away after some time. Repeat this process at le 21 times at one sitting. After some days’ practise the sadhaka will be able to seo this image before his mental eye aut any time of the day. When you are able to retain the image at east for half minute then and then only you can be said to have master hana, This image gai actice enables the sadhaka to open his third eye. ‘This sadhana is far superior to the method of physically drilling the centre between the eyebrows for open ing this third eye, practised by Lamas of Tibet. In an advanced stage of this practice many visions can be seen by mere closing the eyes. In the initial stage, however, these visions have no meaning. ‘This practice makes the intellect sharp and cures forgetfulness, This sort of gazing can be practised at all times the day. Just look at a clock or any other object for a few seconds, and immediately close your eyes. ‘The image of the object can be seen by the mental eye quite clearly, My guru has told me that in the advanced tage of a gazing on Idols or Saints, the deities and saints are pleased with the sadhaka and that they help him in all way n his worldly life. Further secrets about this g gazing prac ice cannot be revealed in this work ving on Red cloth Take a piece of red satin (6” x 6%), sit on the ground-or a cot, Place before you a big pillow having a white pillow case, Spread the satin on the pillow. Now phe a big stain of jawar in the centre of the cloth, and begin two look intently at it, You will experience that colour of the cloth changes occasionally. ‘The grain of jawar will become uminous, W hen your whole mind is concent: ‘ed on thac grain, both the cloth and the grain will become Humiined alternately and the grain will vanish before your While practising this sadhana, your eyes will become heavy and watery. Close them for a moment and start This sadhana should be practised at least for 15 minutes every day. After this practice, sprinkle cold water on your eyes. “The bright light which you sce on the Cloth when the mind is concentrated is the light of Self. ‘This practice brings the conscious mind in 1 with the subconscious mind. brilliant and sublime ideas saints, temples, forests, etc This results in get You will dream about In an advanced stage of this tice, you will see before your eyes a bright and lumi hous spot on which you can practise gazing with great profit In this sadhana the sense of time is lost altogether. One hour is felt only like 10 minutes. However, I warn the thaka not to practice this gazing for more than 15 to 20 minutes. The contact of the conscious mind with the divine and all-powerful sub-conscious mind is hard to bear in the initial stage,a i MONISE VIDYA SADILANA. AND SDD (8) Spot Gazing ‘This is a well-known practice of gazing, But for want Of proper knowledge and guidance many persons do not Bet satisfactory resules. ‘This three stages. zing is to be practised in Stage No. 1 Take a piece of white drawing paper (8” x 8") andl in the centre draw a circle of about 2” diameter, Blacken it with ordinary dark or printer's ink. Paste this paper on rdboard. Now keep this cardboard in front of you at 4 distan of about 5 feet. As this sadhana is to be practised in a dim natural light. close the door and windows of your room and make it dim lighted. “The best time for pra tising this sada a is around sunset. Now begin to look intently on the black circle. If eyes become heavy and Watery, close them for a second or to and start afresh You will experience that after a couple of minutes, « bri cine is emerging from the black circle. Now the work of the blick circle is over: Vix your whole aticution on the white circle, You will shovtly experience that the black Circle has completely vanished and its place is ttken by the white circle, It hhine Tike the orb of dhe Sun Tn this condition the working of the conscious mind coin pletely stops. 1 te Intent. This condition wil however not last for a long time. After about a couple ¢ minutes you will begin to see the black circle again. Conk centrate yor more on it amd try to regi the condition, » Rot be practised for more than PRACIHLEE OF GAzINe 16 Water on the eyes after the practice to cool them. ‘To get be practised at least for a joc results, this sadhana n month, Stage Ni ‘Take a piece of white drawing paper (8 x 8") and draw a circle of one inch diameter on it, Blacken the circle with black ink or printer’s ink. Draw around the of sun. ‘The lines should not lines just like ray be more than 4 inches in length from the centre of the circle paste this drawing paper on a cardboave Fix this cardboard in level with your eyes in a site tion, ‘The room should be darkened by closing windows and doors. Now try to look at the civele wit full concentration. You. will experience that the circle an¢ the lines are becoming bright like the sun, Some lines wil appear bright and others dark wltcenately. Wher the wit is fairly concentrated, the whole picture on the drewin paper will appear bright like the orb of the sun. \ he mind is fully concenuaed this bright picture will sh Vanish and you will sce nothing, “Phis iy priny of your fourth dimensional inind. ‘Uhe j this condition « mine is amique and indescribabl The vision of the bright Tight on the pething be the light of the self. OF all the smetholy of in the fourth: stage (Curiga) this pra ing ti unique. During this sadhana sense of hour appears just Tike a few minu not feel like getting up frome th pana “Thi must weve nctised for 115 on your eyes without £ wonthStage > AS told previously. take a picce of ciawing paper of hie same length and breadth. Draw a small spor he sive of a grain of pepper) and paste the drawing on a piece of cardboard as before be wall a Paper Fix this ewdbourd on Hy to Took at the spot with fullest concen tation of the mind. After some time the spot. will sanish before your eyes. ! Try to remain in this condition as Tong as von ean. The spot will appear again. centrate the mi (once more till it vanishes again. Pleas note that when you are seeing the black spot your conscious ind has-not vanished. In the first stage the object of concentration was big yn the second stage i was half and in the third stage it was only a tiny dot. The smaller the object greater is the scope for the mind to get subtle. By the practice of this the mind develops the pov thana wer Of thought tansference. shall relate a few of my own experiences with respect to this mighty power (1) One day 1 was reclining on my cot with eyes closed. T heard footsteps on the stairease and saw an old friend of mine whom T had not met for a very long time: Uncon. siously I uttered “The curfew tolls the knell of the parting day the lowing herd winds slowly over the lee (Elegy by Thomas Gray). My friend was so muich that he aewally fell flat at my feet nd so forth tonished On my asking him the Teason for all this, the drew a piece of paper from his pocket ‘on which was written the same poem in a neat handwriting, (2) A shabbily dressed person with a growth of beard came (0 me for reading his palm. It flashed into me that the man was 2 professor and had come down to Poona for "7 detivering a lecure on the radio, On my telling bin: these things, he was very much astonished. ‘The thought tbout his real life entered into my sub-consciouts mind. (3) 1 asked @ close friend of mine if he had read the Sorrows of Werther,” a less read novel nowadays. ‘The friend actually drew from his suitcase the same novel and showed it to me There is not the slightest ego in my mind in recording these incidences. ‘They only prove that there must be some latent power hidden in the mind of every person which can be activated by the practice of some sort of gazing, (4) Garing in a Minor This is the most important practice in gazing, Take a mivror of real Belgium glass (about 8” x 6") and fix it on the wall in level with your eyes (in a sitting position). The room should be dimly lighted as before. Sit in front of the mirror at a distance of about 8 fect. Now try to gaze on the rellection of your face in the mitror. In the ini stage your concentration must be ow the centre of yo eyebrows (Bhru Madhya) in the mirror. You will then experience that the whole of your face ih the mirror is becoming dim and a time will come when the reflection, of the whole face will vanish from the mirror. You will only see the mirror. ‘Try to remain in this condition as long as you can, Slowing down the breath will help you to achieve this condition easily. After a very short time your face will reappear in the mirror. Again try to go in the “ vanished condition of the reflected face”. Practise this for 20 minutes every day preferably in the evening. Do not exceed the timedimit in any case. Do not chant any mantraia MOHINE VIDYA SADIANA. AND siDUIUL during the practice. Your mind must only try to concent: ale on your face in the mirror, In an advanced stage of this practice you will see in the blank mirror visions of forests, big trees, unacquainted persons, and lakes, When You begin to see these visions, know for ce on the righ path. in that you are It is my experience that these visio are brown in colour. ‘They are nothing but the o£ visions contained in the projection subconscious mind. The sadhaka must not stop at these perception of visions, After some months these visions will also vanish and your mind will go in a trance, The fourth condition of the mind (Turiya State). In this condition there is only the fe Xt Will suffice for the sadhak to stop viences. In this state ling at these the mind is one with the universal Consciousness. When this “I am consciousness: merged in“ Brahma" the Yogi hecomes Brahina himself, Tt is verv an ordinary houscholder w this unique state. “One in a million mer says Bhagwat Gita, difficult, nay impossible, for After the practice is over the m or should be wrapped up in a crimson coloured cloth. It should never be sed The practice of gazing in the mirror developes the Power of influence and contoliing other people appears « divine light ia the eyes: People, beast conie completely under control by merely looking ito their shes of the sadhak are calmed down by a mere look into their eyes. They cannot go against. the w Angry persons exes. ‘The power of mesmerising is developed later on This faculty of intluencing others (vashikatan) can also duced in other inanimate objects such as a ring or a hand Kerchief. This may be called indutc will power in PRACTICE OF GAZING 9 For this wonderful phenomena, the sadhaka to a solitary place or room. He shotld then take the ob- ject (in which he desires to wansmit this will power) in his hands and look at it with great concentration without any other thought in the mind. While in this condition he should think with complete faith that his will to influ. ence others is ente if the object set forth. Do this for utes. You will be surprised to. see that the person who looks at. the object will t about ten n be completely under Your control. However, it is my experience that contact with water oys this weird power in hes after object. This power also dimin bout three months. Here I would like to relate a couple of my own experi nees. Years \ friend of mine (an important S'T. Officer) cune into some trouble. His boss naturally called him for an explanation, the next day: The friend came ome at Might and hegar te ery On any asking him dh reson, he kd me the whole story, He told ine that he ouild cither he sacked oF his promotion stopped. T 100k 4 small thin handkerchief and poured init the power of in Aucneing persons, T willed while gazing at the handker chief intently that a person who will Took at it must be subdued. 1 yuve the handkerchief to the friend and told him t© go to the officer at the appointed time and while speaking with hint to erually tke the handkerchief one of this pocket so that he may see it, The friend) came uw me the next day with all joy and happiness. He toldt mic th: 8 soon as the officer saw the handkerchiel, fie hecame quite ancl sympathetically inquived about ne. 1 me tha he had committed the same mistake previously. He offered ne a cup OF tex and let me go by mere hing me \ friend of mine at Bhagar wa nily haunted bs V unknown power asking him "Shall 1 Cur tIfriend bheciine very wetk out of this Lear. He lost his ape tite and day by day he was sinking. On hearing his tale, T took a piece of bread and projected in it the thought that the person eating the breed would no more bear the anystic Yoice. He wte the bread and slept. At midnight he began fo shout “1 am going, Iam going”. From that day on wards the voice was silenced, ‘The friend is now in the best of health, 1 shall selate only one example of how this power works 1 animals and birds also. One day 1 had gone to the Post Office which is situated in front of our Bank. While returning, I happened to look into the eyes of an ass which Was ina group. ‘The ass left its tribe and followed me. It catered my chamber to my great astonishment. The peons then drove the ass out of the office, All the staff and other clicnts were greatly surprise’ with this phenomena. It is OL possible to record more instances in this small book. The sense of time is lost during the practice of mirror gazing. Three hours are felt like just about ten minutes. Of all the practices of garing, mirror gazing is supreme Persons who desite to be master mesmerists or hypnotists will have to practise this gazing to achieve proficiency in this art. (©) Gazing in a Flame At night, switch off the lights in your room. Close the doors and windows and make the room completely dark. Now light a candle and sit in front of it at a distance of about three feet. ‘Try to gaze in the flame with all your mind fully concentrated. You will experience that the flame is becoming brighter. When the mind is fully con- centrated on the flame, you will see the vision of some VRACTICE OF GAZING faces in it. In an advanced stage you will see faces of per sons whom you desire to see. During my practice T could sce the face of Lokmanea Tilak and Mahatma Gandhi in the flame, Practise this gaving at least for twenty minutes a day without break. By this practice your eves will be come bright as the flame. becan'e during this practice the obieet and the subject become one. My Guru tells me that on mere gazing at a bird and hy willing that it must drop down dead on the ground. the bird will fall down dead, T have read this phenomena in books also. However, 1 regret to say that I have no personal experience about this power. It is however a matter of experience that by mere looking at a person he can be subdued and controlled by the practitioner of this sadhana, I would here like to appeal to my readers to refrain from using this mighty power towards bad and unholy ends. To my knowledge, this practice of gazing in the flame is not very much in (6) Gazing in Fire For establishing contact with the worlds composed of four elements (Bhuta) three clements, etc. there is no other more efficacious sadhana than the practice of gazing in the fire, As full control over sex life is a primary condition for taking to this sadhana, I was fecling like keeping this prac- tice a closely guarded secret. But on second thoughts and at the instance of my Guru I am revealing this mighty sadhana for the first time, I hope my readers will not use this supernatural power towards mean and ignoble ends. ‘On a new moon night (amavasya) go to a jungle. Light some firewood and sit at a distance of above three feet from the fire. Now try. to look with greatest concent ration in the flames, After some days of this practice you22 MOHINE VIDYA SADIEANS AND. simon will see a very bright white light instead of the red flames, In this divine light you will see Angels and other uncarthly things. Please note that in this light you will not see ghosts and other fearful spirits of the f hen world, In fire gazing you leave off elements earth and water and you will see visions composed only of the ren higher three elements (fire, air and akasha), If our consci Ousness could transcend these elements we can become one with the universal consciousness, This state is very difficult T don't know the sadhana of ‘aking the consciousness beyond the fire if noc impossible to achieve element. I tried to contact many advanced Yog ily has shown me the path to this day To see the world made up of thee higher et Seer must also be identical. Thi adhan: the two lower clements from the consciousness makes i three elemental. A fire clementil consciousness cannot have a contact with the higher thyce elemental world L twied tis sa hana for about iwenty-five days. After about five or six days. T could sec a glorious white Hight ead of the red flames. T sometimes Of sweetmeat without eating any Then I saw fainely in the bright light some divine ladies taking bath. As miy anind Was weak and fear overpowered me. T discontinued this sadhana, Tasked my Gum whether these divine beings seen in the vision help the sadhaka in his wordly life, He told me that they do help the sedhaka ane proteet him in times of ficulties and clangers As already warned readers should nov ordinarily ‘0 this sadhana for reasons mentic wed. ‘They should x PRACTICE OF GAZING content with minor gazing only. The fire gazing sadhana enounced the world is meant only for persons who have rer and are living a hermit’s life. (1) Sun Gazing of sun gazing. As Many persons practise this sadhana ss You should practise sun gazing on early morning ae in is not very bright in the morning, injury tot This sadhana must not be practised for more T have seen some persons “This is a very danger the is avoided. than three mimutes at a stretch, practising sun gazing on midday sun. ice involving great injury to the eyes. The sun is cid eerie, catvtree Sad x wish epeRbeonne iis O18 the “eye gazing and its hypnotic Hike the sum y the practice of sn gai aul its hyprotic rower is increased. Apart front this no other Psych : is seen to develop in the Yogi. However after gern Ih ry bright spor of Fight is always seen from this saelhanst a very brig ee before the eyes and gaving on this spot on ae of inereaes the magic power of the exes of influencing other person merely looking ar them. (8) Star Gazing Our physical evesight camer see pore ngs. IE gazing on very distanc distance of 1 10 5 furlong gazing a objects like the stars is practised this power of the ev¢ . definitely increase: and alongwith that the sme pow ofthe Gina eye” must tecaser perene. 7 mighty Siddhi of clairvoyance is developed in h full concentration on a fixedl sts Try to gaze with f sinates in the wi very day for about ain nyill jem Meer some days of this practice zac that the star is looking more | Than advanced seven in the absence of that star in the sky. vou will be able to we itt that plaice. “his is nothing but the reflection of the star recorded in your sub-conscious mind. As already stated clinvoyance is developed by the practice of gazing on a star To tes this power elose your eyes and then think intently about a pice yor have already seen. You will clearly sce the vision of that very place before vour mental eye, Here Tam teinpted to relate my own experience regavding, clair vovance. One day I was chatting with mv friends. ‘The sublect of talk was clairvoyance. As one of the friends knew that Twas practisi g star gazing he challenged me to let him know what was happening on the swimming pool iust at that time. T also, in good humour, closed my eves amd began to think with great concentration about the swimming pool ; To my great surprise, I saw clearly before ny inward eve that a friend of mine was swimming and an other bov war pulling out his blue shores in mischief. ‘To see whether this was true, the friend went to the tank and was surprised to see that the verv same friend was swim- ming with a blue shorts on him. The friend asked the boy who was swimming whether somebody was taking out his shorts, he pointed to another boy who had played th mischief. That boy. out of fear, ran away. It may be noted that such true visions are not often seen. Tt requires the greatest concentration of mind to develop this unique power. (9) Gazing “ Around you” This is a very simple gazing practice and effective too. na jungle or a field and try to gaze on a twig at the top of a tree. You will be surprised to observe that all the things around you become very dim and when the mind is fully concentrated on the twig, the whole vision around you vanishes. Tn this condition you only sce vacant space around you without any objects in it. Your conscious mind ha vanished and you are one with the supraconscions mind. Forgotten memories will begin to revive and you will begin to remember your past life vividly. Memory becomes very sharp and invelligence of the brain increases remendously, Tdleness and over sleep will leave the sadhaka and he will feel a great sense of joy and enthusiasm throughout the day, Tt is my experience that apart from these wordly experiences no other divine faculty is developed in the sadhana, ‘There are other gazing practices such as bringing be: fore the mental eye an image of a man or woman and sub jecting them to your will. But as these practices are immoral and dangerous, I refrain from describing them here in detail. In the next Chapter I shall fully deal with the gener- ally unknown p'ctice of focussing the mind on certain centres of the body and its benefits (Phal-Shruti).ur PROJECTION ON CENTRES Te is regretted that this mighty sadhana iy a sidetracted thing and unknown to public in general : ‘There are 27 centres in the body which control its -whole mechanism. They are (1) 2 Ankles, (2) 2 Calves, (3) 2 Thighs, (1) Private Parts, (5) Navel, (6) Heart, (7) 2 Lamgs, (8) 2 Shoulders, (0) $ parts of the right and left arm each, (10) 2 Eyes (11) 2 Ears, (12) Mouth, (13) Nose, (14) Space of forehead between two eyes. (15) Top of the head. The readers should remember these 27 ceattes in order to make good progress in this sadhana, We know that the mind is always engaged in sceing and hearing thinws ouside the body. It has as if no time to attend to these important centres. Only when we ate 3 ae in a life the whol: machine of the body is controlled able to focass our conscious atter ‘ Seka Oe ntion on these 27 centres ly beconte activated and a sense of wellbeing would be experienced by the Sadhak . If the life force is greatly absorbed in the nery system u the practice of pranayam and could be distributed among the above 27 centres. they would becom ts ay very active When these centres get more “life” in. them. bodily. and need hy sadhaka for want of mental mental wellbeing ean he expe These centr ih res are normally. “Jifeles Years ago, Thad gone to Pana (Chalisgon) to see my Guru. It was a very hot I ry hot afternoon, and my head began to SROJECTION ON CENTRES, "ache. My eyes became very heavy and I began to pre:pire T told my Gurn about my sudden illness. He asked me to lie down and to close my eyes. He then asked me to concentrate my mind on the aching part of head and repeat « mantra all the while thinking that the mantra was flow ing towards the aching head. 1 did this for about five minutes and was surprised to see that my headache was completely cured. On my asking him about this miracle my Guru fully explained to. me this sadhana and its benefits. He told me not to reveal this secret method to ordinary persons who are non-believers and ignorant. But as my readers are intelligent and have faith in Yoga, 1 am revealing this divine sadhana for the first time This sadhana is to be practised just before going t0 bed every day. Lie on your bed in a comfortable position. Loosen all your Tinbs. Lt would be better if you can Tie in shavaxana posture (a postu in which man Ties just ke 4 dead bods). Concentrate your mind on your breath for 2 few. minutes, It will slow down considerably and you will feel a sense of joy and wellbeing. ‘Then exhale completely the air in your lungs and immediately inhale. Now with reatest concentration of the mind an each centre (mention above) for about 15 seconds repeat a small mantra. (incan tation) all the while imagining thar the mantra is being absorbed by that centre. When you have done this with one centre, repeat the process till you complete the 2 centies. When you have done this. you have completed one round of this sadhana. ‘The sudhaka must at least do Tn this sadhana. your mind is doubly concentrated (on, the mansra and on the centres). Tt eannot stray away be ause otherivixe it will forget the west centre endl you will have to begin all over agin.This practice is not so easy as the readers might think During this sadhana the mind is very likely to stray from a partieniar centye. ‘This will be experienced after th 5th or Gih centre is crossed. “To say the least, it is impos sible 14 complete even one round in the beginning, Sow - times the sudhaka goes to p just in the middle and hi cannot remember anything when he wakes Ap. After one round, the cadhaka feels a great sense of divine joy. Mis lieart ig full of joy, beauty and love. ‘The reason for this reward is that the mind of the sadhaka be comes th Hiuless and the light of pure o reflected! in such a mind. The sadhaka should strive hard to complete at least qwo rounds of this sadhana every day f with great persevere and faith. He will eapeene 8 Aivine joy and a sense of physical wellbeing from mosquitoes cte., a mosquito curtain. Ne tine is necessary for this sadhana but night time is g ly suitable Persons suffering from insomnia will cured of their malady within a very short time. While practising this sadhana your body will become very light and you will fesl a sense of wellbeing throughout the whole day.’ This is because your 27 centres are fully revitalised. Your face Will appear very bright and ustrous and your eyes will sparkle with divine light By the practice of pranayam our nervy ‘ous system has stored a huge quantity of vital power and this power is distributed among the 27 centres. This makes the whole body fully vitalised. Maladies such as theumatism. gout, indigestion, gases in the stomach, stomach. ache, headache are completely cured without medicine. PROpECHON ON CENT 2 Now I would like to reveal the advanced practice of this stdhana. In this practice the Yogi his to think intently while projecting his mind on the various centres that the Deity of that mantra is controlling the centres. Afier com pleting one round, the Yogi will feel that his body has completely gone under the control of the Deity. His ego vanishes, As the actions of the body are now being directed by the Deity, they are bound to be more godly. ‘The sadhaka becomes God himself in human body. ‘There re mains nothing for him to do. He becomes unaw:'re of his very existence and has the conviction that his body and its ions are controlled by God. He has a further conviction God being the controller of his life it is bound to b happy and divine. As the ego has vanished there is nobody 10 enjoy the fruits of good deeds (Punya) and suffer the fruits of ba deeds (Pa 1). He views all these as pure conscious- ness which he himself has become, ‘This is liberation while alive (Jiwan muti). In the next Chapter I shall deal with Mental Worship (Manasa Puja).IV MENTAL WORSHIP sexvat wousin” BL I shall describe below some elementary sadhanas for stilling the mind and making it onc-pointed. “These should be practised one by one. Each sadhana should be practised Almost all religions of the world, have included the prac tice of Mental Worship as a means of merging one’s ego with God. Mental worship practised by Bhagwan Rama: krishna Paramhansa is well known. If we take a rubber ball, with many holes. fill it with water and squeeze the ball, very weak jets of water would come out of the holes. If, however, we do this with a ball having only one hole, on squeczing it, one very powerful jet Tike the of water would come out of it. Our mind is j first kind of ball. Ic is full of innu every thought is very weak just like the jets of water in the all, Needless to thoriglis, and concentrate our mind only on one thought id effective. In this Chapter 1 with some methods for stilling the mind and nerable thou finst y that if we are able to stop various be all-powerful shall fully de: making it one-pointed, 1 shall also deal with the psychi Many people think that mental worship means we shiping God mentally. ‘This i only half auth, Mental worshijy of God is a very high and noble stage, bit to reac it, other preliminary practices are necessary, Te is a very difficult sadhana and many Yogis even of a higher phine have failed iv successfully practising it. Your effort t0 eon centrate the mind on a single object or thought is defeated! by other choughts coming in the mind at the time of practis ing this sadhana, To achieve this one pointedness of the nid in the inital stage, certain practices are prescribeil by the ancient Yogis. Ie is beyond any doubt that ¢lairvoyance is developed in an advanced of this sadhana, at least for one month followed by the next Practice No. | Sit comfortably with your back rouching the wall Place your palms on the laps. Now close your eyes and try to make your mind thoughtless. Now very slowly close the lady's finger of the left palm concentrating your mind on the process. Repeat the process for other fingers of the right xl left palm (one by one). ‘Then inversly open the fingers very slowly beginning with the right thumb, this tise this by lying ery day. This oughtless, will complete one round. You can pr down also. Do at eas: 5 or 6 rounds ci sadhana gveacly helps the wind to become Practice No. 2 Lie fi bed without vesting your head ona pillow. Keep Your left win elose to the body and spread the right one at an angle of about 90° 19 the body, Now close your eyes and intently think that your right am is slowly being lifted from, the ground and the palm will gradually drop on your breast. Mer a few raituies your right arm will veally be fitted slowly and the palm will drop on your breast However, sort are not to make any effort consciously to Tilt mind. Your powerful and concentrated though has reach el the subeonsciows mind, and it is the manne of that mind to act aceording to the divecions given by your powerful and one-pointed conscious mind, “This iy a mighty sadhana of giving suggestions to the subconscious mind, Any idea orhe once entering into the subconscious mind must muterialise. In an advanced stage effective suggestions can he given to the supconscious ue sien as” Lee me have bution within 5 minutes”, “ Let me not tel hungry today, Practice Ni As detailed int practice No, 2 lie in your bed and close te eyes Then try to ponder intensely over some noble Suiject or idea, For instance you can contemplate 01 ‘Truth, You may think that Truth being God is a noble and holy virtue. Truth loving person always gets success und happiness in life and soon. However allow your mi not to id to stray away from this single thought. If 1¢ purpose of this sadhana would be deteated. you do so You can take other noble subjects for contemplation such s devotion to God, love, forgiveness, ete. In this sadhana there is only one thought current in the mind. ‘The power of the mind tw con atrate on a single the developed. Geriain siddhis (psychic powers) are auained by the sadhaka. What these siddhis are and how they work, 1 shall explain later on. This sadhana can be practised any time during the day. This is its chief merit. Practice No. 4 Lie in your bed with eyes closed. Now begin to remem hex in sequence. What you did yesterday from morn till night. ‘This is a very difficult sadhana. In this you are supposed to remember even the most trifling acts in deiail Try to remember who had come to you, what. did he talk, what you answered, how yon put more salt in your cuny as ithad none, what work you did in the office, what Vegetables or fruits you purchased while returning home in the evening and’so on. Of co Se you might have done many miore things on that day. I have only shown you a line of thinking in a sequence. “The results obtained by the Joactive of this sulhaus ae practically the same 1 fioned in practice No. tice No. 5 Lie in your bed with eyes dosed. Now wy to rement ber wh you saw yesterday, while sty going from Flora Fountain to V.T. Try to bring before your mental eye with seat concentration the buildings on either side of the road, the shops, the wares sold by street hawkers, their faces, ete ‘Try to remember these things in a sequence. ‘This is most important. When your mind is fully concentrated you will bbe surprised to experience that yc ate seeing the face of persons unknown to you, «and many other things which yor think you have never scen. ‘This is not a miracle, When you wete wendiug your way from Flora Fountain to VT. the previenty day, your subconscious mind had revorded thes things apparently unseen by you. When your mind was fully concentrated, these things entered into your conscious mind and you became aware of them, Such is the wonder- {ul phenomenon experienced by the sadhaka. The road choscn by you for concentration must not however be barren. In such a case. there would be very few things to remember in sequence and your purpose would be defeated. The results of this sadhana are the same as mentioned in practice No. 3. Practice No. 6 Real worship starts from this practice. Remember that this is a type of a mental worship, ‘Therefore the worshipper must never bring before his mind’s eye any idol a deity. Bur he must bring a living deity before his mind’s” MotHINE VIDVA SADHANA AND StomatL MENTAL WoRstED 35 hana, the deity, the worshiper 1 the material of worship become one with the univer rental worship, = sal consciousness and the sadhaka is Il Givan mukti), eye. He should also visualise himself as worshipping the liv g advanced stage of this s: ing deity. You cannot worship the mental image with your = physical body. Not knowing this secret, does not become fruitful. In short you are supposed to worship the mental deity by a mental worshiper with mem Fi = tal material, such as water, milk, flowers, joss sticks, sweat- rated while alive In this sadhana the mind being made to concentrate on the deity and the incantation (mantra) docs not stray away. Yo reach the stage mentioned Nhe for “ ) «lin the foregoing pars there is no more efficacions sad meats, etc. Instead of describing the process of mental jers my own way ig for the worship I shall try to place before the © na dan mental worship, of doing this sadhana which I have bee cu last 20 yer During practice, the sadhaka and other persons around him experience divine scents of flowers After daily ablution, I sit on a mat with my back touch: joss sticks Many sadhakas expe ing the wall. I then close my eyes. Being a follower of ee Liste Of sweetueats on their tongue. However, I have not experienced this phenomena. In I Gorakshanath as_my Nath Cult I have chosen Bi very advanced stage, any object which the sadhakas deity. ini 1 beautiful temple in a far-off jung ‘Then 1 imagine that the deity is standing on marble with great concentration is projected outside t only seers by hin but by others also, “The dab, and while chanting an incmtation (msmtra) four T imagine that Lam pouring some holy water om its nation for this phenomenon is very simple soe the process For the Tete foot aso. tn the ree, our inind takes its shape and our en : are of a Our « Ses. me nunner 1 pour milk and water again on the two consciousness does ot ie in tly but via the mind ay ir were, Now if feet alternatively. “Then T day the fect with a erinwon cloth xe. Now repeating the mantist four tine while, ‘Phen 1 able to, brings efor fis anal in iaage ol apply sandalwood paste feet. [them offer roses anc tress with grectint, CORSA Mair RI Tae eee other flowers repeating the mi After this, 1 light jos ~ HI hers see the tree olttside, of cours sticks and a ghee Lump and olfer a plate of sweets to the pay wo real ee Gu be created by Uh deity. ‘This is all the ereation of my mind. “Phen 1 pro ue ci, “Hhutt one secing «tee the mind should tak trate before the deity with folded hands and complete the in. Ofnts at the project of a wee outside by the orship. This mental worship takes about 10-ssimutes, vind vistaliging He iy aan this every + before going The readers may 1 iad ita ' heir liking, Th choose theit own deity which thi tensed i f ui acquire such pon ults are qu 1 astounding. In an : Dues when at Sh fSHINE VIDYA SADIEANA: AND StBDHIL 1 was practising this sadhana at night. My mind wa fully concentrated. I was in this state for about five pinutes. Next day 10 my great surprise a brother oflieer Minednagay Gone to me and asked me,“ Mr, Bhagwat you cane to my place yesterday only for five minutes and ui away without taking dinner. Why so? We felt very sorry for all this”. told him that 1 did not step out of my house at Shevgaon the previous night. I expressed my se at his whole story. Readers, 1 do not profess great suprise at his that 1 possess this siddii, On the other hand 1 suggest th: ix might have been a case of halucination on the part of my friend. However, this solitary experience has created faith in my mind regarding some element of truth in this wonderful siddhi. Practice No. 7 Here 1 shall explain in detail a sort of mental wor ship prescribed in the path of knowledge (Dayana Yoga) yery few persons, Non-attachment to wordly objects is a essential condition for taking to this sadhana, ‘This mental worship aims at eliminating mentally the five ele ments outt of which this universe has been born. The elements are earth, water, fire, air and ether (sky). Sit in your room in a comfortable position with eyes closed, watch your breathing for a few minutes. It will slow down. Now the train of meditation should be like this: My physical body is a product of food eaten by me. Food is produced from trees and trees from earth. So, 1 merge the food element into trees and tree element into the earth. Earth is evolved out of water. So, T merge the clement earth into water. ‘Water is evolved out of fire Teja). So, I merge the element water’ into fire. Fite is evolved ont of air. So. T merge the element fire into air Air is evolved out of ether (sky). $0. T merge the elemer air into ether. Ether is evolved out of pure consciousness So. 1 merge the elemient ether into pure consciousness. A there is no farther evolution your meditation ends here In this state you become one with pure consciousness. As the universe and its Seer are made up of the above five elements, in the absence of these, there is no world and its Seer. In this state there is only the feeling “ Iam". You are then one with the universal mind (the supermind: Puriya State). Many wonderful siddhis are developed in an advanced stage of this practice stich as clairvoyance, telepathy, fulfilment of desires and th power t0 control others, As you clininate and merge the lower clement into 1¢ higher one, you will have a vision of the universes made up of 4. 3, 2 and one clement. As every higher element is more subtle and pure, the mind of the sadhaka also becomes more subtle and pure. The more subtle and pure the mind, the more powerful it becomes. Hence development of siddhis. Returning to the subject of mental worship; as the deity is conscious (being a product of the mind), it helps the sadhaka in his wordly fife, by constant worship and devotion. It develops a sort of affinity towards the sadhaka His wordly and spiritual life becomes more auspicious and happy... In the end he is liberated. ‘There remains noth- ing more for him to attain Readers should please note that acquisition of siddhis, is not a work of a few days of practice. Perseverence and faith are essential for achieving success.v SADHANA FOR STILLING THE MIND It is an undisputed fact that unless the mind is stilted, fone cannot acquire siddhis. In some previous chapters, T have fully explained some physical methods fo: ig the mind and making it powerful. Readers who are well versed in Indian philosophy will understand this chapter easily. Other readers also should try to uy far as possible The Upanishads say “verily all this is Brahman” There is nothing hesides the self." As a mirage is noth. but the rays of the sun, so, the universe is nothing hut Brahman one without a second. As, i light appears like a serpent, in the same way, tly atnivers its seer is a false appearance over Brahman. Ay mit cannot wet the ground or the rope casinot bind an i nary serpent, in the same way the objects of this universe and its seer cannot couch Brahman. as the objects are not Feal but imagined in Brahman, Oh! the Wonder Brahman is not even aware of the existence of this great unt verse because there is no universe in Brahman. Brahman alone is, as there is nothing but carth in lay pots, nothing but gold in gold ormaments. So also there is nothing but Brahman in this whole universe. Braliman is only pur consciousness without even the idea “Lam”. This is quite logical because all is Brahman. In the absence of other ob: jects. Brahman has no idea of you or I. Tand yout ave inter dependent. In the absenee of the one the is a non tity. Brahman is pure know! absentee SADHANA POR SHILLING “TERE AND there. Brahman is beyond the pair of knowledge and ignorance. We are also Brahman but due to primal. ignorance we are deluded to think that we are the body. Pleasures and miseries, calamities, pain, disappointments, lust for fame and wealth, and our very existence is for the body and not for the self which we really are. So long as there is body-consciousness. so Tong we cannot escape the above mentioned calamities. We cannot attain liberation. Just before we wake up from sleep there is only the consciousness "I am”. In the “I am” conse there is not the least knowledge stich as “I am so and so,” this is my family. I miserable, I am in trouble and so on, This “Tau” consciousness is called primary mind After & few moments, this “Lam” consciousness is_pro- jected in the body and we become aware of it, ‘This “I um" consciousness is calle! the fourth state of the mind (Curiya state), ‘The sadhaka whe can reach this state would certainly achieve the divine fruits of this mighty The dreamer in his steep hecomes himself both ; th dream universe and its seer. In this dream he enjoys many pleasives and suffers miseries. As the dream is an. imaginary spectacle, the pleasures and pain are algo imag navy. When the dreamer wakes up, ream vi g with its seer vanishes and he alone i:-—quite awake In the same manner if we Gun destroy the seer of this world then the world also. must vtnist : © interdependent. One cunor survi other. In short on the loss af the ego, th 0 nd no miseries and please the conviction that allthis is pu<4 AND stone © wot knowing that a mirage is ory an Mhwion. runs vsvardy it to quench tis thitst and is dis " ignorant person not kowing that the 2 a «ate illusions vans after them. But person whi Tas previously. known that a mirage is an il ill not vin after it exen though he may see it has realised that this universe is falve 1 riot rein the may perceive it, Me the universe along with ius seer is am Mesion is Udiaie ox not concerned with it. Performing all actions, Ine de $ not do anything (for want of ego). Others may ser hin doing so. As he perceives only purc consciousness i all things, he docs not crave for pleasures firme and siddiis, In this condition he must be regarded a8 God in a human body, Anything y fled or any blessing given to others by the sadhaka materializes, Even his esible and foolish willing or blessing marc Vializes. “This is because it is the will (Sankalpa) of the Lord hinwelf, Th must be admitted that it is not possible for the ego to achieve these things. But at is impossible for God Wis a mere play for him, The above siddhis 1 miracles is a play of the mind in the fourth state (Turiya state). But in the fifth state the mind is folly merged in pure consciousness. In this state there is no mind. AML is pure consciousness. The ego is completely dissolved and the sadhaka attains liberati As I do not propose to deal with this state, I shall only describe two suthanas for.taking the mind into the fourth state (Puriya state), We cannot go beyond the 1 this book. nits of (1) The Universe as an Appearance on Pure Consciousness In this sadhana, the sadhaka should always contemp that the whole world along with its se SADIANS FOR SHILLING “Hue sity { scen in the rays of the sun. As the mira ge is an illusion $9 the universe is also an illusion seen in Bra man. Except Brahman everything clse is wansitory. Any object in this world. any good or ad deed, friends and foes are an illusion. The secr of this world spectacle (1) is also illusory In n advanced stage of this sadhana the sadhaka realizes that the objects and its seer are ot real but only an appear As a traveller once knows that « mirage is an illusion in the vays of the sun, he anee in Brahman, will not hanker after it even though he sees one, So the sadhaka even when he sees the world knows that it is not real but an illusion. He will not hanker after it. From his point of view “all this is Brahman.” As his mind goes in the fourt state (Turiya state) he acquires some wonderful siddhis. But as he is convi ‘ed that siddhis also are an illusion he does not wish to exhibit them, them. Others advanced state In fact he is not aware of ight see their exhibition. In a very the siddhis of fulfilling anything desired is developed in the sadhaka AD Go og beyond Knowledge and Ignor This is very advanced sadhana and is practised only by 1 very very few fortunate sadhakas, This practice is extoll ed in 'y works on Hindu philosophy. In. this sadhana the sadhaka is supposed to meditate that as there is no dark- ness in the sun, so also there is no ignorance in pure know! edge, that he is. As there is nothing but light in the sun, so there is no ignorance in the sadhaka who is pure knowledge. By practising this sadhana for a number of years, ignorance along with its resultant world gradually fades away and the sadhaka begins to perceive every object as pure conscious. ness. In a still advanced stage of this sadhana the sadhaka should think that as the sun not knowing darkness does not42 MONINE VIDYA SADHAN\ AND StDDIUL Know what light is, he, also not knowing what ignorance fs, does not know what knowledge (“I am” 6 i nsciousniess) Thus he goes beyond ignorance and knowledge both of which are not real but only illusory This is the seventh state of Yoga (Merging the mind in Brahman), All Yogas, all philosophy and devotion to God ends in this state for want of mind. ‘This is absolute liberaion. The Gita says that one in a million reaches this state This sadhana must be practised with great persever ance, and faith. It is presumptuous to. suppose that the primordial ‘ignorance of the ego could vanish with a few days of practice of this sadhana. It takes years and y of practice to go beyond ignorance and knowledge. In this state there is omly pure cons + without 1h opposites— ignorance and kne vI PSYCHIC POWERS Ie is told in the Patanjal Yoga philosophy, that cert wonderful psychic powers are developed in the sadhal whose mind has gone in the fourth sate (Turiya state) Along with these great powers certain trifling powers are also developed. We hear of siddhis like walking on water, flying in the air, ete. But as nobody has ever seen these powers in action, we are naturally suspicious about their truth, The Yoga philosophy has described these powers only to the sadhaka towards attainment of the “ Maha Siddhi” “Liberation”. Real happiness lies beyond thes siddhi In this Chapter I shall only deal with ordinary siddhis such yroyanes, elairaudienee. thought reading, fall ment of ordinary desires and soon. It may be noted that se powers can only be acquired by a sadhaka whose mind Faith ho practises sadhana’ lik regitlirly and for a mumber of years para importance for the development What is frith? Faith means a powerful the suced 1 deed! or an act in imagina Joubts the burning of the hand when put th this foith, you “will” any reasonable alize, [shall give here an instance from was travelling with the disciplesUvit as the Iman ego diminishes, it is miengecl in the higher As this universe is the willing of this higher ¢ dunes. the ant the willing of the sadhaka in thi site materialize. “The wishes of an ordinary hunian being rr abortive. Gentle readers, whenever your wishes are - Fulfilicd. please know that it is the Work of the higher con cFousness in you and not" Your work Secondly. « holy. and Goddoving mind is an essential ‘ondition for the development of siddhis, A holy mind 8 1 God's mind. Holier the mind the more it become fi for acquisition of siddhis. Thirdly. contentedness of mind is also ¢ great import ance in this respect. If the sadhaka goes on desiring the miundane things of life, his mind will never remain tranquil and calm. In the absence of these three qualities, it is impossible for the sadhaka to acquire psychic powers A wanquil and unrufiled tind means its fourth state ( state). Whenever you feel for certain that your mind is in this fourth state at least for the time ppy and elated kno Fin: hess ai sadh ly our mind will develop the power of one-pointed. 1d concente ion only when we practise certain is described in the foregoing pages of this book for ber of years without break. When the sadhaka is fully prepared with the above things, he will definitely acquire some of the siddhis de: cribed below. In this Chapter, I have described in all six siddhis along with their benefits (Phalshruti).. It may please be noted that acquisition of these siddhis is not a work of few months of practice. A teacher teaches many pupils simultaneously. Some students get a first class, some only pass and the remaining fail, In the same way some sadhakas practising a sadhana will acquire sildhis in very sh ne, some will do sv very late and some will fal to acquire them. Development of psychic power gyeatly depends on the strength of mind of eacl individual, With these preliminary remarks I shall deal fully with the six siddhis one by one (1) Thought Reading This is a small Siddhi of knowing the ihoughis inv the minds of other persons. This siddhi is developed by a long practice of gazing on a small black spot. For its success mind must become fully thoughtless. A thoughtless mind is just like a dean mirror. As any object brought before a clean mirror is reflected in it, so also the thoughts in the minds of other persons are reflected in the thoughtless mind of the sadhaka, Along with the actice of gazing on a black spot, the following prctice gives quick success to the sadhaka in dhe acquisition of this siddhi. Ask friend to write any number from one to nine on a slate without showi ito you. Now concentrate the mind to the best of your ability. You will be surprised to see that which is written on the slate will appear be fore your concentrated mind. In the preliminary stage of this practice fou are likely to fail in your attempt to spot the correct numb because you have not been able, to concentrate your mind to the depth required. When you have mastered the first practice, try the more advanced practice of spotting playing cards correctly To achieve success in this practice you must be able to con- centrate your mind fully and make it thoughtless. After this practice try the following method. Sit in front of /a friend and place a big pillow in between. Request the46 MONINE VIDYA’ SADHANA AND sioDNL friend to place his palm on the pillow and place your palm jon it. Now close your eyes and ask him to think of some objects mentally. Concentrate your mind fully for a few minutes. You will be surprised to note that the very objects which your friend is thinking about mentally are reflected in your mind and becomes known to you. Confirm this by asking the friend to write down the objects he was thinking about on a piece of paper. Even if you are successful forty per cent, know for certain that you have acquired this sida Here 1 would Tike to relate some of my personal experiences just to create faith in the minds of some of my sceptic readers regarding this wonderful siddhi Once, before studying the palm of a client, T put my paim on his palm for a few minutes with my eyes closed Mental thoughts regarding a tree and a serpent began to flash before by concentrated mind. 1 casually ayked him if he was bittem by a serpent, Yes. he was. He toll ane hat he was very ansious 10 know if 1 would be able 10 tell hint about this importint incident of his life. “his thought das reflected in my concentrated mind. J happened to read a palm of a very beautiful young gil at Poona. No sooner 1 took her hand. in min thoughts about Leucoderma began to enter into my eoncen trated mind. 1 wold her guardian that the girl would never get married due to some physical defect. The girl raised he skirt a bit and 1 was surprised to sce lencoderma on. he T must repeat that the aspirant should practise gazing on a small bl ot for a number of years before he PsvCNG POWERS (2) Thought Transference Before dealing with this power of the mind, T would like to tell the reader what As there are other concrete objects in this world, thought is also an object The mind assumes the form of the object about which it is thinking. As there are other thoughts also in the mind multancously, this primary thought becomes very weak secondly as soon as an idea or a thought enters the mind, it becomes suspicious about its materialization. ‘This iginal thought, and in the absence of thought there is no thought transference. suspicion destroys the or Suppose a clerk who has noe practised any sadhana is sitting in his office. Now suppose that he wills like this Let iy oificer come to my table with a file in his hand”. As this thought is very weak and the clerk is suspicious pout its fulfilment, it wilt never materialize. But the same ill is very powerful anid onepoimed in the case of a clerk who Ins practised some sidhant. “This same powerful thought form will fly towards the‘ollicey, and he will deft will feel vesileys and uneayy until he Tnis Luliilled the desire of the clerk, Such is the wondertu f this super natiral pov The following conversation is likely Sir, Why did you take the tauble of comin, with the file? You could have called me The ollicer would say “No, No, 1 had no poreictay work with you. I casually thonght of coming to you. I. however, the clerk had entertained: the slightes! suspicion in his mind ill would have been destros In the absence of the will, ity Culfilment would also become impossibleSas od ica ba al This power is developed constant practice of garing on a picture or idol of a deity for a long time. In a advanced stage of this sadhana, the mine assumes the form Of thar deity. “This thought form is retained in the mind for a pretty long ine, ‘Thus the mind develops the power of retaining a thought form: also, Such a concentrated one-pointed thought, is very powerful amd effective. The sad develops this power of thought transterence. It is not that thought transference is successful only in the vici nity of the sadhaka. ‘The forms can be sent effectively over very long distance, as such forms transcend the limit of space If you desire to have a coniplete control over any person, or wish that he must not go against your wishes, practise the following sidhana. Get a eardsive recent photo of the per son whom you desire to control, At about 10 or 1 pam place the photo at a distance of about $ feet from you and Took at it for about 15 minutes with the greatest concentre: tion and one-pointedness of the mind, At the same time revolve in the mind constantly what desires you want him to fulfil and what orders you want him to obey. ‘The idea behind doing this sadhana at night is that the person in point has gone (o sleep at that hour, His eanscious mind naturally subsides and all your powerful thought currents enter his subconscious mind. When the person wakes, these thoughts in his subconscious mind enter his conscious mind and he cannot but abide by the wishes of the sadhaka. Iv is an axiom in mental science that a thought which enters the conscious mind from the subconscious must materialize. In this state even foolish and seemingly impossible wishes are executed by the person on whom you are experiment- ing. I is very likely that the person will become your slave. I would however like to warn the readers against using this i" Power for evil ends, As dignity and honour is « pride of @ gentle woman, any aitempe io Juve her by usitig this power mst fail Her conscious mind will uy to repulse yo evil wishes. It is however easy to lure Dear readers always use this power for gone of This power should necessarily a boy who is mishehavin, 4 person who iy a di be used for cain, or for ening experience thay by gazing on the recem photo of such a person and at the same time revolving thoughts in the min about curing his malady wonderful resulis are obt To achieve complete success in this, howeve able to attain full conce mind, ration and one-pointes Along with fullest. concentration 1 and 9ne-pointedness of the mind comple Prana ‘¢ faith in your will-power is also an essential condition for the development of this siddhi. At the time of experimenting always have an unfailing faith in this power and its astounding magical effect Now I will disclose use in everyday life a Suppos some business receive him: witha smiling face. Now sink powerfully that the person must abide by your w and thoughts. Mentally throw this concentr hhim and watch the wonderful result. Yes" to whatever you talk to him ot not to do, ‘shes ated thought at ‘The person will say desire him to do or This power has always come to my aid at the time of Siving astrological readings and studying palms. ‘The sub- ject always admits whatever I say, at the time.MoILINI VIDYA SADHANA AND stobHt 1 shall relate a very sirange incident experienced by Ina dream I saw my Guru. He told me he had come to give me some spiritual instructions and for a cup of milk. He did this and drank the milk offered by me. I woke up in the morning and began to remember the dream. I immediately went to a friend of mine who was also a disciple of my Guru. I came home and to my great surprise and amazement my Guru was actually getting, down from the tong in front of my home. I welcomed him and offered him a chai suru without any preliminary talk bluntly asked me whether T did not receive his letter. I, im all humility, told him that the ways came at about 11 a.m. every day and that T might receive the letter at that time. My Guru angrily me many years ag to sit in, Th remonstrated that he had sent a letter informing about his vrival, giving we spiritual insumctions, and hai cup of milk. Te then dawned on me that he way referring to the drei T just had in the carly morning. 1 immediately fell at his feet and be spiritual instructions, drank a cup of milk, took my leave in spite of my repeated request to dine with me. From that day onwards I did not have the good fortune to meet him again. When this power is fully developed in the sadhaka he treats all humanity as dolls and puppets under his ful (3) Fulhment of Desires (Sankalpa Ir is but natural that this siddhi co of Yor 1 important place his or that 1 happen ov not to happen. But one wis are abortive, They become only wishful Once some philosophiea! copic ie Psvonic PownRs 1 casually asked him “Swamiji, kindly allow me to place before you a doubt. It is only you who can give me a satis: ‘ory explanation. My Gura with a graceful smile asked me what it 1 asked hir * Swamiji, you are a hermit (Sanyasi) and a realised soul. Why, then, all this paraphernalia of a cloister, utensils devotees and guests around you? Yow are a fakir. Why then are you dragged in this way of life of an ordinary householder ? 1 was talking about My Guru only smiled on hearing this but did not say anything” at chat time. T was nervous and thought that my question had angered him, next day he woke me up However, the 3 in the morning and made nie sic on his blanket. His face appeared very grave at that time. He then disclose © the following mighty sadhana whieh 1 uy to place before my readers to the best of my ability The Gu sterday you asked! me avery iw: portant question. But T though it improper to answer it in the presence of an audiene youl Th nd Twas a realised 1 ready that any desire whieh springs from the subconscious mind must materialize. Phat is how Tam entangled. in this worldly life in spite of 1 ie He you want to experience thi i dlesire at i he mind which iy practicable, Ch mitogen nnd dl ven the knowledge “Tam so asd . ythis subconscious mind and. immediately desire enter i you wake up from the trance. Forget about the desics in your niind, If there is the slightest reniembrance of what You have desived, you will no get any result, “This because when you remember what you have desired that thought will leave your subconscious mind without produc le result, Secondly you must have full faith in the fulfilment of your wish. 1ack of faith means distrae jon of the chought about that desire, Where there is no there 1s no nee A devotee asked Bhagwan Ramataharshi the follow ing question material desires, becomes a yogi, will the original desire be fulfilled scefully : “IE one practising Yoga with material desires becomes a Yogi wan! If one practising Yoga with not?” The mabarshi answered even though his original desives are fulfilled. he does not rejoice.” After realization. the sadhaka sees everything. as the self. As he sees his own self in everything, there is no object for him to desire or to reject For the at ment of this siddhi, the practice of deep breathing of yeas is absolucely essential. The above practices help the mind to concentration and one-pointedness. Know for certain th: you will attain this siddhi only if you are able to concen- trate your mind and have complete faith in the fulfilment of your desires. Suppose a poor man has practised the above sadhanas. Now he, with his mind fully concentrated, wills that he must own a building, worth 2 million rupecs. If he has an unwavering faith in his willing, his wish to own such a building will be fulfilled. But what happens is this. He wills alright as prescribed. But unfortunately for want of faith in its fulfilment he is disappointed. Want of faith in the fulfilment of a wish means destruction of that thought forat and wy 1 have ssid before where there is No seed there is no tree. ‘The herefore, recom: nded to will only such thing. Hy ae practicable. If a fermpient servant wills Uhat he should be transferred to # particular place, his desire would be fulfilled However, if he has the least doubt about iis fulliiment he will be ipletely’ disappointed Benedictions of a realized Saim always come This is because their conscious mi: universal mind. true nd is merged into the This mind being all: powerful, anything willed by ix must come to pass. “Their blessings. spring from this universal mind and they enter into the cious mind of the blessed. the blessings: materialize Subconscious mind being one This is an explanation of the working of this mysterious power of the subconscious mind, After dwelling on this subject I would like to record here some experiences of this power in action. Tt will in terest my readers and at th ing this siddhi. same time create faith, regard. (1) Once I had gone to Paithan ¢ were hy see my Guru. We ving @ casual talk with him in the evening My Guru suddenly went imo a trance and said “Ie was my Practice every year to go to Pandharpur for the worship of God Vithala. 1 am pretty old now and cannot do so chis year. Tf it is His will, He will Himself come to me tomor- row and give me darshan" his trance. Ni - My Guru then came out of morning, I had gone to take a bath at the well. No sooner had 1 poured Was suinmoned by my Guru to sce him personally. On go ing there, I beheld a wonderful sight ! I saw on a wooden seat placed before the Guru two black idols, one of Lord Vithala and the other of Goddess Rukhmini, These idols er on my body, than TMOHINE VIDYA. SADHANS. AND SIDOWHL were presented to my Gur by a devotee from Poona who had just arrived there. T was overcome with emotions and tears began to flow from my eyes. ‘The Gurus willing (San- kalpa) had materialized. “Twill give you anything accord. ing to the faith in me,” says Lord Krishna in Bhagwat Gita. (2) My Guru had graced me by staying with me for a few days. As usual we were having a lively talk with him. In the middle of the talk he closed his eyes and bec motionless. Then at once coming out of this state he asked me if T could get a tiger skin for him, He tole me he had a great desire to sit on it and meditate. I naturally felt sorry for not fulfilling his desire at that time. Strangly enough, a casual acquaintance of mine came to him the next morning and placed before him two beautiful tiger skins one of a leopard and the other of a tiger. He requested Gurn to accept them as an humble present from him. "The Guru only accepted the skin of the tiger and thanked wy friend. “Horato, there are more wonders in this world than you dream of (8) During his stay with me, we were discussing « phi losophiical problem in the evening, when I noticed that my stock of joss sticks was finished. My Guru had a great fondness for joss sticks, I became restless, 1 was so much interested in the topic tha I was not inclined to go out and purchase them, ‘The Guru watching my uneasiness casually said to me “Done worry, joss sticks are coming here within 15 minutes”. Twas wonderstuck to see that after about 15 minutes a devotee came into che hall with a bunch of highly scented josssticks, lit some of them, salutec the Guru and sit down. ‘The divine smile on the face of my Guru flashs before my mind Te is but natural that Swamiji being a realized stint performed these mirscles. In my life [also had the good psveme Pownas fortune to experience this divine siddhi a few times. I would like to give only three incidents (1) It was a Sunday, I woke up in the morning and somehow or other I had a strong desire to cat puranpoli (a sort of sweet cake). To test the power of Sankalpa siddhi, T strongly willed that I must have puranpoli for my meals. I went to my wife and expresed to her my desire. She vemonstrated by saying that it was the last week of the month, and there was no pulse, jaggery or ghee in the house and so on. Without an argument I went to the libra and returned home at about 10 o'clock. Presently a lady of our acq ame {0 us and requested me to take my meals a bit late. At about 1, her daughter-in-law came to us with a tiffin carrier containing four sweet cakes, ghee and other eatables. Twas all the more surprised because hat was the first oceasion fox me to receive a gift of eatables from the lady. "The Lord says in Bhagwat Gita: *Surren der to me complecely "Here “me” means the univers consciousness ; “surrender” means merging the ego with this consciousness, In this state the sidhaka attains the cight “maha siddhi”. But asa king does not pay attention to his female slaves the sadhaka also rensains indifferent to these sidahis, 2) In 1967, I lost all my hard-earned money in th Share Market, ‘There was no alternative but to go and stay with my son at Amraoti, I fele very much ashamed at this humiliating condition, One day as T was lying in my bed! in the afternoon, T willed with great concentration and faith that T must get a sum of Rs. 3,000 on 2-5-1968, 1 forgot about it afterwards. To my great surprise a friend of mine came to me on that very date and requested ane to allow hin to publish my book “ Read Your Own Palm for a consideration of Rs. 3,000, ‘The deal was howeverfected a6 T demanded Ro. KOM, “The frie had irvine waffle wits than’ Tommy al oot toa faith ‘ suv willing {Worship of Guru), there asec 60 be a progranane of sin ing devotional songs (Bhajan) at night, On one such 0 Sion. ayy ull was full of devotees, But alas, there was ¥ centrated my mind with full faith and stid “O Lord, Why all this fiasco today? Tt is thy sill, tonight's musical i . eben avrving musical i fans also arrived. ~The crowning wonder was the arrival of a “Jal Tarang” player. A gardener friend of mine had filled the hall with beautiful and coloured flow ers, ‘The programme was anique and worth remembering, An English writer has given a different method for getting one’s wishes fulfilled. In his method one should write clearly on a piece of paper any reasonable wish. After i concentrating che mind on the writing he should tear off the paper and forget all about his wish. “Then. his wish would be fulfilled after some days. I tried this experiment succeed. T have inchuted many a time but did ni method only for the information of my readers. (@) Clairvoyance: The subconscious mind transcends the limits of space and time dorsed this view. If our conscious mind pside by any me place. As the subconscious mind has no limitation of Modern sci ns, the subconscious mind will take its space, it can visnalize any ob of by the sadhaka ia trance. In this tance condition he will he able to see object in space clearly even though it is ata great dis tance from him, ‘This sidldhi is called Glairvoyance, With the permission of iny Guru. 1 shall describe in detail this sudhana for atiyining this siddhi This miracle can alo be performed by invoking evil spirits. These spirits being fourth dimensional bave no limitation of space and time. It is, the fore, possible to perform this wonderful feat with their assistance. But as this is not a righteous path. I refrain from going in detail { shall deal with the following pious sadhana for the benefit of my readers. Take a piece of white glass (6” x 6") and sinoke it over « tlame of camphor. Now place it aguinst a wall Lance of about 2 feet from you. Now in front of the glass, place a lighted cindle or a very small lamp (Niranjan) Close all the windows and doors of your room and make it completely dark. You must be I alone in the room. Now sit before the glass at a distance of 2 feet as already told, and try to look with great concentration at the reflec- tion of the flame of the candle or the lamp. Slow down your breathing so that the flame might not flutter. After ays of this practice you will notice that the black glass is getting brighter shedding its darkness. When you have come to this stage of your sadhana, ty to bring in your mind any scene or place which you have witnessed before, You will be surprised to see that, that very scene or place is reflected in the glass and you wil ale I be able to see it very y. I repeat that you have to select only places or scenes which you have already seen in the initial stageof this sadhana. You may for instance think of your collegeMOWEN VIDYA SADIANA, AND SIDE building, any garden. you may have been visiting, your brother's or sister’s face and $0 on. The explanation for this phenomena is very simple, In tance condition your subconscious mind is at work and ent, it at once perceives the place or scene of thought by the sadhaka and this thought form is reflec ted in the glass. ‘The sadhana with the use of dhakas. In an adavneed stage one can do s and mentally see as it is omnise s is only from primary away with the Visualized. ‘The most wonderful pare of this sadhana is that ina very advanced stage one can sec mentally even a ‘known to him: place or scene place or scetie quite u of practice are required to attain this siddhi come across yogis who have developed this wonderful power. I practised this sadhana for a few months. Once T saw a jungle with some deers running about and on nother occasion I saw a cricket match. As I failed 10 make further progress I discontinued this sadhana, I have not thing in this book which I have not experienced much progress, I shall be glad, if any one of my readers at least succeeds in written a1 myself en though T could not make attaining this siddhi by practising this unique sadhana, 5) Knowing the Future: According to Patanjali, this is a trifling Idhi. Clairvoyance is connected with space while knowing the future is Connected with time. I have already stated that the subconscious or the universal mind is limited by time, It knows the past, present and thy future simultaneously. IE our conscious mind could unite » for a moment with the subconscious, we can have a past and future Tife of any person ineludin) yurselves. This tn is achieved by Eully concentrating vsyome POWERS 59 the conscious mind. In this condition any thought regard- ing the past or future of a person projected in the mind would enter the subconscious and events in that time would he revealed to the sadhaka. However this unity of the wo minds is momentary. The practice of idol or picture gaz ing increases this span. “There are other sciences such as astrology, palmistry, nerology, in vogue to know the past and future events in the life fa person. But these sciences without the jc touch of the subconscious mind are not trustworthy That is why predictions of very few astrologers come true, Knowledge of the conscious mind is suspicious while that of the subconscious is true and unmistakable. Once T py 28. He 6. Then we snulti hypnotised a boy and asked him to multiply 34 {once gave the correct answer 9, plied he figures on a slate. It exme to 9176 by mistake The product done by the subconsciots mind of the hypre tised person was correct The occasions of the unity of these two minds are however very rare. In my professional career as a palmist the subconscious mind has often come to my help in diff calt and trying times, I shall record here a few incidents for the aniusement of my readers. In this there is not the Teast sense of pride or selfpraise on my part. It is the ry of that stibconscious mind. (1) When I was at Kolhapur a farmer came to me one day ‘wearing torn clothes and a curban. Looking at this strange client T did not feel like reading his palm. As, nowever, he pressed me to tell something about him, T sv before him, closed my eyes and placed my palm on his. To yny great surprise, thoughts about a big bungalow, costly clothes, golden chains, ete, began to flash before my mind.r sand told hat iv shan sid "Six, don’t play tbe : ssgypeimn Nest day it Pit ear stopped in front of th ore 3 This neck. He received me cordially and Tine tear him, He said, “My friend! Do you recog ize me? Tam the peryon who visited you yesterday in the garb of a fnmer. Please excuse me for testing your cience.” He offered me tex and T returned home in his (2) Once a lady came to me for consultation, On con: centrating my mnind, T began to see a person with one leg cut off. T casually osked her if any of her relatives had one of is legs cut off. She at once prostrated before me and told Ne that her husbands leg was cut off by a surgeon on the (3) A librarian in Fergusson College once came to me for testing my knowledge of palmistry. No sooner I put my palm on his, than thoughts about marriage ceremony, band, sweetmeats, etc., began to fash before my mental eye. At he same time 1 could visualize a person dying of burns in 4 stove tragedy. I advised the young man not to marry at least for a year as there was danger to his life, Later on 1 was told that my friend had died of burns on the very day of his marriage A hare study of planets in the horoscope or on the palm is insufficient for forecasting the future events accu- rately. In addition to this study, the fortunetelley need the help of the power of intuition to achieve masie " this wonderful science ) Romani: Tn” Avabian Nighis” we read about Jitinee and giants perforswing superhuman deeds and help ing human beings. As, however, these storie maginary nobody believes in them They are written for the sake of Picking up the ¢ likely duit yo ral idea from these stories it i is of the past might have thought of exc such a mental and a four-dimentional being. 1 shall dis close here for the first time certain p such a life. practices for creating rental being and using him profit ly in our daily In my opinion, this sadhana is not given in any book dealing with supernatural phenomenon, The sadhaka on waking up in the morn: ing should Hic down in his bed without gettin i up. In the morning the hiless and thus quite fit for this sadhana. Now he should mentally cut off a portion of his mind and create a mental gure out of it, ‘Then mentally he should project mind is usually clear and thou, @ subconscious inind in that mental figure. Now it become a conscious mental figure Then powerfully imagine that the conscious figure is al daughter. H. ving faith plays success in this sida her good clothes your powerful imagination and am imporiant part in achieving hi. Mentally give her bath, put on and offer her good food. The secret of success in this sadhana is that you must not for a moment forget her. After some months this mental thought ‘will take a concrete form. Now try to talk with her. In thé ginning you will fail in this attempt because you think she is a stranger even though she is your own. mental6 MOUINE VIDYA SADHANA AND SIDI , however, there will be a mutual exchange of thoughts between you and your daughter. In an advanced stage of this sadhana ‘the daughter will be your obedient slave. Order her to go to any place and bring news from there and she will at once do so within a fraction of a second. You order her to call your friend and she will do so immediately. You ask her “let my mind become thoughtless as the time of ast have log. meditation” and it will so happen. Tell her “Im a sound sleep at night and you will sleep like This daughter will be of immense help to you in for tune telling, water finding and so on. However, you can not expect from her, houschold work such as writing letters, washing clothes, cic, as her body is mental In a very advanced state of this sucha you feel very happy in the company of your mental danghter because she is divine and not of earth. “There is no expense on food and clothing, she will be never ill, she will never grow old and practically speaking, she is immortal, You fect that there is no more lovable being in his world than that « your mental daughter. regret 1 camnot divulge why 1 have named this siddhi as“ Romani The readers should kindly note that it iy quite impre per to put the daughter to work constantly. As your other real daughter she is also likely 10 get fatigued and ywill re fuse to work for you oceasionaly. ‘The reason why on ine an idol of God instead of a should-not im: 1 is that it is abnoxious to order God to obey your wifling orders such as bringing news, ete. It may please be noted that orship of God is for liberation only have explained inde il in this Chapter cextai ractices for attaining 5 or 6 important siddhis even by au Psveitic POWERS: 68 ordinary person. It must, however, be noted that these siddhis cumot be demonstrated by the sadhaka at will and at any time like an jan, ‘The sadhaka is unaware of any mitacle which other people sce him perform. Lepers used to get cured by touching the garb of Lord Christ without his knowledge. As the mind of the Dnyani (Realised soul) is merged into pure cor observed that these siddhis which seen to develop in him clousness, it is often of the mind, are not Cocccceccccccoe SPeoeoceéboeeoeeeseoeVit BEYOND BODY-CONSCIOUSNESS Ui a philovpical by untae aaa . u aveness of event rue expadieme of dhe elf ithe may Eola i fis hody. In the absence of body-comsciousness ideas abou this snundiane exist in the fourth and bondage, cte.. vanish and his mind goes in When the sadhaka g s beyond this state also, he b TTT describe that state by using the eryptic words “Not this, not this”, Brahman is beyond words For achieving this unique state I propose to place pefore my readers four or five sadhamias for practice. “hes f sghout the ds houghits are te be revolved in the mind through 1) Tutggine tat you Bad a dream you have pure In that dveam, wed @ plot and are building a house. ‘The house is completed and you call your dear friends for the warming ceremony. Now imagine that you wake up from this dream and it is still continuing. You give a sumptuous dinner to your friends, arrange a programme for their catertainment, ete. Now as you ate out of the dream, you will have no knowledge abowt these future penings. Similarly chink that you have awakened from this world dream, As there is no experiencer of the world now. you will have no knowledge about what is happening here. after vou wake up. Such thoughts give great peace of mind and you feel divine joy “ Ae ONH noDy ONSLIO4 (2) You see a mivage ina desert and al al the sim ay false water. he rellection In the same way think power fully chat your mind is jus Tike the mirage and the reflec tion of pire consciousness in it is your ego, Both the min