It has been stated that there are three states in the yoga - the gain of salokyata, samipyata, sarupyata, the gain of vision of the Ultimate - but all these are gained through Union - Yoga of Pranahuti by the Divine.

Further the hypocritical usage of renunciation of family life has made yoga odious.

A good cannot be understood except in terms of bad.

True religious cognition develops only when desire for existence beyond the body occurs - desire for the growth beyond the conditions and limitations of the material and vital bodies.

Instincts of man become holy not by disuse but by dedication to the higher end.

The moral that one can draw from one of the historical cultures and civilisations is that without the vigilant subordination of wealth, wine and women, or artha and kama, to the supreme aim of continuous liberation of the self from its dependence on these, there is bound to be a collapse of our civilisation also.

Firstly seek the kingdom of freedom, moksha. Then you will find that every other thing will naturally follow from it, namely righteous wealth and righteous power, righteous enjoyment of love and desire, righteous enjoyment of dharma-God in this universe.

The spirit is born in matter and finds itself. This is the lila of the spirit.

Transmission from different levels of the Guru are done in order to change the level of the abhyasis consciousness: they are also done in respect of different points (chakras) so as to bring about harmonious and natural ascent to higher levels.

The transmission, once established consistently and continuously, immediately links up the abhyasi with the Guru at the highest level and demands nothing that is impossible for man.

Connection between yoga and morals is intrinsic and absolutely determinative of the capacity for undertaking the path of yoga; without morals there is no mystic achievement.

What is the differentiation between this system and other systems? Not in the idea of God, not in the idea of the Individual soul and not in the idea of Brahman does this system differ from others, but in the introduction of the Divine Force into you, by which you will grow to a true spiritual stature, which means that you will be able to realise yourself as the Reality.

There can be no sublimation of sex, and other instincts by this means, for there is only one way - the way to total disaster; intellectual, because there has been rationalisation of the instincts; spiritual, because there is no possibility of ascent from the grips of these matter hunting extrovert tendencies; and physical, because there is riotous depletion of God-given vitality.

The moral preparation is the best cure against misuse of power, which naturally comes to an individual on the path of concentration and citta-vritti nirodha.

It is something that could be known perhaps by being instructed by the seer by means of transmission of a new power of consciousness far above the conventional pramanas or ways of knowing.

All the great ideological platforms of either spirituality or politicality have come down to a level of simple and pure materialism.

The sahaja, thus, is especially the path, not so much of Grace and its descent, but of ascent of the individual to the supreme state with the aide of the Sakti or Adisakti or Prana which is poured into one by the supreme adept- the GURU.

Therefore this thought, the supreme first mind of God, or manas, is now being introduced into the abhyasi as the force by which he can be regulated and taken higher and higher to a point of a direct audition of the Divine.

Though miracles are said to qualify a person for sainthood according to some religions, yet miracles by themselves mean nothing at all, except as obstacles to spiritual ascent for the individual exercising them.

According to the experience, the values of the higher centre are inverse to those at the heart centre, but though such, they are not contradictory, but reveal the dynamics of the flow of transmission and thought force.

As this system of Sri Ramchandra's Raja Yoga fully puts it, the original manas or thought which is first born of the first mind of God is that which is capable of being the force by which a transcendence of being is possible.

The new world has always the characteristic of being new because of the introduction of a higher consciousness.

So, the ordinary words which our vedantins have made, called the jeevatma and the Brahman or Paramatma, have not meaning at all to those people who use them.

To help an individual to arrive at that Ultimate Reality by means which are other than and loftier than the usual pramanas or means of exteriorised knowledge is the aim of the Mission.

Pranahuti is the principle of yoga or divine uniting idea-force which the preceptor or the Guru does and thus from the very beginning establishes the seeker in yoga.

This higher however cannot be arrived at by any logical synthesis of the lower dualities.

Real poverty is lack of God's service

The mystic experience of oneself is one of unconditionedness from privacy and existence in pure isolatedness which is possible in ordinary life.

Now such an experience is within the reach of every one of us with the help of the supreme transmission of the Ultimate Master. All this, it may appear, will demand only one thing from you - constancy of remembrance of your goal.

Thought as determined by ignorance expires in the Infinite, but when thought determines the ignorance it is not found that it has to expire at all.