Spirituality is Effort or Happiness? - Buddha explains the path leading to happiness.

Spirituality is Effort or Happiness? - Buddha explains the path leading to happiness.

Where am I now in my stage of spiritual effort? 

The Lord Buddha explains in his own words about different levels of happiness/spiritual effort 

1) Physical (worldly)-Corporeal, 

2) Subtle-Angelic and 

3) Silence-Incorporeal (Equanimity / Tranquil) stages of Mind / Consciousness / Awareness.

The Noble Eightfold Path. The eight factors are enumerated in the discourse.

The first factor is 1) Right Understanding, the keynote of Buddhism. The Buddha started with Right Understanding in order to clear the doubts of the monks and guide them on the right way. Right Understanding deals with the knowledge of one self as one really is; it leads to Right Thoughts of non-attachment or renunciation (nekkhamma samkappa), loving-kindness(avyapada samkappa), and harmlessness (avihimsasamkappa),which are opposed to selfishness, ill will, and cruelty respectively.

2) Right Thoughts result in 3) Right Speech, 4) Right Action, and 5) Right Livelihood, which three factors perfect one’s morality.

The sixth factor is 6) Right Effort which deals with the elimination of evil states and the development of good states in oneself. This self-purification is best done by a careful introspection, for which 7) Right Mindfulness, the seventh factor, is essential. Effort, combined with Mindfulness, produces 8) Right Concentration or one-pointedness of the mind, the eighth factor.

A one-pointed mind resembles a polished mirror where everything is clearly reflected with no distortion.

The Four Noble Truths

The First Noble Truth deals with dukkha. Right Understanding of the First Noble Truth leads to the eradication (pahatabba) of craving. 

The Second Noble Truth thus deals with the mental attitude of the ordinary man towards the external objects of sense.

The Third Noble Truth is that there is a complete cessation of suffering which is Nibbana, the ultimate goal of Buddhists. It can be achieved in this life itself by the total eradication of all forms of craving. This Third Noble Truth has to be realized by developing(bhavetabba) the Noble Eightfold Path (ariyatthangika magga). 

This unique path is the only straight way to Nibbana. This is the Fourth Noble Truth.

Causal Law in Terms of Happiness (Suffering leads to Happiness)

In the Samyutta Nikaya is found an interesting interpretation of the Dependent Origination (Paticca Samuppada) in terms of happiness. 

The Buddha says: 

“Suffering leads to Confidence (Saddha); 

Confidence to Rapture (Pamojja); 

Rapture to Joy (Piti); 

Joy to Tranquillity (Passaddhi); 

Tranquillity to Happiness (Sukha); 

Happiness to Concentration (Samadhi); 

Concentration to Knowledge and Vision of things as they truly are (Yathabhuta-ñanadassana); the Knowledge and Vision of things as they truly are to Repulsion (Nibbida); 

Repulsion to Non-attachment (Viraga); 

Non-attachment to Deliverance (Vimutti); 

Deliverance to the Extinction of Passions (Khaye-mana); i. e., to Arahantship.” 

This important passage clearly indicates how suffering can lead to happiness and ultimately to Sainthood.

The Cause and Effect

If, on account of a cause, an effect arises, then, if the cause ceases, the effect also must cease.

The reverse order of the Paticca-Samuppada will make the matter clear.

Old age and death are only possible in and with a psychophysical organism, that is to say, a six-senses-machine. Such an organism must be born, therefore it presupposes birth. But birth is the inevitable result of past Kamma or action, which is conditioned by grasping due to craving. Such craving appears when feeling arises. 

Feeling is the outcome of contact between senses and objects. Therefore it presupposes organs of sense which cannot exist without mind and body. Mind originates with a rebirth consciousness, conditioned by activities, due to ignorance of things as they truly are.

The whole formula may be summed up thus:

The Cause of Suffering:

1. Dependent on Ignorance arise Conditioning Activities.

2. Dependent on Conditioning Activities arises Relinking-Consciousness.

3. Dependent on Relinking-Consciousness arise Mind and Matter.

4. Dependent on Mind and Matter arise the six Spheres of Sense.

5. Dependent on the Six Spheres of Sense arises Contact.

6. Dependent on Contact arises Feeling.

7. Dependent on Feeling arises Craving.

8. Dependent on Craving arises Grasping.

9. Dependent on Grasping arise Actions (Kamma bhava).

10. Dependent on Actions arises Birth.

11. Dependent on Birth arise Decay, Death, Sorrow, Lamentation, Pain, Grief, and Despair.

12. Thus does the entire aggregate of suffering arise.

Cessation of Suffering:

1. The complete cessation of Ignorance leads to the cessation of Conditioning Activities.

2. The cessation of Conditioning Activities leads to the cessation of Relinking-Consciousness.

3. The cessation of Relinking-Consciousness leads to the cessation of Mind and Matter.

4. The cessation of Mind and Matter leads to the cessation of the six Spheres of Sense.

5. The cessation of the six Spheres of Sense leads to the cessation of Contact.

6. The cessation of Contact leads to the cessation of Feeling.

7. The cessation of Feeling leads to the cessation of Craving.

8. The cessation of Craving leads to the cessation of Grasping.

9. The cessation of Grasping leads to the cessation of Actions.

10. The cessation of Actions leads to the cessation of Birth.

11. The cessation of Birth leads to the cessation of Decay, Death, Sorrow, Lamentation, Pain, Grief, and Despair.

12. Thus does the cessation of this entire aggregate of suffering result.

Effect of Actions/Thoughts in Past, Present and Future

The first two of these twelve factors pertain to the past, the middle eight to the present, and the last two to the future. 

Of them Moral and Immoral Activities (samkhara) and Actions (bhava) are regarded as Kamma.

Ignorance (avijja), Craving (tanha), and Grasping (upadana) are regarded as Passions or Defilements (kilesa); 

Relinking-Consciousness (patisandhi-viññana), Mind and Matter (nama-rupa), Spheres of Sense (salayatana), Contact (phassa), Feeling (vedana), Birth (jati), Decay and Death (jaramarana) are regarded as Effects (vipaka).

Thus Ignorance, Activities, Craving, Grasping and Kamma, the five causes of the past, condition the present five effects (phala) – namely, Relinking-Consciousness, Mind and Matter, Spheres of Sense, Contact, and Feeling. In the same way Craving, Grasping, Kamma, Ignorance, and Activities of the present condition the above five effects of the future.

This process of cause and effect continues ad infinitum. A beginning of this process cannot be determined as it is impossible to conceive of a time when this life-flux was not encompassed

by ignorance. But when this ignorance is replaced by wisdom and the life-flux realizes the Nibbana Dhatu, then only does the rebirth process terminate.

Various levels of Happiness / Self awareness: 1) Realms of Form - Subtle World (of Angels or Brahma) and 2) the Formless Realms, Incorporeal World - Arsh /Paramdham (of God, Shiva, Allah) and 3) Physical consciousness.

The nine types of moral consciousness pertaining to the Realms of Form and the Formless Realms are the five Rupavacara and four Arupavacara Jhanas (Ecstasies) which are purely mental. 

Kusala Kamma which may ripen in the Realms of Form:

1. These are the following five kinds of (Rupa-Jhanas) or Ecstasies which are purely mental:—

i. The first Jhana moral consciousness which consists of initial application (vitakka), sustained application (vicara), pleasurable interest (piti), happiness (sukha), and onepointedness (ekaggata).

ii. The second Jhana moral consciousness which consists of sustained application, pleasurable interest, happiness,and one-pointedness.

iii. The third Jhana moral consciousness which consists of pleasurable interest, happiness and one-pointedness.

iv. The fourth Jhana moral consciousness which consists of happiness and one-pointedness, and

v. The fifth Jhana moral consciousness which consists of equanimity (upekkha) and one-pointedness.

These Jhanas have their corresponding effects in the Realms of Form.

2. Kusala Kamma which may ripen in the Formless Realms: 

These are the four Arupa Jhanas which have their corresponding effects in the Formless Realms – namely:

1. Moral consciousness dwelling in the ‘Infinity of Space’ (Akasanañcayatana),

2. Moral consciousness dwelling on the ‘Infinity of Consciousness’(Viññanañcayatana),

3. Moral consciousness dwelling on ‘Nothingness’ (Akiñcaññayatana), and

4. Moral consciousness wherein ‘Perception neither is nor isnot’ (N’eva saññan’ asaññayatana).

3. The four unhappy states (Duggati) and the seven happy states (Sugati) are collectively termed Kamaloka – Sentient Sphere.

Superior to these Sensuous Planes are the Brahma Realms or Rupaloka (Realms of Form) where beings delight in jhanic bliss, achieved by renouncing sense-desires.

Death Proximate Karma and Nibbana (Eternal bliss)

By Kamma is here meant some good or bad act done during his lifetime or immediately before his dying moment. It is a good or bad thought. 

If the dying person had committed one of the five heinous crimes (Garuka Kamma) such as parricide etc. or developed the Jhanas (Ecstasies), he would experience such a Kamma before his death. These are so powerful that they totally eclipse all other actions and appear very vividly before the mind’s eye. If he had done no such weighty action, he may take for his object of the dying thought-process a Kamma done immediately before death (Asanna Kamma); which may be called a “Death Proximate Kamma.”

The temporary material happiness is merely the gratification of some desire. When the desired thing is gained, another desire arises. Insatiate are all desires. Sorrow is essential to life, and cannot be evaded. Nibbana, being non-conditioned, is eternal, (dhuva), desirable (subha), and happy (sukha). The happiness of Nibbana should be differentiated from ordinary worldly happiness. Nibbanic bliss grows neither stale nor monotonous. It is a form of happiness that never wearies, never fluctuates. It arises by allaying passions (vupasama) unlike that temporary worldly happiness which results from the gratification of some desire (vedayita).

Ten Grades of Happiness based on 1) Physical world/realm, Realm with Form (Subtle) and Formless realm (Arsh or Brahmand or Paramdham)

Physical: In the Bahuvedaniya Sutta the Buddha enumerates ten grades of happiness beginning with the gross material pleasures which result from the pleasant stimulation of the senses.

As one ascends higher and higher in the moral plane the type of happiness becomes ever more exalted, sublime and subtle, so much so that the world scarcely recognizes it as happiness.

Subtle Realms: In the first Jhana one experiences a transcendental happiness (sukha), absolutely independent of the five senses. This happiness is realized by inhibiting the desire for the pleasures of the senses, highly prized by the materialist. In the fourth Jhana however, even this type of happiness is discarded as coarse and unprofitable, and equanimity (upekkha) is termed happiness.

The Buddha says: “Fivefold, Ananda (the disciple of Buddha), are sensual bonds. What are the five?

Forms cognizable by the eye – desirable, lovely, charming, infatuating, accompanied by thirst, and arousing the dust of the passions; sounds cognizable by the ear; odours cognizable by the nose; flavours cognizable by the tongue; contacts cognizable by the body – desirable, lovely charming, infatuating, accompanied by thirst, and arousing the dust of passions. These, Ananda, are the five sensual bonds.

1. Whatever happiness or pleasure arises from these sensual bonds, is known as sensual happiness.

“Whoso should declare: ‘This is the highest happiness and pleasure which beings may experience’ I do not grant him that, and why? Because there is other happiness more exalted and sublime.

“And what is that other happiness more exalted and sublime?

2. Here a Bhikkhu lives, completely separated from sense-desires, remote from immoral states, with initial and sustained application born of seclusion, in joy and happiness abiding in the First Ecstasy (Pathama Jhana). This is happiness more exalted and sublime.

“But should anyone declare:— ‘This is the highest happiness and pleasure which beings may experience’ – I do not grant him that, and why? Because there is another happiness yet more exalted and sublime.

3. “Here a Bhikkhu, stilling initial and sustained application, having tranquillity within, mind one-pointed, initial and sustained application having ceased, as a result of concentration lives in joy and happiness, abiding in the Second Ecstasy (Dutiya Jhana). This is the other happiness more exalted and sublime.

“Yet should anyone declare that this is the highest happiness and pleasure experienced by beings – I do not grant it. There is happiness more exalted.

4. “Here a Bhikkhu, eliminating joy, abides serene, mindful, and completely conscious, experiencing in the body that of which the Ariyas say:— ‘Endowed with equanimity and mindfulness he abides in bliss.’ Thus he lives abiding in the Third Ecstasy (Tatiya Jhana). This is the other happiness and pleasure more exalted and sublime.

“Still should anyone declare that this is the highest happiness – I do not grant it. There is happiness more exalted.

5. “Here a Bhikkhu, abandoning pleasure and pain, leaving behind former joy and grief – painless, pleasureless, perfect in equanimity and mindfulness – lives abiding in the Fourth Ecstasy (Catuttha Jhana). This is the other happiness more exalted and sublime.

“However, were this declared to be the highest happiness – I do not grant it. There is happiness more sublime.

6. “Here a Bhikkhu, passing entirely beyond the perception of form, with the disappearance of sense reaction, freed from attention to perceptions of diversity, thinks: ‘Infinity is Space’ – and lives abiding in the Realm of infinite Space (Akasanañcayatana). This other happiness is more exalted and sublime.

“Nevertheless, if this were declared the highest happiness – I do not grant it. There is happiness more sublime.

7. “Here a Bhikkhu, transcending entirely the Realm of Infinite Space, thinks: ‘Infinite is Consciousness’, and lives abiding in the Realm of Infinite Consciousness (Viññanañcayatana). This other happiness is more exalted and sublime.

“And yet should this be declared the highest happiness – I do not grant. There is higher happiness.

8. “Here a Bhikkhu, transcending the Realm of Infinite Consciousness, thinks: ‘There is nothing whatsoever’ and lives abiding in the Realm of Nothingness (Akiñcaññayatana). This other happiness is more exalted and sublime than that.

“And still were this declared the highest happiness – I do not grant it. There is happiness more exalted.

9. “Here a Bhikkhu, passing entirely beyond the Realm of Nothingness, lives abiding in the Realm of Neither-Perception- nor-Non-Perception (N’eva saññan’asañña-yatana). This other happiness is more exalted and sublime.

“Yet whoso should declare: ‘This is the highest bliss and pleasure which beings may experience’ – l do not grant him that, and why”. Because yet another happiness is more exalted and sublime.

“And what is this other happiness more exalted and sublime?

10. Here a Bhikkhu, utterly transcending-the Realm of Neither-Perception-nor-Non-Perception, lives, having attained to the Cessation of perception and sensation (Saññavedayita-Nirodha). This, Ananda, is the other happiness more exalted and sublime.

Of all the ten grades of happiness this is the highest and the most sublime. This transcendental state is Nirodha Samapatti, that is, experiencing Nibbana in this life itself.

As the Buddha Himself has anticipated, one may ask: “How can that state be called highest happiness when there is no consciousness to experience it.”

The Buddha replies: “Nay, disciples, the Tathagata does not recognize bliss merely because of a pleasurable sensation, but, disciples, wherever bliss is attained there and there only does the Accomplished One recognize bliss.”

“I proclaim,” says the Buddha, “that everything experienced by the senses is sorrow.” But why? Because one in sorrow craves to be happy, and the so-called happy crave to be happier still. So insatiate is worldly happiness.

In conventional terms the Buddha declares: “Nibbanam paramam sukham, Nibbana is the highest bliss.” It is bliss supreme because it is not a kind of happiness experienced by the senses. It is a blissful state of positive relief from the ills of life.

Nibbana is, therefore, not a kind of heaven where a transcendental ego resides, but a Dhamma (an attainment) which is within the reach of us all.

The Happiness State of an Arahant / Brahmana / Self-realized Person:

“Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy Life.” – Dhammapada

The Tipitaka abounds with interesting and self-elevating sayings that describe the peaceful and happy state of an Arahant, who abides in the world, till the end of his life, serving other seekers of truth by example and by precept.

In the Dhammapada the Buddha states:

For him who has completed the journey, for him who is sorrowless, for him who from everything is wholly free, for him who has destroyed all Ties, the fever (of passion) exists not. –

Verse 90.

The mindful exert themselves. To no abode are they attached. Like swans that quit their pools, home after home they abandon (and go). – Verse 91.

They for whom there is no accumulation, who reflect well over their food, who have Deliverance, which is Void and Signless, as their object, their course like that of birds in the

air cannot be traced. – Verse 92.

He whose corruptions are destroyed, he who is not attached to food, he who has Deliverance, which is Void and Signless, as his object, his path, like that of birds in the air, cannot be traced. – Verse 93.

He whose senses are subdued, like steeds well trained by a charioteer, he whose pride is destroyed and is free from the corruptions, – such a steadfast one even the gods hold dear.

– Verse 94.

Calm is his mind, calm is his speech, calm is his action, who, rightly knowing, is wholly freed 

he, indeed, is a supreme man. – Verse 97.

Whether in village or in forest, in vale or on hill, wherever Arahants dwell, delightful, indeed, is that spot. – Verse 98.

Delightful are the forests where worldlings delight not; the passionless will rejoice (therein),(for) they seek no sensual pleasures. – Verse 99.

Ah, happily do we live without hate amongst the hateful; amidst hateful men we dwell unhating. – Verse 197.

Ah, happily do we live in good health amongst the ailing; amidst ailing men we dwell in good health. – Verse 198.

Ah, happily do we live without yearning (for sensual pleasures) amongst those who yearn (for them); amidst those who yearn (for them) we dwell without yearning. – Verse 199

Ah, happily do we live, we who have no impediments. Feeders of joy shall we be even as the gods of the Radiant Realm. – Verse 200.

For whom there exists neither the hither26 nor the farther shore, nor both the hither and the farther shore, he who is undistressed and unbound – him I call a brahmana. –Verse 385.

He who is meditative, stainless and secluded, he who has done his duty and is free from corruptions, he who has attained the Highest Goal,32 – him I call a brahmana. – Verse 386.

He that does no evil through body, speech, or mind, who is restrained in these three respects, –him I call a brahmana. –Verse 391.

He who has cut off all fetters, who trembles not, who hasgone beyond ties, who is unbound, – him I call a brahmana. –Verse 397.

He who has cut the strap (hatred), the thong (craving), and the rope (heresies), together with the appendages (latent tendencies), who has thrown up the cross-bar (ignorance), who is enlightened (Buddha),- him I call a brahmana. – Verse 398.

He who, without anger, endures reproach, flogging and punishments, whose power – the potent army-is patience, – him I call a brahmana. – Verse 399.

He who is not wrathful, but is dutiful, virtuous, free from craving, self-controlled and bears his final body, him I call a brahmana. – Verse 400.

Like water on a lotus leaf, like a mustard seed on the point of a needle, he who clings not to sensual pleasures, – him I call a brahmana. – Verse 401.

He who realizes here in this world the destruction of his sorrow, who has laid the burden aside and is emancipated, – him I call a brahmana. – Verse 402.

He whose knowledge is deep, who is wise, who is skilled in the right and wrong way, who has reached the highest goal, – him I call a brahmana. – Verse 403.

He who is not intimate either with householders or with the homeless ones, who wanders without an abode, who is without desires, – him I call a brahmana. – Verse 404.

He who has laid aside the cudgel in his dealings with beings, whether feeble or strong, who neither harms nor kills, – him I call a brahmana. – Verse 405.

He who is friendly amongst the hostile, who is peaceful amongst the violent, who is unattached amongst the attached, – him I call a brahmana. – Verse 406.

In whom lust, hatred, pride, and detraction are fallen off like a mustard seed from the point of a needle, – him I call a brahmana. – Verse 407.

He who utters gentle, instructive, true words, who by his speech gives offence to none, – him I call a brahmana. – Verse 408.

He who has no desires, whether pertaining to this world or to the next, who is desireless and emancipated, – him I call a brahmana. – Verse 410.

Herein he who has transcended both good and bad and the ties as well, who is sorrowless, stainless, and pure, – him I call a brahmana. - Verse 412.

He who is spotless as the moon, who is pure, serene, and unperturbed, who has destroyed craving for becoming, – him I call a brahmana. – Verse 413.

He who, discarding human ties and transcending celestial ties, is completely delivered from all ties, – him I call a brahmana. – Verse 417.

He who has given up likes and dislikes, who is cooled and is without defilements, who has conquered the world,and is strenuous, – him I call a brahmana. – Verse 418.

He who has no clinging to aggregates that are past, future, or present, who is without clinging and grasping, – him I call a brahmana. – Verse 421.

The fearless, the noble, the hero, the great sage, the conqueror, the desireless, the cleanser (of defilements), the enlightened, him I call a brahmana. – Verse 422.

That sage who knows his former abodes, who sees the blissful and the woeful states, who has reached the end of births, who, with superior wisdom, has perfected himself, who has completed (the holy life), and reached the end of all passions, – him I call a brahmana. – Verse 423.

Master almighty authorities, do not become weak! Become Victorious Jewels and challenge Maya, from 31/5/77 Avyakt Murli.

Master almighty authorities, do not become weak!  Become Victorious Jewels and challenge Maya, from 31/5/77 Avyakt Murli, with Churning:

1. You have a thought and you become stable.  Within a second’s thought, you can stabilise yourself either here or there.  Thoughts are the spiritual lift to take you up or down.  Through thought you can reach the most elevated, highest destination, that is, you can stabilise yourself in the incorporeal stage, angelic stage or corporeal stage.  Do you have the practice of this experience?  Are you able to use the power of thought whenever you wish?  The soul is the master of these subtle powers.  To use these powers however and whenever you want is to be a master almighty authority.  Do you experience such mastery? 

Churning: The thoughts are to be used like a boat or vehicle to reach wherever we need. But Once we reach, we have to leave the vehicle/thought alone and start focusing on experience of peace, love, bliss, joy and happiness. Soul and Thoughts together are called as mind. The soul uses thoughts to reach here or there and once we reach there, we stabilize/start experiencing the stages of incorporeal, angelic and corporeal.

2. At present, the easy method to bring about world benefit is by bringing stability to the wandering intellects of all souls through the stability of your own elevated thoughts.  All souls of the world especially want stability for their wandering intellect and mischievious mind.  How would you fulfil this desire of the world?  If you are not stable yourself, how would you be able to stabilise others?  Therefore, stability means to belong constantly to the one Father and none other.  Now, especially practise this constant, stable stage.  You have already been told that to achieve this: firstly, transform waste thoughts into pure thoughts; secondly, with deep love for God, easily put a stop to all the varieties of Maya’s obstacles that still come to you, and continue to move forward.

Churning: Stability or Concentration is achieved when we have pure thoughts that make us soul conscious. When we know ourself as a soul, point of elevated consiousness, then we are able to rest our focus on God consciousness. And this happens when we experience our own qualities of peace, love and bliss - sat chit anand, it becomes easy to remember God being lost in love of God who exist always as sat-chit-anand. Whenever we remain satchitanand, we remain combined with God in His ever new, ever lasting joy.

Even other times in deep silence, being a witness, having pure feelings and good wishes, we always remain combined with God. Because we as souls never get separated from the Divine Father, our most Beloved Baba.

3. What is the main reason for being afraid of obstacles?  When an obstacle comes, you forget that BapDada has already given you knowledge of this in advance and told you that all these things will come to test your love for God.  Since you know in advance that obstacles will come, why should you be afraid?  Why do you think that it is something new?

Why does Maya come to you?  Why do you have waste thoughts?  Why does your intellect wander?  Why does the atmosphere influence you?  Why don’t your relations co-operate with you?  Why do old sanskars emerge even now?  Instead of finishing all obstacles, these questions become instrumental to distance you from the love of the Father.  You forget Baba’s elevated versions, “The more you progress, the more the many forms of Maya will come to test you”.  However, these tests are the means to move you forward, not to make you fall.  Instead of looking for the cause and resolving it, you simply waste your time in thinking about it; you lose your power.  Instead of thinking about the cause, think about the solution and you will become free from obstacles.  Do not wonder why something came, but through having the awareness that such a thing will happen, you will become an embodiment of power.

Churning: In one way, if there is no maya or obstacles, we cannot reach our powerful elevated awareness of soul conscious stage. For example, I remember once in Somnath temple, my first visit, there was a huge noise of bells drums while doing Aarti, it was so unbearble for me at that time, that all of a sudden I was made out of body become so relaxed in that heavy noise, that I could easily and instantly differentiate between body conscious and soul conscious. When I was detached from body, the same noise which was horrible became nothing. If such a hard situation was not created, I would not have experienced the stage of being a witness.

Similarly in one of Trance message of 1969, Baba shows different roses, one is natural, other is copper and other one is golden and other one is iron. And the natural one, Baba rotates and immediately all the petals fall down. So Baba says, some souls easily overcome the bondages and for others like copper, iron and gold, some hammering has to be provided and this hammering is the maya which ultimately help us to become free from all petals/bondages. And golden petals receive less hammering and iron petals receive severe hammering. But ultimately all hammering lead us to the bud, the incorporeal point stage of consciousness, the stage of Shiv Baba who never even become angelic/avyakt.

4. Secondly, when you question “why?” (kyu?) over even a small obstacle, a queue of waste thoughts is formed.  You then have to spend a lot of time in finishing that queue.  You are not able to overcome obstacles due to the main weakness of not being an embodiment of knowledge, that is, by not being stable in the stage of being knowledge-full.  You are gyani (knowledgeable), but you are not an embodiment of knowledge.

Churning: It is like blind persons trying to define an elephant by blind touch. Infact, we have not even read complete Sakar or Avyakt murli and we dont have time for God's elevated versions. In college or profession, we spend our whole life on one subject and here also it applies and very rarely we read complete knowledge given by God and when we dont even read complete knowledge, it is impossible to experience the elevated spiritual awareness. This we have to accept and we should lovingly with lot of patience, with lot of self-love with all defects and weakness, we have to lead a spiritual life, with no guilt feelings for our own self and even for others.

5. Why does the atmosphere influence you?  You forget the awareness of being the one who transforms the atmosphere with your powerful attitude.  You call yourselves world transformers.  For world transformation, you also have to transform the atmosphere.  You are instruments to make the impure, pure.  So, why do you think that you became weak because of the atmosphere?  This is the iron-aged, tamopradhan, impure world, and so what else would the atmosphere be, if not impure?  Whilst living in the tamoguni world, the duty of you Brahmins is to transform the atmosphere.  By being aware of your duty, that is, by being stable in the stage of a creator, you will not be influenced by the atmosphere, the creation.  Instead of considering yourself a transformer and thinking how you could transform the atmosphere, you think that you became weak because of the atmosphere: Only if the atmosphere changes will I change myself.  My stage will be good if the atmosphere is good.  Who is the one who has to change the atmosphere?  You forget this.  This is why the atmosphere influences you.

Churning: Here, we need lot of attention over self, being a witness, being lost in love of God, lot of concentration over self, free from all the pulls and influences, then I think, it is possible to remain stable in the stage of a creator and remain immune to the atmosphere and creation.

6. What else do you say?  “My relations do not listen to me.  I am not able to become powerful because I don’t have good company.”  BapDada has already told you that every soul has their own individual, separate part.  Some are satoguni, some rajoguni and others tamoguni.  There is a variety of souls within this varied drama, therefore, not all souls can have the same part.  If a particular soul has a tamoguni part without knowledge, then donate peace and power to that soul through your good wishes and pure feelings.  Instead of this, when you see the part of an ignorant soul, why do you forget to experience your elevated stage?  Why do you allow your stage to fluctuate?  See the part of other souls as a detached observer and donate power to them.  Do not be afraid.  Be stable in your satopradhan part.  The reason why you are coloured by the company of a tamoguni soul is that you do not constantly keep the company of the Father.  One who constantly stays in this elevated company cannot be coloured by any other company.  So, now, think about the solution.

Churning: The solution to remain constantly with God, the Father, is to understand the various stages and know that different stages have different awareness and different ways of remmebering Baba. We should convince or make ourself understand that being silent, being a witness, being lost in love, being active with actions, still at the back of our mind/consciousness, we always remain connected with God, the Father. When we  move away from various spiritual awareness, get lost in thoughts through senses and physical people or objects, we need to come back to our self awareness to remain combined with God.

7. What else do you say?  Open the lock on the intellect of my relations.  Baba has already given all the children the key with which to open the lock on the intellect of all souls.  So, why do you not use the key?  You forget your own task, you remind Baba time and again, and say: Baba, You have to open the lock on this one’s intellect and change their intellect.  Baba is the World Benefactor for all souls, the children, anyway.  So, why do you remind Him time and again?  Do you think that Baba forgets His self-respect?  There is no need to tell Baba anything.  You are concerned about the relatives of your limited role.  However, Baba constantly keeps the relationship of your being His children, and so the Father cannot forget His children.  Baba knows that every soul has their own part at their own time: some play their part from the beginning, some from the middle and some at the end.  Some have a part of bhakti and some have a part of knowledge.  Therefore, do not think time and again about when the lock will open, but open the lock with the method of serving with your thoughts.  Serve by transforming the atmosphere with your attitude.  Continue to serve by fulfilling the responsibility of transforming other souls on the basis of transforming your own life.  Do not say, time and again, “Open the lock!”  Your lock has opened and so theirs will also open.

Churning: Here, the acceptance, unconditional love, cooperation, being with them although you lead your own life, helping others although you know they are wrong but waiting for them to learn by themselves and have realization, without forcing anyone but supporting others to pass through the life helping them learn the lesson quickly being a witness and more tolerance, all these we have to learn, and we are also learning, so we need to have all these for my own self and for others.

It is like the role of a Car Driver who teaches us to learn Car driving. He makes us drive the car but at the same he is there to apply brake and stop whenever it is required. But he never interferes in our driving, he allows us to drive the car, so that we learn the lesson quickly and efficiently without any accidents.

Every soul has taken this birth to learn the lesson and when we stop them from learning their lesson, it becomes problems or misunderstandings.

8. You constantly write of three main things.  Why am I not able to have yoga?  Why does the lock not open?  Why does Maya come to me?  You think a great deal and so Maya also enjoys herself.  If one of the opponents in a wrestling match shows even the slightest sign of weakening, the other one is pleased to overpower him and bring him down.  When you think Maya has come; “Why has Maya come?”; seeing you frightened, she attacks you.  Therefore, you were told that Maya will come to you anyway.  By coming to you, Maya becomes an instrument to make you victorious.  Maya is just a reason for you to experience the attainment of the powers.  If you had no enemy, how could you be called victorious? 

These small forms of Maya are the instruments to make you into a victorious jewel. 

Therefore, consider yourself to be a conqueror of Maya, a victorious jewel, and attain victory over her.  Do you understand?  Master almighty authorities, do not become weak!  Become those who challenge Maya.  Achcha.

Churning: Maya really make us humble, lose our ego, make us become unselfish, help us remove all our personality masks like removing layers of onion one by one and at the end, left out with empty space or point of consciousness.

Really maya help us get rid of all thought created self awareness and make us really become self-aware free from all types of imaginary or egoistic thought created images of our own self.

In One Murli, Baba had mentioned that Anger is experienced when there is selfishness, desire and attachment. Maya is nothing but situations that creates anger within me. So, when maya comes, if we analyze our own self, we will understand what is the desire i am carrying, is it selfish motive or is there the royal attachment of golden chain and with deep self analysis, we can stop experiencing anger in any situation and thereafter, maya cannot have her influence over me. So, she infact is our own internal deep weakness, not that, Maya is external.

The same applies even to fear. Baba says in murli, go into depth (of understanding by self-analysis) of fear and you will lose/overcome the fear.

9. What is the greatest treasure of the confluence age?  The greatest treasure is the supersensuous joy which cannot be experienced in any other age.  You would not speak about supersensuous joy in the golden age.  This supersensuous joy is the treasure of this time.  Have you experienced this treasure?  You would never forget something that is the best of all or that you like very much.  Supersensuous joy is the greatest and best treasure of all, and so you should remember it constantly.  To remember it is to experience it.  This constant experience will replace the experience of pleasure through the physical senses.  Those who do not constantly experience supersensuous joy are attracted towards the pleasure of the senses.  You have already experienced pleasure through the senses.  That temporary happiness is filled with sorrow.  Nowadays, they put a sweet name to a bitter medicine.  Even though the pleasure of the senses appears to be pleasure, what is it really?  Now that you understand it as sorrow, why are you still attracted to it?

Churning: Even in Bhagwad Gita, it says, once we experience the Supreme Bliss, all other pleasures disappear or we dont go after them. Even now, if we are influenced by the five vices, it means, there is something wrong in the method we practice or we really did not give importance to remain blissful.

Understanding, Attention, concentration, teaching our own self in solitude about the importance of spirituality in this short life span, educating ourself, motivating by own churning, understanding the pulls of our mind, thoughts, people and objects, interest in most important aspect of life losing interest in all other, all these helps. But with patience, with self-love and acceptance.

When there is maturity, everything falls in place. Thatswhere the Maya's role comes, to make us mature in her own ways. But we can remain safe from Maya if we learn the lesson by our own self.

What most matters is time. Time to be in solitude, time to be alone, time to churn, time to analyse what we think, time for our own self without any pull from external people or others. And this time we have to create for our own self inspite of taking care of all our responsibilities, as Baba has told in one of the murli. We cannot have excuses in this.

10. Do you constantly play your part whilst considering yourself to be a special actor?  Every act of a special actor is special.  Do you pay that much attention to every action?  No action should be ordinary.  Any action performed by an ordinary soul would be based on body consciousness.  A special soul would perform every action based on soul consciousness.  What would be the result of someone playing their part whilst being soul conscious?  That soul would be content and others would be content with them.  Those who play a good part are applauded, “encore, encore”.  To make everyone content is to perform “once more”.  It is not a big thing to be content with yourself, however, the complete slogan is: Remain content and make others content.  This is only possible when you play your special part in soul consciousness.  You would enjoy playing such a part and experience happiness.

Churning: There is a need to understand various spiritual stages to remain soul consciousness constantly.

11. Do you constantly maintain your elevated self-respect of being a master almighty authority?  What is the best self-respect?  That of a master almighty authority.  When an important officer or a king takes up their position of self-respect, others give them respect.  If they are not in position, no one would accept their orders.  If you are not seated on your seat of self-respect, Maya would not surrender to you.  She knows that you are not set on your seat.  To be seated on your seat is to consider yourself to be a master almighty authority.

Churning: Again here, there is a need to understand and experience various spiritual stages to remain soul consciousness constantly.

12.The confluence age is the age of instant, visible fruit.  You experience the fruit of the confluence age in the golden age as well.  At the confluence age, you receive the instant fruit of a hundred-fold return from one.  On the basis of one thought, “I belong to the Father”, you receive instant fruit for many births.  Once you have the thought: “I am a master almighty authority”, you experience the intoxication of becoming a conqueror of Maya and attaining victory.  Only at the confluence age do you experience instant fruit.  You receive fruit according to the type of seed you sow.  To have a thought or to make effort is to sow a seed and receive multimillion-fold fruit of that in the confluence age.  This is why the confluence age is praised later on.  The greatest fruit of the confluence age is to actually meet the Father.  God comes to meet you in the corporeal human form.  All other fruit is contained in this fruit.

Blessing:              May you claim a right to God’s love and everyone else’s love, by performing every task in a detached stage.

Baba is loving to all and detached from all.  His detachment makes Him loved by all.  The more you are detached from the consciousness of your own body, the more loving you are.  Every now and again, practise entering your body to perform a task and then becoming detached.  By remaining stable in such a detached stage, your actions will be good and you will be loved by the Father and everyone else.  How great is the benefit of claiming a right to God’s love?

Slogan: Keep your stock of good wishes full and apply a full-stop to all waste.

The importance of Concentration for angelic stage, Incorporeal stage and Official warning on impurity in consciousness, 15/11/03 Avyakt Murli.

The importance of  Concentration for angelic stage, Incorporeal stage and Official warning on impurity in consciousness, 15/11/03 Avyakt Murli.

So, today, BapDada checked the stage of the mind of all the children, because the main thing is manmanabhav.  In terms of service too, service of the mind is the most elevated service.  You say: Those who conquer the mind conquer the world.  So Baba checked the condition of your mind.  So, what did He see? You become the master of the mind and make it work.  However, sometimes, your mind makes you work.  The mind then controls you.  So, BapDada saw that you have deep love with your mind, but your mind doesn’t become concentrated and stable.  At the present time, a stable and concentrated mind will enable you to experience a constant stage.  Just now, in the result, Baba saw that you want to make your mind concentrate, but it wanders away in-between.  The power of concentration easily enables you to experience the avyakt angelic stage.  The mind wanders into wasteful situations, wasteful thoughts and in wasteful interaction.  For instance, some people don’t even have the habit of sitting still, even physically, whereas others do have that habit.  So, when you are able to stabilise your mind where you want, as you want and for as long as you want, that is called having the mind under your control.  The power of concentration and the power of being a master easily make you free from obstacles.  Then you don’t have to battle.  Using the power of concentration, you can easily experience belonging to the one Father and none other.  You will experience this automatically, you won’t have to make effort.  Using the power of concentration, you automatically experience a constantly angelic form.  You love Father Brahma.  So, to become equal to Father Brahma means to become an angel.  Using the power of concentration, you automatically have love, benevolence and an attitude of regard for everyone because stability means the stage of self-respect.  The angelic stage is your self-respect, just as you saw Father Brahma and you also speak about that.  What did you see as the time of perfection continued to come closer?  The walking and moving angelic form.  He was beyond any consciousness of the body.  Did you ever have a feeling of the body?  When he was walking in front of you, were you able to see the body or did you experience the angelic form?  When he was performing actions, speaking, giving directions or giving zeal and enthusiasm, he was detached from the body; you experienced a subtle form of light.  You say, do you not, that as Brahma Baba was speaking, it felt as though as he was speaking to you, but that he wasn’t there?  He was looking at you, but his vision was alokik.  It wasn’t this physical vision.  He was beyond any consciousness of the body.  When others also don’t feel consciousness of the body, when they see your unique form, that is called being in the angelic form whilst being in the body.  Let there be the experience of uniqueness in every situation in your attitude, vision and actions.  He was speaking, but you felt it to be very detached and loving – loving in a soul-conscious way.  In the same way, you yourself should experience the angelic stage and also give this experience to others, because without becoming an angel, you cannot become a deity.  Angels are deities.  So, Brahma, the number one soul gave the experience of the angelic life in his practical life, and he became the angelic form.  Together with that angelic form, all of you also have to become angels and go to the supreme abode.  For this, pay attention to stability of the mind.  Make your mind work under your orders.  When you have to do something, those actions should be performed with your mind.  If you don’t want to do something and your mind says that you have to do it, that is not being a master.  At the moment, some children say: I didn’t want to do that, but it happened.  I wasn’t thinking that, but it just happened.  I shouldn’t have done it, but it just happened.  This is the stage of being controlled by the mind.  You don’t like such a stage, do you?  Follow Father Brahma. You saw Father Brahma.  What did you experience when he was standing in front of you?  That an angel was standing there, an angel was giving you drishti.  

So, the power of the concentration of the mind will easily make you into an angel.  Father Brahma also tells you children: Become equal.  Father Shiva says: Become incorporeal, and Father Brahma says: Become an angel.  

So what did you understand?  What did Baba see as a result?  Concentration of the mind is lacking.  The mind tours around a lot in-between, it wanders away.  If it goes where it shouldn’t go, what would you call that?  You would call that wandering, would you not?  So, increase the power of concentration.  Remain set on the seat of the stage of a master.  When you are set, you don’t become upset.  When you are not set, you become upset.  Therefore, remain set on the seat of the various elevated stages.  This is called the power of concentration with stability.  Is this OK?

What will the mothers do?  Mothers, awaken your equals.  At least, none of the mothers should remain who would then complain.  The number of the mothers is always the biggest number.  BapDada is pleased.  And in this group, there is a good number of all groups.  A good number of kumars have come.  Now, kumars, awaken your equals.  It is good.  Kumars should show the wonder that, even in their dreams, they are very firm in their purity.  BapDada should be able to challenge the world: You are Brahma Kumars, youth kumars; you are double kumars, are you not?  You are Brahma Kumars and physically too, you are kumars.  So, let there be the definition of purity in a practical way.  Therefore, should Baba give an order to check you in your purity?  Should Baba give an order?  Should He?  You are not raising your hands for this.  There are machines to check this.  Impurity should not even have the courage to come in your dreams.  The same should be for the kumaris too.  A kumari means a worthy-of-worship pure kumari.  Kumars and kumaris should promise BapDada: We are all so pure that there cannot be any (impure) thoughts even in our dreams.  Only then will the purity ceremony of kumars and kumaris be celebrated.  Now there is a little (impurity).  BapDada knows about it.  There should be ignorance of impurity because you have taken a new birth, have you not?  Impurity is something of your past birth.  This is your birth in which you have died alive.  Your very birth is a pure birth through the mouth of Brahma.  So, the code of conduct of the pure birth is essential.  Kumars and kumaris should hoist this flag: We are pure and we will spread pure sanskars in the world.  Let this slogan be chanted.  Did the kumaris hear this?  Look how many kumaris there are!  Now, we shall see whether the kumaris spread this sound or the kumars do.  Follow Father Brahma.  

There should be no name or trace of impurity.  This is what Brahmin life means.  Mothers too have impurity when they have attachment.  You mothers are also Brahmins, are you not?  So, this should not exist in the mothers, in the kumaris, in the kumars or even the half kumars and kumaris.  A Brahmin means a pure soul.  If there is any work of impurity, that is considered to be a great sin.  Punishment for that sin is very severe.  Don’t think that it is OK, that it happens all the time, that a little of this would always be there.  No.  This is the first subject.  The newness is of purity.  The insults that Father Brahma took were because of purity.  You can’t excuse yourself by saying: It just happened.  Don’t be careless about this.  Dharamraj will not leave any Brahmin alone in this, whether he or she is surrendered, a server, or a householder.  Father Brahma will also side with Dharamraj.  Therefore, kumars and kumaris, wherever you are, whether in Madhuban or at the centres, the suffering of this, even in your thoughts is a very big suffering and pain.  You sing the song: Keep your mind pure, keep your body pure.  This is your song, is it not?  So, when your mind is pure, your life is pure.  Don’t be light about this, saying, “What does it matter if you do it a little?”  It is not a little, it is a lot.  

BapDada is giving you an official warning.  You will not be able to be saved in this.  He will take this into account very clearly, no matter who it is.  Therefore, be cautious.  Attention!  Did all of you listen with attention?  Listen with both ears open!  Let there not be any touching even through your attitude.  There should be no touching even through your vision.  If it doesn’t exist in your thoughts, how could it be there in your attitude or vision?  This is because the time for becoming complete, the time for becoming completely pure, is coming close.  When there is this impurity, it is like a black mark on a white piece of paper.  Achcha.

Wherever all of you have come from, congratulations to the children who have come from everywhere.Achcha, make your mind work under your orders.  You should be able to connect your mind wherever you want in a second.  It should be fixed there.  Perform this exercise.  Achcha.  

To all the children everywhere who are always full of all treasures, to the constantly fortunate world-benefactor children who have a happy face and who give a drop of happiness through their behaviour, to the children who become constant masters of the mind and who use the power of concentration to control their mind, and, by conquering their mind, become conquerors of the world, to the pure Brahmin souls who always stay in the speciality of Brahmin life – the personality of purity, to those who always become double-light and follow Father Brahma in the angelic life, to such children who are equal to Father Brahma, love, remembrance and namaste from BapDada.  To all the children everywhere who are listening and remembering Baba, lots and lots of love and remembrance and together with blessings from the heart, namaste to everyone.Achcha.

The types of Spiritual awarenesss being in physical, unlimited silence, detached&loving, a witness and their combinations from 15/09/74 Avyakt Murli

The types of Spiritual awarenesss being in physical, unlimited silence, detached&loving, a witness and their combinations from 15/09/74 Avyakt Murli:

1. In the beginning, you made effort to finish body conscious with the awareness of being "chaturbhuj" (four-armed image), and through this, you were able to remove the consciousness of being a woman, as well as any weaknesses or cowardice and you thereby became fearless and powerful.  So, in the beginning you made practical effort to finish body consciousness by having the awareness of being "chaturbhuj".  Whilst walking and moving around or whilst talking to someone, you had the intoxication that you were not a woman but that you were chaturbhuj; both these sanskars and both these powers became combined through which you are able to carry out both tasks.  In the same way, what ultimate objective should you keep in your awareness through which you will automatically develop those qualifications?

What is the ultimate objective of making effort?  It is to become an avyakt angel.  What is the avyakt form?  To be angelic.  In this also, you should have your form of light in front of you as your objective.  By keeping that in front of you, the feeling will be that this is your form in an aura of light.  You see your avyakt form in the subtle region, so what difference do you see between the avyakt and the vyakt?  The vyakt form is in an aura of the five elements and the avyakt form is in an aura of light.  You do have the form of light, but all around you, there should also be nothing but light, as though this form is visible in an aura of light.  It should be just as when you look at the sun; all around you see light from the rays of the sun and in the middle, you see the form of the sun itself.  There is the light of the sun, but all around, the light of the sun is also spread everywhere and visible in the form of an aura.  It is as though you see a special light amidst the light.  In this way, although you have the aim as a soul of being the form of light, in the avyakt form, you are also in an aura of light.  You should be able to have the awareness of your form being surrounded with light and it should also be visible everywhere.  When you look in a mirror you are able to experience seeing your form clearly.  In the same way, this form of yours should be clearly seen and experienced in the mirror of knowledge.  Whilst you are walking and moving around and talking to others, others should experience you as a form of light, that you are an angel walking around, that you, an angel, are talking to someone.  Only then will you be able to influence others with your awareness and stage.

2. Whilst performing any task, increase this awareness: I am an instrument angel, who has stepped onto this earth for this particular task, but am actually a resident of the avyakt region.  I have incarnated for the sake of this task, that is, it is as though I have come from my home to carry out this task, and as soon as the task is completed, I will return home.  Just as, when the Father comes, He has the awareness that He has come from His home to carry out a particular task and that He has to return home, in the same way, all of you should increase the awareness that you are an incarnation that has incarnated.  "At the moment, I am a Brahmin and later, I will become a deity".  In fact, this too is a gross form of awareness, because even this is the corporeal stage.  Now, all of you should have an angelic stage, because it is only after being angelic that you will easily be able to become incorporeal.  The father became angelic from being corporeal; then from being angelic, he will become incorporeal and then he will once again have a corporeal form.

3. There are many points of intoxication for the corporeal form.  For example: "I am an elevated soul.", "I am a Brahmin", "I am a Shakti".  With this awareness, you will experience intoxication and happiness.  However, until you experience yourself in your angelic form in an aura of light, others will not be able to have a vision of you.  This is because whatever visions of the deity form the bhagats have, that will only be possible when you stay in your aura of light whilst walking and moving around.  Visions cannot be granted without light.  Only when you stabilise yourself in your form of light will others have a vision of you, through the influence of your form of light. 

4. It has been portrayed in the scriptures that when Kans (demon king) tried to kill a kumari, she flew away; she became one who appeared as a vision and spoke from the ether.  In the same way, others should have visions of you so that they would experience sound coming from the ether (aakaash Vaani) from you as a goddess, and they would want to listen to what this goddess or shakti is going to say to them from the ether.  This newness should now be visible in you.  Words should not be ordinary but there should be the experience that words are being spoken from the ether.  This is why you are told that it is now the time to become like an intense fire.  Now, your part of being a gopi has finished.  

As you go further ahead, and it will be experienced as though someone is speaking from the ether.  They will say that you are an incarnation, that you are not an ordinary bodily being, but an incarnation that has emerged.  Just as when people have a vision of a goddess, it is as though she appears in front of them and speaks elevated versions and then disappears.  So too, this is the stage and objective of the effort that you should now be making.

5. Now, you should be going beyond all physical activities.  Through signals, listen, give a direction and then return to the subtle region, just like you saw and experienced the sakar form: he came down, gave directions, heard everything and then went up above and beyond.  There should be a visible difference like that of day and night between the activities of the beginning and the end. 

6. Even if, in namesake, you are sitting in one place, it is not possible for someone who is a master of the unlimited world to be responsible for a limited area.  A lighthouse, which is positioned in one fixed place, doesn't serve just one place, but spreads its light in all four directions, in the same way, you may be in just one place, but benefit from your specialities and powers has to be spread all around.  Until now, your specialities have only been benefitting one place.  Does the sun give light to just one area?  So, your special rays of powers should also be spread in all four directions.  How else would you be proved to be master almighty authorities and the stars of knowledge?  To be a master sun of knowledge means to be like the Father; whilst being stars, it also means to have a stage similar to that of the Father.  

7. Your form of light and crown of light will become so common that everyone will be able to see you wearing a crown of light as you walk and move around.  Just as it was a common thing to experience light from the corporeal form, so everyone should be able to see you in that form, as though they are actually seeing it with their physical eyes. 

You will experience that whilst seeing this, they themselves will begin to disappear.  "Where am I?  What am I seeing?"  You used to experience this through the corporeal form and sometimes you even used to be amazed with yourself: "Are my feet here or in the incorporeal world or in the subtle region?"  Just as you had this experience through the sakar form, so others will now experience this through you, and only then will you reach the stage of being equal.  That will only be possible when, in-between, you continually bring your form into your awareness.  Sakar Baba made this incognito effort.  In the same way, all of you also have to make this incognito effort or incognito work.  Do you pay this much attention?  Even whilst having tension, there should be attention.

8. At present, you still have time to rest during the day and night, but later, there won't be time to take a rest.  However, the more you stabilise yourself in the avyakt form and the more you practise remaining beyond the body, even if you become bodiless for two to four minutes, the more it will feel like you have had four hours rest.  A time will come when, instead of sleeping, you will simply be bodiless for four to five minutes, so that just as the body receives its rest (nourishment) through sleeping, in the same way, you will receive this nourishment.  The body will be the same old body.  Of course, your old karmic accounts will still exist, but there will simply be this addition.  By making the awareness of the form of light strong, you will become the form of light when it comes to settling accounts.  When an injection is given, you see a difference in five minutes, and even when a sleeping tablet is taken, all distress is finished.  In the same way, you should also think that you are taking the nourishment of sleep.  This practice is for bringing about such a stage.

9. At amrit vela also, have the special practice of having incarnated.  Sometimes, consider yourself to be a bodiless resident of Paramdham or that you have incarnated in the avyakt form, and sometimes consider yourself to be incorporeal.  You should practise having these three stages in such a way that it feels like you are going from one room to another.  So, at amrit vela, there should be the special experience of claiming the blessing of being bodiless.  

10. In the beginning, all of you had the part of being the goddesses of coolness and now your part is to be the goddesses of intense fire.  At first, people came into close relationship through love, whereas you now have to become the embodiment of power.  At present, there is simply the influence of virtues and love or the influence of knowledge, but when will they experience this to be your practical form and that you are not an ordinary Shakti?  Just as the light of the sun spreads, in the same way, everyone all around should experience the rays of your stage of being a master almighty authority in the form of powers and specialities.  If you carry out your activities whilst being seated on the seat of a destroyer of obstacles, then the obstacles will not even come in front of you.  Achcha.

Note: 

In this Avyakt Murli, Baba speaks about physical, three non-physical and more (combination of physical and non-physical) different stages like

1. Corporeal (physical) awareness of being an elevated soul, shakti, chaturbhuj

2. Stage of being loving, being virtuous (still being physical in awareness same like above)

3. Avyakt Stage of being light and detached (this is both bodiless and loving or lost in love of Baba)

4. Stage of being in paramdham, or stage of deep silence ( here, there is only awareness of silence and no awareness of physical body or point of light)

5. Incorporeal stage, or stage of being a witness, being a point of light, detached observer

6. Stage of spreading rays of powers all around, mostly it is a combination of Incorporeal stage and Paramdham stage.

7. The stage of free from all obstacles, mostly it is combination of Corporeal, Incorporeal, Paramdham and Avyakt stage

Any churning on these stages, would like to add based on practical experience, please share with us.