gets stopped, no doubt, but it is only for the time being; be it for one minute or one year. It is not permanent. Although the mind stops working in the ordinary Samadhi, the lower ego and the intellect are not annihilated, and therefore the moment the mind begins to work again, i.e., becomes gross-conscious, it becomes aware of the ego and the intellect.

The real Samadhi—Nirvikalpa Samadhi, Dnyan Samadhi or God-Realization, is only gained by those who have transcended the limits of the intellect, the ordinary, the developed and the inspired intellect as well, as shown in Diagram 3 on opposite page.

Thus God-Realization means the union of the individual soul with the Soul of souls, the Paramatman, once and for all. The Majzoobs and Paramhamsas enjoy this Infinite Existence, Knowledge, and Bliss continuously without any breaks, for eternity, but cannot work their gross and subtle bodies at all. In fact it is just the same for a Majzoob or Paramhamsa to have or have not a gross body which exists only for those who see it; it is not at all existing for the Majzoob himself. But such is not the case with a Qutub or Sadguru. In God-Realization both are the same, i.e., a Sadguru is enjoying as* perfectly the infinite Existence, Knowledge and Bliss as a Majzoob; but in addition to this superconsciousness he has also complete mental, subtle and gross consciousness, and thus is able to use his gross and subtle bodies, unlike a Majzoob, for the salvation of others. As with Paramhamsas, so with Sadgurus—the presence or absence of their gross bodies makes no difference in their consciousness of being God. The difference comes in regard to the work for the upliftment of the individual egos. When a Sadguru leaves the gross body, the superconsciousness, i.e., "I am God," remains the same just as that of a Majzoob, and will remain for eternity, but the mental, the subtle and the gross consciousness disappear and with that, his mission in this phantom world comes to an end. To sum it up, in essence and in reality, the end of the second and the third Journey is one and the same, yet from the viewpoint of individual egos, there is a world of difference.

There may be one thousand Gnostics experiencing one thousand and one different experiences, but there are no two Gnosis or Gnosticisms. Gnosis (Tariqat or Adhyatm Marg) has a standard of its own; just as there are millions of human beings with millions of different faces and faculties, yet all have the same standard figure and the same inherent power (which may be developed or undeveloped) of reasoning and knowing. Gnosis is the internal but actual Pathway, more in the literal than in the figurative sense of the word; for though it is not exactly like a material road, yet it is distinctly perceptible to the internal eye of a real mystic or Gnostic who

*This is a type setting error and should read . . ."a Sadguru is enjoying the Infinite Existence, Knowledge and Bliss as perfectly as a Majzoob;" This mistake was corrected in Vol 15, Nos 1 and 2 by the original editors. webmaster-JK