To throw off the limiting mind is no easy thing. The chief difficulty lies in the fact that the mind has to be annihilated through the mind itself. One indispensable condition of crossing the mind is having the most intense longing for union with the Infinite Reality. But it is equally necessary to have infinite patience during the process of crossing the mind.

One Master told his disciple that in order to attain the highest state, he had to be bound to a wooden plank, with his hands and feet thoroughly tied, thrown into a river, and then strive to keep his garments dry all the time. The disciple could not understand the inner meaning of this injunction. He went from place to place until he came to another saint and asked him the meaning of the injunction given by the Master. The saint explained that the injunction meant that in order to attain God, he had to long for the union with Him intensely, as if he could not live another moment without it. and yet have the inexhaustible patience which would wait for billions of years. If there is lack of intense longing for uniting with God, the mind lapses into its usual sanskaric working, and if there is lack of infinite patience, the very longing which the mind entertains sustains the working of the limited mind. It is only when there is a balance between infinite longing and infinite patience that the aspirant can ever hope to pierce through the veil of the limited mind; and this combination of extremes can only come through the Grace of the Master.

To dwell in Sahaj Samadhi is to dwell in Truth-consciousness. This state cannot be grasped by anyone whose mind is working. The God-state is beyond the mind; for it dawns when the limited mind disappears in the final union with the Infinite. The soul now knows itself through itself and not through the mind. The worldly man knows that he is a human being and not a dog; in the same way, in Sahaj Samadhi , the soul just knows that it is God and not a finite thing. The worldly man does not have to keep repeating to himself that he is not a dog but a human being; he just knows himself to be a human being, without being required to make any special effort. In the same way, the soul, in Sahaj Samadhi , does not need any artificial inducing of God-consciousness through repeated auto-suggestions; it just knows itself to be God through effortless intuition.

He who has Sahaj Samadhi gets established in the knowledge of the soul. This knowledge is not something which comes and goes; it comes to stay permanently. In the state of ignorance, the aspirant looks upon himself as a man or woman, as the agent of limited actions and the receiver of joys