Gejza 

M. Timčák

Ātma-jñāna –
Melting into Being

The paper surveys a selected set of literature and discusses

Received November 30, 2017 the issue, whether a jñāni (mukti), when “melting into Being”
Revised January 9, 2018
Accepted January 14, 2018
opens a life at the level of existence called Janaloka or
Satyaloka or simply merges his being into the Absolute,
whatever is perceived by the rest of people, who may
continue to see him as before. Then the key points of
Key words
Ātma-jñāna, yoga, Patanjali, sādhanā leading to enlightenment are discussed. Further
Ramana Maharshi it is discussed why enlightened yogis cannot communicate
information that is beyond the “veil of ānanda”. The
points discussed are illustrated also graphically.

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 Gejza M. Timčák

1 Introduction
The question of liberation, “mukti”, and its implications is
a very important subject for everyone, who is a sādhaka and
does everything that is in his power to reach samādhi and
mukti, even though these concepts and their context are
shrouded in secrecy. This is because there seems to be no
way to communicate about these phenomena in ways that
involve the usual working of the mind.

Patanjali in his Yoga Sutras deals mainly with the states of

chitta, the “working space of mind“. He states that yoga is
“chitta vrtti nirodhah“ (Patanjali 1986, I:2, 93) that means that
when the mind does not project any information into the
chitta, then samādhi happens. This is why Vyasa, perhaps the
most renowned commentator of the Yoga Sutras declares that
“Yoga is samādhi”. The state of samādhi is described in the
next verse: “Then the seer rests in his own true nature” (Patan-
jali 1986, I:3, 114).
About the author
Still, there are questions regarding the “protocol” of this
process, namely how can samādhi reached practically and Doc. Ing. Gejza M. Timčák, PhD. (1942) is a yoga tutor
whether samādhi or “melting into Being” annihilate any fur- and author of a number of yoga related books like
ther manifested existence or shifts the manifested existence Joga 1–4 in Slovak (6 editions), Joga 1–2 in Hungarian
into a higher level within the seven levels of the Indian tradi- (2 editions), Yoga 1 in German (1 edition), Personal
tion. These and related questions are investigated below. Development Strategies in Yoga, translation of the
Gheranda Samhita, Goraksha Shatakam, Aparoksha
Anubhuti, Sarva Upanishad, Satkarma Sangrahah or
2 The Process to be Understood Shat Chakra Nirupanam. On conferences and courses
he had countless presentations on diverse yoga sub-
Śrī Śankarācārya in his Drg Drshya Viveka declares: “The form jects. He co-authored books (e.g. teaching materials
is perceived, and the eye is the perceiver. It (the eye) is perceived for Slovak Yoga Association’s yoga teacher courses),
and the mind is its perceiver. The mind with its modifications films (e.g. Disregarded Possibilities), and videos (e.g.
(vrtti) is perceived and the Witness (the Self) is verily the per- Hitting the Bull’s Eye) on yoga. He is a co-developer
ceiver. But it (the Witness) is not perceived (by any other).” of the Savita Yoga style, president of the Slovak Yoga
(Shankaracharya 1976, 1). Association, and chairman of the Association for the
Advancement of Yoga. His activities relate also to the
The “true nature” is usually interpreted as the absolute Being. European Union of Yoga. He teaches yoga in various
Some schools declare that samādhi, even nirvikalpa-samādhi European and Asian countries. His email contact is
is only a step towards sahaja-samādhi. Sahaja-samādhi means timcak.gejza@atk.sk.
that the jñāni is in a state of permanent samādhi, but simul-
taneously is aware also of the “outer world” as his karma may
need to keep his body but is not affected by the happening in
the world created by Maya.

The Svarupa Spanda of the Spanda Karikas (Unknown 2005,

I:17, 86) declares: “The fully enlightened has always and in-
cessantly, the undeviating knowledge of the Self (Sat) in all the
three states; the other one (the partially enlightened), has it only
in the beginning and the end of each state.”

S pi r i t u a l i t y S t u d i e s 4 -1 S pr in g 20 1 8 17
The Siva Sutras define it as: “Even during the three different when the jīva (individual) melts into Being as it is described by
states of consciousness in waking, dreaming and profound sleep, Kannutaiya Vallalar (2013). Up and until that time, the aham-
the rapturous experience of the I-consciousness (sambhava) of the kāra is the holder of the direction of our life path.
fourth state (turiya) abides.” (Vasugupta 2007, I:7, 36).
There is a vast literature on the philosophical models of the
There may be some doubt regarding whether a jñāni has or created universe like there are many ways of describing the
does not have karma attached to him. By karma one may take path of a yogi towards liberation. The number of practices is
all the processes and states that cause the absolute Being almost innumerable. It seems to be necessary for any yoga
to manifest in the world of maya and be tied into it. Ramana practitioners interested in yoga (and in greater depth that just
Maharshi in his Spiritual Instructions declared the following in āsanas) to go step by step and to know better his tools of
(Maharshi, chap. III, verses 9–10): existence in this world. Ancient Hatha Yoga gurus like Gheran-
da, Gorakhnath, Swatmarama and others defined tens of prac-
Is it possible to overcome, even while the body exists, the tices to reach samādhi, just like Patanjali.
karma (prarabdha) which is said to last till the end of the
body? A more radical approach from the point of view of sādhanā
Yes. If the agent (doer) upon whom the karma depends, strategy is represented e.g. by Ramana Maharshi (1966, 1–2) in
namely the ego (ahamkāra), which has come into existence his Nan Yar:
between the body and the Self, merges in its source and
loses its form, will the karma which depends upon it alone If I am not anyone of these (dhātu, senses, prānā, mind,
survive? Therefore, when there is no ‘I’ there is no karma. avidyā), then who am I?
As the Self is existence and consciousness, what is the rea- After ascertaining the non-identity with the above entities,
son for describing it as different from the existent and the by the process of not this, not this, that Consciousness,
non-existent, the sentient and the insentient? which remains – that is the I.
Although the Self is real, as it comprises everything, it does
not give room for questions involving duality about its This is a part of the ātma-vichāra, a “searching” for the “I” in its
reality or unreality. Therefore, it is said to be different from absolute state. As it is evident form the texts above, a search
the real and the unreal. Similarly, even though it is con- is impossible, as the absolute Being cannot be perceived, as
sciousness, since there is nothing for it to know or to make it is only through its projections that we can perceive, using
itself known to, it is said to be different from the sentient the software of the mind, what we conceive as the “objective”
and the insentient. world.

The absolute Being is described in different schools different- In the Sad Vidyā (Maharshi, 1998, verses 6–7, 2) it is said: “The
ly, but the essence is the same. Thus e.g. in the Vijnana Bhaira- world is nothing more than an embodiment of the objects per-
va (Unknown 2002, verses 8B–9A, 14) it is declared: ceived by the five sense organs. Since, through these five sense-or-
gans, a single mind perceives the world, the world is nothing but
Whatever is known as the composite form of Bhairava the mind. Apart from the mind, is there a world? Although the
(absolute Being), that oh Goddess, is deceptive like magic, world and the knowledge thereof rise and set together, it is by
because it has no essence. This state of Bhairava is free knowledge alone that the world is made apparent. That Perfec-
from the limitations of space, time and form. It is not par- tion, wherein the world and knowledge thereof rise and set, and
ticularized by a specific place or designation. In reality it is which shines without rising and setting, is alone the Reality.”
inexpressible, because it cannot be described.
If we sum all this up, the model with which we work here is
The definitions of the state of liberation (mukti), which is the that there is the absolute Being, then the ahamkāra, the mind-
consequence of achieving Ātma-jñāna, the “non-dual state of body system which appears to exist in this world that is per-
being” that depends on the notion that the ahamkāra is “dis- ceived by the senses through the mind. The mind is aware only
solved” or made to “die”. This is assumed to be necessary as the a fragment of all the available information (Fig. 1). All this is
ahamkāra contains all information on the personality and the made perceptible by the individualized consciousness becom-
various types of the individual karma. ing aware of it in the chittakasha, the “working space of mind”.

The notion of putting ahamkāra to death is a recurring idea,

but it is impossible to do by any effort or will. It will happen

18 S pirit ua l it y Studies 4-1 Sp rin g 2 018

 Gejza M. Timčák

Fig. 1. The world as perceived by the mind. The partial prānic flow (on the left) sustains
the world we see, and our world seems to be isolated from the rest of the Existence.
There is however an opening to the unlimited Existence (on the right), but in order to
get there one has to leave the ordinary life (drawing by G. M. Timčák 1974).

This seems to be in a way a binary system. One is either Not too much is known about the formal hierarchy of the
in a state of avidyā (taking the apparent world as real) or first-born ones apart from what Adelma von Vay (1924,
in a state of vidyā, where the individual consciousness 66–68), and Dionysius the Areopagite (Dionysius 1897), or
gets divested from all the attributes and is liberated Fludd (1617) write about them (Fig. 2). In the Indian system
from any associations with them, even if apparently of thought the abodes of devas – or shining ones – and other
that being is still visible to the outside world. beings are described e.g. in Vishnu Purana (Unknown 1840,
chap. 5, 42–44), but it is quite complex and difficult to inter-
Still, there is an aspect to be resolved. The Purna Gayatri re- pret within the discussed frame.
minds us of the seven upper levels of existence. The upper
ones are called vyahrtis. They are described in the Vishnu
Purana (Unknown 1840, book 2, chap. 7, 217). They range from
Bhuloka (the Earth), to Bhuvarloka, Swargaloka, Maharloka,
Janaloka, Tapoloka, and Satyaloka. The Janaloka level is the
level where humanity originated. Ahamkāras of humans were
created by Mahat, the great principle (Patanjali 2015, 33–35;
Unknown 1840, book 2, chap. 1, 14–15). The work Spirit, Force,
Matter of Adelma von Vay (1924 18, 74–78) reflects a model
that during the processes of creation broadly two types of
beings were created: the first-born ones and the humans –
the second born ones. Fig. 2 shows the hierarchy of the first-
born beings (Fludd 1617, 45, 90, 210).

S pi r i t u a l i t y S t u d i e s 4 -1 S pr in g 20 1 8 19
 Fig. 2. The Celestial Hierarchy:
God; Unitas simplex; Principium;
Terminus a quo; Fons
essentiarum; Actus primus; Ens
entium; Natura naturalis;
1. The Divine Mind; 2. Seraphim;
3. Cherubim; 4. Dominions;
5. Thrones; 6. Powers – Maiestatis;
7. Principalities; 8. Virtues;
9. Archangels; 10. Angels.
After that the planetary system
follows down to the Earth, the
present home of humankind (R.
Fludd 1617). Dionysius Areopagite
(Parker 1897) describes the
hierarchy of beings as: Seraphim –
Fiery ones; Cherubim – Fullness
of knowledge; Thrones – Divine
seats, purifiers; Dominions – order
an justice; Virtues – grace and
valour; Powers – providential
aid; Principalities – Divine
Lordship; Archangels –
imprinters of the Divine Seal;
Angels – purify and uplift.

As indicated above, humans were created on Janaloka (Un- appearance of the 24 tattvas – used by some schools of phi-
known 1840, book 2, chap. 7, 212–214). Adelma von Vay losophy (Woodroffe 1978; Timčák 2004). Thus, at a point the
(1924, 74–78) relates a more in-depth spiritual history of kanchukas came to effect and at the Bhuloka the degrees of
events that led to the appearance of humans. The flow of freedom available to humans became very limited and peo-
events is so complex that it would not be possible to detail ple are very much governed by karma.
it here. Still, we can work with the model that up to a point,
freshly appearing humans were living in accordance with The Indian tradition knows about humans who after enor-
the plan of the Creator (thus in a fully dharmic way), they did mous effort, tapas, could become deva-like, but within the
not need an ahamkāra, as they did not create karma. However, hierarchy shown in Fig. 2, it is not known that a human could
after some of the humans (just like some of the first-born become an angel or other higher being. On the other hand,
ones) started a life that was in discord with the original plan, there are hints that an angelic being could incarnate to the
they started creating karma (Vay 1924, 80–84). The ahamkāra Bhuloka. Some rishis and yogis, who would not need to in-
that was created by Mahat at the Mahar level of existence carnate on the earth do so in order to help sādhakas and the
(Unknown 1840, book 2, chap. 1, 14–15; chap. 7, 212–215) world. Similarly, Messiahs also incarnate for the same pur-
enabled a record of karmas and personality traits, specially pose.
as with the increasing volume of karmas, the humans had
to start working on their karmas on a lower and lower level So, it is interesting to rethink, whether samādhi or jñāna
of existence, which was a process similar to the evolution means a transfer into Janaloka or it goes beyond the lokas
scheme of the evolving creation from Parasamvit to the into the Absolute. Thus, the question is – would humans be

20 S pirit ua l it y Studies 4-1 Sprin g 2 018

 Gejza M. Timčák

able or be enabled to go beyond the level of existence where 1. The yogic literature (e.g. Saradananda 1952, 596–597;
from they started? In the Tattva Shuddhi sādhanā (Unknown Nikhilananda 1952, 931–945) indicates that yogis after
1913; Woodroffe 1990, 108–115; Satyasangananda 1992) in nirvikalpa-samādhi may or may not stay on the Earth or
essence the sādhaka starts a process of un-creating himself, may choose to reincarnate here again. It means that a trace
by merging the tattvas from prithivi tattva to ākāśa tattva, then of ahamkāra is still tied to their being. The Spanda Karika
this tattva to ahamkāra, then ahamkāra to Mahat tattva, Ma- (Kallata 2015, 170) describes some of the related processes.
hat tattva to Prakrti and Prakrti to Purusha. Subsequently the Sources like the Bhagavad Gita (Vyasa 1948, 235–257) and
sādhaka gets re-created by an opposite process. Here there is Vay (1924, 33–36, 47–50) communicated that some highly
no mention of the various lokas, apart from Mahat related to evolved souls may decide to incarnate on Earth or other exis-
Maharloka. tential levels in order to help the beings living on that level
to get to a higher level. This would also indicate that the
A similar process is described by Patanjali: “te pratiprasa- path to higher understanding and higher levels of existence
va-heyah sukshmah”, what is translated in a number of ways. is gradual.
Karambelkar renders it as: “They (kleśas) can be curbed down
and done away with by the process of counter-evolution (and 2. The earlier cited texts reporting on a sudden “jump” to
are) subtle.” (Patanjali, II:10, 176–177). Satyananda renders it “melting into Being” seem to avoid this gradual process and
as: “Those kleśas are reducible by involution when they are sub- they seem to indicate that mukti is a “meltdown” into the ab-
tle.” (Patanjali 1979, 103). solute state of being.

Swami Veda Bharati favours the following translation: “Those 3. The process of tattva shuddhi (sometimes called bhuta
afflictions (being made progressively) subtler are to be aban- shuddhi) seems to combine the two as it is gradual, but half-
doned through the process of dissolution as devolution is re- way through the sādhanā it melts into the Absolute, then
versed.” (Patanjali 2001, 111). Patanjali defines the way it is to after restoration brings back the sādhaka to his original envi-
be done: “dhyāna heyas tad vrttayah”, that is “through dhyāna – ronment.
meditation, which reduces, eliminates and eradicates the vrittis”
(Patanjali 1979, II:11, 103). Swami Vireshwarananda (in 1980) related an event from the
life of Śrī Ramakrishna that when his disciples asked him to
The reversing of the evolution that otherwise causes the describe to them what does he experience when kundalini
creation of a greater and greater mass of information useless rises through the chakras, he fell into samādhi and said that
from the point of view of enlightenment is an analogous above Viśuddha chakra, “his tongue was tied” and could not
process to tattva shuddhi, with the exception of return to the speak about his experience. Thus, those yogis, who live in
Bhuloka and to the body, because the Yoga Sutra ends with sahaja-samādhi, may also melt into information fields that are
the state of Kaivalya: “Kaivalya is the involution of the gunas not transmittable and thus cannot be articulated. As Patanjali
because of the fulfilment of their purpose, or it is the restoration speaks about a curtain of light that prevents seeing beyond it
of the Purusha to his natural form which is pure consciousness” (Patanjali II:52, 626), the ānanda associated with the Absolute
(Patanjali 1979, IV:34, 258). (Sat-Chit-Ānanda) may prevent an articulated understanding
of laws that regulate this issue and covers That which is be-
The difference of models of spiritual advance and enlighten- hind ānanda.
ment (here one reflexes the gradual up-going path, the other
a “quantum jump”) are interesting from more points of view: Thus, the jñāni is overwhelmed, like in the Avadhut Gita of Adi
Śankarācārya (Shankarachaya 1968, 15–17), and communi-
cates his ānandic meltdown, but not the “technical” details:

S pi r i t u a l i t y S t u d i e s 4 -1 S pr in g 20 1 8 21
 3 The Sādhanā
I know not Shiva The usual recommendations for the yogic sādhanā are well
How can I speak of Him? described in yogic literature. Depending on the orientation
Who Shiva is I know not, of the sādhaka, he can choose from an enormous pool of
How can I worship him? practices. In relation with his nature, he may choose light,
I am Shiva, the only Reality, mild, medium or strict sādhanā. All usually goes well up
Like space absolute is my nature, a point, when a medium pratyahara and dhāranā is mastered.
In me is neither unity nor variety, Pratyahara is difficult to will. It happens when the atten-
The cause of imagination also is absent in me. tion is brought under control by our intention. That in turn
Free from subject and object am I, made dhāranā to occur. This phase of meditation will open
How can I be self-realisable? the Brahma granthi (situated in Mūlādhāra) and also Vishnu
Endlessness is my nature, naught else exist, ghranti (situated in Anāhata). When the dhāranā is nearing in
Truth absolute is my nature, naught else exists. quality to dhyāna, then Rudra granthi (in Ājñā) opens. Here is
Ātman by nature, the supreme Reality am I, a crucial point mentioned by a number of authors (Vallalar
Neither am I slayer nor the slain. 2013, 160; Timčák 2017, 1–5) – not only the vrittis or kleśas
On destruction of a jar, are to be relaxed from, but the attention, which is the most
the space therein unites with all space. crucial function of the mental structure, is also to be relaxed,
In myself and Shiva I see no difference so that it does not attempt to present information from the
when the mind is purified. other parts of the mind to the ahamkāra and also does not
Brahman alone is, as pure consciousness. attempt to try to “explore” the areas between the mind and
In truth there is no jar and no jar-space, ahamkāra. If this is achieved, then the sādhaka has an even
no embodied soul, nor its nature. more difficult task: to relax from the individualized sense of
From subtle substance (Mahat) down to formed creation, consciousness and to melt into the Absolute. Ramana Gita
There is nothing but Brahman; (Ganapti 1966, IX:3, 88) relates that “the association of the Self
Most clearly do I see this. with the body is called the granthi. By that association alone
Where then is the division of caste? one is conscious of his body and actions.” This is one of the
How shall I worship that Ātman great challenges beyond the Rudra granthi: To let go all associa-
Which is neither personal nor impersonal. tions with the mind and body (Fig. 3). This, according to Mah-
Taintless, above love and aversion, uncreated, anirvana Tantra (Unknown, 1913), leads to unity with absolute
All-pervasive, of the form of the universe, Being.
Having no attributes, yet not attributeless,
That all-bliss Shiva, my Self. Vijnana Bhairava (Unknown 2002, verse 82, 96) speaks about
a similar process: “Either sitting on a seat or lying on a bed one
should meditate on the body as being supportless. When the
The atmosphere of Ozhivil Odukkam (Vallalar 2013, verse mind becomes empty, and supportless, within a moment one is
111, 160) is similar: “Should you succeed even for a split second liberated from mental dispositions.”
in reaching the state of absorption in the Self (nishta), which, as
the pure state in which the discriminating consciousness has Lakshman Joo comments that “this means when the mind is
fallen away, is free of all limitation, ah! I am at a loss to describe dissolved, he (the yogi) enters in the mindless state of God con-
it! Is the bliss that rises up then a thing of little account? It sciousness … Imagine, you have thrown away the body as if it is
would be as if one accessed the (vast) ocean of milk through the nothing. There is no support for this body. Then, when thought-
tiny hole in a teat!” lessness arises, the yogi enters in an instant in the thoughtless
state of God consciousness.”

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 Gejza M. Timčák

Non individual Attention Manas,

→ Attention 1 → World
Being → „inactive” ← ahamkāra → buddhi
to be
← Attention 2 ← perceived

Fig. 3. The strategy for getting beyond the perceived world (maya) and ahamkāra. The usual
direction of attention (Attention 1) is outward. Pratyahara (Attention 2) withdraws the attention
from the world (including the body). Then manas and buddhi became almost inactive. The next
step is to render the attention completely inactive (dissolving attention). In this way the whole
world as we know it, including the personality (with the various databases of the ahamkāra) is
given up. Then the non-individual Being “swallows” all what was felt as existence before. In this
way jñāna emerges. The previous references (time, space etc.) cease to manifest for the jñāni.

The exact protocol at this point is unknown for the reasons It is also a fact that a yogi living in sahaja-samādhi – in the
stated earlier, but the result could be seen on a great number view of others living on the Earth – is an important help for
of yogis. Ramana Maharshi had a number of proposals for sādhakas that are qualified for making this last step on the
reaching union with Brahman. One of the best known is the “journey back to the Source” (Kannutaiya 2013, 7).
verse given in Ramana Gita (Ganapati 1966, II:1):

In the Heart cavern, the Brahman alone, in all its elemen- 4 Conclusion
tal purity, shines as ‘I’, ’I’, the Ātman, and is within the direct
reach of experience. Enter the heart (hridayam, the main Thus, we could not be certain regarding the answer to the
gate for importing the ‘I’ experience into the mind-body); proposed question, as the relevant information appears to
search for it with the mind, or dive deep within, or control be made inaccessible from our levels of existence. Still, his-
the movements of the breath and abide forever, in the Āt- torical evidence has shown that yogis, who have reached the
man. state of various samādhis or “melted into Being” are not only
“reference points”, but as they have the key to these forms of
Śankarācārya in his Aparoksha-anubhuti (Shankaracharya being, and can help sādhakas, who are prepared to take these
1982, verses 127–128, 69) gives the following help: “While formidable steps towards “melting into Being”.
practicing the path to samādhi there appear unavoidably many
obstacles, such as lack of inquiry (anusandhan), idleness, desire The Yogataravali (Shankaracharya 2009) explains what also
for sense pleasure, sleep, dullness (tamas), distraction (vikse- the Bhagavad Gita (Vyasa 1948, II:69, 76) indicates – that
pa), tasting of joy and the sense of blankness. One desiring the a jñāni sees what others do not see, but his mind is not dis-
knowledge of Brahman should slowly get rid of such innumera- turbed by anything that others see as given in the verses
ble obstacles.” below:

Thus, when the attention is turn “inward” for a while, then For the yogi in this extraordinary state, the old patterns
before it becomes useless, all the individualized parts of are completely cleansed, the state of yoga nidra arises, and
a being are becoming powerless and the individual con- the yogi is totally devoid of any interest in this world.
sciousness is melted into the universal consciousness – Through appropriate practice, done steadily when all
Ātman. thoughts and intentions are completely rooted out, when
we are freed totally from the web of karma, then the yogi
It remains a secret, whether this process takes an individual reaches and remains in the state of yoga nidra.
to the original home of humankind – the level of the second Resting in the bed of the turiya state, higher than the
born (Janaloka) or to the Satyaloka, where he would live as other three states; always having the vision of the highest
an enlightened individual, or directly to a meltdown into the (Ātman) my dear friend! Enter and remain in the nirvikalpa
Absolute with no manifested form. state, the state of yoga nidra.

S pi r i t u a l i t y S t u d i e s 4 -1 S pr in g 20 1 8 23
 When the light of the paramātma glows, the darkness
called avidyā is destroyed totally; then the yogi who per-
ceives everything clearly, does not see anything in this
world.

Ozhivil Odukkam of Vallalar voices a concordant note: “Know

that only he is the jñāna guru who, with a glance, brings the
disciple to absolute stillness, having perceived [in him] the state
of maturity wherein becomes harmonised [with the Self] as that
which is false gradually disappears, so that he dissolves into the
waves [of the ocean] of bliss of union [with the divine], in which
he exists as Reality itself.” (Vallalar 2013, 13).

A friend of mine – a yoga teacher – was asking a yogi (a pra-

mukh of a South Indian ashram) what is necessary to do in
order to achieve enlightenment. The yogi gave a description
of suitable practices and with a wink of his eye added: but
there is still a small gap on the way to enlightenment and
that can be bridged only by a guru (Fig. 4). But because my
friend is an action-oriented person, he missed the last point
as there was no doing involved. Only time will show, whether
he will find the bridge covering this “small” gap, or that he
will come to a realization that a guru is needed. Let us hope
that there will be always yogis who could help to mature
sādhakas, as it is shown in the story below.

In 1977 a small group of Europeans guided by the late Avi-

yogi Suren Goyal, went to see Prabhudatta Brahmachari and
he guided them to Deoraha Baba. One of the group members,
a young German lady, had the view that a guru (here Deoraha
Baba) has to know her problem and offer help. The others
tried to convince her that unless she presents her prob-
lem to a guru, he will not take action. On the day when the
group had to leave, when they were with Deoraha Baba, she
mentally switched to a mental request for help. The same
moment an orange thrown by Deoraha Baba hit her at her
forehead, and her meditation problem got resolved. Now the
distance between Deoraha Baba and the lady was about fif-
teen meters and thus Deoraha Baba must have pre-cognised
the change as the time the orange was flying towards the
lady was longer than the moment between her change of
attitude and the moment when her forehead was hit by
the orange (throwing oranges at the people around him as Fig. 4. At the crucial point of the sādhanā, the sādha-
a prasad, “gift”, was a usual habit of Deoraha Baba). ka has to realize that he needs a help. Thus, help
comes after the body, manas and buddhi are all at-
tuned to receiving the help. On the 3rd level the
knower and the known are starting to be felt sepa-
rate. The help, though not visible, lifts the energy lev-
el of the sādhaka and making jñāna temporarily
available to the him. It facilitates the exit from the
world of ajñāna (drawing by G. M. Timčák, 1977).

24 Spirit ua l it y S tudies 4-1 Sp rin g 2 018

 Gejza M. Timčák

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