Sanskartransform

INTRODUCTION
Shiv Baba's sole mission of incarnation is to re-engineer the sanskaras of His dear
children - the souls, so that they are again powerful and fit enough to bring in and sustain
Golden Age on this earth. For this, Bapdada had directed some points or the other in
almost every murli, particularly in the Avyakt murlis.
Baba not only expects that the souls would change their old sanskaras but also
expects that the BK Souls would join Him in the mission of world transformation; that
the children would be Master World Benefactor, His 'right hand'. But where do we stand
against Baba's all these expectations?
Nothing can be more frustrating that the experience of not able to change certain habits or
Sanskaras in ourselves, inspite of strong will and sincere efforts. The agony of 'inability
to change' is like a subtle punishment to the soul who keeps on becoming weaker due to
this guilt and mental dissatisfaction.
This synthesis is an effort to bring out the most powerful tools of engineering that
had remained packed and covered for the general masses. These effective weapons were
only reachable to yogi souls with a dedication and determination like 'Nachiketa' as
described in Katha Upanishad.
Godly service had been increasing in geometric progession which had left no
other option but to cut down the time and efforts of self reflection and going into the
deeper stages of yoga. As a result in the contemporary BK souls, satisfaction about their
own purusharth and sthiti is very less, unlike our dear Dadis who had spent a solid
fourteen years 'in-house' rigorous Re-engineering training under the guidance of the
Supreme Teacher.
The Ocean of Truth ShivBaba's versions on re-engineering of sanskar has been

explained on a scientific background and what exact change occurs in us on following a
particular method has been detailed here.
In many cases the reader may be familiar with method / technique and might be
even bringing it in his purusharth but did not know that it was an established and proven
technique and has specific name. Having complete knowledge about methods, processes
to be adopted at different situations makes the Yogi more successful; or otherwise the
Yogi may be 'unknowingly, by chance' doing the 'right' thing. Total knowledge on the
process of re-engineering will help the Yogi to stop gambling about sanskar change and
start a progressive, time bound, positive self-improvement programme.
How to refer this paper :-
The first chapter explains Bapdada's murli points on sanskar re-engineering with a
broader scientific outlook. In the second chapter, the practical methods are explained and
some typical chart recommendations are shown in the third chapter.
The reader is requested to go through chapter I and II completely before starting
up your own re-engineering schedule. However, for those who are habitually attracted in
reading and referring the book from the end or read some - one or two - points here &
there, it is requested to understand the word 'Suggestions' in chapter II before
commencing any sort of practice.
May this write-up become a co-operative friend of yours in shaping the personality that
Bapdada expects to see in us.
- Mukul Bhai
- Mumbai
Avyakt Bapdada's Hindi version
In the area of re-engineering of sanskars, we may find that there are so many negative or
undesired (unwanted) sanskars in us which does not meet BapDada's expectations.
Actually, there are only one or two root weakness(-ve sanskars) due to which all other -ve
sankars remain in emerged state. Bapdada is referreing here to those root -ve sanskars
which are different and specific for every individual. Therefore the complete principle of
Re-engineering is based on destroying this root -ve sanskar, thereby the other branches
and its further derivatives will vanish by itself.
We all know our root -ve sanskars but sometimes in the conscious mind level, we try to
hide our weakness from others and from our own 'self' because the soul does not want to
'loose' or get insulted. In the process, we 'cheat' our own self. That is why some people
complain-'I am not able to understand what exactly is my root weakness that is repeatedly
beating me down!'
Dear souls, let us understand the fact that the presence of BapDada itself indicates that we
still have many drawbacks and there are scopes of improvements. Therefor, let us
sincerely acknowledge our own weaknesses in our heart.
Being true to the self is the basis of Re-enigineering; let us remember- 'It is I who had
decided to change myself and not because someone is forcing me. In the process of
change, once the target is set, you only pay the price, you do not bargain, gamble or make
excuses'.
You may meet across some strange 'brain stormer' persons who would insist that now the
time being less (end of kaliyug and so on), all the -ve sanskars are to be removed in a
second and there is no time left to work on 'one step at a time' principle.
In this regards, BapDada's point it self explanatory wherein total emphasis has been given
to attack the root and not all the branches. The second golden rule in Re-engineering of
sanskars is - 'One step at a time and the right step at the first time, every time.'
Let us further simplify BapDada's point by seeing how the Mind, Intellect, Sanskars and
actions are inter-related.
PICTURE
MIND: The mind is a thought machine which generates thought on the basis of earlier
recordings in the sanskar(i.e. in the form of smriti). The mind can also generate thought
on seeing/receiving some 'new' stimulus from external sources.
INTELLECT: In normal case, the thoughts are forwarded to intellect where it edits and
selects, approves and disapproves. It measures each thought against its scales (i.e., Values
systems, childhood programming, education, society, etc.) and accordingly either brings
into action or disapproves. In both the cases, sanskar is formed. In the approval case, the
sanskar of approval and bringing that thought into action is formed while is case of
disapproval, the formation of rejective sanskar for that particular thought is formed.
If any of the two types of cycle is repeated several times for a particular type of thought
the sanskar gets reinforced and the Mind, Intellect and Body starts responding to that
thought in a programmed pattern commonly called as 'habit' or 'nature'. This is the
mechanism of formation of a habit (or sanskar), be it good or bad.
Now, let us understand why inspite of our strong will power, we many - a time fail to
change the die-hard sanskar/habit. Where is the drawback? How do we conventionally try
to change ourselves? Surely it starts with realizing what has to be changed and then we
consciously start thinking and telling our own self that why the old habit is not good and
how changing would be beneficial to us. Also, we may strongly suggest to ourself that
'no' ! now onwards I am not going to do this or that! I am going to change. I have to
change!'
The above pattern of talking to the self may be very similar to the way that most people
apply for bringing self change of habits. The above formula may be applicable to mild
sanskars or 'newly formed' sanskars and never to die-hard habits.
It is relevant to mention here the famous 'Law of Suggestions' formulated by Emile Coue,
a French pharmacist who had studied and experimented in depth, regarding Re-
engineering. We shall be explaining the laws at their respective suitable places.
One of the law states - whenever there is a fight between the will power and Imagination
power (visualisation) i.e. when they are antagonistic, it is always the imagination which
wins, without exception.
It may be noted here that will power is a function of conscious and imagination is a
function of the Subconscious. At this stage we have to understand that to change die-hard
we have to adopt a different strategy and that is Subconscious programming through
controlled, predetermined positive visualisation in a physically and mentally relaxed
state.
Note: The laws of suggestions has been explained in the chapter 'Practical Training
Methods'.
If we study the pattern of unwanted -ve sanskars over a period of time, it will be noticed
that the process of emergence of these sanskars follow a very specific trend, which are
awakened by situation that we shall refer here as activating 'Triggers'.
Triggers may be an external reception of stimuli or and internal emotion or a flash or
imagery (i.e. mental visions).
EXTERNAL TRIGGERS - Seeing, taste, sensing, smelling etc.
INTERNAL TRIGGERS - A> Emotions like frustration, boredom, loneliness, mild

depression, anger, hatred, revengefulness, negative memories, traumatic experiences, etc.
B> Visualisation - A mental image or an experience that was of relief and joy / pleasure
to overcome any of the unwanted and unpleasant emotion listed in the above (A>)
heading.
Here the visualisations referred are those which we want to abstain from but it gives
momentary happiness and relief, like obsessional habits; eg. if a person with a good
appetite undergoes a stage of temporary depression, he would start overeating and that
too his favourite items in an abnormally high quantity. This is because to him, eating has
been associated with satisfaction, joy and contentment, at normal times. Therefore, when
he is in a state of depression, engulped with feeling of worthlessness, failure, 'not OK' etc.
he tries to flash the positive memories to remove the - ve experience by unconsciously
overeating repeatedly. Similar analogy is applicable for sexual feeling also. In many
occasions, lust is used to purge out stored feelings of depression, failures and setbacks,
tiredness, tension, etc. Whatever be the case, these Triggers can be easily sensed at the
Sankalph level and can be diverted / replaced; failing which it may come in the action
stage where it is hardly possible to resist die-hard habits, as the law of reverse effect
follows. Therefor BapDada is giving the clear directive to check the thoughts and change
it immediately (dur se bhagao) as soon as these -ve sanskar evoking Triggers tend to get
activated. Let us see how to change or diversify these strong -ve Triggers.
Bapdada has highlighted the following methods to diversify - ve stimulus.
TECHNIQUE: 1. Dissociation (detachment, sakshidrushta, Trustee)
TECHNIQUE: 2. Association; a very strong +ve (beneficial) emotional feeling that can
take over the complete mind and body in seconds and the experience is so pleasing and
blissful that it floods out the comparatively less stronger -ve Triggers, thereby closing the
gates to 'maya'.
In the above reference, the second murli point refers to association and the first point
refers to dissociation and then associative techniques. Association and dissociation has
been described in chapter 'Practical Trg. Methods'. To make these methods successfully
work at the time when it is required, two different types of practice is needed -
REQUIREMENTS TECHNIQUES TO BE ADOPTED

1. The +ve Emotion should be very strong Conditioning techniques.
and spontaneous.
2. The positive emotion should Psycho-feedback technique.
spontaneously come to counteract the -ve
triggers, without any conscious efforts of
intellectual analysis or reasoning, as lot of
time is wasted in this and that is enough for
the -ve sanskar (maya) to take over.
The above point of avykt murli is what is meant by 'psycho-feedback'. Whenever the
word 'I' comes, the subconscious will remind and decode it as 'I, the soul': the
subconscious is being trained in such a way that it gives you the feed back and makes you
think and react in a '+vely programmed' way that you have selected and trained
consciously.
'Conditioning' is repeated practice of emerging a stage to the extent that it becomes your
second nature. Both the above techniques have been explained in chapter 2.
Till now we have seen the principles of re-engineering, how the M-I-S functions and how
a -ve sanskar evoking Trigger can be countered. Now we shall go into the steps of
developing a selected sanskar and merging out an unwanted sanskar.
As stated earlier, the first step or re-engineering starts with true realisation. For self -
change, it is clear from the above murli's point that realisation of two different spheres
are needed - understanding of my own weakness (and also strengths) and understanding
the state of affairs of my surroundings which consists of environment, people, relation,
work - field, culture, etc. The person willing to change himself must have a very distinct
and vivid picture of his 'future self' in his mind of exactly what it is that he is aiming for;
i.e. he has to visualise his goal in every minute details. Next, an honest analysis of the
individual's strength and weakness is required. Here the help of SWOT analysis
questionaire of the SML can be very useful.
While identifying the weakness or the -ve sanskars that a person wants to eradicate, the
following points are to be essentially analysed-
1. IS THIS A ROOT CAUSE OR ONLY A DERIVATIVE - If it is a root cause, then it
has to be directly attacked, but if it is a derivative, then the root cause such derived -
ve sanskar has to be identified and worked on, failing which it would only mean
'symptom removal' and not curing the disease.
2. PATTERN & TREND OF EMERGENCE OF THE -VE SANSKAR - This analysis

includes-
a) How often it emerges

b) Intensity - whether it is very much similarly strong or it varies from time to time.
c) Specific time, situation, environment or persons that triggers the -ve sanskars.
d) Some specific thoughts, imagery, people, etc.which might have acted against the -ve
Triggers and dampened its effect in the past.
Those who have an average good memory can easily recall incidents of the past and get
the answers of all the four questions. However, incase it is difficult, the best is to keep a
check-list (chart) for a week and note down immediately when the sanskar emerges, all
the four points. Even for personality re-engineering, statistical tools can be effectively
used to evaluate the degree of weakness and subsequently quantify the progress also.
Special emphasis may be made in checking the point no. c) as this information will be
required during designing the re-engineering schedule, where in psycho-feedback,
conditioning and desensitisation techniques can be used to win over -ve sanskar
emegence.
So now when the final goal and the present status has been clearly understood, the
'means' of achieving the 'goal' has to be identified, i.e. preparing a schedule for actual
practice.
The actual process (practice methods) has to be clearly understood by the individual.
In the complete exercise of re-engineering, we are our own doctor and we are also the
patient. Therefore the entire situation has to be visualised from a third party's stand.
This will momentarily remove all the influences of the specific -ve sanskar (or weakness)
on 'I, the doctor'. Implementation of Re-Engineering process will be easy by means of
this mental positioning. Now, let us see some more guidelines which dear BapDada has
given us regarding re-engineering of the self. The pure practice methods have been
explained in the chapter 'Practical Trg. Methods' and a recommended practice schedule
(chart) is given in chapter-3.
One of the biggest and most crucial areas in Re-Engineering is bodily attraction and
attraction towards specific relations. BapDada has described in several murlis the topics
of 'Familiarity', 'naam roop ki bimaari' etc. All these are but variants of the main vice lust
or attachment. In Psychology, decades of research had shown that these are the strongest
emotions(only next to traumatic experiences) and stopping or suppressing these emotions
would finally result in a mental explosion where the subject may turn neurotic. The
helpless psychologists have understood the situation rightly but they did not have other
options to express emotions in a most beneficial way.
This is where dear Baba intervenes and we express all emotions of relationships with
Him. He has guided to use these emotions as a powerful tool for bringing self change.
BapDada, without a single exception has only directed to associate or transfer all the
relationships to the Sweetest and most Beloved. All the fantasies of affection, love and
romance can be performed with the dearest Baba. Never has he guided about detachment
of the worldly relations without attaching to Godly relations.
As described in this murli point, the relationship with ShivBaba as the Supreme Father
and Supreme Teacher is spontaneous and obvious. But the prayer of maya comes from
those relationships that are either too much attached to some person(s) or unsatisfying
relationship(s).
In both the cases Baba advises to establish a strong bondage with Him in the desired
'relation' and be busy in enjoying it. The visualisation should be so distinct that all the
mental and physical sensation would be truly equal (if not more) to what would have
been with some corporeal being.
Repeated enjoyment of Baba's company progressively deepens the experiences and the
worldly experiences of bodily relations fades off. This technique of satisfying the
emotions by shifting it from one person to other (due to certain reasons) is called
'Transference'.
The use of Transference technique is being professionally used by psychotherapists to
fulfill the emotional requirement of a particular relationship of the patient.
An example of this is a young girl who loved her father very much and on his sudden
death the girl became psychic. Here, the psychotherapist had to do a 'role-play' in the
relations and behaviors where the girl started 'seeing' and 'experiencing' his father in the
therapist.
As can be understood, these treatments sometimes give rise to more complications,
particularly if the therapist starts feeling the patient as his 'daughter'. This situation is
called 'counter Transference', where both may need a treatment!
But with Shiv Baba, He is Supreme therapist and we are the subjects. This technique is
ideal for soul and supreme soul relations. BapDada has reportedly touched the point of
making Baba combined with the self and always be a couple or companion with Baba.
Never be alone.
Dear Baba is appealing to the souls in a very touchy and sentimental way in above point.
Probably this is one of the reasons why many famous (advaitavadi) rishis of the Vedas
had failed to observe celibacy for their whole life when several Bhaktas, even of average
grade had spontaneously and naturally observed celibacy throughout their life. This was
possible because in bhakti(i.e.dwaita marg), the devotee establishes an extremely intimate
loving relationship with his deity and enjoys through visualisation (or vision) all the
emotions and feeling of that relationships and hence there is no desire left to be fullfilled.
Whereas in the Advaita marg, the Rishis were working hard with some abstract concepts
that satisfied the intellect but could hardly provide any emotional contentment.
Surprisingly, BapDada had deliniated some yuktis that are most effective and very
common but sometimes because of its obviousness and commonness, it misses our
attention. There is hardly any so called purusharth required in the following three
techniques-
Being totally involved in Godly services is the most common and proven method of Re-
engineering weakness and sanskars. The proof is hundreds of surrendered BK brothers
and sisters, who had principally decided from their heart, to do World Service.
Here the temperament that Baba wants to be adapted is that 'every second or every breath
has been given by ShivBaba for world service and I am leading a life or extra time, given
by Baba. This is a 'new' life and life for caring my own self has ended'.
By believing and following this strategy sincerely, the individual will be benefited the
most and he will be able to change the sanskars in the easiest manner, leave aside the
benefits that world would get out of him.
Remaining fully busy (even, to some extend, slightly overloaded) is another effective
way of winning over maya and to bring in changes. The previous and above first point
refers to being busy in seva whereas the next point refers to being busy in the R&D
activities. Both are equally important aspects, as seva and administration keeps the
present show running while R&D improves the situation in the future.

Contemplation, silent reflection, churning, analysis are all tools of realization and these
are referred to as R&D(research and development). This is what Baba refers to as playing
with 'Jewels of Knowledge'.
This leads to bringing souls of the same frequency closer and a nice group, full of team
spirit and co-operation is formed, wherein the sanskars mutually get adjusted and the
rosary is formed (which Baba refers as -sanskaro ka raas). For intellectual souls,
matching of mental frequency brings them closer.
The third simplest method of self change is to accept 'Responsibility'. The responsible
person becomes an authority and remains unaffected by his own subordiantes. Sharing
responsibilites of world transformation in a 'formal way' wherein I am questionable, leads
to easy self change.
A sense of formal responsibility is one of the +ve signs of souls closer to the rosary.
Taking responsibility spontaneously is the sign of a leader; just waiting to be told 'what to
do' is a sign of general masses.
The above three procedures only require a change of approach in looking into problem
and are very simple methods, Having discussed these techniques that hardly require any
specific purusharth, we shall now look into some specific techniques that can be used to
re-engineer sanskars. These may be used in conjunction with the 'broader outlook' yuktis
(i.e. Seva, busy in R&D or accepting responsibility), or can be used individually.
Thoughts are the tools for sanskar Re-engineering. Therefore an inbuilt positive frame of
mind is compulsorily needed for a yogi to bring quick changes in the self.
In the second paragraph of the above murli point, Baba is telling us that through the
power of Godly love(Iswariya lagan) other obstacles will be washed off. Our mind
functions on this principle, which is expressed by Emile Coue in the form of Law of
Dominant effect, which states-suggestion(sanklaph) linked to an emotion will surmount
(overcome) any other suggestion in the mind at that point. In other words, the most
emotionally powerful sankalph(suggestion) dominates the mind and intellect at a
particular point of time.
This means that we have to visualize all knowledgeful sankalps in a fashion that will be
truly emotionally strong and enjoyable and hence win over any other -ve or waste
thoughts. The process of making visualization more powerful and entertaining has been
discussed in chapter two.
A sanskar is formed when a particular type of action or thought is repeated and after
several repetitions it gradually becomes spontaneous, i.e. natural, which is called 'habit'.
In the last 63 births we have repeated several unrighteous action due to body-
consciousness and finally had resulted into being loaded with some hard sanskars
(habits), Therefore to win over these diehard sanskars, we have to form a selected +ve
sanskar and that should be so much emotinally dominant that it would merge out all the
effects of the existing -ve sanskar., But doesn't that sound unproportionally absurd? To
change a sanskar formed by repetition of 63 births in a short span of few day or months?
The hope lies in a very interesting and funny characteristic of the subconscious (i.e.
sanskar). The subconscious is unable to differentiate whether an incident has been
actually performed in action or by mentally 'visualizing the performance in every minute
details' i.e. performed in the mind's screen. This means that we can reinforce a sanskar by
repeatedly visualizing it and even multiply the rate of reinforcement if we add up +ve
emotions to the visualization. The yogi uses autosuggestion to formulate the new the
sanskar. Methods of auto-suggestions are explained in chapter two.
Another interesting feature of the subconcious is that it is only capable doing deductive
reasoning and not inductive reasoning. It accepts suggestions in literal meaning and -ve
thoughts or -vely phrased sankalphs (suggestions) are likely to be accepted as 'do the -ve'.
This is what Baba is explaining in the last paragraph.
A simple example is - if person decides to abstain from eating fatty foods to reduce his
bodyweight and suggests to himself that 'from today, I am not going to eat fatty food',
what he would probably end up is eating too much fatty food than ever before, because
his suggestion has been interpreted 'pictorally' as eat fatty foods, the reason is when he
says 'abstain from eating fatty foods', his subconscious visualises fatty foods and accepts
the instruction that he has to eat more fatty foods!
The correct suggestion would be something like- 'I am going to eat boiled vegetable,
pulses, bread, soup etc and I will be really enjoying it more & more'. It may be noted that
the first part of the suggestion is a +vely framed structure which means abstaining from
fatty foods and the second past adds a +ve emotion to accelerate (multiply) the process of
reinforcement. Formulation of suggestions (Sankalph) for Re-engineering has been dealt
deeply in chapter two.
Reinforcement of a particular sanskar has to be done by repeated use of the process

adapted to develop the same. This repetition and habituation is called as 'conditioning'.
To make the habituation work in a particular situation or time, we can link up certain
'triggers' to our conditioning that will give a feed back to the subconscious to behave in
the conditioned way, immediately when it percieves a situation with that 'trigger'
emerging.
This can be clearly understood by Pavlov's experiment on conditioned reflexes with dogs.
There the conditioning of hunger was made with hammering of bell. The bell acted as an
'trigger' for the dog's subconscious to emerge the programmed conditioned features of
hunger. The same is equally true for human beings also.
Praptiyon ko bar bar use karne se, jaise samy waise swaroop bana sakenge - our desired
behaviour (or response) pattern can be emerged by this process.
There are many simple methods of conditioning, for which Bapdada frequently uses
cetain terms, like - dhun laga rahe, swasho, har kadam me padam, har dhakan, har pal,
etc.
Suggestions(sankalphs) are most effective when it is given in a meditative state of mind,

where there is total physical and mental relaxation.
However, suggestion during normal karmayog, i.e. when not in meditation are also
effective and are termed as 'waking suggestions', as they are made in the awaken state of
mind.
In experiencing uninterrupted progress, a yogi has to fill up his complete day's routine
with 'logos' and 'pegs' that would continue the formation or reinforcement of the sanskars,
continuously.
Particularly, any repetitive action can be use for deepening the conditionings; like
breathing in and out, climbing staircases, walking, etc, it may be suggested to the self that
now onwards for the next (specified) minutes, every breath I inhale will increase my love
towards Bapdada and every breath I exhale would take out all vices from me.
Conditioning with repetitive actions are explained in chapter two.
When we have conditioned ourselves with a particular Logo (code or symbol, may be a
verbal term, maybe scenes, imagery), it is possible to emerge the same deep states of the
conditioned mind as soon as we flash the 'logo', which Baba is referring as 'smriti ka
switch on karna'.
If the word 'tera' (Baba Yours) is practised in the complete life style repeatedly and
'honestly' for several times then during a diffcult situation, visualizing and just suggesting
'tera' would totally ease out and lighten the effects of problem in the mind. Same with
'mera' (mine) being transformed into 'mera Baba'.
CHAPTER II
PRACTICAL TRAINING METHODS
2.1. RELAXATION TECHNIQUES
Mastery on relaxation techniques is the starting point of demanding physical or mental

workouts. Though relaxation is an integral part in the meditation (Yoga), it has been dealt
here separately with a view to -- (a) facilitate those who find difficulty in initiating the
yoga practice or are under too much anxiety or prone to -ve thinking, etc. (b) understand
the mechanism of relaxation in a step by step manner so as to have a better control on the
skills.
In the following paragraphs, three different techniques have been mentioned with three
common scientific names --
2.1.1. PROGRESSIVE RELAXATION -
We will begin the most popular and familiar relaxation and induction method known as
'Progressive relaxation'. Take your position - which may be either lying down or sitting -
up.
Lying down position is 'shavasan' posture of Hathayoga. In sitting-up position, sit-up
straight with both feet flat on the floor, hands held loosely in your lap and head erect so
that your back and neck are in a straight perpendicular line. It would be specially helpful
if the chair back rest is suitably matched to your posture.
In both the positions (i.e lying down or sitting-up) bilateral symmetry is helpful at at the
initial practice sessions. The sitting-up position is very practical and can be practiced
anywhere.
After the position is taken, take three-four deep breathes. Then gradually close your eyes
and keep them closed. Then talk to yourself mentally, 'speaking' slowly and distinctly as
follows-
"Now, for the next few moments, I am going to withdraw from the worldly activities and
completely relax myself -----. I am focussing my attention to specific part of the body i.e.
getting relaxed ---. My body has already begun to relax ---. As my muscles relax, a
pleasant sensation of numbness will tend to come over me --- from the fingers or the feet,
the numbness has started coming up ---. The tips of the toes are relaxing --- they are
relaxed, --- the heels are relaxing, --- it is relaxed, ---the knees are relaxing --- they are
relaxed, --- the heels are relaxing, --- they are now relaxed, --- the ankle, --- it is relaxed, -
--the calves are relaxing, --- it is relaxed, --- the knees are relaxing --- they are fully
relaxed now ---the thighs are relaxing; all the tenseness from the thighs and hips is
vanishing --- they are fully relaxed now --- numbness has come over my complete legs ---
now my stomach and abdomen nerves and muscles are relaxing --- they are relaxed ---
the back is relaxing ---totally relaxed --- the diaphragm and chest is relaxing --- they are
relaxed ---- the back is relaxing --- the breath is now deep, light and rhythmic -- the
shoulder muscles are totally loosening up --- they are totally relaxed now --- the arms and
forearms are loosening up ---they are relaxed. --- the relaxation is traveling on down to
my fingertips. --- the numbness has spread over up to my finger tips --- the neck muscles
are loosening --- they are relaxed --- now I am relaxing each and every part of my face ---
my jaws are relaxing and loosening up --- my lips are relaxing, just letting them hang
loosely --- the cheeks are relaxed --- the eyes and eyelids are in total comfort --- they are
totally relaxed --- the skin of forehead is softening and smoothing out - releasing --- now
every nerve and muscle in my head and scalp is relaxing --- I feel the tenseness leaving
the head and scalp. --- my mind is relaxed now --- and as my mind relaxes, the relaxation
is spreading over completely to every part of my body --- it feels so good as all the
tenseness leaves my entire body from toe to head --- Every nerve and muscle is relaxing
more and more ---I shall enjoy this numbness for time (approx. - 30 sec.) --- I will now be
returning to the 'wide awake' stage gradually --- at the count of five, I will feel fine,
completely relaxed and refreshed mentally and physically --- Yes, one-, I am feeling
relaxed and comfortable --- two, feeling fresh, ---, three, all the numbness is gradually
vanishing out ---, four, all my sensations are pleasantly returning to normal and I shall
now be gradually opening my eyes wide open ---, five, I have opened my eyes and had
returned to totally 'present' stage with a freshness".
The above description tips about was an auto commentary (suggestion) for the
progressive relaxation. Some useful tips about this are given below-
1) The 'Sample commentary' demonstrates relaxation from toe to the head in an 'down to
above' step by step approach.
Exactly the opposite approach can also be practiced where the starting of relaxation is
initiated from the head and flow down through the complete body and reaches the
toes.
There is the third approach which is non-sequential, where the shoulder and hands
(arms) are first relaxed, then the legs (waist to toes) then stomach and complete body
and then head and face.
The approaches can be selected on the basis of whichever is easy and comfortable for
you to 'progressively visualise' the relaxation spreading out.
The most compatible approach can be practiced thereafter.
2) With a little amount of practice in meditation and if habituated to sit with legs folder,
comfortable, the technique can also be performed in this position.
3) Progressive relaxation is also possible with eyes 'half - closed' for BK but the
relaxation effect is comparatively easily in case of closed eyes.
4) The total routine takes about 5 to 7 minutes. However it can be increased or reduced
suitably.
5) Light monotonous tunes in the background are helpful initially; soft lights, no
external disturbances or strong smells - is helpful environment for practice.
6) Progressive relaxation relaxes the body and hence can be practiced several times in a
day to boost up freshness.
Note: An advanced variation or progressive relaxation can be used to induce 'Ashariri'

Stage where only suggestions like - 'my hands are relaxing completely --- my legs are
totally relaxed ---- and my complete body is totally relaxed --- I am going deeper &
deeper into relaxation with every breath and loosing all bodily attractions' - with this
much suggestion, the 'trained mind' will be in a position to induce 'Ashariri' stage in
20 to 25 seconds.
2.12 INSTANTANEOUS RELAXATION
As compared to progressive relaxation which takes 5 to 7 minutes or more, this method

can induce the same depth of depth of relaxed in 30 seconds to 2 minutes (max.).
This nice method was developed on the basis or researches carried out to study
what exactly happens (in the physical i.e. bodily level) when the relaxation is felt.
Conversely, it is justifiable that if those physical changes are deliberately executed, then
relaxation will be felt.
The research had revealed the interesting phenomena that in inducing complete
relaxation the upper eyelids plays the most important 'key' role. Precisely, physical
relaxation can be easliy induced if the upper eyelids gets tired and tends to close.
Therefore, the practice of instantaneous relaxation method involves 'internal tiring of the
muscles of the upper eyelids' in a particular way as stated below.
Close your eyes and then open them. While opening see 'how slowly' you can
open them. Then close them and open them 'twice as slowly' as before. Repeat this for the
third time, now imagining that you are trying to set a world's record in slow motion eye -
opening. People all over the world are watching a close - up television picture of your
closed eyes as you set the slow - motion eye - opening record of all times. Determine that
it will take you hours to open your eyes. What you will notice is that your eyelids reach a
'sticking point' where they seem glued in place, by the relaxation and by effort.
What you probably may notice is something of supreme importance, at this

moment, - you have become instantly and completely relaxed.
Now, you are ready to practice the instantaneous relaxation method --
a) Close your eyes.
b) Relax your eyelids to the point where the muscles 'just won't work'.
c) Test them to make sure they 'just won't work'.
d) Let that relaxation sweep down your body all the way to your toes.
e) when you wish to come out, i.e, terminate the session, simply think, 'When I open my
eyes, I will be fully alert and feeling wonderful'. Then simply give up the eyelid
relaxation & open your eyes.
Note: This method can be (and should be) practiced several times in a day as it hardly
requires any time. By repeated practice, the induction of instantaneous relaxation would
be perfected and time will be minimized.
2.13 RESTRICTED AWARENESS METHOD (Listening to Silence)
In this method, the attention is focused on some noise or physical sensations that are
available in the surrounding environment.
A typical form of commentary (or auto - suggestion) will be as follows --
" Sit in a fully relaxed position with your back properly rested, Your palm lying loosely
on the lap. -- Now you are going to get completely relaxed in the next few moments ---
for the next few moments you are completely with drawing yourself from the external
world and this is your exlusively personal time --- now your hands and shoulders are
relaxed --- your legs are relaxed --- your complete body is relaxed ---you are now
focusing your attention to the breeze of the fan that is touching your skin, face, legs and -
-- you are experiencing the coolness ---jest experience & enjoy the coolness --- now you
are listening to the tune played in the tape recorder --- you are only listening to that ---
with full attention --- now you are listening to the ticking noise of the clock--- listen with
total absorption --- only listening the ticking sound ---now listen to the breathing you are
inhaling & exhaling --- your breath is synchronized and steady --- in front of your closed
eyes, you can only visualize total darkness --- see the darkness --- it is absolute darkness -
--- you are standing inside this darkness --- it is like a new moon light --- this darkness is
extremely soothing --- it is taking away all the stresses and anxities away from you ---
you are becoming more and more refreshed --- there is total silence and darkness all
round --- now just listen to the "sound" of the silence --- Listen to the silence only ---
(this silence is like the silence of incorporeal world) --- you are getting absorbed into the
silence deeper and deeper --- all your true qualities are emerging --- you are fully
refreshed and now you are coming back to the normal stage from where you had started
the inner journey --- you are coming back to full physical consciousness but feeling
completely relaxed --- now gradually open your eyes --- your eyes are opening --- your
eyes are now wide open and you are fully awakened --- you feel good --- the environment
feels good --- peaceful --- inspiring.
Note: The following tips may be useful --

a) when using 'Auto-suggestions' use 'I' instead of 'You' and speak to yourself
within(i.e. nonverbal).
b) Closing eyes is helpful.
c) The gap (pause) between one comment to the next comment is more than in case
of progressive relaxation. This is usually 5 to 6 seconds.
while suggesting 'listen to the sound silence', the pause will be 10 to 12 sec.
d) Complete session takes 10 to 12 minutes, however the time can be increased or
reduced.
e) Sometimes this method is preceded by Progressive relaxation, to increase the
depth and length of relaxation phase.
The previously mentioned three methods can be used in any place or in
conjunction with other practices as these are neutral techniques and as such does not have
any adverse effect. We are however showing a table showing the best suitablility of the
individual techniques in the field of personality re - engineering --
I) Progressive Relaxation - Newly learning meditation

- Unable to concentrate
- Anxiety prone
- physical ailments
- Tiredness (due to day's work)
- Headache
- To strengthen the base of
inducing deep meditation stage.
II) Instantaneous Relaxation - For practicing 'Ashariri' sthiti in
a moment
- Dissociation techniques
- Flashing logos
- For regular training in auto
suggestion (used prior to psycho-
feedback or desensitization
techniques)
- Traffic control
- Yoga before taking class or
ending class, when only 3 to 5
min. are available.
III) Restricted Awareness Method - In mass meditation commentaries

- To improve detachment stage
experiece.
- In classes like SML, +ve
thinking, PPC
- For Bks who are not self
motivated towards meditation or
feel difficulty in Yoga.
2.2 CONDITIONING TECHNIQUES
In forming a sanskar, a particular act or thought pattern has to be repeated. The more it is
repeated, the more it deepens into, as 'Sanskar' form and gets programmed.
When a specific 'pattern of programmed response' is desired to be exhibited
spontaneously in a particular situation, as and when the situation emerges, it requires a
linking of the emerging situation with the particular behaviour pattern, which is then
triggered - off by the situation.
2.21 SUGGESTIONS WITH BREATHING
To use this method of conditioning proceed in the following way --
a) Identify clearly what you want to change and /or what you want to add or improve.
b) Relax yourself from all wordly thoughts and also (if possible) physically. Suggest to
yourself that 'hereafter each breath I inhale will fill me up with 'A quality' and every
breath I exhale will take away ' B quality ' from me. ---- with every breath I am
improving and feeling better & better ----'
c) At the starting of this session, inform your 'Subconscious' specifically for how long
are you going to practice this; e.g. - 'from now onwards, for the next 10 min. every
breath I am going to take will fill me up with enthusiasm and +ve spirit --- with every
breath my level of enthusiasm is getting multiplied --- as I breath, my complete mind
and body is getting filled up with cheerfulness --- in every breathe, I am becoming
better and better.
d) In the above example the auto suggestion of increasing 'enthusiasm' has been
demonstrated with a simple conditioning, where breathing is taken as a multiplier.
This exercise can be done with two suggestions working simultaneously, one with
inhaling and the other while exhaling.
Example - As I inhale my level of enthusiasm is increasing and as I exhale, all
feelings of frustration is moving out of me. THis is how we can achieve what Baba
refers as 'Swaaso swaas yaad'.
2.22 SUGGESTIONS WHILE WALKING
Let us see this method with two nice examples. Earlier we had seen about
'enthusiasm', here we shall see 'Self Confidence' & 'Love towards ShivBaba'.
Example I - "From now onwards, as I walk, with every step I am increasing my level
of self confidence --- Every step is 'pumping in' self confidence and I am booming
with self confidence --- I am feeling energetic --- I am a winner --- I can do what I
want --- every part of myself is filled up with confidence and is multiplying with
every step I take."
Example II - "Now onwards, as I take every step, my love towards ShivBaba will be
increasing ---. With every step my love towards Baba is increasing --- my love to
wards Baba is multiplying with every step ---."
This is what Baba says as - 'Kadmo me padam jama karna'.
2.23 SUGGESTION WHILE CLIMBING STAIRCASE
Staircases are limited as compared to the 'Breathing' or 'Walking' conditioning

methods.
This 'Staircase' method is very helpful where you want to achieve or set yourself
in a particular state of mind as soon as you reach a particular destination (e.g. from
building gate to your flat door, which is at 2nd floor say)
Example - " And now, as I climb up the staircase of this building to attend the
Murli class which is at the third floor (say), I am increasing my concentration with
each step I take --- my thoughts are getting focused --- my eagerness to listen to
Baba's murli is increasing --- it is multiplying --- and as I shall take the step of the
topmost stair, I shall be at the peak of my receptibility and eagerness to Baba's murli.
Similar usage while climbing down 'Staircase' can also be made but the
suggestions are to be framed (i.e. versed) in a skillful way, failing which one many
nullify the effect of the other and efforts will be a total washout.
A simple caution at this point is to select a self improvement suggestion for climbing
the staircase and another suggestion for descending the staircase.
Methods of framing suggestion have been discussed in the topic 'Suggestions' in this
chapter.
2.24 COUNTING NUMBERS
The 'number counting' method can be used in meditation (i.e. when sitting in yoga) or
while at Karmayogic remembrance. Conditioning with counting numbers in
ascending or descending form is commonly used to attain a particular 'depth' of
meditation, every time you count up to a specific number, incorporated with interim
suggestions.
To some souls, it may appear that the number counting method is 'mechanical'
and hardly has anything to sound 'emotional' or 'spiritual'. This type of perception
may be misleading as we have to understand one thing clearly regarding conditioning
methods, that it is only a 'means' to 'deepen' the stages of 'yoga' and it itself is not
'yoga' or 'yaad'. It is one of the most effective technique in re-engineering of
sanskaras. So, why should we not be open to ideas as long as it does not differ or
violate Baba's shrimat?
The 'number counting' method can be used to initiate meditation, to terminate (i.e.
come out of) meditation phase, to deepen or to reach a specific stage of mind.
Example I - (For deepening the stage). " --- and now as I shall count from 1 to 10, the
depth of my meditation will get deeper and deeper, increasingly --- one ---- I am
going more deeper into deep meditation --- two --- all my attention is fully focussed
on my topic --- three --- my depth is still increasing ---- four ---- I am totally away
(detached) from external world ---- five --- I am approaching my maximum depth in
meditation ---- six ---- seven ---- eight-----I am going deepest --- deepest possible ---
deep --- deep --- deep ---- nine --- ten ---- and now I am at my full depth of meditation
---"
Example II- (For coming out of deep meditation) "--- and now I am going to come out
of this deep meditation and reach to the stage from where I had started the 'journey' --
I shall be counting 101 to 105 (or select as per your choice) and on reaching 105, I
shall be wide 'awake' ---- 101 ---- I am slowly coming to the my normal physical
senses --- 102 ---- 103 ---- my consciousness had returned to the present ---104 ---- I
am opening my eyes gradually ---- 105 my eyes are wide open and I am 'fully awake'-
--".
2.25 LOGOS
If meditation is practiced several times in a tactful way in which some 'good objects',
symbols, shlokas, pictures, sceneries, verses, songs are brought into visualization (i.e.
in the screen of mind) when the maximum depth is being achieved in meditation, then
subsequently these mental pictures (called logos) can be used as switches
(conditioners) to trigger off that deep state of meditation, just by flashing the
particular logo in the mind. Some examplesof good logos for Bks are listed below --
Objects - An Avyakt Murli Book

- Rising Sun
- Shanti Stambh (Tower of Silence)
- Om Shanti Bhavan
- Gyan Sarovar
Symbols - 'Om Shanti' Picture of person or places - Madhuban
- Om - Trimurti
- Baba's symbol - Sri Krishna
- ShivBaba's Flag - Brahma Baba
- Manmanabhav - Bramha Baba
- Any other picture of Gyan - Avyakt Bapdada
- Any nice scenery that you liked very much
The above are only guidelines and you are free to select the 'logo' which 'triggers' you
most or which you like most. As the logos are being used as conditioners, they should not
be changed frequently. Once decided and accepted by your inner self, the 'logo' will be
helping you more and more every time, like an old man's stick.
Once mastery over emerging the logo is achieved, all the initiation methods of meditation
can be (optionally) eliminated and straighway the depth can be achieved by just flashing
the 'logo'.
Regarding the various Conditioning Techniques mentioned, following are the
important reminders mostly common to all the methods -
1) To get the best out of conditioning, use one method for suggestion only.
For example, if you are working on 'Ashariri' stage these days and you have selected to
condition deep Ashariri stage with 'Breathing method' (say), in that case use the breathing
method at least for the time being.
2) All the conditioning methods can be used throughout, during various works in the
day.
3) There should be a very clear objective and vision behind why you are using and
conditioning a particular suggestion. Never practice without any clear purpose.
4) The Suggestion and visualization should be properly matched to suit the conditioning
method.
5) Flashing the 'Logo' is a part of visualization, which has been specifically discussed
further in the topic 'visualization', in this chapter.
6) Remember, re-engineering is most effective with 'one-step-at-a-time' approach.
Therefore identify the first step and prepare the workouts accordingly. Do not enter into
parallel workouts on re-engineering of several -ve Sanskaras in the initial stage.
Also, it is a very practical approach to select a small or average -ve Sanskar and
work on its re-engineering, to start with, as this will be easier to change and the positive
results will add up self-confidence, strengthen the feeling of worthiness and also establish
faith in the methods adopted by you. Once small targets are 'won', go for the 'root' -ve
Sanskar (i.e. die-hard habits).
2.3 SUGGESTIONS
For all practical purposes, the term 'suggestion' can be interpreted as 'Sankalp'. As it can
be understood that in the field of Rajyoga, the only 'tool' or 'instrument' that is used is
'channelised' positive thoughts (suggestions). Thoughts are termed as 'Suggestions'
because when we create a thought (or think, in simple words), we are actually having an
inner dialogue. Therefore all thoughts are nothing but talking to your own self.
Suggestions, when properly formulated and directed, acts as the most powerful and 'only'
tool for re-engineering. Hence, those, who are keen in bringing self change, should
understand every word of this chapter, clearly.
2.31 TYPES OF SUGGESTIONS
Suggestions can be classified in various ways ---

A) Depending on whether the thought has been consciously or unconsciously generated
by the self or from another person who verbally (or through study, e.g. book) guides
the 1st person (i.e. listened by the 1st person) These suggestions are of two types --
I) Hetero Suggestions - Guiding to think, by external commentary or by reading or seeing
some symbols/gestures.
II) Auto Suggestions - Self thoughts.
Basically, all suggestions are, in the true sense auto suggestions only, as we have seen
that whatever is heard or seen is mentally visualized and interpreted by the self and this
becomes an 'auto suggestion'. There is truly nothing called 'Hetero suggestion' as external
suggestions work only if it is accepted by the self.
Auto suggestions can be spontaneous (thoughts of the mind) or it may be consciously
guided through the intellect in a predetermined systematic way, which is the case of all
self improvement suggestions.
However, as we are discussing here about re-engineering, all the references made here
related to suggestions are for consciously guided suggestions only.
However, as we are discussing here about re-engineering, all the references made here
related to suggestions are for consciously guided suggestions only.
B) Depending on the state in which a suggestion is given (or auto suggested) to a person,
they are classified as --
I) Waking suggestion -- You can refer this as 'Karmyogic Sankalph' i.e. when a
person, in given self improvement Sankalph, in a normal stage, and he is not in
meditation (yogic) stage. This is psychologically referred to as 'awaken' stage and
hence 'waking suggestions'.
These types of suggestions can be used to initiate meditation, for conditioning
while walking, sitting, doing some physical work, etc.
II) 'Sleep' Suggestions -- We can call this as 'Rajyogic Sankalph', i.e. the
suggestions which are given in a state of meditation.
The term 'Sleep' is used for the yogic stage and has nothing to do with actual
sleep. In fact in the 'sleep' stage, that we are referring here, we remain most alert
and attentive.
III) Post Meditative Suggestions (PMS) - The suggestions that are given in a
meditative state, along with other suggestions but are intended for actualizing
after the meditative session is over (i.e when the person returns to his Karmayogi
stage), i.e. meditative stage, are called post-meditative suggestions.
Post meditative suggestions are skillfully framed and are given to persons to bring
the desired change, permanently in their life.
The methods of framing PMS has been explained in topic 'Framing Suggestions'.
2.32 SUGGESTIBILTY
The capability of a person's subconscious to accept a Sankalph (suggestion), i.e to bring it

into 'Swaroop', is called Suggestibility.
Keeping all other factors constant, if two persons are given the same self
improvement suggestion, the person with higher suggestibility will be able to bring self
improvement faster.
There are various tests of Suggestibility by which an individual's level of
suggestibility can be approximately estimated. These tests are commonly used by
therapists who give 'Hetero suggestions' to the Subject (i.e. the person) seeking self
improvement.(or change) in some specific areas of his personality.
Testing suggestibility is not compulsory; with proper usage of suggestions, there

shall be definitely self improvements, irrespective of person's suggestibility.
Suggestibility of individuals is considered to be inherent character of the self and
normally does not change.
However, with the practice of meditation it seen that the 'other factors' influencing
suggestibility in a -ve way can be eliminated and hence the total potential of
suggestibility of the individual can be used.
'Other factors' include anxiety, fear, belief system, faith, concentration power, personality
trait (obedient or refractory), etc.
2.33 LAWS OF SUGGESTION
Emile coue, a French Pharmacist had deeply studied the effect of suggestions (Sankalp)
and on the basis of repeated experimental results, he noticed that Suggestions follow
some specific norms; from his inferences the famous Laws of Suggestions were
formulated which are explained here ---
The Three Laws of Suggestions --
1) The Law of Concentrated Attention -- When a person concentrates this attention

on an idea, the idea tends to realize itself.
2) The Law of Reverse Effort -- When a person thinks he cannot do something, and
then tries, the more he tries to do it, the less able he is in doing it.
3) The Law of Dominant Affect-- Suggestions linked to an emotion will surmount
any other suggestion in the mind at that point.
The laws of suggestions are master keys to explain many failures in our lives and
also give the guideline of how to 'win' over.
We shall understand the laws in a practical and easier way with the help of a simple
example.
Example -- Imagine a situation like this -- You are asked to walk over a six inch wide
wooden plank of length approx. 15 feet; the plank is strong enough to withstand your
body weight and it is lying on the ground.
Result -- You will easily & unhesitantly walk over the plank with out any problem.
Situation 2 -- If the plank is kept supported above the ground on tow chairs on either
side and you are asked to walk.
Result -- You will probably be able to cross, just by being a little more conscious.
Situation 3 -- The plank is lifted to a height of 6 feet.

Result -- Several people may be able to walk through, many may also fall.
Situation 4 -- The same plank is kept rested at two ends over a height of 30 feet, may be
between two close by, adjacent buildings and looking down you can see
small vehicles going through the narrow, crowded road, underneath.
Result -- Most people will not even dare to take a try. Even if few dares to try,
many of them are likely to fail (i.e. will fall down).
Why is it so? Wherein the plank is the same and the person is same who has
proved by walking at the ground level, over the plan, why does he progressively fails
with increase in height? What is the mechanism acting behind this?
We shall see how inner dialogue (Sankalph) takes place in this exercise and
understand it on the basis of the three laws of suggestions.
'I won't be able to walk over the wooden plank -- I shall fall down ---' this sort of
thought (idea) gets more and more concentrated; the result is that it comes into action and
you fall.
This is the Law of Concentrated Attention.
'It's just impossible for me to walk over the plank kept at a height --- Surely I will fall ---'
Once this thought (idea) had come into mind and then you try to justify yourself 'Let me
try ---' or 'I shall not fall', get more determined to walk over, but still you fall ---' -ve idea,
the more likely you will fall down.
This is the Law of Reverse Effort.
In other words 'the effort we make to conquer an idea by exerting will only serve to make
that idea more powerful'.
'Oh ! If I fall down from such an height !! --- all my bones will be in pieces ! ---- Oh ! I
shall die !!---'
As can be seen in the above 'idea', the I will fall down --' 'Suggestion' is mixed
with a strong emotion of fear, on the basis of past memories.
This strengthens (reinforces) the suggestion of 'I will fall down ---'; this is what
happens when the height of this experiment was 30 feet, i.e. between two buildings.
This is the Law of Dominant Affect.
Imagination & will-poor also has a functional relation.

Will power is a function of the conscious, i.e. which is consciously manouvred with the
help of intellect.
Imagination is a function of the subconscious(smriti/sanskar).
The relations are as follows --
I) When the will and imagination are antagonistic, it is always the imagination
which wins, without exception.
If 'W' represents will power and 'I' represents imagination (visualization) power
then I ≥ W
II) In the conflict between the will and the imagination, the force of the imagination
is in direct ratio to the square of will.
I : W2
Therefore in the case of walking over the wooden plank kept at a height, to over
come the 'negative imagination' of 'I shall fall down --- my bones will break', usage of
double the will power is even not sufficient but square the quality of will power is
required ! which is very rarely practible ! This justifies the true reason of many failure in
our life; we all have experienced it.
III) When the will and imagination are in agreement, one does not add to the other,
but one is multiplied by the other.
Result -- I X W
IV) Imagination can be directed.

--- That is, we can channelise the imagination power to achieve the self improvement, in
the field of re-engineering.
Mathematically, to make the equation more easy, let us consider the same
example of walking over the plank.
If 'I' is the imagination, 'W' is the will power adn 'E' is the emotion added to the
imagination, then --
(-I1 X E1) is the -ve effect that has to be overcome.
'-I1' is 'I will fall down ' idea.
'E1' is the emotion 'Oh ! All my bones will break ---' the heart beats fast - just by
imagining that.
To overcome this negative effect ---
Step I -- A positive imagination has to be directed. (In this case it can be like -- 'I am
walking easily through the wooden plank, at ease; I am doing it repeatedly' -- See
yourself walking on easily.)
Step II -- Add up the emotions. (Like -- 'I am comfortably walking --- I am feeling light --
- people seeing me are greeting and honoring me of the talent ---.' Emerge the emotion
and perceive it in every minute detail.)
Step III -- Add up will power now, that -- 'I can, ---I have done it many times and it it
easy as 'breathing'. Here since the will is in agreement with the +vely directed emotion, it
would multiply the +ve result.
I1 X E1 ∠ ( + I2 X E2) X W
(Negativity) (Positivity)
Note:- Will power (conscious effect) is only applied to positivity i.e. desired results and
not to weakness, hence the -vity side does not show 'W'.
Now , the various aspects that are to be considered in framing and giving a
suggestion are described in the next article.
2.34 ATTENTION IN FRAMING SUGGESTIONS
1) In the initial stage of practice start with simple suggestions.

2) Follow the procedure of one step at a time in re-engineering of sanskaras. Focus all
suggestions in developing a particular quality (or removing a particular weakness)
and do not take multiple topics at least in initial stages.
3) When more than one suggestions are given, always keep in mind the following law
which combines three rules of precedence for suggestions into one:-
Whenever two or more suggestions conflict, one which was given first, given in the
greatest yogic depth, or was most deeply 'impressed', is prepotent.
4) A person's specific self - improvement need should be integrated in framing
suggestions. The more a suggestion satisfies the person's need, the better he will carry
it out (in action).
5) Always make sure to properly and specifically cancel or withdraw (as the case may
be) i.e. terminate, any suggestion with which you are through, except for those post
meditative suggestions (PMS) which are specifically designed for bringing in the
desired improvements in the personality.
There are two different examples given here to classify the point --
Example I -- Whenever a guided commentary of standard BK meditation is given,
invariably it starts with the wordings like 'I am a soul --- peaceful soul ---- this body is
my vehicle ---' etc. and then a mental journey is being made through the subtle world and
then finally reaching soul world (paramdham), where relationships with the Supreme
Soul is stressed and often the 'absorption in bliss' stage or some other states like 'dead
silence' or 'immersed in ocean of love' stages are suggested, followed by few moments of
silence and then the session is terminated by a sudden 'Om Shanti'.
This type of termination should be totally avoided and in the long run can be detrimental
to the yogi. The yogi is in the deepest state at that point (i.e. in paramdham), after which
he is suddenly 'dropped' into the Kaliyugi present tense! there should always be
differentiation of supernatural stage and normal conscious stage and hence a proper
transition is needed in bringing the self down to the stage from where the suggestion or
induction process of yoga had started.
Example II - In yoga (meditation) session, if a suggestion (sankalp) of these sort is made

(be it for self or be it verbally spoken in the form of commentary to others), like -"now
the whole body is becoming light, loosening all physical senses, I the soul getting
detached and the body had turned into a 'vegetable' ---", etc. should be terminated by
suggestion like '--- and now I am gradually returning to my full consciousness of the
sakar swaroop; --- I am able to sense all the physical functions of this body --- I am the
master of this complete body ---' etc.
This may appear silly but sometimes the unwithdrawn suggestions tend to
continue acting and strange feelings if giddiness, senselessness, etc. may continue which
does not have physiological reasons.
6) Formulate the suggestions clearly. It should be preferably written on a piece of paper
and studied several times to remember it correctly. The length of the sentence should
be as short as possible but of course it should contain the total meaning of what is
deserved. Make the wordings of the suggestions as simple as possible.
7) As the subconscious understands pictorial language only, the verbal suggestions are
converted into pictures by the subconscious mind and then understood. Hence to
facilitate the process, the pictorial visualisation of the suggested idea should be
simultaneously done while repeating a suggestion.
8) Avoid using -ve words in framing suggestions.
This is an important point. As understood in the previous point that subconscious
decodes the phrased suggestions into visual images. a 'negatively phrased' suggestion
will flash the vision of the thing that is to be 'left', which will be interpreted by the
subconscious as 'this is what it has to do more,!
Example - If you suggest that 'I must reduce weight by not eating sweets', the
subconscious visualises it as a 'dish of sweet' and interprets it as 'eat more sweets'!
Instead, the suggestion should be framed in other way where the word 'not eat sweet' may
be avoided and something alternate to eating sweets may be promoted like 'I am drinking
fruit juice and my lunch plate is full of salads, little quantity of cereals and fruits only and
I am enjoying eating them'. which means no sweets in my meals.
9) As seen in the law of dominant effect, add up the emotions to the suggestions to get
best results.
10) The key suggestion of self improvement (that you have designed with a specific
objective) should be given at the fully mentally & physically relaxed state to get the
maximum out of it. This should be followed by post meditative suggestions
(optional).
11) Do not start experimenting with haphazard suggestions. As stated in point number
(6), frame the suggestion properly, check it, revise it and then use it in a preplanned
manner in meditation.
2.4 METHODS OF USING SUGGESTIONS FOR RE-ENGINEERING OF

SANSKARS
In this section, four different methods of using suggestions for re-engineering are
explained. Each method has specific place of application, depending on the need.
The third method is only a special part of the second method. The fourth method
is specially used to deepen the stage of meditation for making the sankalp (suggestion)
more effective.
2.41 I) PSYCHOFEEDBACK -
This technique is an excellent method which is primarily used to stop obsessional habits,
bad-habits, unwanted behavior pattern, or patterns that are uncontrollable.
The principle of this method is to train the subconscious to inform you
immediately (i.e. give feedback) when a particular 'unwanted behavior pattern' tends to
emerge. Also after giving the feedback, the subconscious is conditioned to react in a
programmed positive way at that instance, washing away all the effects of the emerged
-ve (unwanted) behavior pattern.
Finally it is ended by a post meditative suggestion, which is aimed to increase the
+ve behavior day by day.
Few examples will make it clear ---
Example I -- (Case - Habit of biting nails).
Suggestions -- 'As and when I just start biting the nails, I shall immediately come to know
and refrain from doing it at that moment.'
This suggestion may be repeated twice or thrice in one session.
The psycho feedback method is used in steps, depending on the intensity of habits.
Accordingly, the suggestions are to be articulated, once the present suggestion has been
practically achieved.
In the above example, the second stage of suggestion would be like --
2nd stage - -'As soon as my hands move towards my mouth for biting mails, I will come
to know and immediately stop from doing this.'
3rd stage -- 'Day by day my habit of biting nails is going away forever.'
Moving from one stage to the next advance stage should be done only
when +ve results are achieved in the present stage.
Example II -- (Case - Negative Thoughts & Waste Thoughts)
1st Stage -- 'As and when negative or waste thoughts occupy my mind, I shall come to
know immediately and within few seconds I shall have full control over them and shall
fill up the place with +ve, beneficial thoughts that will make me feel happy, peaceful,
satisfied and enthusiastic.
2nd Stage -- ' I shall come to know immediately when my mind is getting occupied with -
ve thoughts and in a fraction of moment have full control over them, thereby replacing
the same with the thoughts that will make the happy, peaceful, satisfied & enthusiastic.'
3rd stage --'Day by day I am continuously thinking positively and positivity is coming
spontaneously in me.'
Positive thinking is becoming an unseperable part of my personality.
(Repeat each suggestion twice, in mind.)
2.42 VISUALISATION
Visualisation means to create a picture in the mind's screen. In personality re-
engineering, visualisation is used as the strongest tool in which the desired 'behavior' or
'state' is pictorised mentally with all the glories and positivity.
Visualisation formulates sanskar because, as stated earlier, the subconscious is a simple

'baby' unable to distinguish between weather the happenings are occurring physically and
are being recorded through the physical eyes or they are being just imagined, seen
through the 'mind's eye'.
This 'childishness' of the subconscious should be fully 'exploited' for positive

programming of personality through visualisation.
We continuously happen to think and hence uninterruptedly tend to visualise

some mental picture or the other; so, as such there is no need to explain about
visualisation, which is an in born part of us, as natural as breathing However, to
effectively visualise, thereby bringing improvement in personality requires certain
techniques and conditions that are explained here, which is given in a step by step form.
1) Take time to sit down and find out what you really think of yourself. What is there in
your life that you would like to change? This is a time of sincere self - evaluation - a
time to be critical rather kind.
2) Learn to relax completely - both physically and mentally. Guidlines may be taken
from the article 'Relaxation Techniques', in this regard. Practice the relaxation
techniques over and over again until it becomes second nature to you so that you
reach a stage where you can 'switch off' at will, in seconds.
3) Once you are sure that you know how to relax, concentrate on building your own
'Den' in your mind. The den is exlusively yours and it is up to you to create the
surroundings / environment in which you feel most comfortable. It may be a nice
garden, a green valley, a riverside, a sea beach, a nice huge bungalow, a modern flat,
a temple structure, anything that appeals your taste.
For Bks, the work is much easier. It may be anything from the under mentioned long list -
Pandav Bhavan Baba's Room

Baba's Kutir History Hall
Tower of Peace Om Shanti Bhavan
Gyan Sarovar Art Gallery
The overall view (from a particular spot)
Shantivan Dilwada
Your own Centre Sukshma Watan
Paramdham Satyugi Rajdarbar
Sitting in Baba's lap.
The above is only a guideline and there is nothing to be forced to select from the above
list, being a BK. No, you can choose any place which makes you happy. It can be totally
imaginative (fantasy). It can be a scene of Sukshma Lok or of Paramdham or of Satyugi
Kingdom or gardens.
The more you enjoy visualisation, the more effective it will be (Law of
Suggestions - No. 3). So, ensure a happy beginning and ending of visualisation session, to
make it effectively work.
The building up of your own den has a very positive result, as we can mentally
control the environment of the den as per our choice.
There are various tricky 'imaginations' of the 'den' .One person visualised his den
as a huge garden, compounded with three row of walls. The first wall was low engough
and most of his friends, business relations, customers and family members were able to
cross.
The second wall was higher and only his family members and selected close friends were
given (able) to cross.
The third wall was very high and only he could enter the unique garden and no one else
was allowed to (able to) to cross.
The third wall was very high and only he could enter the unique garden and no one else
was allowed to (able to) enter there. (Bks will allow ShivBaba, Dada, Mamma adn Dadiji
(optional) to enter).
so, once you have conditioned yourself with this mental drill of entering the central 'den'
by practicing several times, then in case of a situation where mental disturbance is likely
to get triggered, you can get inside the 'den' mentally, where no body can 'reach' to youl
As Baba says - 'Bap aur Aap'
As can be understood from the above example, building up (conditioning) a den

for the self will be very helpful in suddenly emerged tough situation.
Note: Though the place of the 'den' can be changed from time to time for variation, but
since 'conditioning' is involved, it is advisable to select one special place (very distinctly;
no vague visions like pandav Bhavan; be specific about which place of the Pandav
Bhavan; how does the surrounding look, etc.). 'Den' should not be frequently changed to
get the benefit of 'conditioning'.
Having built your den, set aside time each day to go into it several times.
Now, decide on your target -- just one at a time and let events happen in your mind. Be
specific.
4) See all the details and allow things to take the time they would have taken actually.
'Really see and feel' what is happeining. Be involved. Don't just tell yourself what is
going on.
5) Above all - enjoy it. Enjoy the feeling of pleasure and confidence when you pictorise
your own particular happy ending. Take the time to savour that feeling. Never feel
guilty about being happy.
Understanding the above points will be sufficient to effectively practice visualisation.
Hence an example is given regarding how visualisation can be utilised effectively to learn
car driving (a new sanskar) ---
Step I - Clearly understand all the mechanisms and their operation, like steering, gear
positions, clutch, brake, accelerator, Ign.key, panel board lights, parking brake, etc.
Step II- The driving instructor gives certain commands and directions. Understand them
and remember carefully.
Step III - Then whatever you have learnt during the first day's (or first few days) training
emerge it systematically.
Visualise that I am seeing the car from a distance ---- now I am confidently & in a
relaxed way, approaching the door --- opening up the door key --- opening the door ---
comfortably adjusting myself inside ---- checking up the near view mirrors --- checking
the gear neutral position --- putting the ign. key on --- starting --- checking parking brake
position --- now pressing the clutch and selecting gear ---- gradually moving in a smooth
way without any jerk --- and now shifting other gear --- I am totally relaxed --- all the
controlling functions are being accurately done, without any mistake --- vehicles are
going from sides and coming from opposite direction --- I am confidently driving ---
applying brakes, correctly, where required --- I am confident --- I am relaxed --- happily
returning with the vehicle to the starting point --- parking it --- stopping it and coming out
like a winner --- fully relaxed and contented.
At the end of this sort of detailed visualisation add up 'post meditative

suggestions' like --
'Now every day I am driving the car in this accurate manner and safely. Day by
day I am becoming more perfect'.
Repeat the post meditative suggestions twice.
The techniques that are learnt in the subsequent sessions of motor driving training
can be added in the contemporary visualisations.
By means of visualisation, we can similarly dissociate, i.e. get away from all the
worldly matters by mentally picturing. The example of the 'den' inside the three walled
compound is an example of 'dissociation' by visualisation. Different variations can be
performed in 'dissociation', like seeing my own body lying like a dead object and I the
soul seeing it as a third person, etc.
'Association' is the most commonly used method by BKs, knowingly or unknowingly.
Adding up relations with Baba is nothing but association. By knowing the various points
of improving visualisation and make it more effective, association with the Supreme can
be made in a better way.
At this stage, we shall learn a variation of viusualization which is specifically used to
erase out past -ve experiences, that had been imprinted in the mind and had formed a -ve
sanskar (or habit or obsession).
2.43 DESENSITIZATION
This technique is effective in the following problems -

a) Phobias of any type
b) Shocks & traumatic experiences
c) Fear of failure on the basis of past experience
d) Unwanted obsessional desires
The only way to change or win over phobias is to 'face it'. But how can a person who
has a particular phobia, face it? well, 'facing' can be done in two ways - the first way
is to stand squarely to the situation, when it comes practically in life; this is difficult
and very few can do so. The other method is to face the situation can be fully
controlled by proper suggestions. This is where the hopes lies.
In the desensitization mehtod, the -ve situation which creates uneasiness is
merged to a mild extent, which is 'bearable'. In other words a specific phobia creating
situation is simulated and there you visualize yourself acting in a perfectly matured
and successful way, fully relaxed, moving like a winner over the situation and the
incidence is not creating any effect on you.
This type of repeated visualisation will form a sanskar of winning over the
situation and in practice the fear/phobia shall go away due to this 'easing our' process.
Some other areas where this technique can be used is
e) In case of bodily attraction, familiarity, 'Naam roop ki bimar', etc.
f) To desensitize feelings and emotions of lust.
An example of desensitization about 'familiarity' is given here -

Imagine a particular person to whom you have been very much attached (moh).
The relation may be of physical attraction or of attraction due to good qualities, etc.
but which you can perceive that it is not in line with Baba's Shrimat. In such case
visualise him/her (as the case may be) in the last two three incidences and keep Bapdada
next to him/her, in the surrounding --- visualise yoursel distinctly and see your emotional
expression --- you are completely relaxed --- self concentrated and indifferent to him/her
--- you are interested more in Baba and interacting with Him only, ignoring even the
presence of him/her. All the passions for him/her is gradually clearing out of your mind
and he/she is not having any 'special' appeal in your mind.
End up the session with post meditative suggestion like-
'Day by day all the likings for him/her is going away from myself, it is going away
speedily and love for Baba is occupying the place'.
2.44 FRACTIONATION METHOD-

This method is one of the most effective method for inducing a very deep meditation
state, and often it succeeds when every other method has failed. Before understanding
what is fractionation method, let us be clear that this method is only a 'means' to deepen
the stage of yoga and not a means of re-engineering of sanskar directly. In other words, it
creates a congenial environment for self change.
In practicing "fractionation' the relaxation induction is completed with a post
meditation suggestion like this - '--- as I come out of this meditation session I shall feel
better and the next time I go into meditation, I shall be able to go much deeper than this
time.' with this suggestion end up the session or bring it to the near end and immediately
start the next session (without any break) with exactly similar repetitions. Depending on
the total time available, the process can be repeated 3 or 4 times.
To sum up the key of this practice -
a) Relax fully to attend best possible depth.
b) At the end of the session, give a post meditative suggestion that next time you
practice this meditation, you shall be going deeper and deeper.
c) Theoretically end (terminate) all the session and without any break immediately
repeat the same cycle once more and so on, each time with similar post meditative
suggestion.
The method of fractionation is explained in the schematic diagram below -
CHART
PMS - Short form of 'post meditative suggestion'.

Note:- 1) All the four methods described in this article are for personality re-engineering
with a specific goal (target) and it is also termed as 'Target programming methods'. All
the four methods are with deep meditation state and hence all the suggestion given in
there examples are of 'sleep suggestion' category.
CHAPTER III
FOLLOWING A TRAINING PROGRAM
In this chapter a training routine has been recommended for re-engineering of specific
sanskars. As it can be surely appreciated that the die hard habits had got strengthened for
half a kalpa can only be changed through repeated and regular training with a fixed and
clear focus.
Assuming that self analysis and identification of what you want to become (i.e. your
future self) will be done clearly by various methods available, here we start only with the
practical training part.
As such, people finding difficulty to change themselves generally get their
attitude -vely responding and partially depressed. This is solely because if the person is
not able to change a habit instead of repeated efforts, he feels 'bad and weak' about
himself and looses self-confidence & esteem. A feeling of worthlessness and inferiority
complex is created in the subconscious mind. Therefore it is must to incorporate positive
thinking and Rational thinking in the training schedule.
Training of rational thinking is called as Rational psychotherapy or Rational Emotive
Therapy (RET in short). Since use of RET is compulsory for building up a true frame of
mind in a yogi, we are giving how RET works and few examples that are directly quoted
from a book to illustrate an irrational idea Vs a rational idea in a similar situation.
3.1. RATIONAL EMOTIVE THERAPY (RET)
What is called Rational Emotive therapy emphasizes the importance of a person's

thoughts, ideas and perceptions in determining and influencing behavior. We act in
certain ways because we believe that our actions are indicated or justified by
circumstances. For various reasons, we have come to believe that we ought to act in
certain ways and we feel anxious or guilty if we don't.
Your 'behavior pattern' is derived from your 'belief pattern' which in turn is derived from
your value systems, intellectual processes and sensory perceptions. This can naturally be
traced back to earliest childhood and much could be made of the influence of parents,
siblings and teacher, etc. but the fact remains that you have always behaved as you have
because it somehow 'made sense' to you (however irrational in fact) according to your
perception of the situation and the assumptions which guide you.
The well-adjusted person should be adjusted to reality, not merely to his own
eccentricities. A firm belief system which is based upon erroneous presuppositions about
self and the world cannot fail to result in behavior that is to some extent maladaptive; that
is, behavior which has no survival or self-preservation value in either the physical or
social sense, but rather the contrary. No amount of therapy of self-help programs can
have any lasting effect if such mistaken belief systems are left unchallenged and
unchanged.
No maladaptive behavior is silly in the light of its underlying belief and value
system; on the contrary, it makes sense in terms of what is believed to be true about the
self and its relationship to the believed - in world. However, if these underlying
presuppositions are irrational, then so will be the behaviors which flow from them.
Maladaptive behavior could be called silly only if seen in the light of a more rational way
of looking at life - and this is what a maladjusted person cannot do without help.
The technique of rational psychotherapy is based on the assumption that significant or
unconsciously holds. Maladaptive, self-defeating, neurotic symptoms are either caused or
maintained by illogical and irrational attitudes, and a vicious circle is put in motion
whereby the wrong ideas and the actions tend perpetually to reinforce each other. A
therapeutic or self-improvement program based on this premise must bring to the person's
conscious attention the irrational value systems that underlie and reinforce the
maladjustment., interpret their origins in a lucid way which is acceptable to the person's
intelligence, and then guide him or her into a more retinal way of life. This means acting,
thinking and feeling in an enlightened manner. The individual must see how important it
is to stop maintaining these irrational beliefs by self indoctrination with the nonsensical
ideas he originally acquired. The person must be helped to substitute rational value
judgments in their place and then by positive assertive behavior to eliminate the old and
reinforce the new.
COLUMN A COLUMN B
Irrational idea 1 Rational idea 1
It is a dire necessity for me to be approved It is pleasant, but not necessary, for me to
or loved by almost everyone for almost be approved or loved by most others. It is
everything I do. It is most important what better to win my own respect than others
others think of me. It is better to depend on approval. It is more desirable on my own
others than on myself. feet than to depend mainly on others.
What's wrong with this? Why is this a better idea?
In the first place, why should it be a 'dire First, because it distinguishes between
necessity' for you to be approved or loved what is pleasant and what is necessary -
for everything? What terrible thing would two entirely different things. Secondly, it
happen if you didn't have this approval and places a healthy emphasis on
love? No one else is loved and approved true self-respect and makes you more
for everything so why should you be? mature and independent.
Secondly, to believe it's better to depend on
others rather than yourself is an attitude
which will keep you forever dependent and
immature.
COLUMN A COLUMN B
I should be thoroughly competent, It is better for me to focus on doing
adequate, talented and intelligent in all rather on doing well; to accept myself
possible aspects. The main goal and as an imperfect creature who has
purpose of life is achievement and success. definite human limits and fallibilities,
I am worthless if I am incompetent. whether or not I am competent of
achieving.
what's wrong with this? Why is this a better idea?
We've all heard it said: 'If a thing is worth Focus on 'doing well' often inhibits us
doing, it's worth doing well.' How- ever, from achieving, but if we focus on
there are things which are worth doing doing the thing itself, we may learn to
whether you do them well or not! Certain do it well. It is part of being human to
recreational activities cultural pursuits and have limitations, so why not join the
growth experiences are worth doing at any rest of the human race and stop the
level of competence. Few of us will pretense of being a superhuman ?
become superstars at sports, music, art, Don't isolate yourself from growth
etc., but these activities always reward us experiences because you feel a need
just for doing them. One's worth is not to surpass other; concentrate on
directly related to one's competence or participation and share in the benefits
mastery of anything. worth while activities.
COLUMN A COLUMN B
I should severely blame myself for my I should acknowledge my mistakes and
mistakes and wrong doings. Punishing wrong doings and use them as guides for
myself for my errors will help prevent self-improvement. Punishing myself for my
future mistakes. mistakes will usually detract from and
sabotage actions necessary to eliminate
them.
What's wrong with his? Why is this a better idea?
Self-blame and self-punishment are self- It's never a good idea to get stuck
assumed responsibilities. No one expects performing autopsies on unpleasant
such morbid introspection from you and a memories. It is a form of negative
martyr complex will only focus your mind thinking to become obsessed with
more on the mistakes you are trying to negative outcomes and the auto-
avoid. Your experiences should provide suggestions in the subconscious tend
you with necessary lessons for future to precipitate the same errors over
improvement, but not an excuse to indulge again. The wasted energy will mis-
a neurotic need for self-punishment. direct your efforts for truly constructive
actions.
COLUMN A COLUMN B
I should blame others for their mistaken or People who make mistakes or act sinfully
sinful behavior. I should get upset by are simply mistaken and blaming them is
other's errors and stupidities. I should neither just nor effective. Getting upset by
spend considerable time and energy trying others errors and stupidities will help
to reform others by roundly criticizing neither them nor myself. It is better
them and sharply pointing out the errors of to focus on correcting my own mistakes
their ways. than on trying to reform others. I can help
others best by serving as a good model of
behavior.
Who appointed you the reformer of the This is a better approach to life because it
world? It's a useless expenditure of energy enables you to engage effectively in self-
to criticize and carp about things you don't improvement, instead of (as Mark Twain
like. If you think you should get upset with once observed) going about inflicting
others' stupidities, you'll find there are unprovoked good on others who don't
enough stupid people in the world to appreciate it. Jesus said only the hypocrite
engage your total attention and keep you in concerns himself with the mote in his
perpetual turmoil! neighbour's eye. You'll help others more by
devoting more time to improving yourself.
COLUMN A COLUMN B
Because something once strongly affected I should learn from my past experiences,
my life, it should indefinitely affect it. but not be overly attached to or prejudiced
Because I was once weak and helpless. I by them. Even though I was once weak and
must always be. Because my parents or helpless. I need not, as an adult, continue to
society raised me to accept certain be. I should thinkingly consider all
traditions. I must always unthinkingly alternative modes of present behavior
accept them. rather than act in a purely traditional or
customary manner.
The negative influences of the past don't This is a better way to look at life
need to be perpetual; you can change your because it places the responsibility
life. The key word here is 'un-thinkingly' where it belongs on you. It may well
many traditions have outlived their be that you will end up living a
usefulness. whenever a person says he rather traditional life but it should be
believes and acts the way his parents and your free choice, based on a
grand parents did (as if that justified his thoughtful consideration of your
lack of rational analysis), we can only be alternatives, not just followed out of
grateful that his ancestors were not ignorant custom.
criminals!
COLUMN A COLUMN B
It is terrible, horrible and catastrophic when
It is unfortunate when things are not would
things are not the way I would like them to have them be, and I should try to change
be; they should be better than they are. conditions for the better; but when this is
Others should make life easier for me and impossible. I had better be resigned to the
help with life's difficulties. I should not way things are. It is nice when others help
have to put off present pleasures for future me with life's difficulties; but if they
gains. don't - I can confront those difficulties
myself. If I do not put off some present
pleasures for future gain, I will sabotage
my own well- being.
There's a tendency to over-dramatize every This is a better idea because it leads to
little thing in life and blow it out of more adaptive independent conduct to
proportion as if it had cosmic consequences. wards positive outcomes. It avoids negative
Nothing is truly a tragedy unless it creates autosuggestion and keeps your attention on
widows and orphans. Save this dramatic attainable goals.
description for events which cause tall
buildings to crumble, not for the
proportionately minor setbacks of life.
You shouldn't expect others to help you
any more than you help them, and you
should help others without expecting
anything in return. A present pleasure
shouldn't be denied just because it's
pleasurable, but if it jeopardizes some
future gain, it is decidedly immature to opt
for some relatively trivial narcissistic
satisfaction.
COLUMN A COLUMN B
It is easier to avoid to face life's difficulties The so-called easier way is usually the much
and responsibilities. Inertia and inaction are harder way in the long run, and the only
necessary and / or pleasant. I should rebel way to solve difficult problems is to face
against doing things however necessary, if them squarely. Inertia and inaction are
it is unpleasant to do them. generally unnecessary and relatively
unpleasant humans tend to be happiest when
they are actively absorbed in creative
pursuits. I should do necessary things,
however unpleasant they may be with
out complaining or rebelling.
Forced inactivity leads to boredom and It's a better philosophy of life because it is
unproductivity, why should chose inactivity the mature way by which life's successful
by any different ? When a student said he achievers approach their tasks. It's
hadn't done an assignment because he didn't practically a credo for significant
feel like it, the professor replied: 'As you go achievement.
through life, you'll be amazed at how many
things in this world get done by people who
don't particularly feel like doing them !'
Further more, there are some necessary
things in every task which are not especially
pleasant to do; it is the finished
accomplishment which brings satisfaction.
The person who isn't cheerfully willing to
do the unpleasant but necessary things in
life will never do much of anything worth
while.
COLUMN A COLUMN B
Much happiness is externally caused or Most of my unhappiness is caused or
forced on me by outside people and events. sustained by the view I take of people and
or forced on me by outside people and events rather than by the people and events
events. I have virtually no control over my themselves. I have enormous control over
emotions and cannot help feeling badly on my emotions if I choose to work at
many occasions. controlling them my saying logical and un-
self-defeating sentences to myself.
This is what young people call a 'cop-out' It's better because it's the truth. It's better
and what diplomats would call a 'non- because it liberates you from the error that
starter'. It's a whining 'poor-little-me' you are victimized by external events, and it
attitude which forever consigns you to the will enable you to start changing your life
status quo. for the better.
COLUMN A COLUMN B
If something is or may be dangerous or If something is or may be dangerous or
injurious, I should be terribly concerned injurious, I should face it and try to render it
about it. Worrying about a dire possibility undangerous or uninjurious; and when that
will help ward it off. isn't possible, focus on other things and stop
telling myself what a terrible situation I am
in. Worrying over a dire possibility will
rarely ward it off and often prevents me
from effectively counter-acting it.
Simply being 'terribly concerned' and It's better because it's better! By now
'worrying' is a panic reaction which doesn't you should get the point.
solve anything. Many people are like the old
lady who said: 'Don't tell me worrying
doesn't help. The things I worry about never
happen!' Too many people either worry
about things in the past which didn't happen,
or things in the future which won't happen!
It's a terrible waste of mind-power. Fretting
is the commonest form of negative thinking;
it blinds you to alternatives and solutions
and it paralyzes you from taking practical
actions.
3.2 Chart I - PRACTICE IN RAJYOGIC STATE (involving sleep suggestions)
Calendar Techniques/ Period No. of Remarks
Methods times/day
1st week Progressive 7 days 2 times General positive suggestions, related to
Relaxation & At least 6 freshness, relaxed, happy, enthusiastic,
Instantaneous times increasing power of concentration, +ve
thoughts becoming spontaneous, etc. to
be incorporated in the relaxation
practice and to be given when either at
the max. depth or while coming out of
meditation, in the form of PMS
2nd week Progressive 7 days 2 times
Relaxation & At least 3
Fractionation in times
Instantaneous
Relaxation
3rd week Target 14 days 2 times Depending on the nature of target, the
& 4th Programming (min.) method may be suitably selected. To
week (1stage) (By start with 1st stage suggestion. Target
Psycho programming suggestions to be given
feedback/ (incorporated) in the practice of
Desensitization Instantaneous relaxation with
or visualisation fractionation.
5th & 6th Target 14 days 2 times
week Programming (min.) ---- " ----
(2nd stage)
7th to Target 28 days 2 times In this case slight variation of the
10th programming (min.) suggestions are to be done, as shown in
week (final stage) the article 'Psycho feedback' when
example of nail biting was explained.
Final stage suggestions to be used to
end up each session with Post
Meditative Suggestions (PMS).
Chart II -- Practice in Karmayogic State (involving waking suggestions)
Method Duration Remarks

Rational Emotive Therapy On the 1st day To be practiced and
(RET) & Positive Thinking habitrated as a part of the
life, hereafter.
Conditioning Techniques On the 1st day ♦ Walking or counting
(Select any one) numbers would be
better to start with,
initially.
(For the next 2 weeks) ♦ Practice conditioning
with a specific objective
and that objective
should be in line or
assistive to your Target
programming in
Rajyogic State.
♦ To practice almost
every time you do the
physical activity (i.e.
walking, breathing, etc.
whatever you had
selected)
Conditioning techniques For the next 4 weeks ♦ Use desensitisation of
(another variation) -ve emotions by this
conditioning technique.
Example - achieving
'Ashariri' stage as soon
as you slowly count
from 1 to 10
♦ Once you are confident

with this practice, try it
out every time any '-ve
triggers' come in your
mind and get detached.
Monitor the results.
The charts suggested are only guideline and the Yogi is free to design his own schedule.
However, it should be borne in mind that the more you practice the faster the results are
likely to be.
'Target programming' technique should be practiced at least twice, daily.
In general, at the end of 10 weeks, there will be a significant change in the area where
you have focused to re-engineer. The duration of the total training can be adjusted
depending on the programs and results.
To be as a fore ward or to be incorporated into the introduction of Sanskar Re-
engineering
Spiritual precautions when done properly and regularly, enhances our intelligence, skills
and inner powers. In other words, it empowers the person with this empowerment, it is
important to have a passion to serve all fellow beings for their holistic upliftment. The
mission mode approach to be insturmental in bringing in health, abundance and
happiness to all beings on the earth is a necessary vision which any spiritual aspirant
should posses to improve after the initial stages.
often you may come across a spiritual practitioner who is very much self interested,
ruthless, short tempered, dissatisfied and indifferent with the needs & wishes of
surrounding persons.
This type of symptoms may clearly be prudent in some souls even though they practice
hours of intense spiritual practices for several years. In such cases the practitioner should
focus on developing the 'heart' instead of the 'will-power' far some time. It is important to
equally develop the will power and the heart (desired to do good to others).
Practicing visualisation of Mansa Seva, having respect for every beings doing
unconditional service, prayer, seeking blessings from seniors and bestowing good wishes
to all are some of the steps to improve and develop our 'heart'.
It is impossible to progress in the of self development (Spirituality) with a small
heart.
For those who have a balance of willpower and will to do good to the world (vishwa
kalyan ki bhavana) may practice meditation altenatively for self improvement for self
improvement and for world service. Whereas those who are self centered, indifferent and
ambition in spiritual path should practice world service meditation (Mansa seva vishwa
kalyan ke liye medtiation) more than the self focussed meditation (eg. on swaamaan, etc.)
As the Taoy in syang logo symbolises, both there soft & hard approach of
meditation is needed to progress well.
At the times, with situation and mood changes, a yogi can estimated his practice of the
hard (self-related) and soft (Vishwa Seva) techniques there by balancing his own state
and situation. This is still which needs to be experience through little but sincere practice.
Chapter - 2
This page could be as index to chapter No.2
Introduction:
This chapter contains the practical techniques that are to be practiced to facilitate positive
time bound change in ourselves.
Techniques that have been shared in this chapter are -
Relaxation Techniques
• Progressive Relaxation
• Instantaneous Relaxation
• Restricted Awarness method
Conditioning Techniques
• Conditioning while breathing
• while walking
• while climbing staircase
• counting numbers
• usage of 'Logos'
Suggestions
• Types of suggestions
• Suggestiblity
• Laws of suggestions
• Attention in framing suggestions.
Psycho feedback Technique

Visualisation
Desensitisation
Fractionation
Rational Emotive Therapy
One of the major obstacle that a person focus in a self improvement programme is his
own thoughts / cognition; it becomes a task with your own self. Such situation arise out
of two reason.
1. Improper attitude towards change or distorted self image and confidence level.
2. Thoughts of failure or doubt that might arise into interim setbacks.
In either cases it could be appreciated that a positive mind frame is very much essential
for initiating, sustaining and programming in the path of sanskar transformation.
This means working with our cognitions and thinking patterns, wherein positive
thinking only focuses on positive flow of thoughts, there are other methods which works
to bring in change in the negative, irrational and dysfunctional thoughts. Rational
Emotive Therapy (RET) and cognitive Behavioral Therapy (CBT) are two such simple,
yet extremely effective methods that can facilitate to develop a strong positive attitude
and thinking pattern.
The basic prinicple of RET is briefied with few examples. Aspirants seeking
positive transformation are reported to refer some reading materials on these two
therapies.
Books by Ellis and Blackborn on these therapies would be very helpful.

Sanskartransform

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INTRODUCTION

The Ocean of Truth ShivBaba's versions on re-engineering of sanskar has been

How to refer this paper :-

Avyakt Bapdada's Hindi version

Avyakt Bapdada's Hindi version

INTERNAL TRIGGERS - A> Emotions like frustration, boredom, loneliness, mild

Avyakt Bapdada's Hindi version

Bapdada has highlighted the following methods to diversify - ve stimulus.

TECHNIQUE: 1. Dissociation (detachment, sakshidrushta, Trustee)

REQUIREMENTS TECHNIQUES TO BE ADOPTED

Avyakt Bapdada's Hindi version

Avyakt Bapdada's Hindi version

2. PATTERN & TREND OF EMERGENCE OF THE -VE SANSKAR - This analysis

a) How often it emerges

Avyakt Bapdada's Hindi version

Avyakt Bapdada's Hindi version

Avyakt Bapdada's Hindi version

Avyakt Bapdada's Hindi version

Avyakt Bapdada's Hindi version

Avyakt Bapdada's Hindi version

Avyakt Bapdada's Hindi version

Avyakt Bapdada's Hindi version

Reinforcement of a particular sanskar has to be done by repeated use of the process

Avyakt Bapdada's Hindi version

Suggestions(sankalphs) are most effective when it is given in a meditative state of mind,

Avyakt Bapdada's Hindi version

Avyakt Bapdada's Hindi version

2.1. RELAXATION TECHNIQUES

Mastery on relaxation techniques is the starting point of demanding physical or mental

2.1.1. PROGRESSIVE RELAXATION -

Note: An advanced variation or progressive relaxation can be used to induce 'Ashariri'

2.12 INSTANTANEOUS RELAXATION

As compared to progressive relaxation which takes 5 to 7 minutes or more, this method

What you probably may notice is something of supreme importance, at this

2.13 RESTRICTED AWARENESS METHOD (Listening to Silence)

Note: The following tips may be useful --

I) Progressive Relaxation - Newly learning meditation

III) Restricted Awareness Method - In mass meditation commentaries

2.21 SUGGESTIONS WITH BREATHING

To use this method of conditioning proceed in the following way --

2.22 SUGGESTIONS WHILE WALKING

2.23 SUGGESTION WHILE CLIMBING STAIRCASE

Staircases are limited as compared to the 'Breathing' or 'Walking' conditioning

2.24 COUNTING NUMBERS

Objects - An Avyakt Murli Book

2.31 TYPES OF SUGGESTIONS

Suggestions can be classified in various ways ---

The capability of a person's subconscious to accept a Sankalph (suggestion), i.e to bring it

Testing suggestibility is not compulsory; with proper usage of suggestions, there

2.33 LAWS OF SUGGESTION

The Three Laws of Suggestions --

1) The Law of Concentrated Attention -- When a person concentrates this attention

Situation 3 -- The plank is lifted to a height of 6 feet.

Imagination & will-poor also has a functional relation.

IV) Imagination can be directed.

1) In the initial stage of practice start with simple suggestions.

Example II - In yoga (meditation) session, if a suggestion (sankalp) of these sort is made

2.4 METHODS OF USING SUGGESTIONS FOR RE-ENGINEERING OF

Example II -- (Case - Negative Thoughts & Waste Thoughts)

Visualisation formulates sanskar because, as stated earlier, the subconscious is a simple

This 'childishness' of the subconscious should be fully 'exploited' for positive

We continuously happen to think and hence uninterruptedly tend to visualise

Pandav Bhavan Baba's Room