hat one point where all religions meet is the realisation in no mystical sense, but in the most worldly and everyday sense — and the more worldly, everyday and practical the better — the fact that GOD IS EVERYTHING, AND EVERYTHING IS GOD.
It is obviously with a view to avoid jarring disputes and discussions that He disclaims any name, pronounces no dogmatic theories, calls on no one to worship any of the innumerable Gods of any religion: herein lies the affirmation of his enriched experience of the Self. A sannyasi came from somewhere near Madurai and asked Sri Bhagavan to put His name in a notebook intended to raise collections for a choultry or something. He asks: “What is my name?”
one to visit Sri Bhagavan as frequently as possible, the other to postpone it as long as he could till he felt he had some tangible evidence of progress. In the meanwhile, however, through some agency or other, he was pushed before Him, obviously through His grace. The first time it was through his immediate superior, the second was through the telepathic command
At about 3 p.m., a monkey came and sat opposite to him in the Hall, and he attempted to give it all the prasadam so far collected. Sri Bhagavan, looking at him, remarked that if he fed that one fellow hundreds of other idlers would pour into the ashram and it would be converted from a place of retreat for sadhakas, Jnanis and Yogis, to an idlers’ asylum.
As long as you respond to a name what objection could there be to your worshipping a God with name or form? Worship God with or without form till you know who you are.
One who can control them during jagrat (waking state) can also control them while asleep. Dreams are only impressions which have been received in the waking state and are recalled to mind in the dream state (i.e., semi- sleeping state as distinct from deep sleep — sushupti).