text: Truthfulness really implies the sense of presenting one's own self in its true colours. This is the state at which a man exclaims spontaneously, 'It is as it is'. No words however can express this condition in any way. This is the state, which in true sense is the Reality. Even to call it as a state is to blemish its true character. The word state applied to it is not appropriate. This is in fact the point at which all the powers are drawn in the accumulated form at the time of Pralaya Dissolution and nothing but Absolute Reality remains in existence. The word reality, as I have used it, does not also convey the true sense, as all feeling and perceptions end there. If we call it as power, even then a material cloak is set round it. It is almost inexplicable. If we use the word Negation for it even then a faint reflection of something remains in view. Now Existence is the only word left for conveying the sense. But if we fix our thought on it, even then the faint idea of something persists and thus the same consciousness of materiality is revived to some extent. If we banish both these views from our thought, even then something remains at the root. Nothing can thus express it except the words, 'It is as it is.' It can be imitated upon only by keeping one's self off from every concept. It depends upon practice so that one may bring himself upto it by means of proper action and right behaviour. The state of settledness is helpful in it but that too must end before one reaches the destination. Then alone can consciousness of reality be had, and when consciousness also ends we may then consider ourselves to have arrived at its primary stage.
  We cultivate a habit of truthfulness so that our actions and dealings may be in consonance with the state related above and just as it is in the dealings of Nature. Devotion now starts from this point and it reminds a devotee of his devotional duties, and the Master's remembrance gets implanted upon his mind. Even as the harshness of the Beloved is appealing to a lover since it contains a gentle tenderness, which reflects love all through and attracts him all the more, the rebukes of the Beloved are very pleasant to him and offer him greatest joy. If we take a cruder view of these scolding, they assume the form of painful experiences which people call by the name of miseries which are so easily endurable to a true lover who takes them with delight even in their grossest form. When this state is acquired, the underlying emotional trend converts it into a state of gratitude. This indicates how nicely he has welcomed them and is now so happy with them because they have come down from his Beloved.
  "Do not complain of sorrow, because it is far from etiquette. Happiness cannot be had without undergoing sufferings." (from a poet).
  This results in all joy and he begins to abide in it. After sufficient practice it becomes his second nature and its consciousness too drops off. The glamour too passes away. When this is attained, there remains nothing but the swimming in the sphere of Reality, and further on the idea of swimming too becomes extinct. The power generated by the habit of forbearance helps him a good deal in his pursuit, and he enters the sphere described above. What happens next has already been dealt with sufficiently.
  In our system this stage is often attained by an Abhyasi. It offers him pleasure and he begins to appreciate it. It helps his entry into the above mentioned circle where he begins to have an experience of the calmness of mind. Then he begins to realise that all these things which had the outer form of misery or scolding had come down only for his good. They are really invaluable to us when they come as gifts. Being overjoyed to have them, one is naturally inclined to express his feeling of gratitude for them.