In his autobiography, published under the title of ‘The story of Divine Revolution’, by Shri Ram Chandra Mission (W H Q – Chennai); Parampujya Laalaaji Maharaj writes- “As long as one’s own light remains, the shadow of name and form will remain too. But a shadow is after all a shadow. The present personality is certainly an embodiment of some other personality, who existed earlier. If a person could only imagine himself as embodiment of his father, and the embodiment of his father to be that of his grandfather and so on, and thus slip in to the past to such an extent that he starts feeling that the sequence of embodiment and shadow is ending and that he understands only the base and nothing else, then it may be possible that, that point is ultimate (utmost) his starting point.”
This is some thing like slipping through the ritualistic grooves and thus arriving at the state of the oneness with the Eternity. This relates to Gnosticism. This can be got only with the help of a (competent) spiritual master (Guru or a Sheikh). Merely through the bookish knowledge, no one can understand ‘Reality’.
Here, the accepted view has to be kept in mind; (1) Satnaam (the name of God), (2) Satsang (the association of devotees), and (3) Sat guru (the name of Guru).
In fact, those who are endowed with divine nature and good conduct alone can become successors of a ‘wali’ (mystagogue) and worth occupying his place. His teachings alone are perfect, and he considers the scriptures as the main theme. Parampujya Laalaaji Maharaj has established those scriptures (of Naqshbandiya hierarchy) as maxims of this ‘Divine Seat’. The esoteric transmission of this lineage is abundantly available for the all round good of the humanity, through the spiritual teachers (Peer-o-Murshadna) made authorized by the ‘Dean of the seat’ of the time, who work under his direct control and his able directions. The link between the Spiritual Master and the devotee is called ‘nisbat’ (occult-touch) i.e. a relation quite identical to the conjugal-coherence, establishes after the ceremony of ‘Bay’t’ (mystagogy) i.e. oath of allegiance. This works like dropping a small particle of curd converts the milk in to the curd itself; likewise the tawajjoh (esoteric transmission) of the Peer-o-Murshad converts the devotee in to his own spiritual condition. This is how the devotee does soon achieve the condition of his Peer-o-Murshad. Thus, the outer or gross body (sthool sharer), although, remains the same but the mystic body (kaaran sharer) promotes to the highest spiritual level.