LAHIRI MAHASAYA QUOTES

Through delusion you are perceiving yourself as a bundle of flesh and bones, which at best is a nest of troubles. Meditate unceasingly, that you may quickly behold yourself as the Infinite Essence, free from every form of misery. Cease being a prisoner of the body; using the secret key of Kriya, learn to escape into Spirit.

Divine union is possible through self-effort, and is not dependent on theological beliefs or on the arbitrary will of a Cosmic Dictator.

"If the breath is constantly shuffled then it attains a cessation or is stilled. This stillness is termed yoga. A living being is kinetic by disposition thus has no respite barring still state - kineticism is stilled through Pranayama. When the mind is stilled unnecessary desires are eliminated, the non-function of unnecessay action is termed as desire cessation or the desireless state."

Settlement is the advaita (non-duality) state removes the difference between God and the devotee.
The state in which the knower, known, knowledge becomes one that only is the state of science. This is the true devotion or true knowledge.

Seek divine wealth, not the paltry tinsel of earth. After acquiring inward treasure, you will find that outward supply is always forthcoming.

"I am ever with those who practice Kriya. I will guide you to the Cosmic Home through your enlarging perceptions."

"Attune yourself to the active inner Guidance; the Divine Voice has the answer to every dilemma of life. Though man’s ingenuity for getting himself into trouble appears to be endless, the Infinite Succor is no less resourceful."

Can God be achieved by invoking Him?

Explaining this question of one of His devotees Yogiraj expounded — Name and form belong to the body or any object, by what name will you invoke God? He is beyond name and form. The body is destructible, hence name and form are also destructible. But the One Who is God is devoid of origin and is imperishable. Is God a distant object? Is He without you that you have to loudly invoke Him? Distant objects are beckoned by their names. Who else is nearer to you than Him? He dwells within you, therefore how can you loudly invoke Him? For instance, if you have to invoke the name God, Prana must be dynamic in the body. If Prana is non-existent in the body-temple in a dynamic form, the lips and tongue are rendered incapable to invoke God. Therefore to invoke Him it is necessary for Prana to exist in the vibratory form in the body. But there is no action in the still Prana. 

The word 'God' does not connote God, similarly the words 'Hari' and 'water' do not connote Hari and  water. If the word water comprises the attributes of water then thirst would be quenched by crying  aloud for water. But this does not occur. Thus by loudly invoking Hari, response from Him cannot be derived. Hari means One Who seizes everything, where there is a complete absence of the sensory attachment. When Prana attains stillness or after the extinction of the dynamic state everything is seized, the living state of a living being is eliminated, a state of cessation of all types of senses is achieved, therefore still state is termed to be Hari. Thus Yogiraj has remarked — Darpanke bhitar jo nadi usse piyas nahi jata, meaning  thirst is never quenched by merely observing the reflection of the river through a mirror.

Does any person call himself by his own name? It is not necessary. When Prana Himself is God, then how will Prana invoke Prana? What is the necessity for invocation? Because He is the Master of invocation, again One Whom He will invoke is He Himself only. Thus where is duality? This Prana-God is prevalent in all living beings in a still state. But a living being deriving vibration has deviated from his consciousness and forgotten his own self. Therefore it is imperative for everyone to eliminate dynamism through Pranakarma and again achieve the still Pranalike self-consciousness or else bring a transformation from the present vibratory state to the still state.

When everyone pays obeisance to God they fold their hands and place them on the forehead between the eyebrows. Due to ignorance being unaware  of it, everyone actually pays obeisance to the Kutastha. As a matter of fact none pay obeisance to the external deities because the place of settlement of all gods and goddesses is that Kutastha. There is no alternative other than paying obeisance to the Kutastha, paying obeisance to Him results in obeisance being paid to all deities. Therefore it is observed that Brahma, Vishnu and Mahesvara are all rapt in dhyana, they also pay obeisance to Kutastha.

http://www.speakingtree.in/spiritual-blogs/masters/god-and-i/Can-God-be-achieved-by-invoking-Him
http://www.scribd.com/doc/150714177/Purana-Purusha

Lahiri Mahasaya - Kriya's Transcendental State

The one whose -mind is distracted observes diversity, therefore he strives to arrest the distraction by, practising Kriya. But that very one by practising Kriya becomes high-souled in Kriya`s transcendental state and his mind is no longer distracted, thereby causing the non-existence of sadhana. Because on practising prolonged sadhana, when a permanent settlement occurs in Kutastha, then what else can he do? Then he has nothing to perform. Because endeavours are made for this achievement and when achievement results, then the necessity for endeavours are not present, thus there is a termination of all actions. Then by being staid and still, attachment is extinct, thus the strife for samadhi is absent, then the mind being free from distractions, one remains engrossed or thoroughly rapt within himself in Kriya's transcendental state. Being devoid of joy and joylessness he is perpetually contented in Kriya's transcendental state, being free from both desire and non-desire he performs the action which comes his way, then, he has no future and past. When he is not bound by domesticity despite maintaining a domestic existence, when he is incorporeal despite being corporeal; he does not desire to achieve or destroy anything, he remains in the -mindless state of Brahma and can perform whatever he wishes, he is free from respect and disrespect. Since he is above ratiocination, he is free from deliberation, knowing, hearing, seeing, he does not aspire for the state of salvation, then his thinking attains a vacuous state. But one who possesses thoughts, though he does not perform anything physically performs everything through these thoughts. In Kriya's transcendental state, the settled person is neither worried nor unworried, neither proud nor humble, is neither the authority nor the non-authority and relinquishes expectations and doubts. He does not practise dhyana, he is neither ignorant nor knowledgeable, he does not have any feasance or non-feasance, he then becomes the immaculate form of Brahma. When desire is present salvation does not occur, the practice of Kriya is also a wish. But that person is blessed who by practising regular Kriya causes a cessation of Kriya, achieves Kriya's transcendental state, becomes passive and does not perform any inclination oriented action. Desire is the root of all evils. Therefore the erudites eradicate the root of desires, which is possible only on practising Kriya_ The ignorant ones aspire to achieve peace. Therefore their aspirations being present fail to achieve peace. But one who is in Kriya's transcendental state, he being still and beyond desires constantly remains in the serene frame of mind and becomes akin to Absolute Brahma. He does not perceive the soul then because visualising the soul is based upon support. Kriya's transcendental state is supportless, therefore who will visualise whom? Those who are ignorant and possess evilwill, they are the ones who wish to perceive the pure, non-dual soul and contemplate on the soul, but they are unaware of the fact that nothing exists in Kriya's transcendental state. The one who is perpetually affixed in Kriya's transcendental state is characterised by intrepidity and apathy, thus remains within himself; this is a marvellous state. He first by battling with desire through the medium of Pranayama, conquers it and constantly remains fixed in Kutastha. Whatever he observes in this world is destructible, but the Void Brahma in Kriya's transcendental state is imperishable, all afflictions dissolve remaining within it because he then being free from all desires, this universe though existing is absent thus body consciousness also is absent. Then both the existence and nonexistence of the body are equal. When he himself is non-existent then he is devoid of attachment but speciously performing all actions does not perform anything. This type of yogi neither has worldly delusion nor manifestation of any consciousness, he does not crave for Heaven or Hell, he is neither bonded nor liberated, ignorant or knowledgeable; he does not have any gain or loss; lamentation or repentance, commendation or condemnation, happiness or misery; feasance or non-feasance, bliss or sorrow, he is neither alive nor dead, he is devoid of love and affection, satisfaction and dissatisfaction; conflict or doubt, attachment or detachment, to him a clod of earth and gold are equal, he perpetually communing in Kevalakarma and merging in the infinite void Brahma does not perceive the soul, then he is beyond capability or sadhana, then he is the nonpareil. Be then knowing does.not know, seeing does not see, saying does not say, eating does not eat, lying down not lie, he is neither a family man nor a renunciate because everything for him has become extinct. Nothingness, pervades him then. Remaining in this Kriya's transcendental state is known as knowledge. Then though by attaining samadhi is not into it because despite remaining in this state he performs all actions inertly, but being inert is not passive because by being an inhabitant of the Absolute Void Brahma he can see everything and is Omniscient therefore though being erudite is not so, he is neither dual nor nondual. How much more can be expounded'? One who has learnt all the essences by settling in Kriya's transcendental state in this manner is a Mahasaya He is not present in anything yet is Omnipresent.

http://www.kriyayogashyamacharan.org/yssm-books-excerpts-purana-purusha8.php