Divine spiritual experience or vision; direct exerience of the Lord. (Glossary for the Vahinis)

The cosmos cannot exist apart from the Divine. The Divine cannot divorce the cosmos. The devotee creates (his own image of) God. God creates the devotees. The common belief is that all beings including devotees are created by God. But this is not the whole truth. The devotee also by his spiritual sadhana creates God. That is the meaning of the term Sakshatkara (Direct experience of the Divine form). (SSS Vol.24)

As the milk, so the cream; as the fuel, so the fire; so also, as the Sadhana, so the Sakshatkara. Even if the attainment of Mukti is not directly realised as a result of taking up the Lord’s name, four fruits are clearly evident to those who have had experience, the experience of the Sakshatkara; they are: (1) The company of the great, (2) Truth (3) Contentment (4) The control of the senses. (Prema Vahini, p. 66)

Man’s most precious and sacred gift from God is Buddhi (intelligence). The intelligence that should be used for seeking the Atma (Spirit) is being used by man today to seek Annam (food). When you are given a mirror to recognise your face, if you turn it in the reverse direction, how can you see your face? Use the mirror of Buddhi to recognise your true self. That is known as Sakshatkaram – direct vision of one’s true Self. (SSS Vol.25, p. 9)

Let your thoughts, words, and deeds be suffused with love. Let your life be filled with love. Nothing else is required to have the vision of the Divine (Sakshatkara). Love is God, live in love. (SSS Vol.32 Part II, p. 20)

The world is like a mirror. All that you find in this mirror is only the reflection, not the reality. Your right eye appears as left eye in the mirror. Then how can you consider it as reality? When the mirror is removed, the reflection also disappears and the reality remains. Consider yourself as embodiment of divinity. Experience your true nature of love. This is sakshatkara (vision of the Self). Some people claim to have the vision of the Self in meditation, but the vision of your reality is true sakshatkara. (SSS Vol.33, p. 160)

Turn your vision inward and search for your true Self. Self-enquiry leads to true Sakshatkara (vision of God). Once you have Sakshatkara, you will be free from all worries. It is a mistake to say that you have not experienced God. He is present in you. A person kept a ten rupee note in a book and forgot about it. He was carrying it all along. One day he was in need of ten rupees. He asked his friend to lend him ten rupees. His friend readily agreed. But before giving the money, his friend wanted to see the book he was carrying. As he opened the book, the ten rupee note fell from it. He was happy that he had the required amount with him and that there was no need to borrow it from his friend. Likewise, today man is in search of God, as he has forgotten his innate divinity. Man can realise God only by self-enquiry. (SSS Vol.36, p. 168)

Many people perform ritualistic worship of God with great pomp and show. I feel like laughing at their ignorance.These are not the true spiritual practices. How can such sadhanas (spiritual practices) lead to sakshatkara (vision of God)? Instead, you should put Sathya and Dharma into practice in your life. Without Sathya and Dharma, all that you do is mere show. (SSS Vol.37, p. 112)

There is only one way the mind can be controlled, that is by constant contemplation on God. We often see people changing the names and forms of God for contemplation, frequently. One day they contemplate on Rama; the next day on Krishna and yet another day on Venkateswara, etc. Mind control is not possible by such contemplation. If you consider Rama as the God of your liking, then stick on to that name and form till your last breath. Then, surely you will have the Sakshatkara (vision) of Rama. (SSS Vol.42, p. 16)

Sakshatkara is the immediate, intimate, and unitive apprehension of the absolute, supreme, and integral reality of Brahman. It is a mystical experience beyond mind, space and time. Dhyana is an aid to sakshatkara. (SSB 1979, p. 139)