Realisation of God starts with Cosmic Vision

Beyond ritual and mantra, beyond sermon and scripture, lies the true gateway to God-realisation: the cosmic vision. As Krishna revealed His transcendental form to Arjuna, so too must the seeker awaken the inner eye. In that supersensuous moment, the divine spark within is seen—not imagined. It is the Self, the Brahman, the eternal truth. Even in Kali Yuga, this vision remains possible, for the knowledge of spirit is timeless, and the genuine master still bestows it from afar. True God-realisation begins with cosmic vision—an inner awakening that transcends ritual and reveals the eternal Brahman within.

Realisation of God starts with Cosmic Vision

Times of India

"On whose lips the question of realisation of god does not find place? Human imagination will fail to think of a human being who is untouched by this noble thought. Remember, realisation of God is not the domain of those who have made it a profession and revel in the vain glory of being religious. Description of glory and splendour of God in pedantic and ornamental language and imparting some mantra as"Diksha"Is not in the least realisation of God.

True realisation starts with metaphysical experience of God. Despite being physically with Arjuna, why did Lord Krishna say," you do not know Me, I am not this physical body.” Lord exhorted Arjuna to know Him in His transcendental form from a wise seer. On being urged, Lord Krishna showed His omni-present cosmic form. Thereupon, all despondency of Arjuna was cleared. He was then ready to fight for extirpation of evil-doers and establishment of dharma.

It is neither the abstruse philosophical theory nor subtle intellectual treatises that can put human beings through God realisation. Prahlada and Dhruva did not receive some mantra or hymn as is usually shown in films and TV serials. Rather it was the same ancient yoga which was handed down to posterity from master to pupil. Mira and Dhanna the Jat could impel God to manifest in human garb by intense devotion and profound love for God. Yet, Lord advised them to attain him in His transcendental form. Lord Krishna told he had taken this physical body in Dwapur Yuga. He will always create means to help humankind to rise above the transitory earthly existence. Mira and Dhanna then received the eternal knowledge from saint Raidas and Swami Ramananda respectively.

In Bhagavad Gita, Krishna called it a supreme secret which only an illumined soul can unravel and bestow on an aspirant when approached with devotion and surrender. Knowledge of spirit is different from secular knowledge. With mundane knowledge, one can earn bread and butter and all physical comforts of life. It only adds to the karmic load of soul. Knowledge of Brahman leads to emancipation of soul. All kinds of formal and informal worship are only kindergartens of true bhakti.

For a man in whom there is a strong urge for merger with universal consciousness, true bhakti starts with supersensuous experience of inherent divinity. It is revelation of the cosmic spark within us. Celestial vision seen through the inner eye is in reality the individual soul - the divine spark on which one is required to meditate to quicken the pace of spiritual advancement. People have been made to believe that cosmic vision of God is not possible in the Kali Yuga. It is possible even today as the knowledge of Brahman is one which continues to be. A genuine spiritual master does so even sitting miles away.”

REALISATION OF GOD STARTS WITH COSMIC VISION
Times of India

Realisation of God Starts with Cosmic Vision: An Analysis

Author: Manus AI
Date: September 29, 2025

Introduction

The quest for the realization of God is a perennial theme in human history, transcending cultural and religious boundaries. The provided text, "Realisation of God starts with Cosmic Vision," posits a compelling argument: that true divine realization is not a matter of intellectualism or ritualism, but a profound, metaphysical experience. This paper will analyze this concept, drawing upon the provided text and a range of scholarly sources from Hindu philosophy, mysticism, and comparative religious studies. We will explore the nature of cosmic vision, its transformative power, and its place within the broader landscape of spiritual inquiry.

The Primacy of Metaphysical Experience

The text begins by challenging the conventional notions of God-realization, stating that it is not the domain of those who have made it a profession. It critiques the reduction of spirituality to "pedantic and ornamental language" and the ritualistic imparting of mantras. Instead, it champions a direct, metaphysical experience as the authentic starting point for true realization. This resonates with the core tenets of mysticism, which prioritize direct, unmediated experience of the divine over exoteric religious practices. [1]

The Cosmic Vision as a Transformative Catalyst

The text uses the example of Arjuna from the Bhagavad Gita to illustrate the transformative power of cosmic vision. Despite being in the physical presence of Krishna, Arjuna is told, "you do not know Me, I am not this physical body." It is only after witnessing Krishna's omni-present cosmic form (Vishvarupa) that Arjuna's despondency is cleared, and he is ready to fulfill his dharma. This highlights that the cosmic vision is not a passive observation but an active catalyst for spiritual evolution and moral action. The Bhagavad Gita describes this form as having "innumerable mouths and eyes, numerous awesome visions, many divine ornaments and a great many weapons in striking positions." [2]

The Physical vs. The Transcendental

A key theme is the distinction between the physical and the transcendental. Krishna's statement to Arjuna emphasizes that his true nature is not confined to his physical form. This introduces a fundamental duality in understanding the divine: the immanent, perceivable form, and the transcendent, formless reality. The text suggests that true realization involves a cognitive shift from perceiving the physical to comprehending the transcendental. This aligns with the Vedantic concept of Brahman, the ultimate, formless reality, and the various deities as its manifestations (saguna Brahman). [3]

The Role of the Guru

The text repeatedly emphasizes that this profound knowledge cannot be self-attained but must be bestowed by an "illumined soul" or a "genuine spiritual master." This underscores the importance of a spiritual guide in the journey of realization. The examples of Mira and Dhanna, who, despite their intense devotion, were advised to seek a guru to attain the transcendental form of God, reinforce this point. This concept of the guru as a conduit for divine grace is a cornerstone of many Eastern spiritual traditions. [4]

The Two Paths of Knowledge

The text draws a sharp distinction between secular knowledge, which "can earn bread and butter and all physical comforts of life," and spiritual knowledge, which "leads to emancipation of soul." This is a classic Vedantic distinction between apara vidya (lower knowledge) and para vidya (higher knowledge). The pursuit of Brahmavidya (knowledge of Brahman) is considered the ultimate purpose of human life in many Hindu philosophical schools. [5]

Bhakti: Devotion as a Path

The text acknowledges the power of bhakti (devotion), citing the examples of Mira and Dhanna, who could "impel God to manifest in human garb by intense devotion and profound love for God." However, it also suggests that this personal manifestation is not the ultimate realization. The Lord advised them to "attain him in His transcendental form," for which they needed a guru. This presents a nuanced view of the relationship between the path of devotion (bhakti yoga) and the path of knowledge (jnana yoga), suggesting they can be complementary or sequential. [6]

The Immanence of the Divine

The text describes the cosmic vision as a "revelation of the cosmic spark within us," which is the individual soul. This points to the idea that the cosmic is also microcosmic, and the ultimate reality is inherent within each individual. This directly relates to the central Vedantic concept of the identity of Atman (the individual self) and Brahman (the ultimate reality). The cosmic vision, therefore, is not just an external perception but an internal realization of this fundamental unity. [7]

The Timelessness of the Cosmic Vision

The text challenges the belief that cosmic vision is not possible in the current age (Kali Yuga). It asserts that "the knowledge of Brahman is one which continues to be," and a "genuine spiritual master does so even sitting miles away." This is a statement of perennial philosophy, asserting the timeless and universal nature of mystical experience, independent of historical or cultural context. [8]

A Contemporary Example: The Vision of Kash and His Siblings

The website adishakti.org presents a contemporary example of what it claims to be a genuine cosmic vision. The experiences of Kash and his siblings are described as encounters with the Divine Feminine and other religious figures. According to the website, these visions are not mere hallucinations but authentic mystical experiences that provide insights into the nature of reality and the divine. While this account is not from a peer-reviewed academic source, it serves as a modern illustration of the belief in the possibility of cosmic vision in the present day, as asserted in the original text. The website states that these experiences are a "genuine cosmic vision of meeting with the Divine Feminine and other religious figures." [9]

Conclusion

The concept that "Realisation of God starts with Cosmic Vision" offers a profound critique of superficial religiosity and a powerful affirmation of the primacy of direct, metaphysical experience. Through the lens of the Bhagavad Gita and the broader Vedantic tradition, we have seen that the cosmic vision is not merely a visual spectacle but a transformative event that reveals the transcendental nature of the divine, the immanence of the divine within the individual, and the ultimate unity of all existence. While the path to this realization may be guided by a guru and fueled by devotion, the ultimate goal is the direct, unmediated experience of the cosmic reality, a reality that the text asserts is as accessible today as it was in ancient times.

References

[1] Jones, Richard H. "Mysticism." The Stanford Encyclopedia of Philosophy, edited by Edward N. Zalta, Metaphysics Research Lab, Stanford University, 2022, plato.stanford.edu/archives/win2022/entries/mysticism/.
[2] "Bhagavadgita: 11. The Yoga of Universal Cosmic Vision." Hinduwebsite.com, www.hinduwebsite.com/gita911.asp. Accessed 29 Sept. 2025.
[3] "Brahman: The ultimate reality in Hindu philosophy." Fabrizio Musacchio, 2 Jan. 2025, www.fabriziomusacchio.com/weekend_stories/told/2025/2025-01-02-brahman/.
[4] "The Role of the Guru in Hinduism." Himalayan Academy, www.himalayanacademy.com/readlearn/basics/fourteen-questions/what-is-the-guru-s-role. Accessed 29 Sept. 2025.
[5] "Para and Apara Vidya." The Vedanta Kesari, vol. 104, no. 5, 2017, pp. 18-22.
[6] "Bhakti Yoga." Yoga Journal, 28 Aug. 2007, www.yogajournal.com/yoga-101/types-of-yoga/bhakti-yoga/.
[7] "Atman (Hinduism)." Wikipedia, Wikimedia Foundation, 20 Sept. 2025, en.wikipedia.org/wiki/%C4%80tman_(Hinduism).
[8] "Realisation of God starts with Cosmic Vision." The Times of India, 17 July 2017, timesofindia.indiatimes.com/realisation-of-god-starts-with-cosmic-vision/articleshow/59627693.cms.
[9] "Welcome to Adi Shakti." Adishakti.org, www.adishakti.org/index.htm. Accessed 29 Sept. 2025.