Just exactly what is Consciousness?
From: jagbir singh <adishakti_org@yahoo.com>
Date:
Sat Feb 12, 2005 6:20 am
Subject: Just what
exactly is consciousness?
—- In
shriadishakti@yahoogroups.com, "indiblonde"
<indiblonde@y...>
wrote:
>
> A day ago before i even read this post, i was doing
something else
> and suddenly i just felt a VERY STRONG urge to write to
uncle
> jagbirji and tell him i would like to help him out in any
way i
> can..i had not read this post and i didnt know why
suddenly i was
> having this urge to tell him that i want to offer my help
as he
> may be too busy etc...i spent about few mins trying to
figure out
> how would i write to him out of the blue just asking if he
needed
> any help even though he hasnt asked for any..and next
morning i
> logged in to find this email from him!!
>
> :) is this collective coconsciousness?
>
Dear Sohniya,
What you have experienced is the very basic and faint
awareness of
Collective Consciousness, generally regarded as
"coincidences".
It is difficult to grasp what Collective Conscious really is
but we
should know that all our Sahasraras are identical and linked
to each
other like a giant computer. Another way to look at it is to
regard
ourselves as individual cells of a Single Mind.
Over the years i have found out that the Adi Shakti in every
Sahasrara knows exactly what all humans am doing. By this i
mean the
Adi Shakti in my Sahasrara and yours knows simultaneously
what i am
doing, even though you do not (and vice versa). Multiply
that by
billions of humans and you will begin to understand the
complexity
and flawlessness of this Cosmic Mind, regard as Collective
Consciousness by scientists.
i have experimented a number of different ways with the
reality of
Collective Consciousness to confirm that it is indeed true
i.e. the
Shakti is the Cosmic Mind/Consciousness that is omnipotent,
omnipresent and omniscient. In the 2,200 page SHRI ADI
SHAKTI: THE
KINGDOM OF GOD evidence of these attributes are given under
these
titles:
"You Have To Project That Depth, That Reality That Is within
You" 545
The Microcosm within The Macrocosm (Brahmanda Pinda) 548
The Case Of The Double Vision 550
The Case Of The Double Talk 551
The Case Of The Double Witnesses 553
The Case Of The Double Time 554
The Case Of The Double Mothers 555
The Case Of The Double Bodies 564
The Case Of The Double Worlds 565
Homo Sapiens: Discover Your Self! 567
The Parable Of The Kingdom Of God 569
The Proclamation Of The Kingdom Of God 572
"There Is Nothing To Look Outside, Everything Is Inside" 576
The Knowledge within 578
The Offended Fools 584
The Revelations Of The Sacred Pujas 587
The Guru Puja 589
The Birthday Puja 598
The Easter Puja 600
Sahasrara Puja 602
The Divine Musicians of Maa 604
Jagoh Savera Aya Hai 607
The Praises Of The Multitudes To The Almighty Creator 608
Omar Khayyam's Legacy 609
The Supreme Spirit Of God Almighty 610
Sohniya, there are more pages/titles but the above should be
sufficient. However, if you want to understand all the above
you
have to first grasp "The Physics of Collective
Consciousness" by
Attila Grandpierre. He is talking about the Collective
Consciousness
that we are all part and parcel of. The individual
Sahasraras of all
humans (Kingdom of God) are all linked up to form this
Collective
Consciousness. Feeling the chakras of each other is just one
of the
countless connections we have in Collective Consciousness.
It is
just too vast and complex a reality for even spiritual
seeker and
well-educated. It is even more difficult for the religious
masses
and illiterate.
jagbir
http://groups.yahoo.com/group/adishakti_sahaja_yoga/message/3539
Note: Below is another very interesting article that
explains Collective Consciousness from a spiritual point of
view that merges with that of prominent scientists like
Attila Grandpierre and others. This excellent article
answers the fundamental question: "Just
what exactly is consciousness?"
Brahma
Cakra: The Cycle of Creation
In all
civilizations people have attempted to explain the origin of
the world in one way or another. In each cultural group one
can find some mythology in which the story of creation is
explained. Most of these stories do not however agree with
what modern science says about creation. In Ananda Marga
philosophy one can find a theory of creation which is not
only in accord with the present views of modern science, but
can also serve to guide scientists in their quest to find
the answers to the many cosmological questions which are as
yet unresolved.
This Tantric
theory of creation, while scientific, is also profoundly
spiritual. The wonder of how the stars move precisely in
their orbits, the intricacy and beauty of the various living
creatures from amoeba to human and other evidence of a
profound intelligence and order in the universe are not
neglected by the Tantric conception of creation and
development of the cosmos. Rather, Ananda Marga cosmology
begins by looking to the infinite consciousness which is the
source of everything. This consciousness is considered to be
the first cause and it is known as Brahma. Thus the
cycle of creation in which Brahma transforms itself into
this manifested universe is known as Brahmacakra.
Brahma means "the
Entity which is great and has the capacity to make others
great." Brahma is composed of consciousness and energy. In
Sanskrit, consciousness is known as Purusa and energy
is called Prakrti. (Another name for consciousness is
Shiva, and energy can also be called Shakti).
Although we can say that Brahma is a composite of
consciousness and energy, it must be emphasized that Brahma
is a singular entity. It's two "parts" are like the two
sides of a piece of paper.. they can never be separated.
Consciousness never exists independently from the cosmic
energy.
Just what exactly
is consciousness? Purusa or consciousness can be defined
according to the various functions it performs. First of all
consciousness performs the act of witnessing all events of
the universe. It is like a chandelier hanging in a room from
the ceiling; many different actions take place under the
witnessing light bulb, but the light bulb itself does not
undergo change or participate directly in the action it
witnesses. It provides the light which makes all the
activities possible and "observes" all the activities. It is
the "cognitive faculty."
Another function
of consciousness (Purusa) is that it is the material cause
of the universe... it is the basic "stuff" from which
everything else is composed. Scientists have always been
searching to find the fundamental matter of the universe. At
one time they thought that the atom was the smallest
particle, but in recent years they have been dividing and
sub-dividing the atom, finding smaller particles with no end
in sight. Yogic scientists have long said that the ultimate
cause of all existence and the source of all material
objects is nothing but pure consciousness.
Still another way
to describe consciousness is by saying that it is the
"efficient cause" of the universe. It is the fundamental
entity controlling all actions in this universe.
Consciousness is like the master architect who has made the
plan of the universe and acts to carry it out.
However, the
architect takes the help of Prakrti, the operative
principle, in order to carry out it's task. Prakrti is the
other aspect of Brahma, or the other side of the piece of
paper so to speak. In the cycle of creation the dominant and
controlling role belongs to the consciousness and the
operative principle is considered to be a characteristic of
consciousness. It is the consciousness which permits the
operative principle to work. If the consciousness does not
give the operative principle a chance to work, then the pure
consciousness remains without any modification. In this
condition the consciousness is beyond human conception
because it does not have attributes such as form, smell,
shape or colour. Ananda Marga philosophy calls this state of
pure consciousness Nirguna Brahma.
If the operative
principle is given a chance to act, it works according to
three fundamental modes. That is Prakrti creates differences
in this world by modifying the original pure consciousness
in three distinctive ways. These three fundamental styles of
action are known as gunas in Sanskrit, a term which
literally means "binding quality". This term derives from
the idea that the Prakrti is like a rope which modifies the
consciousness by binding it. When a particular guna is
active there is a modification or bondage of the
consciousness. The three gunas of prakrti are called
sattva (sentient), rajah (mutative), and tamah
(static).
Sattvaguna creates
the most subtle bondage or modification of the
consciousness. It is responsible for the feeling of
existence... 'I exist". Rajah guna is responsible for the
feeling "I do" and tamah guna. creates the feeling of "I
have done". Tamah guna works to objectify thought and is
responsible for the creation of the solid objects which we
observe in the universe, as will be shown below.
What is the
process by which Prakrti takes action and begins to modify
the consciousness creating Saguna Brahma or Brahma with
qualities? First, we must try to conceive of a state "prior"
to the creation of the universe. Here the Supreme
Consciousness is without any modification. The three gunas
of prakrti exist but they are not acting. If the three
forces are represented by countless lines, the intersections
of these lines form countless polygons. This is a
theoretical way to picture the state in which consciousness
is unmodified.
Diagram 1: Causal Matrix
Going further, the
most stable figure formed by the three forces is a triangle.
In this "triangle of forces", the three gunas are whirling
around, transforming themselves, one into the other. Purusa
(consciousness) is "trapped" inside this triangle. The
formation of this triangle signals the beginning of the
creation of the universe. The Purusa inside the triangle is
the nucleus of the universe, Purusottama, and when
the balance of the forces in the triangle breaks down, one
force, the sentient force breaks out of the triangle and
modifies the consciousness.
This first
modification of consciousness is very subtle. The feeling of
"I exist" is created and the consciousness becomes aware of
itself. This "I exist" is called Mahattattua and is
the first portion of the cosmic mind. Following the first
modification, the next force, rajah guna, becomes active
and adds another quality to the consciousness. The thought
"I do" arises in the pure consciousness and the second part
of the cosmic mind Ahamtattva is created. Finally,
the third guna, the static force or tamah guna, becomes
active and modifies the consciousness in another way. It
gives the feeling "I have done". It objectifies the
consciousness by creating the third part of the cosmic mind
which is known as Citta or mind stuff.
Diagram 2:
Formation of the Cosmic Mind
This
description of the cosmic mind may seem abstract, but
if we understand the functioning of our own mind,
which is a small version of the cosmic mind, we can
understand it better. If we see a tall tree, for
example, what is actually happening? Our sense organs
are receiving reflected light from the tree and this
is transmitted to the brain and finally an image is
formed in our mind. However, we can also close our
eyes and still bring the image of the tree in our
mind. The portion of the mind which gives the command
to "create" the tree in the mind is the "I do" factor
or ahamtattva, which is dominated by the mutative
rajah guna. The portion of the mind which forms the
image of the tree is the citta or "I have done"
factor. The citta is like a screen on which images are
formed according to the commands of the "I do" factor.
And in all the operations of the mind, the "I exist"or
mahattattva must be present, because without a sense
of "I" there cannot be any "I do".
Thus, the
cosmic mind functions in the same way as our
individual minds, but there is an important difference
which should be noted here. As we discussed above, the
physical world (such as the tall tree) appears as an
external reality to us, but for the cosmic mind the
entire universe is an internal image on the vast
cosmic citta. Also, in our individual minds if we use
our imaginative power to create a green elephant, this
image is not a reality for anyone except the one who
imagined it. But if there is any image in the citta of
the cosmic mind it is a reality and will be perceived
as such by the micro-cosmic unit minds.
After the
formation of the three parts of the cosmic mind, the
static force (tamah guna) continues to modify the
citta portion of the cosmic mind and adds further
attributes to the pure consciousness. It begins to
transform a portion of the citta into the five
fundamental factors.
In different
ancient systems of thought there were said to be basic
elements out of which all matter is composed. The
ancient Greeks talked of earth, air, water and fire
and in esoteric systems such as astrology these
elements are also mentioned.
In the
Ananda Marga philosophy there are five fundamental
factors. The first is known as etherial factor or
akasha tattva. Although modern science abandoned
the concept of ether after the Michelson-Morley
experiments of the 19th century failed to detect it,
we can reconcile the yogic system's akasha tattva with
modern science by thinking of it as "space". In Tantra
this spatial factor is said to be able to carry the
subtle primordial vibration known as Omkara or Om.
As the
tamahguna continues to modify the consciousness, a
portion of consciousness is transformed into vayu
tattva or gaseous factor. This factor can carry
sound and touch vibrations. The next factor is
tejas tattva or luminous factor. This factor can
carry sound, touch and sight vibrations. Following the
luminous factor there is the creation of the liquid
factor, apa tattva, which carries taste
vibration as well as sound, touch and sight. The last
factor, solid or ks'iti tattva which carries
the smell vibration as well as the vibrations carried
in the other factors. Thus, all things of this
physical world exist in the citta of the cosmic mind
and this material world can be considered a thought
projection of the cosmic consciousness. Modern science
is also moving towards this position. Physicist Sir
James Jean wrote, "the stream of knowledge is heading
towards a non-mechanical reality; the universe begins
to look more like a great thought than like a great
machine." Another physicist, Sir Arthur Eddington
said:
"The final
realization that physical science is concerned with a
world of shadows is one of the most significant
advances. In the world of physics we watch a
shadowgraph performance of the drama of familiar life.
The shadow of my elbow rests on the shadow table as
the shadow ink flows over the shadow paper. It is all
symbolic, and as a symbol the physicist leaves it Then
comes the alchemist Mind who transmutes the symbols..
to put the conclusion.. The stuff of the world is mind
stuff."
When
the consciousness has been transformed into solid
factor one half of the cosmic cycle has been
completed. The first part of the cosmic cycle in which
consciousness is transformed into cosmic mind, and
then into the five fundadamental factors, is known as
saincara, or "movement away from the cosmic
nucleus." In the second half of the cycle, matter is
transformed back into pure consciousness. This
movement towards the nucleus of the universe is known
as pratisaincara.
Previously
we saw that through the process of the action of the
three gunas or binding principles the consciousness is
transformed into cosmic mind and that a portion of the
cosmic mind is transformed into the basic elements
which form the universe. The process of creation does
not stop with the transformation of consciousness into
inanimate objects. The binding principles of prakrti
continue to transform the consciousness and the
development of animate beings is accomplished in this
process.
It is the
static principle of tamah guna of Prakrti which
continues the relentless transformation of
consciousness. At the end of the saincara phase we
find the creation of solid factor. Tamah guna puts
pressure on the solid objects attempting to compress
them or to lessen the space between the molecules.
This compression of the static principle causes the
creation of forces within the object. One force in
the object is called an "exterial" force, a sit is
moving outward from the center of the object acting
to break up the object. Another force may be termed
"interial" - as it is acting to hold the object
together and it moves towards the object's nucleus.
Diagram 3: The Creation of
Prana
The
collective name of these two forces is Prana.
If the center-seeking interial force is stronger, a
nucleus is formed in the solid factor and this nucleus
controls the Pranah or vital force in the object and
there is now the possibility for the development of
life. However, if the exterial-seeking force is
stronger, then a resultant force bursts the object
apart. In Sanskrit this bursting apart of the crude
factor is known as Jadasphota - the explosions
of dying stars known to astronomers as supernova are
examples of jadasphota. In jadasphota the solid factor
is broken down into liquid, aerial, luminous and
etherial factors.
If however,
a nucleus is created in the object and the vital
forces are controlled by a nucleus and if there is a
congenial atmosphere in which there is a balance of
the fundamental factors, then we can witness the first
expression of life.
With the
creation of life we find an important event in the
cosmic cycle. In each living entity there is a mind.
The simpler the entity is in physical structure, the
simpler will be its mind. Conversely, the more complex
an entity's physical structure, the more complex will
be its mind.
We may ask
what is the origin of the mind in the individual
living being? Ananda Marga philosophy says that within
the solid objects which are under the pressure of the
static force, two forces are created. As a result of
friction caused by the conflict of these forces within
the object, some portion of the solid is pulverised
into something subtler, which is mind stuff or citta.
As the solids originated from mind (the cosmic mind),
it is quite consistent and logical to say that unit or
individual minds have come out of matter, because
matter has come from mind and thus mental potentiality
is inherent in all matter.
In
one-celled living beings the mind which exists is very
simple. For example, in a protozoa we can see that its
behavior is reflexive or instinctive. If you put a hot
needle next to it, it darts away automatically. This
type of reflexive behavior is controlled by its simple
mind which is completely composed of citta. The sense
of "I do" and "I exist" does not find expression in
unicellular beings.
Life is in a
state of evolution. Due to conflict and cohesion, the
simple animals and plants become more complex. In
Ananda Marga philosophy we also make the observation
that the tamah guna, which has dominated the cycle of
creation from the point of cosmic citta up to the
point of creation of simple life, loses its dominance
at this stage. Rajah guna, or mutative force, now
becomes dominant. In this stage, living beings become
more and more physically developed and also their
minds become more complex. Animals and plants have not
only a mind which governs instinctive and reflexive
behaviour, but now there is also the existence of the
second functional part of the mind - the "I do" factor
(aham tattva).
When there
is a significant portion of "I do" factor (also known
in psychology as "ego") and it is greater in quantity
than the citta portion of the mind which governs
instinct, the animal has the capacity for intelligent
behavior. In many animals we can see the beginning of
intellect. They can learn by trial and error, for
example, to avoid those things which give pain and to
seek those things which give pleasure. As aham tattva
gets more developed, the behavior of the animals
becomes more complex.
Evolution
continues, and in some animals and plants there is
also the expression of another part of the mind. This
further evolution of the mind is caused by the
increasing activity of the most subtle and strongest
guna, sattva guna. The influence of sattva guna brings
about the creation of the "I exist" factor (Mahattattva).
If the amount of Mahattattva in a being's mind is
greater than the amount of aham tattva, the surplus
portion is responsible for the creation of the
intuitive faculty in the living being.
Whereas
intellect is an analytical faculty, intuition is a
synthetic faculty. With intellect we can know
something by examining its parts whereas with
intuition it is possible to know something in its
entirety, in a holistic manner. Human beings who
possess much intuition we recognise as sages. Two
important characteristics found among people with
developed intuition are viveka (discrimination)
and vaeragya (renunciation or non-attachment).
Diagram 5: Brahmacakra : The Comic Cycle
In the
returning phase (pratisaincara) of the cosmic cycle we
have seen the evolution of life from simple to complex
forms. Looking at diagram 5 of Brahmacraka we can see
that the cycle is oval shaped and not circular. This
means that the speed of evolution near the upper parts
is greater. When the stage of human life is reached a
crucial point is attained. Humans have the capacity to
increase the speed of their evolution towards the
nucleus of the cycle. This can be done through
meditation. In meditation there is a process in which
the citta (I have done) is merged into the aham tattva
(I do) and the aham is absorbed into the mahattattva
(I exist). Because of this process, the intuition of
the persons becomes greatly developed and that is why
meditation is also known as the intuitional science.
When the
mind, in the course of meditation, becomes transformed
into this intuitional mahattattva and then merged with
the cosmic mind there is a state known as savikalpa
samadhi. The meditator at this time feels "I am
one with the cosmic consciousness". But this is not
the ultimate state. When the whole mind is dissolved
into the witnessing consciousness there is a state
known as nirvikalpa samadhi. In this state
there is no feeling of "I", and hence no
self-consciousness, only ecstatic union.
What is the
final destiny of life? Yoga is said to be the union of
the individual consciousness with the nucleus of the
cosmic cycle. In Ananda Marga philosophy, this union
is described in another way. Rather than merging with
the nucleus of the cosmic cycle, the goal is to merge
with the undifferentiated pure consciousness (Nirguna
Brahma) which exists beyond the manifested universe (Saguna
Brahma). Permanent union with Nirguna Brahma is known
as moksa.
To attain
moksa Shrii Shrii Anandamurti introduces a unique
concept- Taraka Brahma. According to Ananda
Marga philosophy, Brahma exists as the manifested
universe (Saguna) and another infinite portion of
Brahma remains beyond the influence of the operative
principle and is undifferentiated (Nirguna). The link
between the manifested and unmanifested Brahina is
Taraka Brahma which means Brahma, the liberator. If a
tangent is drawn touching the ellipse which we use to
represent Saguna Brahma (see diagram 6) the tangential
point is a point which is both inside and outside the
ellipse.
Diagram
6: Taraka Brahma
This point
is Saguna and at the same time is also Nirguna. This
point is Taraka Brahma. The great spiritual teachers
who appear from time to time in human history are
embodiments of this tangential entity whose role is to
guide individuals to complete self-realization and
ultimate union with Nirguna Brahma. The concept of
Taraka Brahma is a devotional concept and explains the
reverence which is given to great spiritual masters.
When
individuals merge their unit consciousness with the
Supreme unmanifested consciousness we have the
completion of Brahmacakra. However, as one unit is
liberated, new matter is constantly being created.
Saguna Brahma goes on for infinite time. The thought
projection of the cosmic mind can never stop. This
means that the universe is indestructible and
eternal....
Reviewing Brahmacakra we can see that
points of scientific, religious and even
political controversies are enlightened by
this view of the universe. For example the
Judaeo-Christian religion says that "man
was made in the image of God". What does
this mean? Is God a man in the sky with a
big beard? This is not acceptable to
logic, but we can say that the mind of
humans, having all of the three functional
parts (citta, aham and mahat) is a replica
or a reflection of the cosmic mind.
Turning to
scientific inquiry, Brahmacakra offers
interesting perspectives on some questions
which contemporary physics is trying to
answer. Did the universe begin with a big
bang? Is new matter being constantly
created? Does the universe have a shape?
Studying the universe through the
perspective of Brahmacakra we see that
matter is being constantly created. In
some of his writings Anandamurti has said
that the universe, although very vast, is
not infinite and it does have a shape,
which conforms to the physicists' findings
that space does have curvature.
Finally more and
more physicists have seen the difficulty
in finding the base of all things and have
reached the same conclusions as the
ancient philosophers. The atom once
thought to be the smallest and ultimate
particle has been subdivided into smaller
particles and more and more sub-atomic
particles are still being discovered. That
is why some thinkers have already come to
the conclusion that the base of matter and
energy is consciousness itself. Sir James
Jeans said that "reality is better
described as mental rather than material".
Brahmacakra even
sheds light on competing social theories.
Many materialists argue that mind is a
creation of matter and that matter is the
most important element in all
considerations of society. Shrii Shrii
Anandamurti's theory agrees that the unit
minds have come out of matter but contends
that this was only possible because matter
has come out of cosmic mind and mind is
thus inherent in matter. Ultimately
consciousness is the most important aspect
of the universe.
Brahmacakra also
gives another perspective on an important
philosophical question. Is the universe an
illusion or a reality, and what should be
our approach to the material world? Some
philosophers said that this world is only
an illusion and the lack of material
advancement in India is in part due to the
influence of this kind of philosophy.
Anandamurti contends that this manifested
universe is a "relative reality" because
it is constantly changing. Nirguna Brahma
on the other hand is an absolute
unchanging reality. However, we are part
of this relative reality and we cannot
deny its existence without also denying
our own existence. Shrii Shrii Anandamurti
thus advises that we should make an
"objective adjustment" with the material
world, carrying out our social
obligations, but at the same time we
should make the Supreme consciousness the
goal of our life and move towards union
with this blissful consciousness.
Brahma Chakra: The Cycle of Creation
http://www.anandamarga.org/brahma.htm
1. OM is
sound, but the word sound is used in a
sense that is wider than the conventional
definition in physics. For a more complete
explanation see Subhasitia Samgraha III,
pp.58-60
2. James
Jeans, The Mysterious Universe,
(New York, The Macmillan Company, 1980)
3. Arthur
Eddington, The Nature of the Physical
World (New York; The Macmillan
Company, 1928)
4. P. R.
Sarkar's Microvitum in a Nutshell
(Calcutta: Ananda Marga Publications)
sheds new light on the subject by
advancing the idea that the microvitum,
sub-atomic particles with characteristics
of living beings, are the first
expressions of life.
—- In shriadishakti@yahoogroups.com,
"Violet Tubb" <vtubb@b...>
wrote:
>
> Dear Jagbir,
>
> In Diagram 5: It says "Comic" Cycle
instead of "Cosmic" Cycle. I
> know it is a "typo" but it's a real
classic!
>
> It made me
think about the Divine having a sense of
humour.
>
> Thank you for this article. I intend to
study it. It is the
> clearest exposition of the theory of
creation that I have read.
>
> Thank you,
>
> Violet
Dear Violet,
Thanks for pointing out the typo. That
article is the best i have
read about creation too. i believe it will
take a few staggered
reads over time to understand it
progressively better.
i have a quote from Confucius of the same
Cosmic Mind:
"Confucius said, "The power of spiritual
forces in the
universe — How active it is everywhere!
Invisible to the eyes and
impalpable to the senses, it is inherent
in all things, and nothing
can escape its operation." It is the fact
that there are these
forces which make men in all countries
fast and purify themselves,
and with solemnity of dress institute
services of sacrifice and
religious worship. like the rush of mighty
waters, the presence of
unseen Powers is felt; Sometimes above us,
sometimes around us. In
the Book of Songs it is said the presence
of the Spirit: It cannot
be surmised, how may it be ignored! Such
is the evidence of things
invisible that it is impossible to doubt
the spiritual nature of
man."
Doctrine of the Mean 16
Violet, i believe in future the unifying
collective truths of all
primordial masters/messengers/religions
will help seekers
strengthen their faith in the Spirit. By
this i mean it is slowly
becoming increasingly difficult to depend
on a single religious sect
for faith and guidance. It is only when we
humans realize vaguely,
despite self-realization, how the Cosmic
Mind (Spirit) works we know
there is no such thing as "the chosen
people" as some religions try
to claim for their faithful.
i think it is important to post articles
that fire our imagination
and further reduce the ego. And here i
would like to add that the
entire universe also exists within our
Sahasraras (microcosm), an
exact image of that outside ourselves
(macrocosm). Such is the
evidence of things invisible within
ourselves that it is impossible
to doubt the spiritual nature of man.
Humans are just beginning to
learn from each other as great souls in
this global village explore
their interconnectedness, and enrich all
in their discoveries.
"Tagore comes closest to us, though, when
he calls on his Western
friends to imagine a world in which East
and West give each other
spiritual gifts free of imperialistic
coercion, a world in which
science is honored but spiritual and human
values rule. When our
universe is in harmony with man, the
eternal, we know it is as
truth, we feel it as beauty," Tagore told
Einstein in 1930. Coming
from a man with few illusions about either
East or West, this noble
sentiment sounds less like pure idealism
than a hard-won way of
living decently in a violent century.
Tagore's gift for us today,
splendidly presented in this anthology, is
his insistence on
speaking for the highest human values and
loftiest human aims. At a
time when our public discourses have
descended into the mud of
marketspeak and realpolitik, we need
Tagore's courageous and
undeceived conviction that we were born
for something wildly and
brilliantly better." (Jon Spayde, The
Forgotten Genius (March/April
98 Utne Reader)
And the great Adi Shakti Shri Mataji
Nirmala Devi declares: "I was
born at this time where I have to do this
job of telling you that
you must get your transformation... .
The human being is not an
ignoble being. He is the epitome of all
evolution." Perhaps then we
may understand what Confucius means when
He says that "Such is the
evidence of things invisible that it is
impossible to doubt the
spiritual nature of man."
However only those who have borne witness
to the Sahasrara, the
Kingdom of the Spirit within, can give us
that priceless evidence
and knowledge. Only then can we truly
comprehend and have faith in
what both Shri Mataji and Confucius are
really trying to make us
humans understand of our true spiritual
nature.
jagbir
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