The Case of the Double Vision

Swami Venkatesananda, The Concise Yoga Vasistha

“Lila began to meditate. Immediately she entered the highest state of consciousness free from all distractions (nirvikalpa). She was in the infinite space of consciousness. There she saw the king once again, on a throne, surrounded by many kings who adored him— but they did not see her. She wondered: are they all dead, too!

Again, by the grace of goddess Sarasvati, she came back to her palace, and saw her attendants asleep. She woke them and asked them to request the members of the royal court to assemble at once.

Seeing all the members of the royal court, Lila was puzzled: she thought, 'This is strange, for these people seem to exist in two places at the same time—in that region which I saw in my meditation and here in front of me. Just as a mountain is seen both inside the mirror and outside it, this creation is seen both within consciousness and outside it. But, which of these is real and which the reflection? I must find out from Sarasvati'. She adored Sarasvati and saw her seated in front of her.

Be gracious, O Goddess, and tell me this. That on which this world is reflected is extremely pure and undivided, and it is not the object of knowledge. This world exists both within it as its reflection, and outside as solid matter: which is real and which the reflection?.”..

"O Rama, Sarasvati and queen Lila immediately sat in deep meditation, or nirvakalpa samadhi. They has risen above body-consciousness. Because they had given up all notions of the world, it had completely vanished in their consciousness. They roamed freely in their wisdom-bodies. Though it seemed that they had travelled millions of miles in space, they were still in the same 'room', but on another plane of consciousness. They saw all that was already in the mind of Sarasvati, and which Sarasvati wanted to show to queen Lila.”

Swami Venkatesananda, The Concise Yoga Vasistha
State University of New York Press (October 1984), pp. 55-57

Shri Mataji Nirmala Devi (1923 - 2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.” alt=
Shri Adi Shakti: The
Kingdom Of God [1999]
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The Case Of The Double Vision

Kash can always see what is happening in the room while meditating on Earth, but before going into Nirvikalpa Samadhi with the Great Adi Shakti in the Sahasrara. In other words, though his physical eyes are completely closed during meditation in the external material world, the metamorphosis into the spirit being internally enables him to start seeing with the spiritual eyes from within himself. This is what the ancient Hindus referred to as the Third Eye.SP If anyone walks in or does anything else in the meditation room he or she is witnessed, even if the physical eyes are closed in deep meditation. This is because in Sahasrara the eyes of the spiritual body are still open, and the meditation only begins when Shri Mataji Nirmala Devi says so. Thus, for a few minutes Kash is able to see with his two spiritual eyes within, while the physical eyes are closed without.

There were numerous incidents when Kash watched activities taking place around him, together with Shri Mataji and the Spirit Beings of the Holy One. He had on many occasions witnessed his father, mother or brothers walking around him or doing other things, although he was in Samadhi. He was meditating in the macrocosm (Earth) but in the microcosm (Kingdom of God) he still had to go into meditation. Only when Shri Mataji requests meditation does he close his spiritual eyes. Then he does not see anything.

There was an incident that properly illustrates this dimension. On April 21, 1995, at 6:55 a.m. his father took the flowers from the altar room to the balcony outside for watering. While they were watered Kash went into the room to meditate. When the flowers were brought back the father noticed that Kash was already in meditation, eyes closed in deep concentration. After he had finished about 15 minutes later his father asked if he had noticed anything. He casually replied that he (father) was seen bringing the flowers and putting them back on the altar. The Great Holy Spirit and all the Immortal Beings also witnessed this entire episode as they had yet to begin meditation. (Shri Mataji may have been waiting for the flowers to be brought back and placed on the altar before She commenced meditation.)

When asked how this was possible with his eyes closed, he explained that in the Sahasrara they were still open as all the Spirits of the Holy One Messengers of God were waiting for Shri Parameshwari Shri Nirmala Devi to initiate meditation.

Other examples have been given about how Kash observed food being placed before the altar. This happened on many occasions and he always witnessed the earthly actions of his human family with a quiet detachment.

These may be miracles to humans but for him it was just the normal Reality in the Kingdom of Khudda within. He has always maintained that this Reality is more real than the physical world he lives in. The basis for this opinion may be because of the fact that he was able to experience both worlds simultaneously, and make better judgment. It may be also be because he was able to witness the physical world from the spiritual world, and two worlds are better than one. However, from the physical dimension he was not able to perceive the spiritual dimension within. It always had to be the other way round.

Incredible as it seems but all these mythical experiences tallies with the proclamation of Shri Jesus 2,000 years ago that the Kingdom of God is as small as a mustard seed, and within all humans! Modern scientists are also proclaiming that the entire universe sprung out of something that was smaller than an atom! The Great Primordial Mother is proclaiming all this and much more. However, She cannot enlighten further because humans do not have the capacity to understand the Reality they cannot see, just as ancient Jews were unable to comprehend Shri Jesus' Kingdom of God parable! This crippling human handicap has made us blind, in all sense of the word, to the infinite glory of our inner Reality. Our evolution demands that we progress spiritually by joining hearts, minds and souls together to lift the consciousness of His Human Family, and begin the pioneering task of creating Heaven on Earth. We have all taken birth on this Earth for a far greater purpose, that is, to fulfil His Plan.

SP"It is Wilber's contention that we have lost, over the last four hundred years or so, the 'third eye' of knowledge. We have used extensively the 'eye of the flesh' which studies matter, and also the 'eye of reason' which values logic and philosophy, but we have lost the 'eye of contemplation' or spiritual awareness. Without that eye the person cannot perceive spiritual reality. With it, 'the knowledge of God is as public to the contemplative eye as is geometry to the mental eye and rainfall to the physical eye.' Without it, we have lost our deepest source of knowledge.”

Jean Hardy, A Psychology with a Soul
(Jean Hardy, A Psychology with a Soul, Routledge & Kegan Paul Ltd., 1987, p. 211.)

SP"The Prajnaparamita may be said to be standing on the line which divides the absolute aspect of existence from its relative aspect, and this line is a geometrical one just marking the boundary and having no dimension. Even then we must not conceive the Prajna as looking this way or that way when it wants to survey the two realms of existence. If the Prajna were to take Sunyata alone without its Asunyata, or Asunyata alone without its Sunyata, it would be no more Prajna! To symbolize this, the Indian gods are furnished with one extra eye cut straight up between the two ordinary ones. This is the Prajna-eye (the eye of wisdom.) By means of this third eye the enlightened are enabled to perceive reality yathabhutam, without splitting it into two and then unifying them, for this splitting and unifying is the work of abstract thinking. The Prajna-eye, placing itself on the boundary line of Oneness and Manyness, of Sunyata and Asunyata ... takes these two worlds at a glance as one Reality.”

D. T. Suzuki, Essays in Zen Buddhism
(D. T. Suzuki, Essays in Zen Buddhism, Third Series, Rider & Co., London, 1953, p. 269.)

Shri Adi Shakti: The Kingdom Of God, 1999, page 562-3

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