"They Are Different, Papa.”
"Mysticism is a way of life that transcends religion or dogma; therefore, it is often found at the foundation of the world's great religious systems including Christianity, Buddhism, Judaism, and Taoism.”
“Eastern masters say our visionary power lies in our pineal gland that is our"third eye," the source of spiritual and prophetic energy. Now, in the New Millennium, comes the dramatic growth of this body deep within our brains, of these receiving antennas connected to the vast collective unconscious described by Jung. Tapping in to our inner well opens the way to visions, to prophecies. Our antennas will be turned on and tuned in as they never have been before. The greatest mediums of all time are being born already; people will connect with the past and help lead us into the New Age.
Humanity returns to the simple and natural on this plane, but our spirits, as our bodies sleep, can come into contact with other realities, can receive knowledge through our astral voyages. We can develop our ability to reach out with this power and gain revelations. Charged with the energy of the coming age and opening ourselves to it, we increase our capacity to abandon our bodies, to leave our bodies, to send our spirits through space to see and know distant places through time to know the future and the past, and to connect to other spirits, other consciousness...
Mystics speak of powers of levitation, of raising the physical body with the power of the mind. Researchers have confirmed the existence of out-of-body experiences, of sending the spirit to explore outside of the spiritual body. The spiritual awakening that comes with the New Age brings not just the integration of science and spirituality, but a balance of spiritual and physical energy.
We will see that our bodies are but the space suit our souls wear on this terrestrial plane. Once our mission here is completed, we discard it and move on as our true selves, our spirits and selves intact, to the next plane.
Things that we call miracles will be understood in the Age of Aquarius. We will know the law of nature that makes our miracles happen, we will know why they happen, and we won't think of them as miracles, but as blessings.”1
Nearly six months later, on February 2, 1996 at 9:35 a.m., Arwinder's father unexpectedly asked him about his spiritual experiences with Shri Mataji Nirmala Devi, and specifically, about the fruits he claimed to have eaten on various occasions.
Without hesitation, Arwinder described these fruits as tasting somewhat different to the same fruits on Earth, thereby concurring with what Kash had repeatedly insisted upon. But a banana tastes like a banana and more so for a child. Therefore, for a child to say that the fruits in the Spiritual World taste slightly different to the fruits on Earth, a fact easily demolished by adult disbelief, requires the confidence of genuine experience! That is to say, both Arwinder and Kash would actually have had to savor the fruit with their tongues as they could not have discerned a difference in taste or flavor just by looking at the fruit, handling it, and smelling it. From what both witnesses relate, it would appear that the basic fruit as we know it on Earth is there, but with a distinction in flavor when tasting it which is likely not due to its purity alone, but also to its heightened sense of a heavenly flavor if you will, that we are not privy to on Earth!
When Arwinder recounted that he had seen one of the spiritual inhabitants peel open a yellowish-gold pomegranate, his father queried his son as to how exactly this was accomplished. (It is difficult even for an adult to peel open a pomegranate with their bare hands and fingernails, not to mention very messy as well!)
Arwinder explained to his perplexed father that the spiritual being cut the pomegranate in half with a knife, removed the skin and picked out the seeds, and then put them into a bowl and offered them to him!
That made a lot of sense, a Reality that had to be experienced to know about it. Otherwise, how could he have known about that?
The other favorite fruits that he ate were grapes, bananas, and yellow apples. He needed no help to peel the bananas. The apples and grapes were selected directly from out of the bowls, and consumed.
On November 3, 1997, at 11.38 a.m. he was asked about the other type of food offerings. He explained that the other prasad he often helped himself to were"nuts like the one yesterday.”The Sahaja Yogis in Montreal had just performed a Diwali Puja a day earlier and one of them, Georges Obas, always brought cashew nuts as prasad. These were the nuts that Arwinder loved and often ate with Shri Mataji and the other Spiritual Beings in the Kingdom of God.
When quizzed about the taste or flavor of the cashews, Arwinder said that it was not the same.
Then he added that he also used to eat a lot of pistachios. However, he said that he did not detect any discernible difference as far as pistachios were concerned.
On May 10, 1997 at 9.05 a.m. Kash was again queried about the differences in the taste of food. He reiterated that all food tastes a bit different there.
As this paragraph was edited on July 10, 1998 at 10.15 a.m. Arwinder was again asked if the fruits and nuts taste better at home in Montreal or in the Spiritual World. He replied," Over there.”Then, without being asked, he added," Because it is Shri Mataji's place!"
These are the experiences of children who underwent true Kundalini awakening and entered the Mystical Kingdom of God (Sahasrara) within. It is unlike the experiences of those following the so-called Kundalini masters, the vast majority of whom are just charlatans. These unauthorized fakes have absolutely no power to raise the Kundalini and some have caused great harm to their disciples.
On August 28, 1996, at 6:20 p.m. Arwinder and his father went to the nearby Maxi supermarket in Lachine, Montreal. Among the groceries purchased were four red pomegranates.
pomegranates
Five-year-old Arwinder was duly shown the pomegranates that had been purchased, and he was again queried by his father as to whether these were the fruits that he had eaten in the Celestial City. He replied in the affirmative, but insisted that the ones that he had eaten with Shri Mataji were yellow, and not red in color! His father thought that Arwinder must surely have made a mistake and changed his original story.
So, Arwinder was asked a few more times, just to be sure!
In answer, Arwinder repeated several times that the pomegranates were yellow, not red. Under sustained quizzing, Arwinder further elaborated that the pomegranates were"yellow, maybe golden yellow, but they were yellow.”He was adamant that they were yellow. They were definitely not red! His father was positive there must be a mistake.
Upon their return home, Arwinder's father checked the computer to confirm the color/s of pomegranates. The information he retrieved reminded him that pomegranates are, after all, also yellow! The five-year-old Arwinder had stuck to his previous narration of yellow pomegranates in the face of his father's disbelief! It was his father who had forgotten that there were also yellow pomegranates - the reason being, that unlike the commonly-seen red pomegranate the yellow pomegranate is rarely sold in Montreal and therefore rarely seen, if at all.
Arwinder has always maintained that he has on many occasions meditated with the Messengers of God. On September 4, 1996 at 6:20 p.m. he was again queried about the Spirit Beings who meditated with Shri Bhagavati Shri Nirmala Devi. His father wished to know if his son could identify any of the 34 (a number he had previously cited), by the unique distinguishing features which some of them possessed.
He immediately singled out Shri Ganesha. His elephant head and human body were distinct, and was clearly Arwinder's favorite friend! He also picked out Shri Krishna by His distinctive skin color. Arwinder explained that he remembered clearly that one of them was blue in color, but did not know His name. According to him the Great Divine Mother is of a fair complexion and extremely beautiful. The rest had no unique distinguishing features and thus could not be singled out.
Half an hour later he picked out Shri Shiva. This happened when, while browsing through the book Childcraft: The How and Why Library About Animals, Vol. 5, (World Book, Inc., a Scott Fetzer Co., 1986), he saw a cobra on page 27. Immediately, he recalled that one of them had a similar-looking snake around His neck.
He was told that it was Shri Shiva. Arwinder then added that Shri Siva also had a swastika on His left palm. His father enquired as to how he knew that.
He replied that Shri Shiva normally meditates with His left hand raised (in benediction) and that a red swastika is then clearly seen on the opened, upraised palm.
On December 12, 1996 at 5:30 p.m. Arwinder was queried as to the location of this fabulous Jeweled City that Shri Mataji and he had strolled around in — whether it was in the universe somewhere, within himself, or where was it?
Arwinder confessed that he did not know.
It was obvious to his father that Arwinder was finding it difficult to determine, where exactly, this location could be. Since the answer to this question would be important knowledge for humanity regarding the Spiritual World, the father requested that his five-year-old son close his eyes in concentration, and try to determine, where exactly, he could have been. Arwinder duly closed his eyes as his father had requested, and recalled the many people there, the buildings, a river flowing, bridges, birds flying around, and a Cool Breeze blowing. He even ascertained that the average distance that Shri Mataji took him for a walk was that of the distance from his home to the Bonanza Supermarket (now IGA), a distance of just over a kilometer. However, he was unable to discern or determine that the Celestial City was both within, and without himself, a handicap that his brother Kash had also encountered. With regard to Kash, it always felt to him like his spiritual body was elsewhere — even when the Golden Goddess had told him that he was"within himself.”
The truth is, it's impossible for any of the children to comprehend that the universe, in fact, exists within themselves! This is about the 'microcosm' of Shri Sandhya Devi, the biblical 'Kingdom of God', the Quran's 'Region in their Souls', Sri Guru Granth Sahib's 'Imperishable Home' and the 'Inner Reality' that numerous Vedic and Buddhist texts expound. This is what the great, realized souls and mystics mean by"The microcosm in the macrocosm.”
“Beginning as ever with the study of the microcosm as the clue to the macrocosm, but seeking at the same time to envisage the macrocosm in order to understand the microcosm, man will some day establish an intelligent relation to the whole of which he is a part and this with conscious cooperation. Thus the higher mind and the lower mind, the abstract and the concrete, the subjective and the objective will be brought into a functioning unity and man will be whole... .
Be of good cheer for there is no true defeat of the human spirit; there is no final extinction of the divine in man, for divinity ever rises triumphant from the darkest pit of hell. There is need however to overcome the inertia of the material nature in response to human need, individually and by the nations not engrossed with the essentials of the situation. This shows signs of happening. There is no power on Earth which can prevent the advance of man towards his destined goal and no combination of powers can hold him back.”2
Arwinder also mentioned that he knew the Celestial Beings were Sahaja Yogis, as they were doing the same bandhans, saying the same mantras, and meditating in the same way as the Sahaja Yogis who came to his parent's house on Sundays for collective meditation.
His father enquired of Arwinder how it was that he knew that to be the case? Arwinder explained that he once asked the Divine Beings the question: "Are you Sahaja Yogis?”The Heavenly Hosts replied that they were, in fact, Sahaja Yogis.
Arwinder further explained to his father that he then walked over to Shri Mataji who was sitting on the Throne nearby, and asked Her if they were really Sahaja Yogis. The Great Adi Shakti replied that they were, indeed, Sahaja Yogis.
In response, Arwinder's father queried him as to why he had the need to repeat the same question to Shri Mataji. After all, the Divine Beings had already told him that they were Sahaja Yogis. So, why the need to repeat the question to Shri Mataji?
Arwinder replied that he just wanted to make sure. He thought that the Divine Beings"may be lying"! In other words, the five-year-old Arwinder had to make sure that the Divine Beings were not just humoring him, as adults sometimes playfully do, when they interact with children. However, he knew it was the truth when Shri Mataji assured him that the Divine Beings were indeed Sahaja Yogis.
On May 26, 1996 at 9:15 p.m. Arwinder's father again queried his son regarding his spiritual journeys, in particular, about the ground that he walked upon in the Spiritual World.
Arwinder elucidated to his father that at Shri Mataji's place, the ground that he walked upon was"soft like a pillow"— those were his exact words! His observation thus tallied with Kash's, as both experiencers of the Spiritual World have claimed that in the Sahasrara, the Spiritual Beings walk and sit on the clouds, similarly to how human beings walk and sit on the earth - on terra firma. This, of course, leads one to surmise that spirit beings must be relatively weightless, as compared to gravity-subjected human beings who require much more solid ground to walk upon!
In the quest for further elucidation, on February 2, 1999 at 4:05 p.m. Kash's father enquired of Kash as to how it felt to be a spirit being. Kash replied that he felt"As light as a feather"And (presumably because of this feeling of weightlessness) added that," sometimes you feel like you don't even exist!"
These experiences have their origins in all major traditions, especially those from the East. A better example is Taoism which is"based on the principles of cosmic and spiritual unity and symbioses. The religion wanted its devotees to develop an understanding of the body mind correlation and the earth universe correlation. Or in other words the microcosm-macrocosm unity. This was achieved by fully understanding the complexities and relationships within and between each of them.
The perfection of the microcosm of the individual begins with an understanding of the mind and its relationship to the body. It focuses on attaining a healthy mind through a healthy body. There are many different ways of cleansing the body so as to allow the mind to be at ease, therefore allowing it to be more receptive to the Tao. These would include but not be limited to; meditation practices, acupuncture, feng-shui, movement arts and nutritional sciences. By using these practices one actually creates a self-reciprocating effect of cleansing and becoming more receptive. however one must also cleanse one's mind through ethical and moral attitudes and behaviors. This allows young Taoist thinkers to be pure in mind so as to be able to better understand the macrocosm.
The macrocosm of the universe is the whole of the Tao, it is everything the the Tao is and it is ruled by the laws of the Tao. There are many ways of describing the creation of the macrocosm and its constituent parts and processes that we are a part of and the yin-yang doctrine of the universe explains and sums up the macrocosm. It explains the cyclical and continuously dynamic processes that affect the Tao. The yin-yang idea explains the changes in the universe and the dichotomy of it.
By understanding and cultivating the ideas of the Tao one will be able to transcend all bounds of space and time and become spiritually immortal.”3
Notes
1. Walter Mercado, Beyond The Horizon: Visions of a New Millennium, A Time Warner Company, 1997 p. 128
2. Macrocosm [www.netnews.org]
3. The Unity and Harmony of the Taoist Macrocosm and Microcosm,[www.uwec.edu]
So within you is already placed this great instrument by our Creator. All of you have this within you. This is your own mother. Everybody has an individual mother. It's like a tape record of your past and your aspirations. She knows everything about you. And she is anxious to give you your second birth. This is all your own. Now we have become human beings in the evolutionary process which is a living process...
You don't have to give up anything. You don't have to go to Himalayas. Sitting here you can get your Yoga, your union with the Divine. May God bless you!
The Messiah-Paraclete-Ruh-Devi
Kyiv, September 25, 1995
“A mystic is one who through contemplation, meditation, or self-surrender seeks union with the Godhead; and one who believes in the attainment of universal wisdom, cosmic consciousness, or spiritual transcendence. Mystics believe that compassion and love are life's fundamental principles and that the Divine exists within all living creatures. These beliefs promote a reverence for Nature and the natural order of the universe. Mystics also generally believe that reincarnation, in the sense of life after death, is a natural rather than supernatural phenomena....
Mysticism is a way of life that transcends religion or dogma; therefore, it is often found at the foundation of the world's great religious systems including Christianity, Buddhism, Judaism, and Taoism.”
Anthropology of Mysticism
(The Jung Index)
“The Sufi mystics tell us that there is a common thread of universal wisdom running through the tapestry of the world's many religious traditions. Aldous Huxley referred to it as The Perennial Philosophy, and it is more popularly known as the Wisdom of the Ages. Mystic Heart author Wayne Teasdale has devoted his life to discerning and following that essential trace of spiritual truth. This book is a grand testament to what he has learned and experienced in the process.
As a Catholic lay monk, Teasdale was profoundly inspired by the writings of Father Bede Griffiths. Along with his Christian spiritual practice, he began to follow the sacred traditions of the Hindu faith. Father Griffiths initiated him into the way of sannyasa, the life of renunciation and total dedication to the spiritual path. His integration of the ancient wisdom of Hinduism with his deeply held Christian beliefs led him to study the many common themes of the worlds religious paths, and to develop his wonderful, expansive vision of a multi-faith context for mystical transformation.
Teasdale writes compellingly of an"Interspiritual Age," which he sees emerging in the world today. This age, he tells us, will see the establishment of a new global culture, in which we are all linked together by the core spiritual values we hold in common. The philosophical essence that will link us together is what he terms interspirituality.”Such a universal society", he predicts," will draw its inspiration from perennial spiritual and moral insights, intuitions, and experiences.”
Even while making a strong case for a universal spirituality, Teasdale stresses the value of spiritual diversity. He doesn't suggest that we reject our own religion-of-origin and unquestioningly embrace some eclectic combination of beliefs. Rather, he advocates a balanced approach, which includes seeking deeper knowledge and understanding of ones own religious heritage and its commonalties with other faiths. To follow the path he outlines is to cherish our religious differences even as we affirm their essential unity.”
Book Review by Bob Martyn
Mystic Heart is a visionary statement of what the power of universal spirituality means for the future of humanity—and also a practical guide to incorporating this wisdom into our own spiritual lives. It is an important work, the wisdom of which has the power to help all to realize our wonderful innate potential for transformation and ultimate peace.
www.nnerchangemag.com
Web December 11, 2013
“Mysticism, of all shades, is not to be seen as something remote from religion. Essentially, it is a correlate of religion. The term 'religion' is generally taken to mean the observance of belief, which is commonly identified with mere ritual. The mystic, however, does not rest content with the bare externals of religion. He seeks to attain an intimate, loving relationship with the Divine - involving a personal 'encounter' aiming at 'union'. He is at once drawn to the ultimate Truth by a passionate curiosity and an ardent love. His pursuit, therefore, inevitably involves the religious feeling at its most intense. In this respect, the great mystics of all times and climes are closely akin to the very founders of various faiths.'
From the biographies of the renowned mystics of the world, supported by what has come down to us in the form of their sayings and writings, we gather that while some of them remained mostly absorbed in contemplation the majority also practised love and piety as the benefactors of mankind in general. Unlike religious zealots, tied to this or that creed, they quietly pursued their own ways (as lone adventurers) though they continued to stay within their traditions. Only a small minority of them chose to dissociate themselves from orthodox creeds, asserted their freedom and even professed heretical views. Some of these unfettered mystics, like the Persian mystic Mansur-al-Hallaj, had to pay a heavy price for their non-conformist views. The example of William Blake, poet and visionary, also comes to mind here as a unique mystic whose bold and unconventional pronouncements were not palatable to the orthodox Christians.
Across cultures, mysticism shares universal characteristics despite the variety it comprehends. That explains why the religious mystic is tolerant and accommodating as far as his attitude to other faiths is concerned. As the mystic advances in the spiritual path, whatever his affiliations, he realizes that all religions are one in essence and lead to the same goal. We, in India, are proud of being the inheritors of a rich culture, presenting a fine synthesis of diverse strands. The Hindu ethos itself has been largely responsible for this synthesis, conducive as it has been to free inquiry into the nature of Reality or Truth, and consequently to the flowering of the mystical sensibility.”
Prof. A. N. Dhar, Religious Mysticism: Some Observations on the Poetry of Shamas Faqir
101) Sri Manipuranta-rudita
— Appears then in Manipurna Chakra; devotee feels unreality of wakeful state.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
102) Sri Visnu-granthi-vibhedini
— Cuts Knot of Sri Vishnu; devotee perceives unreality of individuality.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
103) Sri Agnachakrantaralastha
— She is inside the Ajna Chakra at the junction of the eyebrows.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
104) Sri Rudra-granthi-vibhedini
— Cuts Knot of Sri Rudra; devotee becomes one with Cosmic Consciousness.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
105) Sri Sahasrarambujarudha
— Dwells in Sahasrara Chakra of liberated souls as Saksi or Witness.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
110) Sri Kundalini
— Resides in sacrum bone of every human as Divine Energy i.e. Power of Holy Spirit.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
112) Sri Bhavani
— Giver of Life to Universe.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
114) Sri Bhavaranya-kutharika
— Confers moksa from samsara i.e. freedom from cycle of rebirths.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
135) Sri Nirmala
— Pure
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
136) Sri Nitya
— Eternal.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
137) Sri Nirakara
— Formless
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
143) Sri Nirupaplava
— Indestructible
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
154) Sri Nirupadhih
— Alone
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
155) Sri Nirisvara
— Supreme
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
167) Sri Papanasini
— Dispels all ignorance, or destroys sins.
—"By mere concentration on Her, sin becomes virtue.”
Brahmanda Purana
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
169) Sri Krodha-Samani
— Destroys anger of devotees.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
171) Sri Lobha-Nasini
— Destroys greed of devotees.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
173) Sri Samsayaghni
— Destroys doubts of devotees.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
174) Sri Nirbhava
— Unborn
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
175) Sri Nirnasa
— Deathless
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
184) Sri Nistula
— Unequalled
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
190) Sri Durga
— Protectress
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
191) Sri Duhkhantri
— Destroys sorrow of devotees.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
196) Sri Sarvajna
— Omniscient
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
198) Sri Samanadhika-Varjita
— Supreme; none to equal or excel Her.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
199) Sri Sarva-Sakti-Mayi
— The Mother of all Powers and Energies such as Mahakali, Mahlaksmi and Mahasaraswati.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
200) Sri Sarva-mangala
— The source of all good (auspicious), or the name of the spouse of Siva.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
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“THEY ARE DIFFERENT PAPA.”