"The supreme divinity, Lalita, is one's own blissful Self."
>
> Now i know why over the past two days i am having deep
> meditations that are full of bliss and vibrations. It is because the
> knowledge of "spirit" is coming directly from the eternal Shri Lalita
> Devi who resides in all Sahasraras. It is knowledge that the Divine
> Mother wants humans to know. Aham Brahma Asmi (I am Brahman)
> and Tat Twam Asi (That Thou Art) makes more sense now. i now
> want to be Silent for a few days to savour this Divine Nectar from
> Brahman Herself.
>
"The supreme divinity, Lalita, is one's own blissful Self."
Bhavana Upanishad 1.27
"She alone is Atman. Other than Her is untruth, non-self. Hence is
She Brahman-Consciousness, free from (even) a tinge of being and non-
being. She is the Science of Consciousness, non-dual Brahman
Consciousness, a wave of Being-Consciousness-Bliss. The Beauty of
the three-great-cities, penetrating without and within, is
resplendent, non-dual, self-subsisting. What is, is pure Being; what
shines is pure Consciousness; what is dear is Bliss. So here is the
Maha-Tripura-Sundari who assumes all forms. You and I and all the
world and all divinities and all besides are the Maha-Tripura-
Sundari. The sole Truth is the thing named `the Beautiful'. It is
the non-dual, integral, supreme Brahman."
Bahvricha Upanishad 1.5
Arwinder started meditating on the Great Primordial Mother Shri Lalita Devi in early
1995 at the age of five after having his Kundalini raised by Kash.
There was never even of hint of the profound spiritual experiences
taking place right under the noses of his parents.
On August 9, 1995, at 6:25 p.m., while walking to the nearby Ivan
Franko Park his father began talking to him about Shri Mataji
Nirmala Devi. Arwinder casually replied that he also had met Her.
His father stopped immediately and turned to face him, not believing
what he had just heard. Arwinder was asked to repeat and the answer
was the same — he had also been with the Great Primordial Mother.
His father quickly found an empty bench in the park nearby and sat
down with him. Arwinder then talked non-stop for thirty minutes, and
priceless prasad (spiritual food) poured out from his mouth.
Arwinder told that although he had been meeting and talking to Shri
Lalita Devi daily in meditation for a 'long time' he did not tell
anybody as She told him not to do so. In other words, Arwinder was
advised not to inform any family member that he was seeing Shri
Mataji. It was just a day earlier on August 8, 1995, that She had
given him permission to tell his father about his spiritual
experiences — that was the reason he was talking about them today.
He explained that normally he meditated with the Great Spiritual
Mother and 34 other 'Sahaja Yogis.' He said that he was sure about
the exact figure as he had counted them on a number of occasions.
According to him all them — from Shri Ganesha to Shri Jesus to Shri Shiva — are
Sahaja Yogis and very friendly as he had talked to each and every
one of them.
According to him during meditation the power (Kundalini) comes till
the middle of his eyes at the Agnya chakra, and then slowly goes
back down during sleep. Sometimes in meditation he gets "too much
power" (intense Kundalini surge) and "Mother has to take it back,"
(Shri Mataji has to absorb the excess) or else it will "come out
through the top of the head" (flow out through his Brahmarandhra.)
Arwinder was asked how did this power (Kundalini) feel, whether hot, warm or
cold? He replied it is warm.
According to him:
- he had many conversations with Shri Lalita Devi and always talked
about "good things," especially how beautiful this world was — the
flowers, trees, grass, people, insects and so forth.
- he informed that his interior body is made of "bones and blood."
The Divine Mother had explained that to him after he had inquired
about this subject.
- he observed that Shri Lalita Devi always wore different dresses
daily, particularly those with patterns of small flowers. Often She
wore red and gold colored dresses, considered "very nice" by
Arwinder.
- he said that Shri Pancha-Brahma-Svarupini Devi had also taken him
to visit Houses of Worship on numerous occasions. These spiritual
buildings were of different shapes and colors: gold, dark red, blue,
green and yellow. Inside their compounds there was always an
abundance of offerings: bananas, coconuts, oranges, strawberries,
pomegranates, apples, cooked rice, and other type of food in silver
bowls. There were a variety of flowers arranged on both sides of
these offerings.
- Whenever Shri Bhakta-harda-tamo-bheda-bhanumad-bhanu-santaih Devi
arrived at these Houses of Worship She used to stop and help the
spiritual beings to arrange the fruits, food and flowers. Some of
them then remained behind to meditate with Her. After meditation
these spiritual beings distributed all offerings. Arwinder also
meditated with them as he wanted to eat the prasad! He adding that
he declined some offerings but accepted the fruits.
- Arwinder added that the spiritual inhabitants of the city, which
included children, were racially mixed — Caucasian, African,
Oriental, Indian, and so forth. However, their physical appearances
were different as that of human beings on Earth. They were ethereal
in nature, like the Angels in the front-cover 'miracle' photo, but
yet were of a 'solid' form judging from their clothes and
activities. Put simply, they were all spirits, yet `human.' It was
difficult for him to explain how their spiritual bodies looked like,
but his descriptions matched that of Kash.
- Arwinder also said that there are many people existing in the
Kingdom of God but could not explain in numbers how many; a hundred
thousand, millions? (For example, it is difficult for a five-year-
old to be in Tokyo and determine its population.) This observation
also confirmed what Kash said about the Spiritual World, that there
are many people existing there.
"The supreme divinity, Lalita, is one's own blissful Self." "She
alone is Atman. Other than Her is untruth, non-self." - Always
remember these priceless Truths daily for the rest of your lives and
you are assured of moksa and immortality! What else is Self-
realization other than realizing that Lalita is one's own blissful
Self? And once She is realized within to be one's own blissful Self
everything else is indeed untruth, non-self.
Jai Shri Ganapathi,
jagbir
---------------------------------------------------------------------
Arwinder, what it is to be a spirit?
Dear All,
In the late afternoon two days ago on 9-27-2006 i took Arwinder, my
16-year-old son, to the clinic as he had some skin rash. While
waiting for the doctor i decided to ask him about the spirit as he
had told me earlier that his visits into his Sahasrara were now
getting less. In other words, as he was maturing he was meeting Shri
Mataji less frequently. (Lalita also has been telling me the same
for some time now.) That is why i decided to ask him about the
spirit as i was having some difficulty understanding what it is to
be a spirit? Since Arwinder meets the Adi Shakti in the Sahasara in
his spirit form I expected facts based on firsthand experience:
i) i asked him if you can cross and pass one hand through the other
or for example across the neck. He replied that you can, and even
pass through fellow spirit beings or any obstacle for the matter.
ii) so if you can cross the hands and pass them through each other
how was it possible to sit on Shri Durga's tiger? Arwinder replied
that the spirit can assume any form to do any task. If the intention
of your spirit is to sit on a tiger you will – the spirit just does
that effortlessly.
iii) is it possible to feel one's heartbeat? In the first place,
does one have a heart? Arwinder said a spirit has no heart or any
internal organ for the matter.
iv) can the spirit assume any form? Arwinder confirmed that it can.
The spirit can experience anything it desires - an insect, tree,
animal, human being, mountain, ocean ......... even an entire planet
or galaxy. It can contract into the smallest size or expand into the
largest. But he clarified that one is always conscious of being the
spirit. In other words, while experiencing being an ocean you are
always conscious that you are still a spirit. Thus from a ocean you
can easily become an entire galaxy, but at all times ever conscious
of being a spirit. This consciousness of being spirit is always
there.
v) so what is the spirit form at all times? What are you when you
walk or sit? Arwinder said being the spirit and walking is like
experiencing the wind. He said as a human it is really difficult to
explain/understand this experience as there is nothing similar to
it. The wind is the best he can come up with as the form of spirit
is not solid.
vi) do you sit in front of the Adi Shakti at all times when you meet
Her in the Sahasrara? He replied that there are times when She is
not there but that does not mean anything as She is always present
in Her invisible form and knows when you are meditating. All you
need to do is meditate, whether She is before you or not. The point
he was trying to make is that meditation should not be confined to
Her actual presence in the Sahasrara because She is everywhere,
within and without! Everything is Shakti.
Later the same evening i had a deep meditation that was full of
vibrations and bliss. This continued into yesterday (and today too).
There is something about the knowledge that brought forth this state
of mind.
But I had forgotten to ask Arwinder one question – did he actually
experience being a tree or insect?
Yesterday, as i went with him to get his contact lenses, i asked if
he actually experienced being a tree or mountain, since he was so
sure. He replied he never had experienced being a tree or mountain.
Naturally i asked, "So how do you know?" Arwinder replied that the
Adi Shakti had given and explained this knowledge to him. Then did
he ask Her to explain about the spirit? Arwinder replied that he
never asked but the Divine Mother explained about the spirit on Her
own accord. In fact She had over the years enlightened him about a
number of spiritual issues.
i asked why he did not tell about spirit before? Arwinder replied he
was never asked. Neither did he offer to spill out the remaining
knowledge the Adi Shakti had given him. (The only time he did so was
more than a decade ago when on August 9, 1995 he declared that he
meditates with the Adi Shakti, and explained his experiences in
detail. He was five.) Maybe that knowledge will be revealed as and
when necessary and i have no desire to extract it yet. The Shakti has
Her own way of making that happen.
Now i know why over the past two days i am having deep meditations
that are full of bliss and vibrations. It is because the knowledge
of "spirit" is coming directly from the eternal Shri Lalita Devi who
resides in all Sahasraras. It is knowledge that the Divine Mother
wants humans to know. Aham Brahma Asmi (I am Brahman) and Tat Twam
Asi (That Thou Art) makes more sense now. i now want to be Silent
for a few days to savor this Divine Nectar from Brahman Herself.
Jai Shri Ganapathi,
jagbir
------------------------------
Mahavakyas, or Great Sayings, of the Upanishads
Prepared by Jayaram Srinivasan
Prajnanam Brahma - Consciousness is Brahman
(Aitareya Upanishad 3.3, of Rg Veda)
Ayam Atma Brahma - This Self is Brahman
(Mandukya Upanishad 1.2, of Atharva Veda)
Tat Tvam Asi - Thou art that
(Chandogya Upanishad 6.8.7, of Sama Veda, Kaivalya Upanishad)
Aham Brahmasmi - I am Brahman
(Brhadaranyaka Upanishad 1.4.10, of Yajur Veda, Mahanarayana
Upanishad)
------------------------------
Prajnanam Brahma - Consciousness is Brahman
(Aitareya Upanishad 3.3, of Rg Veda)
Other Translations: Brahman is pure consciousness; Brahman is
knowing; Brahman is intelligence
In the sentence, `Prajnanam Brahma' or Consciousness is Brahman, a
definition of Reality is given. The best definition of Brahman
would be to give expression to its supra-essential essence, and not
to describe it with reference to accidental attributes, such as
creatorship etc. That which is ultimately responsible for all our
sensory activities, as seeing, hearing, etc., is Consciousness.
Though Consciousness does not directly see or hear, it is impossible
to have these sensory operations without it. Hence it should be
considered as the final meaning of our mental and physical
activities. Brahman is that which is Absolute, fills all space, is
complete in itself, to which there is no second, and which is
continuously present in everything, from the creator down to the
lowest of matter. It, being everywhere, is also in each and every
individual. This is the meaning of Prajnanam Brahma occurring in
the Aitareya Upanishad.**
------------------------------
Ayam Atma Brahma - This Self is Brahman
(Mandukya Upanishad 1.2, of Atharva Veda)
Other Translations: Brahman is this Self; This Self is Brahma
The Mahavakya, `Ayam Atma Brahma' or `This Self is Brahman,' occurs
in the Mandukya Upanishad. `Ayam' means `this,' and here `thisness'
refers to the self-luminous and non-mediate nature of the Self,
which is internal to everything, from the Ahamkara or ego down to
the physical body. This Self is Brahman, which is the substance out
of which all things are really made. That which is everywhere, is
also within us, and what is within us is everywhere. This is
called `Brahman,' because it is plenum, fills all space, expands
into all existence, and is vast beyond all measure of perception or
knowledge. On account of self-luminosity, non-relativity and
universality, Atman and Brahman are the same. This identification
of the Self with Absolute is not any act of bringing together two
differing natures, but is an affirmation that absoluteness or
universality includes everything, and there is nothing outside it.**
------------------------------
Tat Tvam Asi - Thou art that
(Chandogya Upanishad 6.8.7, of Sama Veda, Kaivalya Upanishad)
Other Translations: That is how you are; That art thou
In the Chandogya Upanishad occurs the Mahavakya, `Tat Tvam Asi'
or `That thou art.' Sage Uddalaka mentions this nine times, while
instructing his disciple Svetaketu in the nature of Reality. That
which is one alone without a second, without name and form, and
which existed before creation, as well as after creation, as pure
Existence alone, is what is referred to as Tat or That, in this
sentence. The term Tvam stands for that which is in the innermost
recesses of the student or the aspirant, but which is transcendent
to the intellect, mind, senses, etc., and is the real 'I' of the
student addressed in the teaching. The union of Tat and Tvam is by
the term Asi or are. That Reality is remote is a misconception,
which is removed by the instruction that it is within one's own
self. The erroneous notion that the Self is limited is dispelled by
the instruction that it is the same as Reality.**
------------------------------
Aham Brahmasmi - I am Brahman.
(Brhadaranyaka Upanishad 1.4.10, of Yajur Veda, Mahanarayana
Upanishad)
In the sentence, `Aham Brahmasmi,' or I am Brahman, the `I' is that
which is the One Witnessing Consciousness, standing apart form even
the intellect, different from the ego-principle, and shining through
every act of thinking, feeling, etc. This Witness-Consciousness,
being the same in all, is universal, and cannot be distinguished
from Brahman, which is the Absolute. Hence the essential `I' which
is full, super-rational and resplendent, should be the same as
Brahman. This is not the identification of the limited
individual `I' with Brahman, but it is the Universal Substratum of
individuality that is asserted to be what it is. The copula `am'
does not signify any empirical relation between two entities, but
affirms the non-duality of essence. This dictum is from the
Brhadaranyaka Upanishad.**
** Excerpted from: Swami Krishnananda, The Philosophy of the
Panchadasi, "Chapter V: Discrimination of the Mahavakyas," The
Divine Life Society, Sivananda Ashram, Rishikesh, India.
http://www.jayarams.com/dharma/mahavakyas.html
------------------------------
AHAM BRAHMA ASMI
Aham Brahma asmi or "I am the Brahman" is one of the corner piller
of the hindu Philosophy.
A crude transilation would be "I am the world" (or I am the creator
of the world"), As there is no world (My world) with out me, I am
the one who creates my world, the good the bd, the relations in it,
the happiness in it the sorrow in it, so I am the god of my world.
Max Muller makes it more explicit when he says: If people conceive
God as a kind of Jupiter, or even as a Jehovah, then the idea can
only be considered blasphemous… But after the Deity had been freed
from its mythological character, the human mind, whether in India or
elsewhere, had once realised the fact, that God was all in all, that
there could be nothing besides God, that there could be one Infinite
only, not two, the conclusion that the human soul also belonged to
God was inevitable.
TAT TWAM ASI
Tat Tvam Asi, a sanskrit sentence, translating variously to "Thou
art that", "That thou art", or "You are that", is one of the four
Mahâvâkyas (Grand Pronouncements) in Hinduism. It originally occurs
in the Chandogya Upanishad. It first occurs in Chandogya 6.8.7, in
the dialogue between Uddâlaka and his son Úvetaketu; it appears at
the end of a section, and is repeated at the end of the subsequent
sections as a refrain. It is generally taken to mean that your soul
or consciousness is wholly or partially the Ultimate Reality. That
is to say, even before the creation of the universe, a unitary,
divine consciousness existed, and that this consciousness is
identical to your deepest self.
Re: Arwinder, what it is to be a spirit?
--- In adishakti_sahaja_yoga@yahoogroups.com, "jagbir singh"
>
> Now i know why over the past two days i am having deep meditations
> that are full of bliss and vibrations. It is because the knowledge
> of "spirit" is coming directly from the eternal Shri Lalita Devi
> who resides in all Sahasraras. It is knowledge that the Divine
> Mother wants humans to know. Aham Brahma Asmi (I am Brahman) and
> Tat Twam Asi (That Thou Art) makes more sense now. i now want to
> be Silent for a few days to savour this Divine Nectar from Brahman
> Herself.
>
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