Archives for category: mysticism

Seed Mantras basically have no meaning, they are just magical sounds found in the Vedas that energise the reciter and transform his environment. They resonate with the universal essence and energise the mantra seeking through the Seed to approach the deity directly without any intervention. One such mantra is dedicated to the Goddess Durga who combines the three aspects of energy, Shakti, Sarasvati (knowledge and art) Laxmi( wealth and well being) and Kali ( time  dissolution and death) The prayer is part of the Durga Saptsati recited during the nine sacred nights of the goddesses empowerment to help the world rid itself of evil and in particular Lord Rama to defeat the fearsome demon Ravana who abducted his wife Sita, the embodiment of the goddess Laxmi consort of Vishnu the sustainer of life and the physical world and progenitor of the avtars Rama and Krishna.

The mantra recited during Navratra, the nine sacred nights of the Goddesse’s empowerment is said to have magical qualities. it ensures success in life, transforms and helps focus the mind,releases negative energies,, helps in influencing the minds of others in your favour, brings joy and happiness, improves the intellect, improves health and wards off disease,increases self confidence, protects from fear and evil,enhances your spirituality leading to enlightenment.

THE  MANTRA

“Om Aim Hreem Kleem Chamundaye Viche”]
Om is the universal power whom we revere.
Aim is invocation to Goddess Saraswati for knowledge art and intellect
Hrim is invocation to Goddess Laxmi, for wealth health and well being
Klim is invocation to the goddess Kali, who regulates time and mortality
Chamundai , name of Goddess Durga in her fiercest aspect when she slays the demons Chand and Mund, thus earning the name Chamundai, is an  appeal to her for help
Vichhey providing us with a shield for protection. against evil, enemies and ill effects of planets in the Horoscope

A word about Beej or Seed mantras. They have no meaning but are prefixed to mantras and names of gods and goddesses signifying their particular universal sound. Sound rather than light was the primal creation at the start of the universe beginning with the sound OM. Other sounds relate to the gods. We have already seen above the seed sounds for the three goddesses. the gods too have their signature sounds. Shiva  for example has Hroum, Ganesh has Gam and Vishnu has Dam and so on. These sounds create their vibrations connecting one to the god one is appealing to. they are powerful additions to longer mantras and energise them.

 

 

 

 

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Credit: ajitvadakayil-1.blogspot.com

 

If one asleep desires no desire whatsoever, sees no dream whatsoever, that is deep sleep ( sushupta ).   (This) .. deep sleep state (is) unified,  just a cognitive mass, consisting of bliss, enjoying bliss, ….. is awareness.

This is the lord of all. This is the all knowing. This is the inner controller ( antaryamin). This is the source of all, for this is the origin and the end of beings.

( But that which is even beyond this deep sleep state, is ) not inwardly cognitive, not outwardly cognitive, …. not a cognitive mass, not cognitive, not non-cognitive, unseen, with which there can be no dealing, ungraspable, having no distinctive mark, non-thinkable, that cannot be designated, the essence of the assurance of which is the state of being one with ones own self, the cessation of development, tranquil, benign, without a second ( advait ) – such they think is the fourth ( final superconscious state even beyond deep sleep – Turiya), That is the Self ( Atman ). That should be discerned.

…….. He who knows this, with his self enters the Self – yea, he who knows this!

MANDUKYA UPANISHAD  5-7

 

 

   220px-Omar_Khayyam_Profile

And if the wine you drink, the lip you press,

End in the nothing all things end in – yes

Then fancy while thou art,

Thou art but what thou shalt be – nothing –

Thou shall not be less.

 

 For in and out, above, about, below,

Tis nothing but a magic shadow-show,

Played in a box whose candle is the sun,

Round which we phantom figures come and go.

 

Tis all a chequer board of nights and days,

Where destiny with men for pieces plays:

Hither and thither moves and mates and slays,

and one by one in the closet lays.

 

The moving finger writes and having writ moves on,

Not all thy piety and wit

Shall lure it back to cancel half a line,

Nor all thy tears wash out a word of it.

 

Here with a loaf of bread beneath the bough,

A flask of wine, a book of verse and thou,

Beside me singing in the wilderness – 

And wilderness is paradise enow.

 

Rubaiyat of Omar Khhayam translated by Scott Fitzgerald

 

khayam-(3)

Credit: badrossama.com

 

 

 

 

 

 

 

 

 

 

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Creation of Adam – Michelangelo, Sistine Chapel Rome. Credit: http://www.prlog.org

 

Meher Baba was a remarkable Indian mystic who like Prabhupad ( Hare Krishna Movement) and Yogananda ( Yogada Self Realization L.A.),  took the message of Indian mysticism to the West early in the 20Th century. I learnt about him during my posting in Sydney where I came across his ardent Australian followers. Meher Baba established a spiritual centre near Brisbane where he would visit often when not lecturing in the USA. I visited the centre, escorted by his young enthusiastic Australian  disciples deep in the woods where the Ashram was located. They had preserved the room in which their Guru resided during his visits. On entering the room I felt his aura quite distinctly. Meher Baba had passed away ten years earlier but was regarded as an Avatar by his disciples.

Meher Baba

Meher Baba

The literature which his disciples gave me left a lasting impression in shaping my concepts regarding God and the Soul. Though Meher Baba was born of Zoroastrian parents of Persian origin, called Parsis in India, his mystical inclinations were rooted in the non-dual (Advait) philosophy of Hinduism combined with Sufi metaphysics. He sought to match and correlate the two streams of mystical thought into one body, showing that in essence they conceived of the same truths regarding Godhead. Though his discourses in the West covered a range of subjects, what impressed me greatly was his seminal hypothesis regarding the nature of God and the Soul. While most of these concepts and revelations can be found in the Upanishads and the Advait ( Non-Dualism) of Vedantic philosophy, through his mystical interpretations and the correlations with Sufi thought, a fresh and wholly extraordinary presentation provided unique insights into a subject which can become tortuously difficult to grasp for the layman.

His book ‘God Speaks’ – The Theme of Creation and its Purpose ( Dodd, Mead and Company, New York, 1973) is aptly dedicated ”To the Universe – the illusion that sustains Reality”. He describes the primal reality of God as being the ‘Beyond Beyond State of God’ which Hindu scriptures call ‘Paratpar Parbrahma’ and the Sufis as ‘Wara – ul – Wara’. In this state God is infinite, unbounded and absolute but not conscious of his infinity and attributes of universality, infinite knowledge and infinite bliss, glory and beauty. As He is one without another, this conception of Him I like to understand as that of an innocent child without ego who is not even aware that He has a name or identity. In this pristine state of purity god is neither self conscious nor conscious of himself. Meher Baba asserts that His consciousness is in fact latent as a ‘Nothingness’.

It is in this primal state that a ‘whim’ arises like a tidal wave in a serene ocean. the sufis call it the ‘Lahar’ of God which is an original urge of self consciousness in which the first ‘word’ is uttered by god – ‘who am I’. This is the original infinite whim. This urge to become conscious produced the tidal wave of creation, a manifestation of infinite Nothing (illusion) latent in His infinite Everything. Meher Baba uses the analogy of shadow to explain the whim. The shadow of Nothingness is latant in us. So too it is latent in God. I tried to conceive what he was saying in the following manner – in a room we  may have no shadow. but out in the sun ( of self consciousness) a shadow appears. So too the whim of self consciousness of God produces His shadow of creation – like the shadow it is an illusion. The unfolding of creation through the self conscious query of the whim was no more than a shadow of god, a nothingness. Another analogy is that of a dream. The shadow of creation, an illusion, arose from what he calls the ‘Om-Point’, a finite point which produced  the infinity of Nothingness of creation. The ‘false’ apparent infinity of Nothingness of creation was a response to the primal self conscious query ‘Who am I’ which by virtue of being posed created a divine ego and apparent duality out of Nothingness, ‘entangling’ Him in the maze of most finite Nothingness. This was absolutely necessary in order that God in His infinitude acquire consciousness of His unbounded, unlimited, infinite nature of power, knowledge and infinite bliss. Not conscious God in the primal ‘Beyond Beyond State’ thus began the journey into acquiring consciousness of His Real Self through the whim of the self conscious query ‘Who am I’. This could be likened to becoming conscious of ourself when we look at the stark shadow that we see emerging from us.

Here Meher Baba draws parallels between the soul’s condition as bound in a human gross form and that of God. He asserts that the soul is in fact none other than God in His primal state of beatitude though unconscious of it.The original divine primal state of not being conscious is like the deep sleep state of the gross body where the soul has no ego, no form and no identity. In that sublime deep sleep state our souls are indistinguishable from the primal state of God in the ‘Beyond Beyond State’ of lack of consciousness. Further parallels are drawn to the dream state when we allow our sub- conscience to produce in a dream, form and images with which we begin to identify as when the whim of God produces the dream of creation with which God identifies himself initially. Then comes the waking state when we crystallize the dream concepts into the apparent reality around us. This Meher Baba interprets as consciousness as opposed to the unconsciousness of the deep sleep state and the semi- consciousness of the dream state. Here the parallel drawn is that of God awakening to consciousness through identification with man, the supreme evolution of gross matter. When God identifies with man as the ultimate form on the material plane He arises to His own initial consciousness. The soul in man is that God arisen to consciousness. (In the Mandukya Upanishad a similar presentation is made of the soul in the  waking state, dream state, deep sleep state and the beyond state – see my post  –  Upanishads: the real Atman Soul/soul).

The soul in man is however bound by the gross body, the subtle body and the mental body. Through incarnations the soul seeks to counter the impressions (Sanskars) which arise from experience on the material plane of opposites, achieving a higher physical state, eventually from gross body to astral or subtle body with which it is endowed on the astral plane and eventually to the mental body, the last remnant of physicality. When the soul evolves through incarnations to that level, cancelling its Karmic impressions it is closest to the original state of the Godhead. Thus the last vestiges of physicality are shed with the Karmic impressions being finally overcome and the mental body is also cast away. Then the soul merges with Godhead. This process, it is important to remember is what gives God the answer to His original question arisen from the whim of self enquiry – ‘Who am I’ and it is this process that assists Him in realizing his true nature as eternal, infinite, blissful, perfect and beautiful. As Meher Baba says, creation arisen from the original self-conscious whim, is God’s loving gift to man, to enable the soul’s long journey through manifestation and reincarnation to arrive at its ultimate destination where it can enjoy the infinite state of the Oversoul and it is also man’s gift to God to help him become conscious of his beatitude and infinity.

Meher Baba also provides an insightful and fascinating road map of God’s journey through the dream of creation culminating in total consciousness of His Reality. After traversing the infinite gross spheres of millions of universes He arrives on the gross world of earth moving as souls through stone and metal consciousness up to vegetable, worm, fish, bird, animal and human consciousness. He then moves up into the four planes of the subtle worlds and deeper into the fifth and sixth planes of the mental worlds ( through the evolution of the souls). On the seventh plane  known to Sufis as ‘Fana‘ and Hindus as ‘Nirvikalpa‘, the Mind (the little self) is finally superceded and the soul experiences infinite power, knowledge and bliss. With this the ‘first journey’ is complete and the soul may be said to have ‘passed away’ into God.

Then begins the second passage of the soul on the road map of God’s journey to self realization and total consciousness. The soul then becomes ‘Divinely Absorbed’ and in a state of Abiding in God. This the Sufis call the state of Baqa. The one who reaches such a state of being ‘Divinely Absorbed’ the Sufis call Majzoob-e-Kamil and the Hindus as Brahma Bhoot. Further evolution makes such a person a Divine Superman ( Sufi: Salik-Majzoob – Hindu: Paramhansa) This second journey concludes at a point called the ‘Divine Junction’ ( Sufi: Fana-ma-al-Baqa – Hindu; Turiya )

Beyond this is the third divine journey which produces advanced beings who actually experience ‘Living the Life of God’ in the penultimate state of consciousness – they have been called progressively:

1. Perfect Masters ( Sufi: Qutub – Hindu: Sadguru) – further evolution produces

2. Saviour ( Sufi: Rasool – Hindu: Avatar )

According to Meher Baba at any given time there are only five Perfect Masters on earth to guide the disillusioned souls. The evolved souls of such beings who have experienced Nirvana (Enlightenment) and gained the super consciousness of Nirvikalpa Samadhi are known as Shiv-Atma. Meher Baba asserts that there are always present on earth at any time 56 such Shiv-Atmas

It is the five Perfect Masters who precipitate the advent of the descent of God on earth in a human form at the end of a given cycle as Prophet, Messiah and Avatar. The Sufis call such a direct descent of God as Fana-ul-Fana. The term direct descent implies that God becomes man without having to pass through evolution or reincarnation. This is not the case with Qutubs or Sadgurus who have indeed to undergo the entire tortuous process of evolution.

The fourth divine journey involves shedding the gross, subtle and mental sheaths and experiencing infinite power, knowledge and bliss while ‘retaining infinite individuality’.  Souls advancing to these spiritual peaks shed all vehicles and merge back into divinity or one may say once again realize, having shed illusion, that they are none other than God. The Atma now becomes the Paramatma which indeed it always was. This according to Meher Baba is the ‘Beyond state of God‘ which the Sufis call Allah, the Zoroastrians Ahuramazda, the Vedantins as Paramatma, the Christians Father and philosophers call the Oversoul – absolute, unlimited, infinite, the one without a second.

The dream of creation thus transforms God from the Beyond Beyond State of being infinite yet not conscious into the Beyond state of God which is infinite and conscious. The divine consciousness now makes God absorbed in His Reality and fully conscious of it. The Beyond Beyond State however cannot be said to have been thus superseded. It is its own state which mystics like to perceive as beyond definitions where consciousness may appear both as absent and inherent.

What a fascinating road map for us to ponder. The whole process from unconscious bliss to self conscious whim to dream of creation to returning through evolution back to Godhead and in the process acquiring consciousness, constitutes a magnificent cycle in which both God and ourselves are intimately involved.

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Dream of Creation – Hindu temple stone sculpture Credit; yourworldreligions.blogspot.com

credit: learn-to-be-love-.com

credit: learn-to-be-love-.com

The mystery of the Divine Essence, divinity, the Spirit and God have been the constant subject of human enquiry and conjecture, religious speculation and metaphysical research. Divinity is sought to be understood at its different levels from the virtually incomprehensible formless eternal to the more tangible Godhead conceivable with shape and form to its incarnated prophets and Avatars on the physical realm.

Yogananda sought to provide some invaluable insights and answers to what he called ‘ the seemingly unanswerable questions’, answers that he ”received from the very depths of my soul and from God”.

The basic paradox revolves  around the concept of God’s unbreachable ‘Unity’ and the untold diversity of his manifestations in the physical world. Yogananda explains that as the Unmanifest Absolute, divinity or the Spirit was solitary and absorbed in Its own peace, consciousness, wisdom and bliss. In that supreme intelligence then arose a profound creative urge – ‘why have I remained thus alone…absorbed in My own bliss…but now I am going to dream a cosmos’. This urge then translated into a magnificent cosmic dream. The dream began to manifest, causing his consciousness to divide between his absolute unmanifested nature, the still and imperturbable Spirit and a turbulant manifest nature in the form of cosmic energy consisting of ‘different vibrating perceptions or processes of His thought’. This apparent duality was an illusion, being no more than a dream state, giving rise to the law of illusion of duality or ‘Maya’. Thus a portion of that solitary consciousness separated itself from Spirit and proceeded forth as ‘an active intelligent force, restless to express its power’, much like a seed sprouts into a mighty tree his thought ‘sprouted into a vast creation’. This however did not affect  his fundamental Unity, as the apparent separation was only within the confines of a dream state.

The first manifestation was ‘pure thought’. From this primal thought emanated light, which is the same as consciousness, only with ‘greater density’. The thought of light arose first, then transformed into a more tangible ‘dream of light’ – like the difference between thinking of a horse before seeing it actually in a dream. The dream of cosmic light was further empowered to create form. At first the finer light created subtle form and then proceeded to create ‘the grosser atomic light of protons and electrons’. God then empowered electrons and protons to arrange into atoms and molecules and a further thought force impelled them to ‘condense into gases, heat, liquids and solids’ and finally forms of life with man at the apex. This matter was further ‘imbued with a dreaming intelligence’ whose evolution would awaken it to the realization that ‘matter and mind are one’. Mind being the ‘idea vibration of God’. Death became the process by which ‘dream matter changes back into the consciousness of God’. The human being is the most conscious material entity, enabled to ‘transcend His dream’. Through birth and death this highest material entity goes back and forth between the ‘gross dream world’ and the ‘finer astral dream world. Reincarnation was a ‘series of dreams within a dream, man’s individual dream within the greater dream of God’.

Thus in the stormy state of creativity, the Infinite manifests as ‘intelligence, mind, vibrations, forces and matter’ but in the unmanifest state, ‘the Infinite exists solely as Spirit in which all forces lie dissolved’.

The Avatar or prophet is that material phenomenon whose ‘consciousness is one with the Intelligence of God omnipresent in creation and is the sole perfect reflection in creation of the Uncreated Infinite’.

 

Swami Yukteswar Credit: bolstablog.wordpress.com

Swami Yukteswar
Credit: bolstablog.wordpress.com

The rarest revelations, for anyone curious about the mysteries of the spirit and the Soul, are to be found in Paramhansa Yogananda’s autobiography, in Chapter 43, ‘The resurrection of Sri Yukteswar”, his beloved deceased Guru. It had me completely enthralled and totally nonplussed. The latter because the language of the ‘spirit’ appears often to be totally beyond our materialistic earthly comprehension when we are not adept or evolved sufficiently to understand what indeed is being said. Yet, with minimal discernment, some ideas do come through to provide some framework of the spirit world and the stages through which the Soul passes from one realm to another of the spirit world and eventually beyond even that, into the release of the Soul and ultimate ‘Union’ with the Godhead, what we may call the Universal Essence.

I was amazed beyond comprehension to read of the manifestation of Yogananda’s beloved Guru, in Bombay at the Regent Hotel, on his Indian sojourn after decades in the USA when he so mourned the passing away of his Guru Yukteswar during that visit. First he saw the vision of the Avatar ‘ Lord Krishna’  in a ‘shining blaze’ over the roof top of a building across the street ‘ waving and nodding greeting’ before the vision disappeared. Then he was accosted by a ‘beatific light’ in his hotel room with the ‘flesh and blood’ form of his Guru Yukteswar.

Yukteswar Credit: rockyourboatyoga.com

Yukteswar
Credit: rockyourboatyoga.com

The apparition claimed that he was indeed a ‘flesh and blood’ body whom he hugged with reverence. Yukteswar asserted that he was now a ‘saviour’ on an illumined astral planet called Hiranyalok, to help advanced beings there to rid themselves of ‘astral Karma’ to attain liberation from ‘astral rebirths’. The people on this astral planet plane were highly developed spiritually, yet were bound by karmic effects which yet needed to be cleansed.

The Guru Yukteswar then remarks to Yogananda that the Soul was shrouded in three layers or ‘bodies’ – the gross, the subtle and the causal ( see my posts: The subtle Body and the Law of Karma & The Soul’s Reincarnation and Rebirth ).The gross shield is what we have on earth as the physical body of senses. The subtle shield is that which adheres to the Soul  (after death on the physical plane)  on the astral plane, consisting of consciousness and feelings with a body made up NOT of matter but of ‘lifetrons’ or light. The astral subtle body has to evolve to the Causal stage which is a’blissful realm of ideas’. Yukteswar’s role in the astral plane was to elevate the astral beings to the still higher realms of the Causal world.

According to Yukteswar the astral world  is ‘ hundreds of times larger than  the material cosmos’. The astral world is ‘ infinitely beautiful, clean, pure, and orderly’ when compared to the physical one. The astral world is both ‘gross’ and ‘subtle’. The gross aspect has millions of astral beings arrived from earth on different astral planets depending on their karmic evolution.

The astral beings live on cosmic energy and light. They are ‘exact counterparts’ of their last physical forms, with the same appearance which they possessed at youth on earth. However, they possess a ‘sixth’ sense, intuition, with which they sense their world and a Third Eye over their forehead, ‘open’. The astral bodies can heal by will when ‘hurt’. Yet they suffer ‘mental agonies’ if the truth is not fully comprehended. They communicate through telepathy and television. They ‘consume’ ‘nector’ from glowing fountains of light’. Only later at an advanced level in Hiranyalok ( its subtle level ) are they freed from the necessity of ‘eating’ anything but the ‘manna of bliss’

Life on this astral plane is not however eternal. It could range to a thousand earth years. Often astral visitors, when not ‘permanent’ return to earth when their Karma commands. At astral ‘death’ a being could thus return to the physical plane.

At the Causal level, which is more advanced than the astral, desires manifest as something superior to physical or astral sensations. The  existence of a body ‘would signify that its existence is made possibly by unfulfilled desires’.

The Soul when freed from the gross body at death is still covered by the astral and causal sheaths which debar its union with the Absolute.

When the astral sheath is shed there remains the Causal sheath. This is a mould of ‘thought’. The Causal body ‘feasts’ only on ‘knowledge’, ‘drinks from the springs of peace’, ‘roams on the soil of perception’, ‘swims in bliss’.

Beings remain in the ‘Causal condition for thousands of years. The Soul then tries to shake free from this last bonding or sheath to join the ‘Causal consciousness’ – ‘all the separate eddies of ideas,…. waves of power, love, will, joy, peace, intuition, calmness, self-control, and consciousness melt into the ever joyous Sea of Bliss’. The Soul then is no longer individualized consciousness but merges with the ‘Cosmic Ocean’ of ‘laughter, thrills and throbs’.

The Soul thus released from this last confinement, encompasses and becomes ‘IT’. It ‘expands into the spirit’, ‘in the region of lightless light, darkless dark, thoughtless thought, full of the ecstasy of joy or ‘God’s dream of cosmic creation’.

It becomes one with the infinite, yet without losing its individuality, like ‘Christ had won the final freedom even before he was born as Jesus’. However, such a freed soul may return to earth as a prophet to bring other souls back to God – whether on the astral plane or the earthly plane.

The law of Karma has to be completely worked out before graduation to the astral plane, the Causal plane and beyond into Unity. When the earthly Karma is not redeemed fully after even an astral death they cannot enter the Causal realms of ‘ideas’ but must go back and forth from physical to astral levels for further lessons on earth. Others that are freed  of physical Karma graduate to the Causal plane. When ‘seeds of past desires’ are extinguished finally, the soul emerges from the Causal sheath into the eternal.

Having explained the mysteries of the soul’s release from the triple bondage of physical, astral, and causal captivity, the great guru Yukteswar then vanished from Yogananda’s sight saying as he departed ”tell all….that your earth is a dream of God.”

This experience of Yogananda, though hardly fully comprehensible to a soul like mine covered in all the three sheaths, did reveal the mysterious workings of the spiritual realms and its master, the Universal Essence showing the long and arduous path to final liberation.

Yukteswar and Yogananda

Yukteswar and Yogananda
Credit: yogananda.us

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                                ( Ben Goossens award winning surrealism Dreamscape)

Credit: boothemes.com

Does the dream state have any reality or is it an illusion? If it has reality then is the waking state an illusion? Or are they alternative realities and illusions? Such thoughts evoked a poem:

 

                                         N  I  G  H  T  W  A  L  K

 

Holding a dream

Through your fingers,

Till you are not sure

What shape it had

Though so clearly it arose

And made you sad with tears

Still smarting in your eyes;

Fears of a fading horror

You do not fully recognize

Except in the traces

Of your quickened heart-beats,

This vaporizing

dew drop dream

From which I

Arise.

 

These fading facts

And shifting people,

Not quite what they seem;

Surely this is your sister

who doesn’t look at all like her,

Your father as a friend disguised

And you are sure

This is your front door

Which you have never seen before

As you step quickly

From one world to another

Changing stride, leaving something aside;

Only the emotions abide

As you sweat and you wet

And you weep

And awaken shivering with mirth

Or fear.

 

But there is nothing unreal

About this other world here,

The tall street lights

Solid and regular

Casting shadows

Upon the street I walk

And the same constellations,

Orion in particular

Reassuringly holding up the sky above

And there is a city out there

You can be sure from the sky-light

And many people you know

Moving behind the windows

Attached to either side

Of the street with lights –

Real, because

Your wife strides firmly beside

You as always

With your shadow.

 

But then you wake up

And find that you were

Never married to anyone at all

Though it appeared so real

And there never was a star system

In the skies shaped like Orion

And yet you feel

Her strong companionship and love

And know those street lamps

Casting about their shadows

In another world

Which has just disappeared.

credit: iiteeeestudents.wordpress.com

credit: iiteeeestudents.wordpress.com

Credit: hinduism.iskcon.org

Credit: hinduism.iskcon.org

The Upanishads are among the world’s oldest metaphysical treatises representing the philosophical inspirations and conclusions of Indian sages deep in their forest hermitages regarding the nature of reality. Scholars universally hold that they could not have been composed later than the 7th century B.C. and predate the glorious 6th century when a sudden spate of thinkers and prophets like Confucius, Buddha, Zoroaster, Homer and Pythagoras propounded new philosophies and launched great religions.

Thus at the dawn of history these pioneering and extraordinary thinkers pondered answers to fundamental questions about the nature of existence, the cosmos, man and nature and their inter-relations. From their early insights they advanced to profound philosophical and spiritual revelations  which eventually crystalized into the Monism of Hindu beliefs, the concept of the unity of the created universe, integral with the metaphysical world of the spirit, the concepts of the Soul at the heart of physical reality and the immanence of the spiritual essence in all we behold – and finally the nature of the supreme Universal Essence, the supersoul and Godhead.

Further introspection produced the fundamental philosophical premises of reincarnation through transmigration of the soul, the doctrine of Karma, the concept of Illusion and their ethical and moralistic implications. The development and crystallization of the thought has determined indelibly for millennia the belief systems, spirituality and ethics of the Hindu mind right down to the present day.

All Indian philosophical and religious traditions, whether theistic, pantheistic, materialistic or atheistic derive their ultimate inspiration from this seminal body of introspection of the thinkers and sages of yore, ruminating without any inhibitions or constraints on questions about the origin, nature and destiny of man and the universe, seeking to find answers to grasp the essence of a universal truth.

The verses are presented in Socratic fashion through dialogues between seekers after knowledge and their mentors, eminent sages, who attempt to answer  questions with questions of their own, prying, so to speak, answers from the questioners themselves. The dialogues are between the sages and their wives, kin, or disciples who present theories and propositions of their own which are either inadequate or only partially true. Thus the arguments move back and forth as the intuitive knowledge enhances and evolves. Then finally the seers who have arrived at their conclusions through insight and intuition present their vision of the truth, which has continued to inspire Hindu thoughts and beliefs to this day.

What is remarkable and wonderful in all this is that there is no  predetermined assumption nor a preordained dogma but a rare and exhilarating freedom of thought which succeeded in  grasping the truth which later crystallized as established theory or dogma. It is like a clear slate suddenly filling up with extraordinary and seminal unheard of propositions dispelling confusion and untenable and naive assumptions of pre-history.

Thus in a sense the Upanishads expose the genesis and creation of Hindu beliefs and dogma. One becomes as it were, a witness to the very process whereby a body of beliefs developed and matured. Such a vision of evolving thought is rarely available generally. It is as if in studying the evolution of man one encountered the fossils of dinosaurs, apes and our immediate ancestors the Neanderthals and Homo-erectus.

This evolution of Hindu thought witnessed in the Upanishads ( ending ignorance through knowledge in Sanskrit) is replete with numerous aphorisms and superb Sanskrit poetry and mystical insights.

The Upanishads themselves form part of the Vedas, considered by Hindus in general as the repository and fountainhead of all knowledge and religious and spiritual inspiration. Emerging from the inspirational womb of the Upanishads was the primary Hindu scripture the Bhagavad Gita.

Thus an examination of the evolution of Upanishadic thought would prove invaluable for the scholar of metaphysics in general and Hinduism in particular in witnessing the progression of man’s quest to unravel the mysteries of the universe of which he is a part.

I shall limit this post merely to introducing the Upanishads in the interests of brevity, taking up the review of the evolution of its thought in the next post. However in closing I wish to underline that what informs the dialogues are infectous and refreshing arguments and counter arguments between curious scholar – sages and students seeking to fathom the mysteries of temporal and spiritual existence transcending limiting frontiers of understanding through an unrelenting quest for truth, which is finally presented in their verses.  The Brihadaranyaka Upanishad hails that extraordinary journey from ignorance to enlightenment:

” From the unreal lead me to the real

From darkness lead me to light

From death lead me to immortality” 

( Asato ma sat gamaya

Tamaso ma jyotir gamaya

Mrityor ma amritam gamaya )

credit: ancientindianwisdom.com

credit: ancientindianwisdom.com

Credit: beforeitwnews.com

Credit: beforeitwnews.com

Ingo Swann, who died this year, was one of the most remarkable psychics of our times. Considered a pioneering figure in ESP related ‘remote viewing’, his remarkable feats so impressed the establishment that the prestigious Stanford Research Institute (SRI), Princeton, Mind Science Foundation, San Antonio and several others involved him in their ESP research programmes. The results were of such outstanding quality that the CIA ( concerned about the Russian Intelligence Organizations’ own research in the field) engaged him in what came to be known as the ‘Stargate Project’ for 25 years before abandoning it in 1995, with a change in command, on account of the results being vague and ambiguous for the purpose of intelligence gathering.

The range of ESP connected abilities attributed to him included first and foremost, ‘Remote Viewing’, then psychokinesis, mentally influencing growth of plants, influencing temperature in a controlled environment, ‘out of body Travel’ ( thereby detecting a ring of tiny asteroids around Jupiter, subsequently confirmed by scientists) and influencing stable magnetic fields of a super cooled  junction in a quark detector (considered an amazing feat by scientists).

ingo swann

Ingo Swann

In his book ”Natural ESP – A Layman’s Guide To Unlocking The Extra Sensory Power Of your Mind” ( Bantam Books 1987 ) he holds that potentially an ESP ability is present universally and is not unique to a psychic. In the book he seeks to show how anyone can develop this ability by employing his methodology for ‘remote viewing’ through drawing, sketching and doodling.

The parts of the book which interested me were not the exercises to teach ESP techniques to the common public but his deeply insightful metaphysical observations about the source and context of the phenomenon. Being an adept in the field and a gifted practitioner of the ‘art’ no one would be better qualified in providing a scientific and philosophical context for ESP

He opens by asserting that the study and practice of ESP has been stagnating for over a century since interest was first aroused in scientific circles, mainly on account of remaining in a traditional groove of enquiry fettered by labels which were not really relevant and the use of verbalization ( rather than the use of sketches and doodling) which restricted and inhibited the process rather than revealed the true nature and source of ESP.

In the course of the extensive experiments and demonstrations at the prestigious institutions he was associated with, he came to the realization that what was equally important was the mental processes as much as the results for providing a clue to the nature of the phenomenon. He therefore began to focus attention on his own mental activity to determine what was happening.

A particular experiment finally became the ‘clincher’ which opened the window to reveal the truth – Swann says ”as a result of it, my life was never to be the same”. In this experiment in ‘remote viewing’ two objects were placed in a container directly above his head which he was expected to view ‘remotely’ while he was strapped to a chair with electrodes. He then ‘remote sensed’ and sketched the following symbols which arose in his conscious mind;  (1) U T    (2)  dn-L  He wondered whether these were distorted letters from Arabic. The actual objects were  (1) a card with the figure 5 and (2) the words 7 U P . Those conducting the experiment however immediately realized what had happened. Swann’s remote sense had viewed the objects upside down – join u and T and the figure 5 appears – reverse dn – L and you get 7 UP.

In that instant Swann realized that there was a faculty within him which had observed the objects without the verbalization filters or internal editing in his conscious mind being activated. He arrived at the grand realization that the inner faculty had its own logic and rules of observation, working on a different mechanism of its own rather than a reliance on the physical senses. He named this faculty within us as the ‘ESP Core’, the psychic mind. He also realized that studies of ESP so far had concentrated on the notion that the mind ‘goes out’ and senses the target, whereas the truth was that the information is actually streaming into the mind from outside. The sensing mechanism plugs into a Universal Field of information which is beyond time and space in a ‘second reality’ beyond the physical plane. the information comes into the mind without the use of the physical senses.

He enumerates three broad categories of ESP:

(1) Sensing of physical objects ( as in the experiments of ‘remote viewing’

(2) Receiving a new idea as in inventions and creative acts

(3) Mystical insights, intuition, hunches etc.

He then postulates the concept of the Mind Mound which is ‘overgrown’ ( like in archaeological excavations) by presumptions, preconceptions inculcated by culture, education, beliefs, memory, imagination, ideas,and uncontrolled thoughts, impeding the passage of ESP signals into the conscious mind and acting as barriers. Within the mound lies hidden the ESP Core. The barriers are erected by the mind to maintain rationality and protect its own vital functions from getting overwhelmed by information streaming in from the Second Reality. This resistance can be identified as the ego which enables the physical entity to survive in its own material reality. Without the barriers the conscious mind would be inundated by more information than it could handle. Yet occasionally, vital ESP signals like strong intuition, creative ideas, foreboding, awareness of loved ones being in trouble or danger,etc are allowed through with barriers inactivated when vitally necessary.

Over the years, given his own abilities and experiences he concluded that our awareness of the physical world and our thinking experience of it is not the only form of consciousness we possess. There is a second consciousness, the ESP Core which integrates with both the physical world and with the Second Reality beyond it. By now I could guess what would be coming next.

The ESP Core he then calls the Deeper Self. The Second Reality, inevitably, he links ( as I expected him to) to concepts propounded by scientists and Quantum physicists and thinkers as the Quantum reality, the Implicate Order ( David Bohm), the Zero Point field ( Lynne Mc Taggart), the Cosmic Web ( Fritjof Capra). The Deeper Self or the psychic mind he states may not exist only in the brain but indeed extends beyond the physical body.

He then equates his idea of the Deeper Self with Rupert Sheldrake’s ‘Conscious Self’. Sheldrake, the renowned biochemist and plant physiologist, states that this is not merely derived from matter. As he puts it, while the Conscious Self interacts with the motor field of the body and the changes taking place in the brain through the body’s interaction with the environment and circumstances of life, yet it remains ‘over and above them’. The properties of the Conscious Self cannot be reduced to matter, energy and motor fields but derives from another reality beyond time and space. It has properties unlike a purely physical system and it is this that accounts for parapsychological phenomena we encounter on the physical plane.

It becomes obvious that Sheldrake’s Conscious Self and Swann’s Deeper Self, in traditional, theological terms is none other than the Soul, the Oversoul, the Superself, the divine Self and Cosmic consciousness. This begins to match the Hindu concept of the soul which I have laboured to explore and present throughout this blog. This soul according to the Gita is not the AGENT of action but the quiet unobtrusive motivator and witness. Swann’s conscious levels of the mind in the upper reaches of the Mind Mound constitutes our ego, which is the independent AGENT of action influenced but not controlled by the Deeper Self. His ESP Core is indeed the soul, situated both within us and extending beyond into the Universal Consciousness. The Second Reality beyond space and time that he speaks of , from which the ESP inputs arrive, are none other than the Universal Consciousness  (Brahman, Cosmic Web etc).

Swann’s researching the ESP phenomenon thus reveals valuable insights which parallel Eastern Metaphysics and provide an understanding from the psychological and scientific angle and the philosophical and metaphysical angle of the paranormal and ESP phenomena occurring in our daily lives.

The ESP Core ( the Pineal gland, the Third Eye, the Ajna Chakra ? ) is the seat of our soul aligned to our physical body and its ego component in the brain, seeking to reveal the paranormal and extra sensory truths derived from the cosmic Web, as intuition, creativity and the paranormal abilities of ESP, when we, the ego are willing and able to listen.

Credit; samanthanoto.com

Credit; samanthanoto.com

Credit : mi2g.com

Credit : mi2g.com

 

Whether scientist, artist, philosophers, mystics, theologians or worshippers, all speak of the grand Unity of which we are a part – the splendid diversity of the glorious Unity. So I felt moved to compose a poem which I present for your enjoyment:

 

                       U  N  I  T  Y

To distinguish

The fish of the lakes and the sea,

To seek the similarity

In the features of our kin,

Of feather and fin;

To want to compare

The horse and the mare,

To contrast

The rabbit and the hare,

The difference

In egg and seed,

Hybrid, thoroughbred,

Infinite variety

Connected

Diversity,

Common threads

Conjoining

United

Unity.

Across My Heart

His Word is Written Across My Heart

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