Pin point the spiritsoul

[omsadhak]

Greeting Friends,

 

I have been doing meditation for many years now. I have started seeing a bright blue star with open or close eyes as soon as I projects my consciousness onto a point.

I feel that it is the illuminated self/atma .

Does any one else have had a similar experience or knows more about it ?

Any reply would be greatly appreciated.

 

Thanks

[Guest]

I have seen bright light whilst i meditated but i didnt enter into it. I was too scared too. I woke myself up instead. The closer i went the brighter it became. But i refrained to join it. I was frigtenned as to, i didnt know what would happen if i did enter it. I dont know, its hard to expand on it. But since this took place i havent done what im meant to in terms of Atma Nishtha, Vairagya and Bhakti along with Dharm. Therefore im not in the level i was once upon a time.

 

But im re trying,Hopefully to have Sakshaatkaar of Bhagwan.

 

Jay Swaminarayan.

[mahak]

The brain waves of vision keep moving, even while asleep, so vision of various patterns of light are quite common and ordinary. (Just make sure you act appropriately if you see a red or green pinpoint of light =;-)

 

In days of old, this writer experianced these light shows. This was the fascination of hallucinogens. But now, these light shows, which are inherant and only enhanced by various chemical influxes into the system, some naturally produced from within, some artificially induced by drugs, the light shows dont stop.

 

Try this next time you are in the sun. Close eyes as tight as you can while facing the sun and note the patterns and colorsa. Then, back of on the squint and notice how the patterns and colors change. As light enters the picture, the curvature of the eyeball and the gel-like covering over the eye is altered and creates quite a vision.

 

These lights are just fun. For a VISION to be valid, there has to be variegatedness, personality, communication, otherwise, anything you see is just backdrop. One cannot become self realized by viewing light, color, geometrical shapes, etc. Hearing is the key, and lights have nothing to say.

 

unless the pinpoints of light are red or green. Those lights say "Move! Run! Duck!" I had one of those lights appear on my chest, and almost had a heart attack. I was taught by that light, of mortality, of uncontrolled anger, of how being one to fearlessly give lawful information to authorized persons is a rather risky behavior.

 

The other lights are entertainment, not self-realization.

 

In my humble opinion, mahaksadasa

[omsadhak]

Thanks for prompt reply and discussing your experience. Before practising brahamcharya and meditation I never experienced this blue dot. So it must have to do something with awakening of kundalini and self realization .

 

 

The first place I discovered any in-depth discussion of the Blue Pearl is in the Siddha Yoga literature. Swami Muktananda (1908–1982), the great Indian saint who introduced Siddha Yoga practices and meditation techniques to the United Sates, gives a detailed description of the significance and of his experiences of the Blue Pearl. At one point he described how it expanded in front of him, engulfed him and carried him to other worlds. He was very clear that it was a good thing and a sign of awakened kundalini Muktananda referred to the Blue Pearl as a physical manifestation of the soul. He said that seeing it in meditation is like seeing the soul.

 

 

In his book Does Death Really Exist? Muktananda says, "The blue dot, which we call the Blue Pearl, dwells in the sahasras, the spiritual center in the crown of the head. It is the body of the Self. All consciousness is contained in it. All of the dynamism of the breathing process comes from the Blue Pearl. When that light enters the body, the rhythm of breathing begins. When it departs from the body,consciousness departs from the bloodstream, the nerves and the lungs, leaving everything. 'Death' is simply the name we give to the departure of the Blue Pearl from the body."

 

 

Any one interested in finding more about it can google on " blue pearl meditation " .

 

 

Science and religion are not at odds, science is simply too young to understand.

– Anonymous

[gHari]

Sri Isopanisad (Mantra 15):

 

<center>

hiraNmayena pAtreNa

satyasyApihitaM mukham

tat tvaM pUSann apAvRNu

satya-dharmAya dRSTaye

</center>

hiraNmayena--by a golden effulgence; pAtreNa--by a dazzling covering; satyasya--of the Supreme Truth; apihitam--covered; mukham--the face; tat--that covering; tvam--Yourself; pUSan--O sustainer; apAvRNu--kindly remove; satya--pure; dharmAya--unto the devotee; dRSTaye--for exhibiting.

O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.

 

PURPORT

 

In the Bhagavad-gItA (14.27), the Lord explains His personal rays (brahmajyoti), the dazzling effulgence of His personal form, in this way:

 

<center>

brahmaNo hi pratiSThAham

amRtasyAvyayasya ca

zAzvatasya ca dharmasya

sukhasyaikAntikasya ca

</center>

 

"I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness." Brahman, ParamAtmA and BhagavAn are three aspects of the same Absolute Truth. Brahman is the aspect most easily perceived by the beginner; ParamAtmA, the Supersoul, is realized by those who have further progressed; and BhagavAn realization is the ultimate realization of the Absolute Truth. This is confirmed in the Bhagavad-gItA (7.7), where Lord KRSNa says that He is the ultimate concept of the Absolute Truth: mattaH parataraM nAnyat. Therefore KRSNa is the source of the brahmajyoti as well as the all-pervading ParamAtmA. Later in the Bhagavad-gItA (10.42) KRSNa further explains:

 

<center>

atha vA bahunaitena

kiM jJAtena tavArjuna

viSTabhyAham idaM kRtsnam

ekAMzena sthito jagat

</center>

 

"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." Thus by His one plenary expansion, the all-pervading ParamAtmA, the Lord maintains the complete material cosmic creation. He also maintains all manifestations in the spiritual world. Therefore in this zruti-mantra of SrI IzopaniSad, the Lord is addressed as pUSan, the ultimate maintainer.

 

 

The Personality of Godhead, SrI KRSNa, is always filled with transcendental bliss (Ananda-mayo 'bhyAsAt). When He was present at VRndAvana in India five thousand years ago, He always remained in transcendental bliss, even from the beginning of His childhood pastimes. The killings of various demons--such as Agha, Baka, PUtanA and Pralamba--were but pleasure excursions for Him. In His village of VRndAvana He enjoyed Himself with His mother, brother and friends, and when He played the role of a naughty butter thief, all His associates enjoyed celestial bliss by His stealing. The Lord's fame as a butter thief is not reproachable, for by stealing butter the Lord gave pleasure to His pure devotees. Everything the Lord did in VRndAvana was for the pleasure of His associates there. The Lord created these pastimes to attract the dry speculators and the acrobats of the so-called haTha-yoga system who wish to find the Absolute Truth.

 

 

Of the childhood play between the Lord and His playmates, the cowherd boys, Sukadeva GosvAmI says in SrImad-BhAgavatam (10.12.11):

 

<center>

itthaM satAM brahma-sukhAnubhUtyA

dAsyaM gatAnAM para-daivatena

mAyAzritAnAM nara-dArakeNa

sAkaM vijahruH kRta-puNya-puJjAH

</center>

 

"The Personality of Godhead, who is perceived as the impersonal, blissful Brahman by the jJAnIs, who is worshiped as the Supreme Lord by devotees in the mood of servitorship, and who is considered an ordinary human being by mundane people, played with the cowherd boys, who had attained their position after accumulating many pious activities."

 

 

Thus the Lord is always engaged in transcendental loving activities with His spiritual associates in the various relationships of zAnta (neutrality), dAsya (servitorship), sakhya (friendship), vAtsalya (parental affection) and mAdhurya (conjugal love).

 

 

Since it is said that Lord KRSNa never leaves VRndAvana-dhAma, one may ask how He manages the affairs of the creation. This is answered in the Bhagavad-gItA (13.14–18): The Lord pervades the entire material creation by His plenary part known as the ParamAtmA, or Supersoul. Although the Lord personally has nothing to do with material creation, maintenance and destruction, He causes all these things to be done by His plenary expansion, the ParamAtmA. Every living entity is known as AtmA, soul, and the principal AtmA who controls them all is ParamAtmA, the Supersoul.

 

 

This system of God realization is a great science. The materialistic sAGkhya-yogIs can only analyze and meditate on the twenty-four factors of the material creation, for they have very little information of the puruSa, the Lord. And the impersonal transcendentalists are simply bewildered by the glaring effulgence of the brahmajyoti. If one wants to see the Absolute Truth in full, one has to penetrate beyond the twenty-four material elements and the glaring effulgence as well. SrI IzopaniSad points toward this direction, praying for the removal of the hiraNmaya-pAtra, the dazzling covering of the Lord. Unless this covering is removed so one can perceive the real face of the Personality of Godhead, factual realization of the Absolute Truth can never be achieved.

 

 

The ParamAtmA feature of the Personality of Godhead is one of three plenary expansions, or viSNu-tattvas, collectively known as the puruSa-avatAras. One of these viSNu-tattvas who is within the universe is known as KSIrodakazAyI ViSNu. He is the ViSNu among the three principal deities--BrahmA, ViSNu and Siva--and He is the all-pervading ParamAtmA in each and every individual living entity. The second viSNu-tattva within the universe is GarbhodakazAyI ViSNu, the collective Supersoul of all living entities. Beyond these two is KAraNodakazAyI ViSNu, who lies in the Causal Ocean. He is the creator of all universes. The yoga system teaches the serious student to meet the viSNu-tattvas after going beyond the twenty-four material elements of the cosmic creation. The culture of empiric philosophy helps one realize the impersonal brahmajyoti, which is the glaring effulgence of the transcendental body of Lord SrI KRSNa. That the brahmajyoti is KRSNa's effulgence is confirmed in the Bhagavad-gItA (14.27) as well as the Brahma-saMhitA (5.40):

 

<center>

yasya prabhA-prabhavato jagad-aNDa-koTi-

koTiSv azeSa-vasudhAdi vibhUti-bhinnam

tad brahma niSkalam anantam azeSa-bhUtaM

govindam Adi-puruSaM tam ahaM bhajAmi

</center>

 

"In the millions and millions of universes there are innumerable planets, and each and every one of them is different from the others by its cosmic constitution. All of these planets are situated in a corner of the brahmajyoti. This brahmajyoti is but the personal rays of the Supreme Personality of Godhead, Govinda, whom I worship." This mantra from the Brahma-saMhitA is spoken from the platform of factual realization of the Absolute Truth, and the zruti-mantra of SrI IzopaniSad under discussion confirms this mantra as a process of realization. The IzopaniSad mantra is a simple prayer to the Lord to remove the brahmajyoti so that one can see His real face. This brahmajyoti effulgence is described in detail in several mantras of the MuNDaka UpaniSad (2.2.10–12):

 

<center>

hiraNmaye pare koze

virajaM brahma niSkalam

tac chubhraM jyotiSAM jyotis

tad yad Atma-vido viduH

na tatra sUryo bhAti na candra-tArakaM

nemA vidyuto bhAnti kuto 'yam agniH

tam eva bhAntam anu bhAti sarvaM

tasya bhAsA sarvam idaM vibhAti

brahmaivedam amRtaM purastAd brahma

pazcAd brahma dakSiNataz cottareNa

adhaz cordhvaM ca prasRtaM brahmai-

vedaM vizvam idaM variSTham

</center>

 

"In the spiritual realm, beyond the material covering, is the unlimited Brahman effulgence, which is free from material contamination. That effulgent white light is understood by transcendentalists to be the light of all lights. In that realm there is no need of sunshine, moonshine, fire or electricity for illumination. Indeed, whatever illumination appears in the material world is only a reflection of that supreme illumination. That Brahman is in front and in back, in the north, south, east and west, and also overhead and below. In other words, that supreme Brahman effulgence spreads throughout both the material and spiritual skies."

 

 

Perfect knowledge means knowing KRSNa as the root of this Brahman effulgence. This knowledge can be gained from such scriptures as SrImad-BhAgavatam, which perfectly elaborates the science of KRSNa. In SrImad-BhAgavatam, the author, SrIla VyAsadeva, has established that one will describe the Supreme Truth as Brahman, ParamAtmA or BhagavAn according to one's realization of Him. SrIla VyAsadeva never states that the Supreme Truth is a jIva, an ordinary living entity. The living entity should never be considered the all-powerful Supreme Truth. If he were the Supreme, he would not need to pray to the Lord to remove His dazzling cover so that the living entity could see His real face.

 

 

The conclusion is that one who has no knowledge of the potencies of the Supreme Truth will realize the impersonal Brahman. Similarly, when one realizes the material potencies of the Lord but has little or no information of the spiritual potencies, he attains ParamAtmA realization. Thus both Brahman and ParamAtmA realization of the Absolute Truth are partial realizations. However, when one realizes the Supreme Personality of Godhead, SrI KRSNa, in full potency after the removal of the hiraNmaya-pAtra, one realizes vAsudevaH sarvam iti: [bg. 7.19] Lord SrI KRSNa, who is known as VAsudeva, is everything--Brahman, ParamAtmA and BhagavAn. He is BhagavAn, the root, and Brahman and ParamAtmA are His branches.

 

 

In the Bhagavad-gItA (6.46–47) there is a comparative analysis of the three types of transcendentalists--the worshipers of the impersonal Brahman (jJAnIs), the worshipers of the ParamAtmA feature (yogIs) and the devotees of Lord SrI KRSNa (bhaktas). It is stated there that the jJAnIs, those who have cultivated Vedic knowledge, are better than ordinary fruitive workers, that the yogIs are still greater than the jJAnIs, and that among all yogIs, those who constantly serve the Lord with all their energies are the topmost. In summary, a philosopher is better than a laboring man, a mystic is superior to a philosopher, and of all the mystic yogIs, he who follows bhakti-yoga, constantly engaging in the service of the Lord, is the highest. SrI IzopaniSad directs us toward this perfection.

 

[Guest guest]

Thanks for your excellent participation on these forums, gHari. Your providence of timely documentation is incomparable. Im heading for the Kingdom of God for library time. Hare Krsna, ys, mahaksadasa

[omsadhak]

Respected Sir,

Thanks for bestowing the pure knowledge upon us . Indeed this true knowledge is a form of divine light which guides away the darkness from the hearts of devotees in this materialistic world. Just like a diamond is known for its sparkling illumination, similarly great and sublime souls are known for their divine knowledge.

 

Just like a child who is still learning how to walk properly similarly this being is still in the begginning stage of spirtuality and the presently occupied physical body is not even half old as yours. So please don't mind of any of his questions.

 

Please shed some more light on brahamjyoti.

Before realizing the form of Krsna, does a devotee first go through the brahmajyoti ?

 

And how a devotee can go beyond that including twenty-four material elements and realise the real form of omnipresent ultimate truth krsna ?

 

Best Regards

 

Sincerely,

Ravi

[gHari]

Sri Isopanisad Mantra Sixteen:

 

<center>

pUSann ekarSe yama sUrya prAjApatya

vyUha razmIn samUha

tejo yat te rUpaM kalyANa-tamaM

tat te pazyAmi yo 'sAv asau puruSaH so 'ham asmi

</center>

pUSan--O maintainer; eka-RSe--the primeval philosopher; yama--the regulating principle; sUrya--the destination of the sUris (great devotees); prAjApatya--the well-wisher of the prajApatis (progenitors of mankind); vyUha--kindly remove; razmIn--the rays; samUha--kindly withdraw; tejaH--effulgence; yat--so that; te--Your; rUpam--form; kalyANa-tamam--most auspicious; tat--that; te--Your; pazyAmi--I may see; yaH--one who is; asau--like the sun; asau--that; puruSaH--Personality of Godhead; saH--myself; aham--I; asmi--am.

O my Lord, O primeval philosopher, maintainer of the universe, O regulating principle, destination of the pure devotees, well-wisher of the progenitors of mankind, please remove the effulgence of Your transcendental rays so that I can see Your form of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, as am I.

 

PURPORT

 

The sun and its rays are one and the same qualitatively. Similarly, the Lord and the living entities are one and the same in quality. The sun is one, but the molecules of the sun's rays are innumerable. The sun's rays constitute part of the sun, and the sun and its rays conjointly constitute the complete sun. Within the sun itself resides the sun-god, and similarly within the supreme spiritual planet, Goloka VRndAvana, from which the brahmajyoti effulgence is emanating, the Lord enjoys His eternal pastimes, as verified in the Brahma-saMhitA (5.29):

 

<center>

cintAmaNi-prakara-sadmasu kalpa-vRkSa-

lakSAvRteSu surabhIr abhipAlayantam

lakSmI-sahasra-zata-sambhrama-sevyamAnaM

govindam Adi-puruSaM tam ahaM bhajAmi

</center>

 

"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows fulfilling all desires in abodes filled with spiritual gems and surrounded by millions of wish-fulfilling trees. He is always served with great reverence and affection by hundreds of thousands of LakSmIs, or goddesses of fortune."

 

 

The brahmajyoti is described in the Brahma-saMhitA as the rays emanating from that supreme spiritual planet, Goloka VRndAvana, just as the sun's rays emanate from the sun globe. Until one surpasses the glare of the brahmajyoti, one cannot receive information of the land of the Lord. The impersonalist philosophers, blinded as they are by the dazzling brahmajyoti, can realize neither the factual abode of the Lord nor His transcendental form. Limited by their poor fund of knowledge, such impersonalist thinkers cannot understand the all-blissful transcendental form of Lord KRSNa. In this prayer, therefore, SrI IzopaniSad petitions the Lord to remove the effulgent rays of the brahmajyoti so that the pure devotee can see His all-blissful transcendental form.

 

 

By realizing the impersonal brahmajyoti, one experiences the auspicious aspect of the Supreme, and by realizing the ParamAtmA, or all-pervading feature of the Supreme, one experiences an even more auspicious enlightenment. But by meeting the Personality of Godhead Himself face to face, the devotee experiences the most auspicious feature of the Supreme. Since He is addressed as the primeval philosopher and maintainer and well-wisher of the universe, the Supreme Truth cannot be impersonal. This is the verdict of SrI IzopaniSad. The word pUSan ("maintainer") is especially significant, for although the Lord maintains all beings, He specifically maintains His devotees. After surpassing the impersonal brahmajyoti and seeing the personal aspect of the Lord and His most auspicious eternal form, the devotee realizes the Absolute Truth in full.

 

 

In his Bhagavat-sandarbha, SrIla JIva GosvAmI states: "The complete conception of the Absolute Truth is realized in the Personality of Godhead because He is almighty and possesses full transcendental potencies. The full potency of the Absolute Truth is not realized in the brahmajyoti; therefore Brahman realization is only partial realization of the Personality of Godhead. O learned sages, the first syllable of the word bhagavAn (bha) has two meanings: the first is ‘one who fully maintains,' and the second is ‘guardian.' The second syllable (ga) means ‘guide,' ‘leader' or ‘creator.' The syllable vAn indicates that every being lives in Him and that He also lives in every being. In other words, the transcendental sound bhagavAn represents infinite knowledge, potency, energy, opulence, strength and influence--all without a tinge of material inebriety."

 

 

The Lord fully maintains His unalloyed devotees, and He guides them progressively on the path toward devotional perfection. As the leader of His devotees, He ultimately awards the desired results of devotional service by giving Himself to them. The devotees of the Lord see the Lord eye to eye by His causeless mercy; thus the Lord helps His devotees reach the supermost spiritual planet, Goloka VRndAvana. Being the creator, He can bestow all necessary qualifications upon His devotees so that they can ultimately reach Him. The Lord is the cause of all causes. In other words, since there is nothing that caused Him, He is the original cause. Consequently He enjoys His own Self by manifesting His own internal potency. The external potency is not exactly manifested by Him, for He expands Himself as the puruSas, and it is in these forms that He maintains the features of the material manifestation. By such expansions, He creates, maintains and annihilates the cosmic manifestation.

 

 

The living entities are also differentiated expansions of the Lord's Self, and because some of them desire to be lords and imitate the Supreme Lord, He allows them to enter into the cosmic creation with the option to fully utilize their propensity to lord it over nature. Because of the presence of His parts and parcels, the living entities, the entire phenomenal world is stirred into action and reaction. Thus the living entities are given full facilities to lord it over material nature, but the ultimate controller is the Lord Himself in His plenary feature as ParamAtmA, the Supersoul, who is one of the puruSas.

 

 

Thus there is a gulf of difference between the living entity (AtmA) and the controlling Lord (ParamAtmA), the soul and the Supersoul. ParamAtmA is the controller, and the AtmA is the controlled; therefore they are in different categories. Because the ParamAtmA fully cooperates with the AtmA, He is known as the constant companion of the living being.

 

 

The all-pervading feature of the Lord--which exists in all circumstances of waking and sleeping as well as in potential states and from which the jIva-zakti (living force) is generated as both conditioned and liberated souls--is known as Brahman. Since the Lord is the origin of both ParamAtmA and Brahman, He is the origin of all living entities and all else that exists. One who knows this engages himself at once in the devotional service of the Lord. Such a pure and fully cognizant devotee of the Lord is fully attached to Him in heart and soul, and whenever such a devotee assembles with similar devotees, they have no engagement but the glorification of the Lord's transcendental activities. Those who are not as perfect as the pure devotees--namely, those who have realized only the Brahman or ParamAtmA features of the Lord--cannot appreciate the activities of the perfect devotees. The Lord always helps the pure devotees by imparting necessary knowledge within their hearts, and thus out of His special favor He dissipates all the darkness of ignorance. The speculative philosophers and yogIs cannot imagine this, because they more or less depend on their own strength.

As stated in the KaTha UpaniSad (1.2.23), the Lord can be known only by those whom He favors, and not by anyone else. Such special favors are bestowed upon His pure devotees only. SrI IzopaniSad thus points to the favor of the Lord, which is beyond the purview of the brahmajyoti.

 

 

From the above purport to Sri Isopanisad mantra 16 we can see that it is only the favor of Lord Sri Krsna that allows us to get beyond His dazzling effulgence. What is required to gain this favor of the Lord? Although it is called causeless, still certain qualities will attract God's favor: sincerity is what He wants. Our true self wants nothing but Krsna. When we become real and live that overpowering desire to have God, then we will have Him.

 

Sri Krsna is so lovable that the more we think of Him, His name, His qualities, His activities, the more we fall in love with Him; and simultaneously the more the mundane world falls away and loses its dominion over us. Soon enough all we will want is Him. This is the process and the goal of meditation, of religion. It's as easy as falling in love. Indeed it is falling in love, head over heels, with the ultimate Sri Krsna.

[mahak]

The Nescience Boat (From the Ragged Edge, mahaksadasa, 1973)

 

 

We are asking, "Why are we here, for what reason have we come?

Why is this age of iron so bad? What wrongs have we done

And Maya, she keeps laughing, as she clutches our weary throats,

Guiding us through these hell bound waters on our own nescience boats.

Always falling down right here, then falling again over there,

All our attempts to save ourselves spoiled by her illusory snare.

We may find satisfaction, the truth, the light, we aren't alone.

Maya Laughs, tricks us and cheats us, keeps us from going home.

 

Learning through a gradual process about these tricks going on,

There is where Maya waits for us, singing attractive songs.

She surely laughs at us when we take another fall,

Maya always tightens the grip, throws us up against the wall.

 

 

O Supreme Personality, You are the One Who glances,

Creator of all the things I need so I can serve these senses.

But I served these senses yesterday, as rats, as dogs, as goats,

In this human form, may I fall to You, please sink this nescience boat.

 

Maya only follows Your order, in Your service always plays this game.

At Your Feet in total submission, in recognition of Your massive Fame.

Anyone begging for Your shelter is never bound by Maya's iron chain

Maya never sings of distraction in the presence of Your Holy Name.

Until I decide to serve You and Your Names to set me free,

I have to submit myself to Maya who keeps me down eternally.

And She will surely laugh and tighten the grip around my throat.

Guiding me through the last great river to Hell on the nescience boat.

[mahak]

The tune was seventies, too, mix iron butterflies with floyd's "careful with that axe, eugene", and that fits the genre quite well.

 

mahaksadasa. PS Ive been on the highway of diamonds with nobody on it, it leads to the mouth of 10,000 graveyards.