Children's Meditations and meeting the Adi Shakti in the Sahasrara within

[Guest guest]

shriadishakti , " in2centre " <supatni@b...>

wrote:

>

> Jai Sri Mataji,

> Dear Yogis,

> A young mother recently told me about a conversation with her 4

> year old son when she had been telling him about Jagbir's children

> talking with Sri Mataji and the occasion when one of them said

> that up until then She had told him not to tell his Daddy about

> meeting with Her.

>

 

" Mystics hold first that God is not to be located in any

particular place, church or temple but that His spirit is everywhere

present in Nature and that Nature everywhere abides in it. The

orthodox notion that God is a particular Person among many persons,

only much more powerful yet still saddled with likes and dislikes,

anger and jealousy, is rejected as childish. Pantheism is therefore

the initial note to be sounded. Right thought hallows a place or

makes it profane, and real sacredness dwells within the mind alone.

 

Next they hold that as a corollary from the first tenet, God abides

inside the heart of every man as the sun abides in all its myriad

rays. He is not merely a physical body alone, as materialists

believe, nor a body plus a ghost-like soul which emanates from it

after death, as religionists believe, but he is here and now divine

in the very flesh. The heavenly kingdom must be found whilst we are

yet still alive, or not at all. It is not a prize which is bestowed

on us in the nebulous courts of death.

 

The practical consequence of this doctrine is embodied in the third

tenet of the mystics, which asserts that it is perfectly possible

for any man, who will submit to the prerequisite ascetic discipline,

to enter into direct communion by contemplation and meditation with

the spirit of God without the use of any priest or prelate as an

intermediary and without the formal utterance of verbal prayer. This

renders it quite unnecessary to lift upturned palms in suppliant

adjuration of a higher Being. Silent aspiration thus replaces

mechanical recitation.

 

The fourth tenet is as obnoxious to official religion as the last

for it declares that stories, events, incidents and sayings, which

in their totality constitute a holy scripture, are merely a mixture

of imagined allegories and actual happenings, a literary concoction

whereby mystical truths are cleverly conveyed through the medium of

symbolic myth, legendary personification and true historic fact;

that the twentieth century indeed could quite justifiably write its

new Bibles, its new Qurans, its new Vedas afresh if it wished, for

the divine afflatus may descend again at any hour.

 

Mystics hold, fifthly, that their practices ultimately lead to the

development of supernormal faculties and extraordinary mental powers

or even strange physical ones, either as the gift of God's grace

or as the consequence of their own efforts. "

 

Paul Brunton, Ph.D., The Hidden Teaching Beyond Yoga, E. P. Dutton &

Co., 1966, p. 77

 

 

How can you become a mystic? Mainly, seek to recognize and realize

the Infinite Spirit. This Source of life is within you and around

you. It dwells deep inside everyone you know. Spirit is the essence

of life force in all nature. Spirit is the power and cause of

creation.

 

You become a mystic by searching for Truth: the Reality, Cause, and

Source of Life. You seek to know your soul, your True Self, your own

spiritual essence. It's quite an adventure. You'll move from a

habitual belief in the world of matter to a realization that

everything is Spirit.

 

Moving along the path of the mystic you will be changed. As you

realize your spiritual connection with others, you'll know and love

them more than you thought possible. Spiritual insight will delight

your days but it will also show you what must be improved or

released within you in order for you to continue your mystical

awakening. You will know ecstasy, but you will also know penetrating

self-honesty. In time, you will see mystical light gloriously

shining on everything — in the world and in your heart.

 

In becoming a mystic, you will — for the most part — have

more satisfactions and delights than you expected from life. And you

will realize fulfillment of your deepest yearnings. There is a great

drive, built within you, an unrelenting pressure to know your own

spiritual self, and to see life mystically. "

 

www.mysteries.net

[Guest guest]

shriadishakti , " in2centre " <supatni@b...>

wrote:

>

> Jai Sri Mataji,

> Dear Yogis,

> A young mother recently told me about a conversation with her 4

> year old son when she had been telling him about Jagbir's children

> talking with Sri Mataji and the occasion when one of them said

> that up until then She had told him not to tell his Daddy about

> meeting with Her.

>

 

" Religious Experience: PSYCHOLOGICAL ASPECTS OF MYSTICISM

 

Awareness.

 

Mysticism has been accused of passing off psychological states for

metaphysical statements. But the psychological base has never been

questioned seriously. It would, however, be proper to call it

autology (the science of self.) If the word psychology is to be

retained, it must be in the original sense of the word now

discarded. The contrast between the old and the new has been well

expressed by the Russian philosopher P.D. Ouspensky:

 

Never in history has psychology stood at so low a level, lost all

touch with its origin and meaning, perhaps the oldest science and,

unfortunately, in its most essential features, a forgotten science,

the science of [man's] possible evolution.

 

Mysticism is that science in which the psychology of man mingles

with the psychology of God. The major change or orientation is from

the level of the profane to the sacred, an awareness of the divine

in man and outside. The source and goal of such a psychology was

revealed in the 18th-century Methodist leader John Wesley's dying

words: " The best of all is this, that God is with us

 

A mark of the mystic life is the great access of energy and enlarged

awareness, so much so that the man who obtains the vision becomes,

as it were, another being. Mansions of the mind, maqam

(Arabic: " place " ), and bhumi (Sanskrit: " land " ), open up to the gaze

of the initiate, a wayfarer of the worlds. This means a renewal or

conversion until one knows that the Earth alone is not man's

teacher. The mystic begins to draw his sustenance from supersensuous

sources. He has " drunk the Infinite like a giant's wine, " and a

hidden bliss, knowledge, and power begin to sweep through the gates

of his senses. "

 

Britannica Online (1994-1998 Encyclopædia Britannica, Inc

 

 

" 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. "

 

The Anthropology of Mysticism (The Jung Index)

[Guest guest]

shriadishakti , " in2centre " <supatni@b...>

wrote:

>

> Jai Sri Mataji,

> Dear Yogis,

> A young mother recently told me about a conversation with her 4

> year old son when she had been telling him about Jagbir's children

> talking with Sri Mataji and the occasion when one of them said

> that up until then She had told him not to tell his Daddy about

> meeting with Her.

>

 

" Enlightenment is the sublime state of living in higher

consciousness.

 

At first you mystically awaken to your higher consciousness and

visit it regularly. After experiencing many levels of higher

consciousness you become able to live in it continuously for days at

a time — while functioning optimally in your home and career.

Then, with further practice and development, you become permanently

awakened and live in uninterrupted higher consciousness.

 

This is what mystics mean by enlightenment — not only visiting

mystical states of awareness but living in them. "

 

www.mysteries.net

 

 

" The Bible is seen to be full of terms about light. Lossky tells

us that " for the mystical theology of the eastern Church these are

not metaphors, rhetorical figures but words expressing a real aspect

of godliness. " " The godly light does not have an abstract and

allegorical meaning. It is a data of the mystical experience. " The

author then referred to " Gnostics " , the highest level of godly

knowledge [that] is an experience (a living) of the noncreated

light, where the experience itself is the light: in lumine tuo

videbimus lumen (in Your Light we shall see light.) "

 

Eternal, endless, existing beyond time and space, it appeared in the

theophanies of the Old Testament as the Glory of God. The Glory

is " the Uncreated Light, His Eternal Kingdom. " Being bestowed to the

Christians by the Holy Spirit, the energies appear no longer as

external causes but as grace, as inner light. " Makarius the Egyptian

wrote: " It is . . . the enlightenment of the holy souls, the

steadiness of the heavenly powers " (Spiritual Homilies V.8.)

 

" The godly light appears here, in this world, in time. It is

disclosed in the history but it is not of this world; it is eternal,

it means going out from the historical existence: `the secret of

the eight day', the secret of the true knowledge, the fulfillment

of the Gnosis . . . It is exactly the beginning of parousia in the

holy souls, the beginning of the revealing at the end of times, when

God will be disclosed to everyone in this distant Light. " "

 

Dan Costian, Bible Enlightened, Computex Graphics, 1995, p.415

[Guest guest]

shriadishakti , " in2centre " <supatni@b...>

wrote:

>

> Jai Sri Mataji,

> Dear Yogis,

> A young mother recently told me about a conversation with her 4

> year old son when she had been telling him about Jagbir's children

> talking with Sri Mataji and the occasion when one of them said

> that up until then She had told him not to tell his Daddy about

> meeting with Her.

>

 

" New Age promotes the development of the person's own power or

divinity. When referring to God, a follower of New Age is not

talking about a transcendent, personal God who created the universe,

but is referring to a higher consciousness within themselves.

 

A person in New Age would see themselves as God, the cosmos, the

universe. In fact, everything that the person sees, hears, feels or

imagines is to be considered divine.

 

Highly eclectic, New Age presents itself as a collection of ancient

spiritual traditions. It acknowledges many gods and goddesses, as in

Hinduism. The Earth is viewed as the source of all spirituality, and

has its own intelligence, emotions and deity. But superseding all is

self. Self is the originator, controller and God of all. There is no

reality outside of what the person determines.

 

New Age teaches a wide array of eastern mysticism and spiritual,

metaphysical and psychic techniques, such as breathing exercises,

chanting, drumming, meditating ...to develop an altered

consciousness and one's own divinity. "

 

www.iamnext.com

 

 

" Annie Besant, in concluding her lecture on 'The Meaning and

Method of Mysticism', referred to this essential transformative

nature of the experience:

 

That is the splendor of the mystic life, this power of service which

only this inner form of realization can possibly give to any one of

us.... We are climbing towards it as we begin to understand

something of its possibilities, as we live a little of the truth we

know.... If you would become a mystic...never pretend to believe a

truth which you are not willing to act out in the world...for truth

is only truth when you have learned to live it.

 

The mystic vision, then, may be said to constitute an in-break of

the creative-sacred into our lives, in our immediate, existential,

situation in such a manner as to cause an out-break of genuine and

unconditional love for all beings. One writer has stated that the

individual who has had such an experience, the authentic mystic

vision of unity, must respond to a new calling, the truly human

vocation, 'to serve the fullness of time and the brotherhood of

humanity in the historical creation of an optimal way of life' which

is a way of peace and happiness for all. From such a point of view,

the mystic is the redeemer, self-redeemed and so the redeemer of the

world. Or, as Hugh l'Anson Fausset, in his beautiful little work,

The Lost Dimension, has expressed it, 'To be human is to bring the

Kingdom of Light down to earth and to raise up earth to heaven.'

 

Mysticism for the mystic, however, is not an occasional experience;

it is a life surrendered to the mystery behind the ordinary. In that

surrender, the ordinary becomes miraculous. As the well-known Zen

Buddhist saying has it: 'Before enlightenment, trees are trees and

mountains are mountains. After enlightenment, trees are still trees

and mountains are still mountains.' For convenience, we speak of a

progress or path, but in actuality there is neither progress nor

path. There is, if we may characterize it in any way at all, an

ongoing and continual surrendering of intellectual knowledge to

heart-wisdom, a continual awareness in the midst of daily existence

of that mystery which animates the entire cosmos and which makes us

all of one family. "

 

www.teosofia.com

[Guest guest]

shriadishakti , " in2centre " <supatni@b...>

wrote:

>

> Jai Sri Mataji,

> Dear Yogis,

> A young mother recently told me about a conversation with her 4

> year old son when she had been telling him about Jagbir's children

> talking with Sri Mataji and the occasion when one of them said

> that up until then She had told him not to tell his Daddy about

> meeting with Her.

>

 

" 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. "

 

www.nnerchangemag.com

 

 

" 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