Guest guest Posted October 2, 2006 Report Share Posted October 2, 2006 Re: Arwinder, what it is to be a spirit? , " jagbir singh " <adishakti_org wrote: > > 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. > Dear All, Most SYs are permanently stuck at the lower stages of Self- realization and no amount of arguing can convince me otherwise. <http://www.adishakti.org/forum/at_last_sy_voices_of_reason_and_confession_that_\ may_bring_sense_and_sanity_back_12-05-2004.htm> <http://www.adishakti.org/forum/can_the_power_of_his_love_5-01-2004.htm> <http://www.adishakti.org/forum/how_can_we_sys_be_thoughtless_when_petty_catches\ _keep_disturbing_us_12-22-2004.htm> <http://www.adishakti.org/forum/i_call_it_the_sahaja_yoga_subtle_system_religion\ _5-12-2006.htm> <http://www.adishakti.org/forum/what_will_save_the_sanity_of_subtle_system_sys_9\ -25-2006.htm> Since they have yet a long way to go to attain full Self-realization it is anybody's guess when they will attain God-realization, if ever at all. The majority of SYs project all their attention and faith on the temporary, external, physical Shri Mataji. They need Her image to meditate and feel lost without it. World Council members like Alan Wherry have rallied SYs by pointing out the blasphemy of me saying that it is not necessary to have Shri Mataji's image for meditation. Can i deduce from his indignation that the Adi Shakti will not meditate with those having no images? (i know most SYs also believe it is not possible to meditate without Her image, or defend by saying it increases vibrations etc.) But if those who claim to represent Shri Bhagawati's Will are so ignorant when will the majority of SYs comprehend that to be God- realized means that God acts through you, uses you as His Power, as His channel, and that you know? So does God have an image or is Brahman the all-pervading Consciousness? If the Adi Shakti exists within our Sahasraras why do we need Her image? When this infinite universe is Her Consciousness what image is needed or can be made? There is no need for answers for those of us who know that our blind leaders are leading the blind SYs, and it is not possible to tell them what lies ahead. They are all now one happy family enjoying daily treatments and cleansing rituals in their collective caves, deaf to all pleas. So this is for those who wish to ascend. By advancing in Self- realization and only after giving up all external rituals is it possible to begin the steepest ascent of God-realization. To reach the summit of Aham Brahma Asmi (I am Brahman) and Tat Twam Asi (That Thou Art) will easily take many years, probably decades. SYs still wandering aimlessly on the plateau far below and happily indulging in the ceaseless chatter of catches and cures should not even look up at the summit to attempt the impossible. This advice is also for all World Council masters who perpetuate this avidya. To those who want to advance in God-realization there is no barrier and duality between Brahman and you. Be your own master and realize the Shakti and you are One within! Only then will you very, very slowly realize Aham Brahma Asmi (I am Brahman) and Tat Twam Asi (That Thou Art). Brahman/God-realization is far more difficult and time consuming than Self-realization. Jai Shri Ganapathi, jagbir " When the Kundalini rises one can feel easily the Cool Breeze coming out of one's fontanel bone area on top of one's head. One can feel it oneself, and one has to certify oneself. One can also feel this Cool Breeze all around oneself. This Cool Breeze is the one that is manifested by the All-Pervading Power of Divine Love. For the first time in life one actualizes the experience of feeling this subtle Divine Power. Even after feeling this Power one has to understand that this Kundalini is not fully established. In ordinary mechanical language we can say that the connection is not established. One has to work it out. Though sprouting in a seed is spontaneous, the gardener has to now look after the tender sapling. " Shri Sampradayesvari Devi (Sampradayesvari [710th]: Ruler of tradition. The Knowledge of Sri- Vidya is to be obtained through a competent `Guru " who conveys the traditional wisdom to the disciple. The identity between Siva and Shakti cannot be realised by mere book knowledge but only by the grace of a competent Guru who helps the disciple to have `Istadevata- Siddhi. She, as the ruler or the controller of that traditional lore, imparts it to the devotee in the form of the `Guru.') " So to feel that All-Pervading Power the thing lacking in us is that we have not felt so far the connection, and this connection has to be established — that is possible. Built within us is the Power, what we call Kundalini, which is coiled three and a half, and which rises through six centres to pierce through your fontanel bone area, and you start feeling the Cool Breeze in your hand. And also the Cool Breeze starts coming out of your head so you have to certify yourself — nobody is going to certify you. This is the first sprouting of the seed. It is a living process and a living process of a living God. It sprouts spontaneously as a seed sprouts spontaneously. Then you start seeing the effects of it on your physical, mental, emotional and spiritual Self which is tremendous, fantastic. It is such a vision that even the flight of your imagination cannot reach it — but you are that. You are that glorious thing. You have that Glory within yourself. " Shri Prajnana Ghana-rupini Devi (Prajnana Ghana-rupini [574th]: Solidified form of supreme wisdom. The state of consciousness where nothing else is experienced except Self.) " What is God-realization? First is the Self-Realization . . . What is God-Realization? Is to know about God. You see to know about God is to know how His Powers are working, how He controls, by becoming part and parcel of God Almighty. . . You know about God. You know about His Powers. You can become God-realized means God acts through you, uses you as His Power, as His channel, and that you know. That you know what He is doing to you, what He is telling you, what His vision is and what is the information. The connection is that. " Sri Tattvamayi Devi Tattvamayi (907 th): Here `Tattva' means `Siva-Tattva,' the Ultimate State of Consciousness. The name refers to two states of Samadhi — God-realisation. They are known as `Samprajnata' where the Sadhaka retains his Prajna or ordinary mental faculty while he experiences the Samadhi and the Asamprajnata where the Sadhaka is without mental faculty. The name also means that She is Herself the three Tattvas of `Atma,' `Vidya,' and `Siva,' or the fourth according to some. There are 36 Tattvas according to Saiva-Siddhanta and She is immanent through all of them. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 21, 2007 Report Share Posted January 21, 2007 Siddhis We live in the modern world that is backed by science and technology. Since childhood we all are taught to test or look for some proof about various things in our life. For doing so we apply various ways ranging from experience to laboratory tests. We tend to believe the things that are tested by modern science and tend to reject the things which are not proved or discovered by the science. Indian Yogis possessed many psychic or spiritual powers which are called as Siddhis. In the modern world many people discard the concept of Siddhis because modern science has not proved their existence. Doing so is a sign of narrow mindedness as per my opinion. This article is not an attempt to start a debate whether Siddhis really exist or not but to share some interesting information about them. What are Siddhis? Siddhis are psychic or spiritual powers that one attains because of Yoga, Meditation, Spiritual Practices or Medicines. There are eight AshtaMahaSiddhis or Eight Great Powers. Further there are ten Upasiddhis or Sub Powers. There are also five Sudrasiddhis or Minor Powers. Classification of Siddhis Let's see Ashtamahasiddhis first: Anima: This power allows you to shrink your body as small as an atom. You can pass through anything easily. You can also assume the nature of animals, insects or even microcosms (in short anything smaller than you). In Ramayana there is a story of Hanuman who burnt Lanka. He used this power to shrink his body and escape through the palace. Mahima: This power allows you to expand your body as big as you want. Shri Krishna demonstrated this power to Arjuna during Vishwarupadarshan. Hanuman also possessed this power. Garima: This power allows you to become infinitely heavy at will. In Mahabharata Hanuman used this power to teach a lesson to Bhima. Laghima: Through this power you can reduce your weight almost to nil. You can then travel easily from one place to another along with the wind. Prapti: Using this power you can obtain anything that you wish. In ancient texts there are references of small amount of food being distributed to thousands of people. It is possible because of this power. Prakashaya: This power allows you to fetch anything from any distance to you. You can bring anything that is miles away from you. You can also listen distant sounds. Ishita: This power allows you to know past, present and future. You become like a god. Vashita: This is a very important power. Once you acquire this power you can subjugate anything in this world. You can rule anybody. Now let's see Upasiddhis: Anurmimatwa: Because of this power hunger, thrust, sorrow, lust, disease and death can not touch you. Doorshravan: This power allows you to listen from distant places. You also understand speech in any language. Doordarshan: Because of this power you can see anything from anywhere. Manojawa: This power means astral traveling. You can travel to any place anytime. Narada Muni possesed this power. Kamayukta: This power allows you to assume body of any creature. Parakaya Pravesh: Using this power you can enter any other body - dead or live. Adi Shankaracharya and Mytsendranatha possessed this power. Swatchanda Mritu: Using this power one can die at will. Bhishma possessed this power and died as per his will. Surakrida: This power allows you to enjoy the company of gods. Sankalpasiddhi: This power allows you fulfill any wishes. Apratihat Ajna: Because of this power even gods obey your orders. Finally, the five Sudrasiddhis are: Trikalajana: This power allows you to know the past, present and future. Advandva: Because of this power you remain unaffected by extremities such as good-bad, pleasure-sorrow, hot-cold and hard-soft. Parachittajana: Because of this power you can know what is going on other's mind. You can also tell them about their dreams. Pratishtambha: Because of this power you can combat fire, poison, ice cold water etc. Aparajaya: One who obtains this power can never be defeated. There are many other lower Siddhis as well. www.yogavision.in/ , " jagbir singh " <adishakti_org wrote: > > 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 savour 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. > Quote Link to comment Share on other sites More sharing options...
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