The supreme divinity, Lalita, is one’s own blissful Self. - Bhavana Upanishad 1.27

[Guest guest]

>

> Now i know why over the past two days i am having deep meditations

> that are full of bliss and vibrations. It is because the knowledge

> of " spirit " is coming directly from the eternal Shri Lalita Devi

> who resides in all Sahasraras. It is knowledge that the Divine

> Mother wants humans to know. Aham Brahma Asmi (I am Brahman) and

> Tat Twam Asi (That Thou Art) makes more sense now. i now want to

> be Silent for a few days to savour this Divine Nectar from Brahman

> Herself.

>

 

 

" The supreme divinity, Lalita, is one's own blissful Self. "

 

~Bhavana Upanishad 1.27

 

 

" This primeval power is Tripura,

The supreme sovereign, Tripura;

Goddess great with ear-rings adorned

In sphere of fire abiding. "

 

~Tripura Tapini Upanishad 1.9

 

 

" She alone is Atman. Other than Her is untruth, non-self. Hence is

She Brahman-Consciousness, free from (even) a tinge of being and non-

being. She is the Science of Consciousness, non-dual Brahman

Consciousness, a wave of Being-Consciousness-Bliss. The Beauty of

the three-great-cities, penetrating without and within, is

resplendent, non-dual, self-subsisting. What is, is pure Being; what

shines is pure Consciousness; what is dear is Bliss. So here is the

Maha-Tripura-Sundari who assumes all forms. You and I and all the

world and all divinities and all besides are the Maha-Tripura-

Sundari. The sole Truth is the thing named `the Beautiful'. It is

the non-dual, integral, supreme Brahman. "

 

~Bahvricha Upanishad 1.5

 

 

Arwinder started meditating on the Great Primordial Mother in early

1995 at the age of five after having his Kundalini raised by Kash.

There was never even of hint of the profound spiritual experiences

taking place right under the noses of his parents.

 

On August 9, 1995, at 6:25 p.m., while walking to the nearby Ivan

Franko Park his father began talking to him about Shri Mataji

Nirmala Devi. Arwinder casually replied that he also had met Her.

His father stopped immediately and turned to face him, not believing

what he had just heard. Arwinder was asked to repeat and the answer

was the same — he had also been with the Great Primordial Mother.

His father quickly found an empty bench in the park nearby and sat

down with him. Arwinder then talked non-stop for thirty minutes, and

priceless prasad (spiritual food) poured out from his mouth.

 

Arwinder told that although he had been meeting and talking to Shri

Lalita Devi daily in meditation for a 'long time' he did not tell

anybody as She told him not to do so. In other words, Arwinder was

advised not to inform any family member that he was seeing Shri

Mataji. It was just a day earlier on August 8, 1995, that SHE had

given him permission to tell his father about his spiritual

experiences — that was the reason he was talking about them today.

 

He explained that normally he meditated with the Great Spiritual

Mother and 34 other 'Sahaja Yogis.' He said that he was sure about

the exact figure as he had counted them on a number of occasions.

According to him all them — from Shri Ganesha to Shri Jesus — are

Sahaja Yogis and very friendly as he had talked to each and every

one of them.

 

According to him during meditation the power (Kundalini) comes till

the middle of his eyes at the Agnya chakra, and then slowly goes

back down during sleep. Sometimes in meditation he gets " too much

power " (intense Kundalini surge) and " Mother has to take it back, "

(Shri Mataji has to absorb the excess) or else it will " come out

through the top of the head " (flow out through his Brahmarandhra.)

This experience seems to be somewhat similar to Shri Mataji's

explanation of the gushing Kundalini: " Because the vibrations are

flowing and you are not receiving it, so I don't know how to contain

within Myself. If you do not suck in the vibrations, so I take time

to take them out. "

 

Arwinder was asked how did this power feel, whether hot, warm or

cold? According to him it is warm.

 

According to him:

 

- he had many conversations with Shri Lalita Devi and always talked

about " good things, " especially how beautiful this world was — the

flowers, trees, grass, people, insects and so forth.

 

- he informed that his interior body is made of " bones and blood. "

The Divine Mother had explained that to him after he had inquired

about this subject.

 

- he observed that Shri Lalita Devi always wore different dresses

daily, particularly those with patterns of small flowers. Often She

wore red and gold colored dresses, considered " very nice " by

Arwinder.

 

- he said that Shri Pancha-Brahma-Svarupini Devi had also taken him

to visit Houses of Worship on numerous occasions. These spiritual

buildings were of different shapes and colors: gold, dark red, blue,

green and yellow. Inside their compounds there was always an

abundance of offerings: bananas, coconuts, oranges, strawberries,

pomegranates, apples, cooked rice, and other type of food in silver

bowls. There were a variety of flowers arranged on both sides of

these offerings.

 

- Whenever Shri Bhakta-harda-tamo-bheda-bhanumad-bhanu-santaih Devi

arrived at these Houses of Worship She used to stop and help the

spiritual beings to arrange the fruits, food and flowers. Some of

them then remained behind to meditate with Her. After meditation

these spiritual beings distributed all offerings. Arwinder also

meditated with them as he wanted to eat the prasad! He adding that

he declined some offerings but accepted the fruits.

 

- Arwinder added that the spiritual inhabitants of the city, which

included children, were racially mixed — Caucasian, African,

Oriental, Indian, and so forth. However, their physical appearances

were different as that of human beings on Earth. They were ethereal

in nature, like the Angels in the front-cover 'miracle' photo, but

yet were of a 'solid' form judging from their clothes and

activities. Put simply, they were all spirits, yet `human.' It was

difficult for him to explain how their spiritual bodies looked like,

but his descriptions matched that of Kash.

 

- Arwinder also said that there are many people existing in the

Kingdom of God but could not explain in numbers how many — a hundred

thousand, millions? (For example, it is difficult for a five-year-

old to be in Tokyo and determine its population.) This observation

also confirmed what Kash said about the Spiritual World — that there

are many people existing there.

 

 

More than a decade later today, October 7, 2006 it is abvious that

both Arwinder and Kash are talking about the " Beauty of the three-

great-cities, penetrating without and within, (that) is resplendent,

non-dual, self-subsisting. " Only the Great Primordial Mother Shri

Lalita Devi has the power to manifest this unfathomable Truth as She

continues to ascend and penetrate into human consciusness.

 

i wrote this post after downloading and listening to the recitation

of Shri Lalata Sahasranama. It is available free of charge at:

http://www.vedamantram.com/ Enjoy this beautiful Tamil recitation of

the splendour and glory of Her praises in Silence.

 

" The supreme divinity, Lalita, is one's own blissful Self. " " She

alone is Atman. Other than Her is untruth, non-self. " - Always

remember these priceless Truths daily for the rest of your lives and

you are assured of moksa and immortality! What else is Self-

realization other than realizing that Lalita is one's own blissful

Self? And once She is realized within to be one's own blissful Self

everything else is indeed untruth, non-self.

 

Jai Shri Ganapathi,

 

 

jagbir

 

---

 

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.

[Guest guest]

Dear Jagbir,

 

Contrary to common perception, the Greek word " apocalypse " simply means " to

reveal " and the " Time of Revealing " is upon us now.

(http://en.wikipedia.org/wiki/Apocalypse) The evidence given by Shri Lalita Devi

through Her instruments Arwinder, Kash, and Lalita is revealing a knowledge

about the Spirit and the Spirit World that has previously been hidden.

 

Therefore, i have a few questions and comments also Jagbir that i

would like to make. i know Jagbir that you have said that this " evidence given "

is to confirm the veracity of Shri Mataji's incarnation. However, the evidence

seems to be mainly knowledge of the Spirit and the Spirit world. How is

knowledge of the Spirit and the Spirit World also evidence that confirms Shri

Mataji's incarnation? Just for everyone's understanding... how are the two

related?

 

Also i am sure one of the things that can be a bit hard for most to understand

is that we have " Shri Lalita Devi " who is revealing this knowledge, but we also

have " Shri Mataji Nirmala Devi " . Could you please explain the meaning/difference

between the two names... the two identities? (i know you have given this

information in elaborate quotes, etc. however in my opinion nothing can beat the

explanation that you, yourself can give us in your own words.)

 

Then we have the word " mystical " . i realise it is the word we use when we talk

about 'mystical knowledge'. However, at the same time i don't think that this

word does any favours... because i have frequently seen and heard people 'turn

off' at the very mention of the word 'mystical'. It is obvious that there is a

strong conditioning against the word itself... let alone the knowledge that is

spoken of as being mystical.

 

So... what is called the " mystical " is in fact the " Reality " and i have to say

that there is actually nothing mystical (or misty) about it. It has just been

made mystical or misty by the perennial priesthood of religious regimes who do

not really want people to know the Reality of their Spirit and the Spiritual

World from which the have come!

 

Now... it is being revealed that the Divine Within is actually our Higher

Self... " that Brahaman is our Higher Self! " That is a stupendous Truth that

subjectively i know, but objectively i need time to come to terms with. Maybe,

coming to terms with that, Jagbir, " is " the path to " God-Realisation " ... would

you say that is correct? It is to realise even objectively in our conscious

everyday lives that our Higher Self, our " Spirit is Brahaman! "

 

So... (not that i would necessarily shock someone by saying it out of the blue,

etc.) but ... in reality... i could actually say to someone that " Your Spirit

" is " Brahaman " and i would not be wrong. Is that correct, Jagbir? (i realise the

implications are that the person must realise themselves first that they are the

Spirit... before they can ever realise that their Spirit... in turn... " is

Brahaman " .)

 

It is not that a person can go around saying " I am God " as some people do today

(in their ego) which is quite funny when said from ego, if you know what i mean.

At best, we are all Sparks of God, which is a " Bit of God " . Only God Almighty

Himself contains all the Sparks. Nobody but God Almighty Himself can ever be God

Almighty Himself. That will always remain so... is what i understand.

 

It is interesting to me that Shri Jesus also told similarly, although very few

understood and thought He too was being blasphemous. Please bear with me while i

quote from Scriptures because this is very pertinant to the subject:

 

Jesus said:

 

" I and the Father are one " . (The Jews took up stones again to stone Him.) Jesus

answered them, " I showed you many good works from the Father; for which of them

are you stoning Me? " (The Jews answered Him, " For a good work we do not stone

You, but for blasphemy; and because You, being a man, make Yourself out to be

God. " )

 

Jesus answered them, " Has it not been written in your Law, 'I SAID YOU ARE

GODS'? If he called them gods, to whom the word of God came (and the Scripture

cannot be broken), do you say of Him, whom the Father sanctified and sent into

the world, 'You are blaspheming,' because I said, 'I am the Son of God'?

 

If I do not do the works of My Father, do not believe Me; but if I do them,

though you do not believe Me, believe the works, that you may know and

understand that the Father is in Me, and I in the Father. "

(Therefore they were seeking again to seize Him, and He eluded their grasp.)

(John 10:30-39) (END QUOTE)

 

It seems that Shri Jesus also must have known the Vedic Truths... the

Upanishadic Truths of the East... for Him to basically say: " You are Gods " .

Yet... this teaching is not taught. And Jesus got crucified in the end for

saying so. The Pharisees considered it very blasphemous to say so. That is why i

have said before too, that it is the religious regime that have always kept this

truth away from the masses. At least, now you have explained in detail Jagbir,

how this is possible. Even in the Bible... in Jesus's Words, it is not clear how

this is possible.

 

Even Shri Mataji (on Earth) did not come right out and say it as clearly as Shri

Lalita Devi has revealed it through your children, Jagbir. Do you think Shri

Mataji knew that people would not know what to do with such a truth perhaps?

 

Do you know what such a truth does? It makes me realise how responsible i am. i

cannot blame anything on to anybody... not that i would want to anyway, but what

i am saying is that if i realise that my Spirit (I) Am Brahman... this gives me

the power to be victorious spiritually. Nothing can defeat me if 'i am

Brahaman'. If people realise they 'are Brahaman' they can put no blame on anyone

but themselves for anything in their lives. They must know that they are part

and parcel of the Highest Power. This is a stupendous fact that will

revolutionise the world as we know it. This is a fact that has been kept from

human beings by the priesthood who wanted to subjugate them. This is a knowledge

that is going to change the world as we know it.

 

warmest regards,

 

violet

 

 

 

, " 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.

> >

>

>

> " The supreme divinity, Lalita, is one's own blissful Self. "

>

> ~Bhavana Upanishad 1.27

>

>

> " This primeval power is Tripura,

> The supreme sovereign, Tripura;

> Goddess great with ear-rings adorned

> In sphere of fire abiding. "

>

> ~Tripura Tapini Upanishad 1.9

>

>

> " She alone is Atman. Other than Her is untruth, non-self. Hence is

> She Brahman-Consciousness, free from (even) a tinge of being and

non-

> being. She is the Science of Consciousness, non-dual Brahman

> Consciousness, a wave of Being-Consciousness-Bliss. The Beauty of

> the three-great-cities, penetrating without and within, is

> resplendent, non-dual, self-subsisting. What is, is pure Being; what

> shines is pure Consciousness; what is dear is Bliss. So here is the

> Maha-Tripura-Sundari who assumes all forms. You and I and all the

> world and all divinities and all besides are the Maha-Tripura-

> Sundari. The sole Truth is the thing named `the Beautiful'. It is

> the non-dual, integral, supreme Brahman. "

>

> ~Bahvricha Upanishad 1.5

>

>

> Arwinder started meditating on the Great Primordial Mother in early

> 1995 at the age of five after having his Kundalini raised by Kash.

> There was never even of hint of the profound spiritual experiences

> taking place right under the noses of his parents.

>

> On August 9, 1995, at 6:25 p.m., while walking to the nearby Ivan

> Franko Park his father began talking to him about Shri Mataji

> Nirmala Devi. Arwinder casually replied that he also had met Her.

> His father stopped immediately and turned to face him, not believing

> what he had just heard. Arwinder was asked to repeat and the answer

> was the same — he had also been with the Great Primordial Mother.

> His father quickly found an empty bench in the park nearby and sat

> down with him. Arwinder then talked non-stop for thirty minutes, and

> priceless prasad (spiritual food) poured out from his mouth.

>

> Arwinder told that although he had been meeting and talking to Shri

> Lalita Devi daily in meditation for a 'long time' he did not tell

> anybody as She told him not to do so. In other words, Arwinder was

> advised not to inform any family member that he was seeing Shri

> Mataji. It was just a day earlier on August 8, 1995, that SHE had

> given him permission to tell his father about his spiritual

> experiences — that was the reason he was talking about them today.

>

> He explained that normally he meditated with the Great Spiritual

> Mother and 34 other 'Sahaja Yogis.' He said that he was sure about

> the exact figure as he had counted them on a number of occasions.

> According to him all them — from Shri Ganesha to Shri Jesus — are

> Sahaja Yogis and very friendly as he had talked to each and every

> one of them.

>

> According to him during meditation the power (Kundalini) comes till

> the middle of his eyes at the Agnya chakra, and then slowly goes

> back down during sleep. Sometimes in meditation he gets " too much

> power " (intense Kundalini surge) and " Mother has to take it back, "

> (Shri Mataji has to absorb the excess) or else it will " come out

> through the top of the head " (flow out through his Brahmarandhra.)

> This experience seems to be somewhat similar to Shri Mataji's

> explanation of the gushing Kundalini: " Because the vibrations are

> flowing and you are not receiving it, so I don't know how to contain

> within Myself. If you do not suck in the vibrations, so I take time

> to take them out. "

>

> Arwinder was asked how did this power feel, whether hot, warm or

> cold? According to him it is warm.

>

> According to him:

>

> - he had many conversations with Shri Lalita Devi and always talked

> about " good things, " especially how beautiful this world was — the

> flowers, trees, grass, people, insects and so forth.

>

> - he informed that his interior body is made of " bones and blood. "

> The Divine Mother had explained that to him after he had inquired

> about this subject.

>

> - he observed that Shri Lalita Devi always wore different dresses

> daily, particularly those with patterns of small flowers. Often She

> wore red and gold colored dresses, considered " very nice " by

> Arwinder.

>

> - he said that Shri Pancha-Brahma-Svarupini Devi had also taken him

> to visit Houses of Worship on numerous occasions. These spiritual

> buildings were of different shapes and colors: gold, dark red, blue,

> green and yellow. Inside their compounds there was always an

> abundance of offerings: bananas, coconuts, oranges, strawberries,

> pomegranates, apples, cooked rice, and other type of food in silver

> bowls. There were a variety of flowers arranged on both sides of

> these offerings.

>

> - Whenever Shri Bhakta-harda-tamo-bheda-bhanumad-bhanu-santaih Devi

> arrived at these Houses of Worship She used to stop and help the

> spiritual beings to arrange the fruits, food and flowers. Some of

> them then remained behind to meditate with Her. After meditation

> these spiritual beings distributed all offerings. Arwinder also

> meditated with them as he wanted to eat the prasad! He adding that

> he declined some offerings but accepted the fruits.

>

> - Arwinder added that the spiritual inhabitants of the city, which

> included children, were racially mixed — Caucasian, African,

> Oriental, Indian, and so forth. However, their physical appearances

> were different as that of human beings on Earth. They were ethereal

> in nature, like the Angels in the front-cover 'miracle' photo, but

> yet were of a 'solid' form judging from their clothes and

> activities. Put simply, they were all spirits, yet `human.' It was

> difficult for him to explain how their spiritual bodies looked like,

> but his descriptions matched that of Kash.

>

> - Arwinder also said that there are many people existing in the

> Kingdom of God but could not explain in numbers how many — a hundred

> thousand, millions? (For example, it is difficult for a five-year-

> old to be in Tokyo and determine its population.) This observation

> also confirmed what Kash said about the Spiritual World — that there

> are many people existing there.

>

>

> More than a decade later today, October 7, 2006 it is abvious that

> both Arwinder and Kash are talking about the " Beauty of the three-

> great-cities, penetrating without and within, (that) is resplendent,

> non-dual, self-subsisting. " Only the Great Primordial Mother Shri

> Lalita Devi has the power to manifest this unfathomable Truth as She

> continues to ascend and penetrate into human consciusness.

>

> i wrote this post after downloading and listening to the recitation

> of Shri Lalata Sahasranama. It is available free of charge at:

> http://www.vedamantram.com/ Enjoy this beautiful Tamil recitation of

> the splendour and glory of Her praises in Silence.

>

> " The supreme divinity, Lalita, is one's own blissful Self. " " She

> alone is Atman. Other than Her is untruth, non-self. " - Always

> remember these priceless Truths daily for the rest of your lives and

> you are assured of moksa and immortality! What else is Self-

> realization other than realizing that Lalita is one's own blissful

> Self? And once She is realized within to be one's own blissful Self

> everything else is indeed untruth, non-self.

>

> Jai Shri Ganapathi,

>

>

> jagbir

>

> --

-

>

> 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.

>