#3 Only our spiritual form has the powers (siddhis)

[Guest guest]

" The supreme divinity, Lalita, is one's own blissful Self. " #3

 

Dear devotees of the Great Adi Shakti,

 

When i asked Arwinder what it is to be a spirit he gave answers based

on personal experience as well as meeting the Supreme Divinity Shri

Lalita, his own blissful Self.

 

By " personal experience " i mean he found out on his own the abilities

of his own eternal spirit. He tested those powers and realized them

to be unique. No human has ever demonstrated such powers (siddhis)

physically and never will. Whatever is written in the sacred

scriptures is in relation to our spiritual, not physical selves. This

is an important distinction. In other words, we can only experience

such powers in the Spiritual World without or Sahasrara (Kingdom of

God) within where the Devi resides too. It is not possible humans to

alter this physical body e.g., shrink, expand, etc. On the other

hand, the spirit body is able to do far more.

 

By " meeting the Supreme Divinity " i mean Arwinder met and asked the

Divine Mother questions regarding being the spirit. That is how he

gave the answers which are beyond his ability to find out .......

unless you meet someone who has that knowledge. Arwinder met his own

blissful Self, the Devi. She is the same Self within you, me and each

and every human.

 

Last, but not the least, one can only meet the Devi as spirit. Since

our own individual spirit resides within, those visiting Her can only

do so by entering their Sahasraras in the form of spirit. Just two

days ago Arwinder reiterated that he is sure he is within himself

whenever he meets the Devi. It is difficult to comprehend but the

Devi resides in our Sahasraras .................... and is one's own

blissful Self. Arwinder's narration of what it is to be the spirit

confirms this truth.

 

Jai Shri Ganapathy,

 

 

jagbir

 

 

 

-------------------------------

 

 

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.

>