Sunday 30 April 2017

24. The Brain and Its Apertures



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


24. THE BRAIN AND ITS APERTURES

            44. In the fissure between the two lobes of the brain there are twelve apertures, which provide the means for communion with the six sub-divisions of Brahmanda and with six sub-divisions of the purely spiritual region. The apertures appertaining to Brahmanda are to be found in the grey matter, and those appertaining to the purely spiritual region, in the white matter. So far as the matter of the brain is concerned, whether it be grey or white, it is of very little importance. The innermost quarters within those apertures, by means of which the microcosm is associated with Brahmanda and the purely spiritual regions, are of supreme importance, and they are indispensable in our research. The following illustration, although it is rather of a rough character, will make our purport clearer. There is a slit in the wall of a dark room by means of which solar rays find access within. The opening itself is not composed of the materials of the wall, but it is in it. A person placed in this room would have to resort to the opening for holding communion with the rays and for getting out of the room, if he could become so subtle as to ride on the rays. Similarly, the innermost locations of the apertures of the brain, referred to, will have to be sought for holding communion with the higher spheres, and for eventually gaining access into the regions of Brahmanda and those beyond them. The explanations given above are necessarily in the nature of ex cathedra statements, but they can be fully verified by the performance of the experimentations or devotional methods prescribed for the development of the brain centres.

Saturday 29 April 2017

23. The Brain and Its Functions



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


23. THE BRAIN AND ITS FUNCTIONS

            42. In the structure of the human frame, the brain is the most extraordinary organ. The functions of all its parts are, however, not quite understood. Different parts of the brain have no doubt been mapped out with references to the parts they play in regulating the lower structure. For instance, there is the speech-centre in the brain, the centre which regulates locomotion, etc. etc. but the knowledge we possess of the functions of the brain is of a most superficial character and is quite incommensurate with the economy of this wonderful apparatus. In support of our statement we would make the following observations. A person goes into the condition of trance, or is rendered senseless by the administration of chloroform. The substance of the brain (both grey and white), which appears to be the source from which all lower nervous centres have been created, also becomes insensitive and shares the condition of the rest of the physical frame. The inference from this observation is that the spirit-centre is not in the substance of the brain, and that its focus is situated in a plane altogether different from the plane of brain-matter. Another inference from the same observation is that the plane of sensory action is also lower than that of the substance of the brain. In the lower animals, a perceptible diminution is traceable in the functions of the brain, and a stage is reached where the animal becomes entirely independent of the brain for its existence. If we go further down in the scale of creation, all trace of the brain entirely disappears, and yet the process of assimilation and other concomitant functions of life exist. In the vegetable kingdom the nerves and the ganglia do not exist, and yet growth and sustenance of vegetable existence takes place. This clearly indicates that the nerves, the nervous centres, and the brain, which is, as it were, the reservoir of nerve-power, have other important functions to perform which are distinct from the functions of growth and sustenance of the physical frame. Those functions are subjective, and perception and volition are the two main branches thereof. The powers of perception and volition are, however, not always dependent upon the nerves etc. for the performance of their functions. This is proved demonstratively in the case of disembodies spirits (vide Articles 11 and 13). The cessation of the functions of nerves etc. during trance etc. which is attended at times by a manifestation of powers which are not ordinarily found in the normal state of human life, corroborates the same truth. These extraordinary powers clearly indicate that the human frame is possessed of potentialities which may by proper training endow the devotee with powers possessed by disembodies spirits and by higher beings. Thought-reading and the power of abstracting articles from such places as do not admit of access are instances which corroborate our statement. These instances are instructive otherwise also, and show that the scope of the subjective economy of humanity is very much wider than what we assign to it. As we shall presently explain, these observations give us a clue to the secrets of the microcosm.

            43. The ordinary functions of the human frame, including the entire nervous system, consist of the life-giving, life-sustaining, and the responsive powers. This proposition broadly includes all the ordinary physical and subjective conditions of human life. Underlying the planes of these functions, there are subtler planes within the nervous system, and the innermost part of each nervous centre is associated with the subtle plane peculiar to it. When these subtle planes are acted upon through nervous centres, communion with the macrocosmic spheres corresponding with them is established, and the powers of the presiding deities of these spheres are imbibed. The brain from which all the lower nervous centres have been created is similarly associated with very subtle planes. They do not belong to the part of the creation within our vision, but to the higher regions of creation, viz, to those of the Universal Mind and to those of the source of the pure-spirit, the true Supreme Being. By developing the latent powers of these planes in the brain, communion can be established with Brahma and the true Supreme Creator. This function of the brain emphasizes the supreme importance of this organ in the economy of the microcosm. We now proceed to indicate with which part of the brain the subtler and higher planes, referred to, are associated.

Friday 28 April 2017

22. Correspondence and Communion of the Microcosm with the Macrocosm



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


22. CORRESPONDENCE AND COMMUNION OF THE MICROCOSM WITH THE MACROCOSM

            41. The correspondence and communion of the microcosm with the macrocosm takes place by means of apertures in the microcosm. The main factor of the communion is, however, the spirit or the sensory current permeating these apertures. The communion and the consequent perception are effected in the manner indicated below. We will take up the case of the sense of touch first. The corporeal constituent of the physical frame is the instrument of this sense of touch, and when it is affected, the feeling of touch, whether it be agreeable or otherwise, is experienced. We have used the term, referred to, in its most comprehensive sense, including flesh, skin, muscles, bones, etc. The action upon this instrument is conveyed within by means of the sensory currents present in its pores which are to be found everywhere. If these pores were shut up, or if the currents were withdrawn from them, there would be no feeling of touch. A similar action takes place in the case of the other senses. Each has an instrument peculiar to it, and also contains a constituent similar to that of the object perceived by it. With this constituent, the sensory currents are associated. Take for instance, the case of the sense of sight. There is light in the optic nerve and this is the peculiar constituent of the sense of sight by means of which a communion with the outward light takes place, and the latter is perceived. To make the proposition clearer, we would analyze the effect of light on the sense of sight. After penetrating the crystalline lens, light produces the images of outward objects upon the retina. The perception of these images takes place thereafter by means of the optic nerve and the sensory currents present in that nerve. The optic nerve which is phosphorescent contains light, and by means of it, communion with the outward light is established. The process of perception is then completed by the sensory currents. The above remarks hold good, with the necessary changes, in the case of the other senses also (vide detailed explanation of this subject in Part III, Art. 97). The law accordingly is that, for the perception of the macrocosm, the spirit-current must be associated at the proper apertures in the microcosm with substances and powers similar to those that exist in the macrocosm. Communion between the various spheres of creation and the nervous centres which correspond with them is established in accordance with the law specified above. To effect such a communion, a special course of training is, however, necessary, as by means of such training alone the innermost functions of the nervous centres (which ordinarily lie dormant) are developed and brought up to that condition in which communion is possible. In the macrocosm, the presiding deity of the lowest sphere of creation is 'Ganesa', the son of Siva, the destructive quality. If the inner aperture and functions of the lowest nervous centre, which corresponds to this sphere, be developed, communion with the sphere of Ganesa and with him would be established, and the devotee would acquire to some extent the functions and powers of Ganesa. Similarly, the remaining five nervous centres of the human frame can be brought into communion with the five spheres of the macrocosm. The part of the creation, which is within our view and which contains the sun, planets, etc. etc. and the starts, contains six main sub-divisions or spheres. They correspond with the six nervous centres referred to. Beyond this part of creation is the region of the Universal Mind, which cannot be perceived by the physical senses, or any appliances appertaining to them. Details of these divisions of creation and of the purely spiritual region are given at great length in Part III. At present we shall merely explain how communion is possible with the regions of Brahmanda and with those of the pure spirit.

Thursday 27 April 2017

21. The Region of Pure Spirit



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


21. THE REGION OF PURE SPIRIT

            39. We have seen that the individual mind is subordinate to the spirit-entity, and that it receives the necessary energy and intelligence from the spirit for its action, and that it is also associated with the individual spirit. The same remarks apply to the region of the Universal Mind. The observations made above, although they throw considerable light on the internal relation between spirit and mind, are not alone sufficient to determine the position occupied by the regions of pure spirit in creation. We accordingly proceed to investigate the subject from other points of view.

            40. We have shown in Article 13 that the elimination of the physical frame (inclusive of its various subtle forms) of an individual spirit-entity results in the enhancement of its various functions and also in the acquisition of new powers. We have further shown in Article 9 that the mind is an instrument through which the spirit performs its various subjective functions, and that the former becomes inoperative on the withdrawal of the spirit-current from it. The inference from this proposition is that the individual mind is a medium of the spirit, entirely similar to the corporeal medium. The elimination of the mental medium from the spirit-entity would accordingly lead to the same results as take place in the case of elimination of the physical frame. Functions of a purely spiritual order, of which the mental functions are the reflex images, would then manifest themselves, and the scope of these functions would be immensely greater than that of the mind. The three main inherent attributes of the spirit-force, which are prime energy, intelligence and bliss, would be the predominant characteristics of all spirit-functions, and pain would be unknown. If we apply the conclusion arrived at to Brahmanda, the a posteriori inference would be that the elimination of the medium of the Universal Mind from the Universal Spirit-Centre would bring out the region of pure spirit, and thus enable us to locate in creation the goal of our research. The case is, however, to some extent, otherwise, as the inference referred to does not indicate why Brahma was created and associated with the Universal Spirit-Centre and why Brahma should at all be dissociated from that Centre. This subject is explained at great length in the Part devoted to creation. For the present, it will serve our purpose to state briefly that the pure spiritual region, which is beyond Brahmanda, also contains six sub-divisions. It was in consequence of the existence of these divisions that the impact of the pure spirit-force upon the region of Brahmanda produced six similar sub-divisions in it.

Wednesday 26 April 2017

20. The Region of Universal Mind and Its Sub-Divisions



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


20. THE REGION OF UNIVERSAL MIND AND ITS SUB-DIVISIONS

            35. How the feelings and predilections and prejudices of the mind affect the corporal frame may be explained by the following illustration. A person is short-tempered and flies into rage, in season and out of season, at trifles. The muscles of his face, by being constantly worked into a particular groove during fits of anger, permanently retain that form, so much so that they are carried to his progeny. This illustration, when reduced to a proposition, implies that the prevalent impulse of mind is reflected upon the physical frame, and that it is further carried forward in the process of procreation. If this proposition holds good in the case of temporary conditions affecting the individual, and the mental and spiritual planes, a fortiori it applies to the universal creational planes and centres of mind and spirit. From the line of argument we have adopted above, it would follow that beyond the regions of creation corresponding to the regions of the six ganglia in the human microcosm, there must be a vast region of Universal Mind associated with spirit, and that it comprises six sub-divisions similar to those found in its emanations in the corporeal frame.

            36. The region, referred to, is technically known as 'Brahmanda', which in its literal sense means the egg-shaped sphere of Brahma (Universal Mind). The region of Brahmanda also includes the region known as Para-Brahma Pada (region beyond that of Brahma). Without the inclusion of this latter region in that of Brahmanda, the series of the six sub-divisions of Brahmanda would be incomplete, and the correspondence of the six sub-divisions in the individual frame with those in Brahmanda, of which the former are reflex images, would no longer be possible.

            37. We have stated in Article 18 that the spirit-centre is situated in the sixth ganglion, and that the fifth and fourth ganglia are the seats of subtle respiration and mind respectively. The nerve-centres observable by us in them and other ganglia re made up of physical constituents, while the respective force-centres which are associated with them are subtle. These force-centres hold communion with their respective subtle planes in the creation. It is also observable that the spirit or vital energy has been supplied to these nerve-centres through the mental plane, as a complete stoppage of the functions of the fourth or mind ganglion will result in a collapse of the physical frame. The six ganglia are accordingly worked by the spirit-centre in conjunction with the mind. The same remarks apply to the six sub-divisions of Brahmanda. In accordance with this view, there must be a vast spirit-centre associate with mind in the region of Brahmanda. Beyond its existence, nothing positive is, however, known about this centre to the Vedic religion or rather to the Vedanta philosophy. Allusion has accordingly been made about it by a negation only. This is known to the Vedas as the neti (not this), and is the same as the Para-Brahma region. It is, however, as separate from Brahma as our spirit-centre is separate from mind. But they are both associated with each other like individual spirit and mind. The apparent contradiction involved in the above statement may be removed to some extent by applying to it the analogy of the concomitant association and separation of the various dimensions. The third dimension, for example, is associated with the second dimension, and is yet away from the latter. The association takes places at the junction of the two dimensions; but the association alone is not sufficient for a comprehension of the higher dimension. This is the reason why the manifestation of actions from a higher dimension upon those known to us is not sufficient for a study of the higher dimension, although such manifestations prove the existence thereof. A similar cause led to the non-comprehension by the Vedic religion of the spirit-centre we have referred to, as from what we gather of the esoteric teachings of that religion, its knowledge does not extend beyond the sphere of Brahma (Universal Mind). We have discussed at great length the conditions and details of the spirit-centre in question in the Part devoted to creation. Our object in referring here to the Vedic and Vedantic allusion to the centre in question is to remove the misconception, which would otherwise arise in comprehending the term 'Brahmanda', as used by us. We use it in a more comprehensive sense than that accorded to it by the Vedic religion, and the term includes Para-Brahma­-Pada. The Vedic expression does not include this region. The three higher spheres of Brahmanda in accordance with our religion, which corresponds to the esoteric religion of Saints, such as Kabir Sahab, Jagjivan Sahab, etc. are 'Sunna' (spirit-sphere), 'Trikuti' (the place of three prominences), and the 'Sahasdal Kamal' (the thousand-petalled lotus). The Presiding Deity of the first sphere is 'Akshara Purusha' (the Imperishable Deity). He is associated here with the highest form of the Universal Mind (Brahma), technically known as 'Purusha' (Deity). The Purusha (Brahma) after receiving the necessary spiritual energy from 'Akshara Purusha' acted upon Prakriti (Nature) and produced the sphere of Brahmanda. As we have, at great length, described these spheres and the functions of these deities etc. in the Part dealing with creation, we shall merely mention the names of the presiding deities of the remaining two of the higher set of the spheres referred to, and also the correspondence of those spheres with the ganglia in the human microcosm. The presiding deity of Trikuti is 'Brahma' and that of the next lower sphere, 'Niranjana'. Thus there are three forms of Brahma, and they are technically known as Avyakrita (unmanifested), Hiranyagarbha (gold-bed, i.e. manifested source), and Virata (manifested mass). This corresponds with the three forms of our mental ego found in deep slumber (trance), dream,. and the wakeful conditions. As the form of the ego is not ordinarily manifested in deep slumber, we have mentioned the extraordinary condition of trance to prove our statement, inasmuch as the manifestation of the ego takes place in that condition, and it is higher than that of deep slumber. The three forms of the individual ego are known as prajna (latent consciousness in deep slumber, i.e. in instrumental form), tejas (consciousness in dream, i.e. in subtle form), and visva (consciousness in the wakeful condition, i.e. in gross form). The individual spirit and its centre are, of course, separate from these three forms, although they impart vitality to the entity. The three higher ganglia in the human frame are associated with the three forms respectively. The ganglia and the individual forms in question correspond to the three higher spheres of Brahmanda and the three forms of Brahma.

            38. The three lower spheres of the region of the Universal Mind are the centres or spheres of destructive, generative and preservative qualities. The destructive quality removes effete matter. He is the 'Siva' of the Sastras, the centre of destructive activity. The power of assimilation and subsequent generation is the generative quality known as 'Brahma'. The third, viz., the preservative quality or 'Vishnu', supplies spirituality and energy to the other two qualities and preserves a proper equilibrium in their actions. The reflections of these qualities are to be found both in the animate and in the inanimate existence. The cohesive force, which maintains the forms of the various elements and their compounds, is the preservative quality of inanimate existence. The process of destruction, which is ever in progress in demolishing existing structure, and the ionic flow, which reconstitutes atoms and molecules of various bodies, are the other two qualities in the same form of existence. In the vegetable and the animal kingdom, the reflex images of these qualities are much more marked. The reflections of the higher forms of Brahmanda are not traceable in inanimate existence, as spirit-force endowed with subjective functions is latent in inanimate things and the higher forms are peculiar to the subjective condition of the spirit-force. In animal existence, the ganglia at the rectum, the reproductive organ, and the navel are the manifest centres of the three qualities referred to, while in a lesser degree they are found as the flower, leaf and bark-casting, the seed-forming, and the growth-sustaining functions in the vegetable existence. From what we have explained above, it is clear that the correspondence of the six sub-divisions of Brahmanda with those of the human frame is complete, and we now proceed further with our enquiry to find out the region of pure spirit, the object of our religious research.

Tuesday 25 April 2017

19. The Sensory and the Motor Currents



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


19. THE SENSORY AND THE MOTOR CURRENTS

            33. There are two main currents responsible for the working of the physical frame, the senses, and the six ganglia referred to.
            I. The current which conveys the impressions within, and which imparts vitality for necessary assimilation and growth. This is the current of the spirit. Its tendency is inward and attractive. It manifests itself in two main forms, (a) sensory and (b) structural. The first form found in animate creation is endowed with subjective functions. These functions are performed by means of nerves and other subtler vehicles. This is the higher form of the spirit-current, and we shall discuss the conditions of this form at length in the Part dealing with the evolution of creation (Rachana). The second form, though of a lower order, is indispensable for the purposes of creation. The co-relation of these two forms will be found fully explained in the Part referred to. In animate existence, the second form is subordinate to an dependent upon the first form for the performance of its functions, as a complete disappearance of the sensory form from the physical and subtler planes would result in a cessation of the structural function, and thus eventually lead to a collapse of the structural frame.
            II. The other current is the current of reaction, giving rise to volitional, motor, ejective, and destructive actions. It regulates the outward economy both objective and subjective of the human frame, and the mind is the centre from which this currents springs up. In vegetable existence, the volitional function is entirely absent, and the motor, too, is mainly found only in the form of growth, the last two functions, however, are as strong, if not stronger, as in animal existence. The mind-centre, which in its kinetic form is associated with subjective functions, is latent in vegetable life; so, too, the spirit-centre, so far as subjective functions are concerned. Like the structural form of the spirit-current, the mind or the outward current is also dependent for its action upon the spirit-force, as all work performed by the outward current comes to a standstill when the spirit-current is wholly withdrawn.

            34. It is clear from what we have stated above that the mind and the spirit-currents have, by their joint action, produced the physical frame and the six ganglia, the spirit furnishing energy, vitality and subjective functions through the mental plane.

Monday 24 April 2017

18. Six Ganglia in Human Body



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


18. SIX GANGLIA IN HUMAN BODY

            31. Besides, the three main factors referred to in the preceding Article, which represent three grand divisions, as it were, of the microcosm, six sub-divisions are further observable in the physical frame :-
            (1) The ganglion at the rectum - It performs the function of ejecting effete matter.
            (2) The ganglion at the organ of reproduction - Its main function is that of reproduction, that is to say, the formation of the seed which will eventually develop into the physical frame.
            (3) The nervous centre at the navel - It regulates digestion and furnishes physical material for the whole frame.
            (4) The ganglion known as the solar plexus which is situated at the lower end of the sternum - It regulates the economy of the entire human frame and is the region of feeling. Cases are not unknown where the collapse of the action of the heart and the cessation of the pulse did not affect the functions of this centre. The feelings and the sensory and the motor actions continued in such cases for some time, although the action of the heart had stopped. A shock to this centre resulting in a cessation of its functions would, however, lead to a complete collapse of the physical frame and of its subjective functions.
            (5) The ganglion at the throat - It regulates subtle respiration.
            (6) The ganglion situated midway between the two eyes, three-quarters to one inch inwards from the root of the nose - It is the seat of the spirit.

            32. The functions of the four lower ganglia are more or less manifest, those of the other two can only be verified and realized by the performance of the spiritual experimentations and methods prescribed later on in this book. In the course of performance of these experimentations, the various stages of spiritual withdrawal preceding and attending the phenomenon of death are gradually undergone in a fully conscious condition, and the experiences gained during such training furnish ample practical tests of the accuracy of our statement. If, hereafter, some scientific methods be discovered, by means of which the lifeless and the living portions of the body of a dying person could be distinguished, the application of such a test to what we said above would corroborate our statement and would perhaps be more satisfactory from a scientific point of view.

Sunday 23 April 2017

17. Three Main Factors of Human Existence



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


17. THREE MAIN FACTORS OF HUMAN EXISTENCE

            30. An analysis of the human body and its subjective functions discloses three main factors in the economy of human existence :-

            I. The human frame and the appended senses, composed of solid, liquid, gaseous, calorific, and ethereal conditions of matter, along with the non-intelligent forces of nature, generated by the action of energy through the medium peculiar to each.
            II. The mind associated with antahkarana (internal constitution) consisting of four functions, viz, (a) responses at the mental plane, which give rise to thought; (b) the spiritual or the attention-currents, by means of which thoughts are projected to their objectives and are associated with them; (c) intelligence, which is the source of comprehension and which is the lustre shed by the convergence of the spiritual current; and (d) the ego, which differentiates its comprehension from that of others.
            III. The spirit-force, which gives vitality to the other two main factors and without the help of which the other two factors would remain dormant and inoperative.

Saturday 22 April 2017

16. Spirit and its Force



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


16. SPIRIT AND ITS SOURCE

            29. We have now reached the stage where it becomes necessary to determine the region of the Supreme Creator, and also the present location of the traveller (the spirit-entity) to that region, as unless these two matters are settled, there can be no definiteness and practicability in the means undertaken for the performance of the journey. As we have stated that the spirit-force is the source of prime energy and that the forces of nature are dependent for their existence upon it, it would not be incorrect to infer that many common features of similarity would be found in the spirit-force and in the natural forces. It would not therefore by unjustifiable for us to further infer that the spirit-force, like the forces of nature, partakes of the influences of its original source, and that whatever it converges and forms its focus, the conditions brought about are, to some extent, similar to those present in the original source, the similarity being complete when the converging lens or mirror does not introduce an element of obstruction. In the physical universe, such a complete likeness is very rarely met with. A very near approach, however, is to be found in the human form which is the most developed condition of sentient entity on this earth. In short, the study of the human cosmos would be the most practical and convenient method for a comprehension of the universal cosmos, and for determining roughly the various parts into which the creation has been divided, and for finding out the region of Supreme Bliss. The study of the vast expanse of objective creation, even with the aid of the best appliances, would be futile, as the scope of the physical senses does not extend even to many of the lower subtle planes that exist in creation. A proper examination of spiritual emanations is, therefore, the only practical course of research for the object we have in view.

Friday 21 April 2017

15. Attainment of the Object of Religion



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


15. ATTAINMENT OF THE OBJECT OF RELIGION

            28. We find now, where and when it is possible to attain the object of religion stated in the opening pages of this volume. When the spirit gains admission into the purely spiritual region of the Supreme Creator, then it becomes immortal, freed from pain and opposition of every description, and remains absorbed in everlasting rapture of the Supreme Bliss of the majestic vision of the Supreme Creator.

Thursday 20 April 2017

14. The Supreme Source of Spirit



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


14. THE SUPREME SOURCE OF SPIRIT

            27. We have explained in the preceding portion of this treatise that the spirit-entity is endowed with bliss, intelligence, and energy. We propose now to depict a hypothetical case of an extreme condition of bliss etc. of a spirit-entity. This will enable us to form some idea, though it may be very insignificant and rough, of the condition of the Prime and Supreme Source of Spirit, the True and August Supreme Current. It is possible to conceive of conditions of enrapturing imagery, of penetrating and refulgent intelligence, of intensely charming music, of glorious beauty, and of the exquisite joys of other senses, which may produce an extreme state of ecstasy in individual cases. Now, if the human entity, which is a most insignificant ray of spirit and almost a on-entity, possesses the potentiality of the various kinds of enrapturement we have depicted above, what must be the inconceivable state of bliss, intelligence, and energy of the Supreme Spiritual Source! It is His region which is entirely one of energy, joy and bliss, free from all mutation and dissolution, and is immortal. The relation of the Supreme Source of Spirit and His region with the other regions of the creation and their denizens is discussed later on. Meanwhile, it would be sufficient to mention that His spiritual rays are present everywhere, but that His region is distinct and away from the region of matter and mind. This demarcation does not introduce an element of the finite in the Supreme Creator, just as the presence of a cloud in the sky does not produce a limitation in the latter. (This is discussed at length in Part III, Art. 79).

Wednesday 19 April 2017

13. Spirit, The Prime Force



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


13. SPIRIT, THE PRIME FORCE

            23. We now commence an examination of the spirit-force. Applying to the spirit-force the process of elimination of media, which has already been applied to the forces of nature, let us ascertain as to what happens to the latter force. For this purpose, an examination of the conditions which take place at the time of death and that of trance or coma, etc. appears to be suitable, as in the case of death there is a complete elimination of the physical body, and in the other cases, the physical form is inoperative.

            24. The ordinary characteristics of the spirit, as observable by us, are :
            (1) intelligence,
            (2) feelings of pain and pleasure, which are parts of the sensory action by which perception takes place and which gives rise to volition and motor action in many instances,
            (3) thoughts and other subjective phenomena, and
            (4) vital energy, which causes that process of assimilation which results in the construction of the physical frame.

            25. Now, all these characteristics are possessed by disembodied spirits when they manifest themselves as guardian spirits, ghosts, hobgoblins, etc. The same remarks apply to the case of trance. Over and above these characteristics, the elimination or the cessation of the functions of the physical medium results in spirits being endowed with higher powers of senses, foresight, access to a plane which is different from the planes of the three dimensions, etc. This leads to the irresistible conclusion that, contrary to the case of natural forces, the entire function of the spirit-force remains unaltered by the elimination of its media. From what we have stated above, it should not be inferred that all spirits, on death taking place are relegated to the species of disembodied spirits. We shall later on dwell at length upon the conditions which take place at the time of death (vide Part III, Art. 114), and explain the laws which determine the future state of spirit-entities of the innumerable classes found in creation. The object of our argument is merely to show that the elimination of the lower media of the spirit does not produce a change in the inherent functions of the spirit-force. On the contrary, such an elimination adds to their potentiality. We have already stated in Article 9, that mind is an instrument through which the spirit performs its subjective functions. It is, accordingly, also one of its media of action. Later on, we shall show (vide Article 21) how the spirit-force can perform its inherent functions without the aid of mind. Meanwhile, it will serve our purpose to push our argument a step further, and to state that at each step of elimination of the media that surround the spirit, its inherent functions manifest themselves in a highly increasing progression, and that eventually the spirit-forces comes out unalloyed as the source of prime energy, intelligence, and bliss.

            26. If this reasoning is correct, the inference is that all the forces of nature are dependent upon the spirit-force for their existence. The accuracy of our argument is corroborated by an observation of the process of germination and development of animal and vegetable seeds. So long as the spirit-force is present, the various forces and the elements of nature act in harmony and are helpful to the growth and sustenance of the body, but the moment the spirit makes an ext, a contrary state supervenes, and the same forces and elements act for disintegration and eventually go back into their old condition. If this be true in the case of a spirit-entity, a fortiori it holds good in the case of the Universal Source of Spirit Who is the True Supreme Creator. The entire creation has been brought into the condition of cosmos by the impact and action of His spiritual currents, and the immutable and all-wise laws have been fixed for the sustenance and economy of the creation by the same cause.

Tuesday 18 April 2017

12. The Five Elements of the Ancient



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


12. THE FIVE ELEMENTS OF THE ANCIENT

            22. This disintegrated condition of the atom was the fire element of the ancients. The other four elements also were not the crude and rudimentary forms of matter, as they are commonly understood to be, but were the four other conditions of matter, viz., solid, liquid, gaseous, and ethereal. Thus the five elements of the ancients represent the five conditions of matter in a highly scientific series.

Monday 17 April 2017

11. Spirit-Force Distinguished from the so-called Forces of Nature



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


11. SPIRIT-FORCE DISTINGUISHED FROM THE SO-CALLED FORCES OF NATURE

            17. It is hardly necessary to observe that the spirit-force is not the result of a combination of the forces of nature. From a theoretical point of view such a conclusion appears to be inconsistent with the existing condition of the forces of nature, as there is not a single force in this universe which manifests itself in its various recognized forms without a substratum of the same force in the creation, and the same remarks should apply to the proposition we have enunciated above. A candle is ignited and bursts forth into a flame. If one were to look at combustion alone which produces the flame, the inference would be that combustion, independent of everything, is the cause of that flame. But such is not the case. It is the specific heat of the constituents of combustion that is manifesting itself in an accentuated form. This specific heat is the substratum without which no manifestation of heat is possible, and the same remarks apply to all forces of nature. Applying the analogy to the spirit-force, the inference is that there is a substratum and reservoir or source of the spirit-force in the creation. Argumentation by analogy is not, however, always conclusive, and concrete facts should therefore be always sought in a scientific research.

            18. We have already emphasized in Article 10 the necessity for a scientific recognition or repudiation of the many extraordinary facts reported about spirits by investigators into the phenomena of spiritualism, one of which is that there are embodied spirits. If this fact be recognized by science, it will constitute a proof of the most positive character that spirit-force is not dependent upon the physical environment for its existence. Furthermore, if it be recognized that disembodied spirits can have access to places where access would not be possible by ordinary actions in the three dimensions, the fact of disembodied spirits being endowed with subtle functions, which are more or less akin to those of ether, is also established. Instances are not wanting, which show that disembodied spirits enjoy an immunity from heat and cold which is not to be found in the physical frame. This would corroborate the statement that the spirits possess ethereal or astral bodies, for heat has very little effect, if any, on the ethereal frame, as the temperature of ether is said to be not subject to any appreciable variations by the passage of heat rays. In these circumstances, the existing germ theory, which assumes it is an axiom that beyond a certain degree, of heat-temperature the existence of germs is impossible, will require modification. We shall have to limit the theory to physical germs, but it cannot universally be extended to ethereal and other subtler germs of life. A further inference may not be improperly drawn that that the coarser forms of physical life found on this earth have been derived from the subtler planes, which are not within the scope of the physical senses, and which are as full of vital activity and manifestations as is our own planet. This view, if accepted, upsets the present germ theory, and physical germs should no longer be held to be the initial seeds giving rise to higher conditions of life. On the contrary, they would have to be treated as extremely feeble and diffused emanations from higher sources and planes of spirituality. Such a theory would also correspond with the facts found about the other forces of nature in this world, as heat, light, etc. are emanations from higher sources.

            19. It is a matter of further observation, drawn from many authenticated cases, that the spiritual functions, including the intellectual faculties, are immensely enhanced during conditions of trance when the physical faculties are not functioning. In such conditions, coming events and occurrences taking place at great distances are correctly stated. The inference, which we may naturally draw from the above observation, is that a further liberation of the spirit from the subtler frames may result in the manifestation of still higher functions and eventually in the manifestation of the essence of the spirit itself. In such a condition, the spirit-entity would become a focus and source of pure intelligence, energy and bliss.

            20. If we look at the various forces of nature, leaving out for the present the spirit-force, we find that they are dependent for their existence upon the media through which they manifest themselves. On the elimination of the medium, peculiar to each, the energy of course remains, but the previous form in which it was present disappears. Take for instance the case of chemical action. It is due, as is well known, to the exchange of molecules, atoms or ions. If there be a region beyond the atomic and the ionic spheres of creation, chemical action in the forum in which it is found here will not be possible. Again, take the case of electricity. If electric force acts through a medium, this implies that there is a plane from which the force acts, and that there is another plane upon which it acts. These two planes cannot be treated as one and the same, I as much as the electric force would the always be acting in the plane it resides in, and there should not be a latent condition of it. If the proposition we have enunciated above be correct, the two planes in question would be distinct from each other and would be similar to two different planes of the dimensions we are familiar with. Like any two of the ordinary dimensions, they would, for example, be separate and yet allied with each other. The lower plane would be in a state either of kinetic action, or of quiescence, in accordance with the presence in it, or absence from it, of the force from the higher plane. If this lower plane, be, in the case of electricity, that subtle substance known as ether, the inference is irresistible that it does not pervade all space, but that it is confined to a sphere of its own. It appears to be necessary to observe here that we should not fix the limits of the space of creation within the three dimensions we are familiar with. There are other dimensions besides these three, and we should, we think, modify our conception of the universe as it presents itself to us accordingly. Spheres of far greater expanse and subtlety than those within our observation, which permeate and envelop everything presented to our vision, exist unperceived and unknown. There are numerous cases which show that action has taken place through them, as it was not through the three known dimensions. We shall speak more about this in the Part dealing with the evolution of Creation (Rachana).

            21. If we analyze the other forces of nature, it will not be difficult to show that their existing forms vary with the change of media. As a further illustration, we will take up the case of hear. It is more or less a recognized fact that the passage of heat through the ethereal medium hardly affects the temperature of the latter. The inference from this fact may not be unfairly drawn, that the constituents of the heat-condition are different from those of ether, and that they have very little, if any, affinity with each other, so far as the heat-condition is concerned. This clearly proves that heat is not an ethereal phenomenon, and that the ethereal ion does not take part in it. But other forms of matter known to us are affected by heat. Our theory is that heat represents the disintegrated particles of matter midway between ions and ordinary elemental matter. Whatever disintegrated atoms produces the phenomenon known as heat, although the disintegrating cause may not be heat itself. Energy in all its aspects can produce such disintegration and its passage through atomic regions is therefore accompanied by a manifestation of heat. Electricity, which is highly charged with energy, is void of heat, but it produces heat when it manifests itself on the atomic plane. Now, eliminate the disintegrated condition of matter which we have spoken of, and the phenomenon of heat is gone. The line of argumentation indicated above establishes, we venture to think, the proposition that the various forces of nature are entirely dependent for their existing forms on the media they act through.

Sunday 16 April 2017

10. Disembodied Spirits



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


10. DISEMBODIED SPIRITS

            15. From the various extraordinary cases which are recorded by investigators into spiritualism, it appears that after the spirit has quitted the physical frame, it is not lost or dissipated, but that it assumes other conditions about which we shall speak presently. The importance of these conditions, if they really exist, is supreme in a scientific study of the essence and laws of the spirit-force. We would therefore suggest that the extraordinary occurrences, referred to above, be subjected to such tests as would establish them once and for all or disprove their accuracy. These extraordinary conditions, if established, would throw considerable light on the question of the essence and laws of the spirit-force, and would contribute in no small measure to an advance in the study of the spirit-force. Assuming for the present the accuracy of the reports of the more accomplished investigators into the phenomena of spiritualism, our enquiry leads to the following results.

            16. The first condition, after separation of the spirit from the physical frame, is the assumption by it of a subtle form known as the astral body. The prejudices and predilections of the spirit in this body are more or less akin to those possessed by it during life. In shape and colour also the astral form resembles the original physical form. From what we have mentioned above, it would follow that the condition of disembodiedness referred to does not liberate the spirit from that material association which constitutes a source of pain. The causes, which brought about mental associations and the eventual assumption of the physical frame, are not therefore eliminated by the spirit becoming merely disembodied. We shall have later on occasion to show that these mundane prejudices and desires are the causes of the descent of spirit into the physical world and of the assumption by it of the physical frame. Unless these causes are eradicated and, in lieu of them, communion is established with higher spiritual sources, the associations with mind and matter will continue and the spirit will remain subject to mundance pains and pleasures. The propositions so far established are, therefore, that in cases of disembodies spirits referred to, (i) they remain subject to pleasure and pain similar to ours, and (ii) they are not dissipated after death.

Saturday 15 April 2017

9. Differentiation of Mind and Spirit



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


9. DIFFERENTIATION OF MIND AND SPIRIT

            14. It may be mentioned here that the instrument of thinking is the mind, and that this is as much dependent upon the spirit-current for its action as the senses are for the performances of their functions, as like the senses, the mind becomes inoperative when the spirit-currents are withdrawn from the mental plane in deep slumber or coma. The spirit-entity should therefore never be confounded with mind. That entity is the focus of vital energy which sends forth currents to the mental and physical planes.

Friday 14 April 2017

8. Knowledge about Spirit not possible from study of man's physical and mental activities



DISCOURSES ON
RADHASOAMI FAITH

BY
MAHARAJ SAHAB
Pandit Brahm Sankar Misra, M.A.


8. KNOWLEDGE ABOUT SPIRIT NOT POSSIBLE FROM STUDY OF MAN'S PHYSICAL AND MENTAL ACTIVITIES

            13. It is a matter of observation that in whatever direction the spirit or vital force, which imparts vitality to all animal and vegetable existence, is subjected to frequent and regular exercise, development takes place. On the other hand, if its action decreases or stops in any part of the vehicle or frame through which the spirit-force is acting, that part withers or becomes inoperative. This vital action is natural exercise and is not an unnatural process imposed upon spirit. It is an inherent function which the spirit had been called upon to perform in various directions since its manifestation in the creation. The physical frame and the senses appended to it, and one's mental faculties, all require exercise for their development and healthy existence. The forms of this exercise are not the special modes prescribed in the gymnasium or in a training educational institution. The responsive functions and actions evoked by the surroundings of nature, the inherent cravings and the needs of life, constitute the natural exercise imposed upon the spirit for the development of its physical frame and mental faculties. All these functions and actions, however, result in the association of spirit with mind and matter. The development of the functions and the faculties, referred to, does not, however, indicate in any way that a concomitant development of the inherent essence of the spirit itself is also taking place. In other words, in all the experiences we ordinarily gain and the concerned actions, there is nothing which will enable us to find out and understand what the self, viz., the sentient entity is, and where it is located, and how it acts through the physical and mental planes. We proceed now to make an enquiry into this subject.