49. Incarnations and Prophets of Extant Religions

DISCOURSES ON

RADHASOAMI FAITH

BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

49. INCARNATIONS AND PROPHETS OF EXTANT RELIGIONS

            78. As we shall show later on in this book, the incarnations and prophets we have been referring to descended from the second grand division of creation, or that of the Universal Mind or Brahma, who is, as already stated, together with his region, dependent for existence and for action on the true Supreme Creator, the origin and source of spirituality; and who, with his region, undergoes the same vicissitude as the individual mind does at the time of death. Access to his region, although it may give spiritual benefit for a very long time, does not secure supreme and everlasting bliss and immunity from change and dissolution of every description. Like the tendencies of the individual mind, the tendencies of the Universal Mind too are outward in his planes, and they accordingly present inherent antagonism to the journey which takes place with the help of inward spiritual currents to the pure region of spirit which is above Brahmanda. As the kinetic mental ego of man is ever engaged in work which would contribute to its happiness, in the same manner, the Universal Mind is engaged in work and functions which appertain to his being, and like the individual mind, he does not concern himself with the purely spiritual regions. If this holds good in the case of the Universal Mind, it also holds good in the case of incarnations and prophets ordained by him. They, accordingly, only provided means for access to the regions of the Universal Mind, and that too, in such a way, that only those who came into contact with them, or with the adepts trained by them, received the practical benefit of their teachings. In the case of followers, who espouse their religion after they and the adepts had passed away, actual progress during life was seldom, if ever, made; and, in accordance with the net result of their sinful and virtuous acts, location was allowed to them in higher or lower regions, but not in the region of the Universal Mind or Brahmanda; as, unless the tendency of the currents appertaining to the individual mind be entirely eradicated, the spirit is not fit for entrance into Brahmanda. And similarly, unless all the tendencies of the Universal Mind are cut asunder, the spirit will not be fit for access into the purely spiritual region. This might be likened to the transmutations which take place in the conditions of matter, in its passage from the solid to the ionic state. In the first place, the atom has to shake off the cohesiveness characteristic of solid substances; then the slippery hold of liquids disappears; at the next stage, weight producing gravity has to be dispelled; the state of frictional disintegration, which is the form of atoms in the condition of heat, is then overcome; and finally the atom breaks up into ions, gaining freedom and increased energy at each step.