85. The Prime Current preceded by commotion in the Supreme Source

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RADHASOAMI FAITH

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

85. THE PRIME CURRENT PRECEDED BY COMMOTION IN THE SUPREME SOURCE

            127. We have stated that this united action of the points represented the eternal subtle attraction, which for an inconceivable period has no appreciable effect in producing a further differentiation. In the fullness of time, however, accentuation of attraction began to make itself manifest. The spiritual depletion in the lower pole, which had already existed, began to be further polarized; in other words, spirituality in excess of that already withdrawn has further attracted towards the infinite ocean of the positive pole, viz, the Supreme Being, and the depleted portion, shorn further of its essence, receded farther from Him. This process which immediately preceded the creation continued to act for some time, and when the proper time arrived, the first great current of spirituality issued from that region of the supreme source which was nearest to the lower pole. The issue of this current was, of course, preceded by a commotion in that region, and it was a manifestation of the prime energy by means of a process of spiritualization similar to the process of magnetization (vide Article 63), the object being that whatever was capable of constituting a region fit to form an extension, so to say, of the original spirit-source, should be located within the purview of the Supreme Being, and be so highly spiritualized that any deficiency in its spirituality, as compared to that of the supreme source itself, should not be subject to the conditions peculiar to the greatly accentuated depletion of spiritual energy in the nether pole of which we shall speak shortly.

84. Spirit-entities as originally constituted

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

84. SPIRIT-ENTITIES AS ORIGINALLY CONSTITUTED

            125. Before creation, the withdrawal referred to above maintained the existence of the nether pole in its eternal form of haziness by means of subtle attraction. The lines of the force of attraction, which produced this condition, were composed of innumerable points acting in the same direction. The unite action of these points constituted the spiritual-current which was ever in conjunction with the Supreme Being Himself, and by means of which the entire condition of the nether pole was within the cognizance of the Supreme Being. Similarly, the coarsest and densest part of the creation is within His cognizance through the spirituality, howsoever feeble it may be, existing in its innermost quarter. The innermost spirituality is thus ever awake, and the outer cover only, so to say, becomes unconscious. The individual points in the nether pole, considered separately from the united current, were unconscious, and these constituted the original spirit-entities.

            126. It may be desirable to observe here again that our idea of a point should not be instrumental in producing an idea of insignificance in respect of the potentialities or spirits referred to. The individual ray of the sun as compared to the individual ray of an ordinary lamp is very much stronger as far as its light and diverse other functions are concerned. There is, of course, no fear of this difference being overlooked as we have experience of the effects of both. In those cases, however, in which the experience is confined to one of the two parallels only, our knowledge is often very misleading, and ordinary words, too, convey different impressions. Whenever we speak of the 'sun', the word 'sun' conveys the idea of a bright dazzling disc as we see it. Now, if one had such a strong and extended vision that he could see the sun in its actual great dimensions and refulgence, as we see an orange, the word 'sun' when used by him would convey an entirely different idea to that conveyed by the use of the same word 'sun' by us. These remarks completely apply to the ideas we have been attempting to present. The spirits or points should not, therefore, be viewed as trifles, but as centres of great potentiality and attraction surrounded by covers produced by their individual action as distinguished from their united action. These subsidiary covers or conditions may well be likened to sub-tones produced along with the main tone. Before creation, the spirits lay under these covers, in a comatose condition owing to the main portion of their spirituality being united in the co-eternal conjunction with the supreme source. The united action produced the lower pole as a whole, while individual actions produced the covers referred to.

83. Pre-creational condition of the Supreme Being

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

83. PRE-CREATIONAL CONDITION OF THE SUPREME BEING

            124. It is clear from the explanations given above that before creation, the Supreme Bing Himself alone existed, of course, in a state of spiritual polarization, as already stated. His condition was one of intense rapture within Himself, the entire mass of the infinite supreme spirituality constituting, as it were, a single being. In this Supreme Being, there was no form, there was no colour, there was no demarcation. The intensest form of the bliss of love, the most refulgent lustre, the all-knowing intelligence, the all-powerful energy - all these existing as one - constituted the essence of this August Supreme Being. The condition of the nether pole which was somewhat different, in consequence of a lesser degree of spirituality, from the all-full spirituality, viz, the Supreme Being referred to, was, of course, all known to the Supreme Being; but the lower pole itself did not actively participate in the all-conscious attribute peculiar to the complete spirituality surrounding it. It was in a trance-like condition of existence. There was a gradation in this pole, the portions adjoining the spirit-source being comparatively more spiritual than the portions close to, and at, the pole-centre. The spiritual deficiency, as already stated, had been produced in the region occupied by the pole by a withdrawal of spirituality in the direction of the Supreme Being.

82. Subjective Knowledge is no Illusion

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RADHASOAMI FAITH

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

82. SUBJECTIVE KNOWLEDGE IS NO ILLUSION

            122. The account we have given of the two eternal poles, of course, represents a description at the contemptibly low plane of human intelligence. But if it be contended that such a subjective representation does not portray the correct condition, the rough sketch we have attempted to present becomes a matter of problematical accuracy. It, therefore, behoves us, before proceeding further with the subject, to remove the doubt introduced by the possible objection indicated above. The theory which gives rise to the objection may be briefly stated as follows. The knowledge of the creation, we see, is always obtained from the subjective impressions it produces within us. In the absence of subjective impressions, we know nothing of the creation. The impressions, in question, constitute the effect, and the creation, which produces those impressions, is the cause. Now, if we are aware of the effect, it does not follow that we know the cause also. If, accordingly, all sentient entities who receive the impressions were to disappear, the cause would remain, but the effect would be gone, and there would be a state which would not be the state of the effect. The knowledge of creation, as we possess, is, therefore, a knowledge of the sentient entities and not an absolute knowledge.

            123. This story is irrefutable, if the assumption involved in it, viz, that sentient entities alone possess the functions of subjective knowledge and that there is nothing else in creation which possesses such functions, holds good. It will, however, be seen from what we have stated previously (vide Articles 16 to 22), that all sentient entities are emanations of various degrees from the infinite spiritual source, the Supreme Being that the distinctive features of the spirits, viz, intelligence, bliss, and energy are derived from His essence; and that the frame a spirit-entity has created for itself has been built up on lines similar to those employed for the evolution of creation, in other words, the spirit-frame is a microcosm or an image of macrocosm. It is hardly necessary to remark that the subjective functions, too, of a spirit are infinitesimal image of the subjective or intelligent attribute of the Supreme Being. The inference, therefore, is irresistible that the creation appears to us substantially in the same form in which it appears to the Supreme Being; and that alone is its correct form. Our subjective knowledge, if based on facts and correct application of inductive reasoning, should not, therefore, even in the abstract, be relegated to the category of illusions.

81. Refulgence of the Nether Pole also Unbearable

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

81. REFULGENCE OF THE NETHER POLE ALSO UNBEARABLE

            121. From what we have stated above, a very rough conception can be formed of the ineffable refulgence of the infinite pole of supreme spirituality. We shall now present a similar outline of the lower pole, viz, that situated at the feet of the Supreme Being. It is self-evident, from the hypothetical process of creational inversion explained above, that the entire creation is evolved out of the lower pole. Now, if we take a rough bird's-eye view of this creation, we find that it is studded with innumerable refulgent orbs known as suns, stars, etc. in that portion which is within the scope of our vision. This region, as stated in Article 22, is included in the third division of creation, technically known as 'Pind'. Beyond and above this division, and possessing a lustre and energy which are immensely greater, is Brahmanda, the second grand division of creation. It is clear, from what we have stated, that these two divisions themselves contain such an amount of light and refulgence as cannot be conceived by the ordinary faculties of sight and imagination. If we add to the light and refulgence of Pind and Brahmanda, the light and refulgence of the purely spiritual regions below the infinite eternal source of spirit, we shall then arrive at the sum total of the refulgence of the nether pole. For ordinary purposes, this pole itself presented an unbearable source of light; but viewed side by side with the supreme light of the infinite, it, of course, presented an appearance of haziness somewhat similar to the almost lustreless appearance of the full moon in the presence of the over-powering refulgence of the sun.

80. The Ineffable Refulgence of the Infinite Pole

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

80. THE INEFFABLE REFULGENCE OF THE INFINITE POLE

            120. The Supreme Being, besides being all-powerful, all-wise, all-blissful, is also all-luminous. All forces of nature, when they are reduced to the subtlety of electricity, can manifest themselves in a highly refulgent condition, where the resistance of the enveloping medium is overcome. What must then be the refulgence of the spirit-force, which is by far subtler than electricity, and which imparts its energy to the electric force itself! Our ordinary faculties of experience and imagination are so insignificant that it is impossible to form a conception of the immensity of the refulgence and grandeur which adorn the beatitude of the August Supreme Being. If our vision were so empowered that light and joy could be perceived and enjoyed by us in the case in which the refulgence of billions and billions of solar orbs were concentrated at some point at the same moment, the light and ecstasy produced by such a condition would still represent the refulgence and the glory of the Supreme Being on the same tiny scale as the waves and the grandeur of the ocean are represented by a drop of its water.

79. The Two Poles

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

79. THE TWO POLES

            117. The region from which the spiritual force had been withdrawn, to some extent, was, in the technical language of the religion of Saints, the Feet of the Supreme Being and the other portion which was replete with spiritual energy was His Head. In scientific language, the two poles may be spoken of as the positive and negative poles of the spirit-force.

            118. It is desirable to observe here that there was not a complete absence of spirituality from the negative pole. There was considerable residual spiritual energy in that pole, but there was, of course, a diminution in intensity. The impress of this eternal condition is to be found in the fact that the coarsest and densest matter is not completely devoid of energy.

            119. The idea of the existence of eternal polarization of the kind we have been speaking of, may naturally appear to introduce an element of finitude in the infinite, as our ideas of polarization are always associated with finiteness of both poles. In comprehending the condition of the infinite, such associations should not, however, be pressed forward in all their details, and the difference in degree of the intensity of the spiritual force the two poles alone should be kept in view. If we liken the negative and the positive poles respectively to a cloud floating in the sky and the sky itself, this would be the nearest approach, in visual presentation, to the polarization we have been speaking of. It is hardly necessary to say that this illustration at once dispels the idea of finitude which may have arisen in consequence of association of ideas, inasmuch as the cloud does not in any sense impose a limitation on the surrounding sky.

78. Eternal Polarization in the Supreme Being

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

78. ETERNAL POLARIZATION IN THE SUPREME BEING

            116. We have already stated in Articles 11 and 13 that the spirit-force is the one which possesses prime energy, and that all the other forces of nature have been evolved by the association of this energy with media of different kinds. We have also said that the source of this prime spiritual energy, which is all-powerful, all-wise, and all-blissful, is the true Supreme Being Himself. The inference, from what we have stated above, would accordingly be that there was an eternal polarization in the Supreme Being Himself.

77. Polarization of the Prime Energy

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

77. POLARIZATION OF THE PRIME ENERGY

            115. It appears to be desirable to indicate more clearly what we mean by the use of the expression 'latent energy' mentioned above. When energy is withdrawn from a plane, which is not its original plane of existence, to the original plane itself, but is capable of manifesting itself at the other plane, it is said to be 'latent' at that other plane. This withdrawal of energy gave rise to a field of inanition of the kind referred to and constituted the lower pole of the eternal polarization of the prime energy. If such an eternal polarization did not exist, no subsequent polarization would have been possible, and polarization of the kind met with everywhere in all forces of nature would have been non-existent.

76. Condition preceding Creation

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RADHASOAMI FAITH

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

PART III

EVOLUTION OF CREATION,

i.e. TRUE ORDER, ECONOMY AND OBJECT OF CREATION

76. CONDITION PRECEDING CREATION

            114. In describing the order of creation, it is essential that the condition preceding rachana, i.e. the evolution of creation, should first be clearly comprehended. We accordingly proceed to present an outline of that condition. As all theories and deductions based upon our experience are alone entitled to scientific recognition, we must seek in the nature within our ken for the necessary materials to delineate the condition referred to. We find that if we commence a process of destruction of everything in the creation, the result will be a transformation into subtler conditions which eventually would lead to a state instinct with energy, but capable of differentiation into the various degrees already existent in creation. This state, in the absence of a better expression, may be called the lower stratum of energy. If such had not been the case, the creation as it is, would not have been possible. It need hardly be remarked that the premise we have formulated is based upon an unquestioned fact, viz., that the existing creation is capable of inversion in the manner mentioned above. The distinctive feature of matter, as compared with force, is the restrictive influence exercised by matter over the latter. The force imbibed by the individual constituents of matter, which may be atoms, ions, or something still subtler, always remains under restraint; and if we push our research to the extreme, we naturally fall back upon a condition which is one of a field made up of innumerable points, at which innumerable currents of force are acting in a self-convergent manner, and producing, so to say, a vacuum of energy. This is the reason why the characteristic (i.e. of exercising restrictive influence on energy) of the points referred to was distinguishable from that of energy itself, that is to say, the energy was latent in the points themselves, although they were the means by which energy had acted in a convergent manner within itself.

75. Effect of Temporal Conditions, Inclinations and Desires on Practice

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RADHASOAMI FAITH

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

75. EFFECT OF TEMPORAL CONDITIONS, INCLINATIONS, AND DESIRES ON PRACTICE

            113. The practice of the spiritual methods explained by us is largely influenced by the temporal conditions which are peculiar to a devotee's private and public life, by his habits and food, by his behaviour towards others, by the intensity of his desire for name and fame, by the strength of his attachment for his effects and relatives, and generally by the ties of this world of whatever description they may be. The rules of conduct prescribed in respect of all these classes of influences will be described later on in the concluding portion of the Part of this book assigned to Karmas, i.e. actions performed by spirit-entities. Meanwhile, we proceed to describe and explain the order, economy and object of the creation, as the actions of the denizens of creation are largely affected by creational laws, and their comprehension will not be complete without previous acquaintance with the laws of creation.

74. Exact Methods of Devotional Practices Confidential

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

74. EXACT METHODS OF DEVOTIONAL PRACTICES CONFIDENTIAL

            112. Our explanations of the three methods of devotion referred to indicate the principles of the practice and the results achieved by its performance. The exact methods for the performance of those practices constitute the confidential portion of the religion revealed by the gracious Radhasoami. They are explained at the time of initiation which, however, consists of the explanation of the methods alone and is not accompanied by any rituals or any other secondary adjuncts. The person initiated is, however, given clearly to understand that he, as a gentleman, is under a solemn obligation not to reveal the methods of the practices referred to. No oaths are, however, taken, as a person who cannot stick to a solemn promise made by him is wanting in honour, and oaths are equally ineffectual in his case.

73. What form can be contemplated during periods of interregnum

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

73. WHAT FORM BE CONTEMPLATED DURING PERIODS OF INTERREGNUM

            111. We have already said that the contemplation of the form of a living true guide is the one prescribed in Radhasoami religion. From this, it may naturally be inferred that the practice of this method is suspended during those periods when a true spiritual guide is not present. Such is, however, not exactly the case. During the interregnum, so to say, the form of the last spiritual guide is contemplated, and the process is attended with spiritual concentration; but there is a difference in degree of concentration produced by such contemplation and that produced by the contemplation of the form of a living spiritual guide. The difference may not be inaptly described as being somewhat similar to the difference between the feelings aroused by looking at the likeness of a friend or relative who has departed, and those generated by their thoughts when they are alive. In the former case, sorrow at separation is the prevailing characteristic; in the latter case, living interest and mutual affection, felicity, and help are the predominant features.

72. Distinctive Features of the Three Methods of Practice

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RADHASOAMI FAITH

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

72. DISTINCTIVE FEATURES OF THE THREE METHODS OF PRACTICE

            110. We have now completed the explanation of the three different methods of spiritual practices by which the development of the spirit-force and the ascent of the spirit-entity to higher spheres are accomplished. The method of spiritual or internal repetition of the holy name 'Radhasoami' at the centre of the spirit-entity, and the contemplation of the image of a living true spiritual guide or adept at the same spot, are usually performed during the earlier portion of a devotee's spiritual training with the object of achieving concentration of spirit and developing the latent spiritual powers. This preliminary training endows the spirit with sufficient energy to attend to the sound-practice later on. The two preliminary methods referred to are, however, not discarded on the commencement of the sound-practice. They are all along continued as part of the daily spiritual training. The methods of repetition and contemplation are at a later stage performed at centres higher than that of the spirit-entity, and they are as efficacious in awakening the potentialities of the higher spheres as they are in respect of the potentiality of the spirit-centre. If the adept, however, belongs to the second grand-division of creation, the contemplation of his form is of no use when it is performed at centres situated beyond the centres appertaining to the regions of the Universal Mind or Brahma. On the contrary, it would constitute a positive obstacle, if this course is persisted in. The contemplation of the form of an adept of the spiritual region, viz, that of a Sant Satguru alone is prescribed. Of course, the contemplation of the form of such a guide at lower centres also is very beneficial, and the efficacy of this process is not confined to the centres of the purely spiritual regions. This is the reason for prescribing the contemplation of a Saint's form from the commencement of the spiritual training. The above remarks, mutatis mutandis, apply to the repetition of the holy name of Brahma, viz, 'Om', and to the repetition of the supreme holy name, 'Radhasoami'.

71. Kabir Sahab's reference to the Supreme Name Radhasoami

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

71. KABIR SAHAB'S REFERENCE TO THE SUPREME NAME RADHASOAMI

            108. We have already said that Kabir Sahab has made a reference to the august holy name mentioned above in one of Holy verses.

            The verse which contains this reference is :-

dchj /kkjk vxe dh lrxq# nbZ y[kk;A

myV rkfg lqfeju djh Lokeh lax feyk;AA

            The English version of the couple we have quoted is as follows :-

            Kabir saith, 'The true spiritual guide has shown the current of the Inaccessible, transpose it, affix it to Soami, and then go on repeating the word so formed'.

            109. The term 'transpose' means that the two letter-sounds 'dha' and 'ra' which constitute the word 'dhara' (current) should be interchanged, that is to say, the expression 'dhara' should be converted into 'Radha' and then affixed to the expression 'Soami' and the two expressions so combined, viz, 'Radhasoami' should be repeated.

70. The Sabda 'Soami'

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

70. THE SABDA 'SOAMI'

            107. Our object in ascertaining the form of the first commotion is to find out what the nearest approach in articulate speech will be to the sound accompanying the prime spirit-focus. In accordance with the principle already enunciated, we should put our instrument of articulation in a condition, which would, to some extent, be like that of an ellipsoid, and then utter a sound which would produce a convergent action inwardly. If we examine the conditions accompanying the articulation of the sound 'Soami', we find that the first part of it, viz, 'Soa' produces a hollow within the mouth resembling an ellipsoid and the next part shuts it up inwardly with convergent action. We are sensible that many details have been left out in demonstrating that the sound 'Radhasoami' is the nearest approach in articulate speech to the sounds accompanying the first spirit-current; but from what we have said, it may be assumed, with a fair degree of probability, that the demonstration, although incomplete to some extent, is not illogical, and that it is a step I advance of the statements about the efficacy and forms of holy names made on the basis of revelation alone. The demonstration, we have attempted to present, is not of prime importance, as anything by way of theory alone is ineffectual. It is experimentation alone which leads to practical results everywhere, and we would, therefore, lay special stress that in considering the arguments we have set forth above, the investigation should not end without a practical test. What the marvellous effect of the supreme holy name 'Radhasoami' is, in respect of the concentration it produces at the spirit-centre and in overcoming the outward and material influences, can be experienced after a short trial, if the august name be repeated in the correct way at the spirit-centre.

69. The Primeval Form

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

69. THE PRIMEVAL FORM

            106. The idea of infinitude precludes the conception of form, but we may, without inconsistency, ascribe a form to the infinite with reference to the first demarcation introduced in it by the manifestation of the prime spirit-current. We have already said that the manifestation of the current was preceded by a commotion in the source. This commotion took place at the prime focus or kinetic centre of action. Its form like the forms of other force-centres was elliptical or egg-shaped. The natural ellipsoids of force-action in nature unmistakably reveal the impress of the first form.

68. The Origin of Forms

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

68. THE ORIGIN OF FORMS

            105. We have already stated that the source of spirit is the true Supreme Being. That source is infinite and all-surrounding; and the entire creation is but a speck in it like a cloudlet in the sky. Whatever forms we find in creation have received their impress from the infinite form first manifested by the Supreme Being, as form is nothing but the arrangement into which energy resolves anything, and the prime energy emanated from the Supreme Being.

67. Component Parts of the Name Radhasoami Explained

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

67. COMPONENT PARTS OF THE NAME RADHASOAMI EXPLAINED

            104. It is a matter which can be easily observed that in imitating a sound such as that of a whistle, bell, etc. the instrument of articulation is required to be put in such a condition as corresponds more or less with the condition which gave rise to the sound. It is well known that in wind-instruments, the vibrating column of air has to be set in motion in a tube, and the emanation of this vibration from the open end of the tube produces the sound peculiar to the flute, clarionet etc. Now, if we want to imitate the sound of a flute, we shall so adapt our instrument of articulation as to create a tube within it, with the open end at the lips, and then set the aerial column in vibration, which will issue from the hole of the lips in some resemblance to the sound of a flute. The sound of the sibilant letter 'S', which is uttered by adaptation of the instrument of speech in a manner similar to that mentioned above, will accordingly necessarily take part in the imitation of a flute-sound, and the flute-sound could never be imitated if the sound of the letter 'S' were not to be used. Similarly, in imitating a bell-sound, which is produced by a concentrated shock on a part of a metallic disc or on the side of a metallic vessel, the use of the sound of a dental letter is indispensable, as the striking can only be imitated in the instrument of articulation when the tongue strikes the shut-teeth in uttering dental letters. The bell-sound is accordingly imitated by the sound 'ding-dong' in English, or by the sound 'tan-tan' in Hindustani. It will be observed that the initial letters are both dental, while the closing letters are nasal. From what we have stated above, the principle is established that the use of certain peculiar letters is indispensable in imitating sounds in articulate speech. Let us now apply this principle to find out the letters and their forms which would represent in articulate speech the sound accompanying the actions of a spirit-current and its focus. We have already stated that the action of the spirit-force is somewhat similar to that of magnetism. The examination of the conditions prevailing in a field of magnetic force will, therefore, serve our purpose. Ether in its normal condition, as evolved in the course of creation, consists of a homogenous mass capable of differentiation into two components already referred to as the positive and negative ions. This differentiation takes places because of the action of energy from an extraneous plane, but the creational tendency tends to restore the components to the original natural condition. This is the reason why the negative and positive poles attract each other, and a neutral zone is formed between the two. In plain language, the formation of the two poles of a field of magnetic force corresponds to the storage of energy at one place and its corresponding depletion at another. If we look at individual ions in a field of magnetic force, we find that they are subject to stress of two opposite characters. All the ions are accordingly in a state of subtle tremor. The prevailing attraction then resolves into attraction-currents which are made up of a series of such tremors in the same direction. This is the state, to some extent, of the action of a spirit-current. Now, let us ascertain what letter-sounds and their combinations will set up a similar condition in the instrument for articulation. The sound of 'R' is one which is produced by a most pronounced vibration of the tongue, and this letter-sound must, therefore, be used in the first place for the purposes of imitation in articulate speech of the sound accompanying the action of a spirit-current at any point which is one of tremor. The attractive flow towards the centre has next to be imitated, which is accomplished by the use of a dental-aspirant letter-sound necessitating the initial drawal of breath inwards. The letter-sounds 'Radha' are accordingly the nearest approach in articulate speech of the subtle sound accompanying the action of a spirit-current.

66. Sequence of Sounds, 'Radha' and 'Soami' Explained

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

66. SEQUENCE OF SOUNDS, 'RADHA' AND 'SOAMI' EXPLAINED

            103. Before proceeding with the explanation, it is desirable to remove a misconception that might present itself in connection with the explanation we have given above. As the commotion in the source of spirit must have preceded the first spiritual manifestation or first spirit-current, the question naturally arises why it should not be more correct to call the holy name 'Soami Radha', that is to say, in the sequence in which the action took place. The answer to this apparent anomaly is that the manifestation of the prime current took place by a process of attraction similar to that exercised by magnetism (vide Article 63). As the current always first flows outwards and then turns back towards the source, its action, so far as the creation is concerned, takes place first and subsequently the influence of the source affects it. In other words, the source acts by means of currents. From the point of view of creation, therefore, the proper sequence is current first and focus subsequently, and the name Radhasoami is not therefore in an inverted sequence.

65. Explanation of the Supreme Name 'Radhasoami'

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MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

65. EXPLANATION OF THE SUPREME NAME 'RADHASOAMI'

            102. The imitation in articulate 'sound' of the first spiritual current, which is the beginning and the cause of all creation, is 'Radha' and the imitation of the wave or commotion that gave rise to this prime current is 'Soami'. The true holy name or the supreme mantra of the origin and source of all spirituality in creation is 'Radhasoami'; and when the true Supreme Being thus manifested Himself as Creator and evolved the creation, the wave and currents announced Him as Radhasoami in the vast region of spirituality first evolved. This true name is present everywhere in creation, and can be heard at the innermost plane where the spirit-current is acting. As each ray emanating from the sun carries with it the constitutional components of the sun, similarly, the prime action by focus and current, which are the constitutional components of creation in the beginning, is carried in the tiniest ray of spirit, and the sound, Radhasoami, could be heard in miniature if we could penetrate the surrounding layers and reach the innermost quarter occupied by the spirit-ray. The holy name, Radhasoami, has been announced above, as revealed by the incarnation of gracious Radhasoami, like other revealed mantras or holy names. It will, however, perhaps be more satisfactory to demonstrate to some extent, that the imitation in articulate speech of the sound of the spirit-current and of the spirit-focus is Radhasoami.

64. Distinction between sounds emanating from spiritual source and from spiritual currents

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BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

64. DISTINCTION BETWEEN SOUNDS EMANATING FROM SPIRITUAL SOURCE AND FROM SPIRITUAL CURRENTS

            101. Commotion in the spiritual source preceding the manifestation of the spiritual currents and the currents themselves were both the manifestation of the prime energy in two different kinetic forms; and both of them must have, in accordance with the theory we have already stated, been accompanied by sound. It is almost self-evident that the sound which accompanied the commotion was distinct from the sound which accompanied the currents. This distinction between the source-sound and the current-sound applies to the innermost action or the spirit action of all presiding deities of the various spheres of creation. This has, however, been overlooked, and the sounds of the manifest functions of the various deities have alone been reduced to mantras. The greatest holy name or the mantra, as revealed in the Vedas, viz, vkse~ (Om), does not represent distinctly the current-sound the source-sound of the spirit-force kinetic within it. It is merely an imitation in articulate speech of the sounds emanating the functions of Brahma (the Universal Mind) in Brahmanda. The distinction between the sound accompanying the functional work of a deity other than the true Supreme Being, the source and origin of all spirituality, and that accompanying the focus and current actions of spirit, may be elucidated by the following illustration. Our thinking ego, viz, the mind is an instrument dependent, as we have already stated, for the performance of its functions upon the spirituality derived from the centre of the spirit. These functions are set to work after the spirituality emerges at the mental plane. Their character is quite distinct from that of the spiritual current and the spirit centre which have supplied the vitality. The sound and vibrations at the mental plane of the various functions of mind are the result of the passage of the spirit through the mental plane, and are as distinct from the spirit-sounds referred to as blue light produced by the passage of white light through a blue lens is distinct from white light. If one had the power of penetrating the lens and perceiving the two lights concomitantly, the great difference between their character would be apparent to him in a very marked manner. A similar distinction exists between the mental and spiritual sounds we have been speaking of; but this distinction is not apparent to those who do not possess access to the innermost quarter of spirit. The functional sounds or the manifest holy names of the various deities are similarly distinct from the sounds of internal spirit-currents supplying spiritual energy to the deities. In the case of the prime origin and source of spirit alone, viz, the true Supreme Being, this distinction disappears, as the manifestation of the spirit-current itself constitutes the function. Barring the incarnation of the true Supreme Being, Radhasoami, other incarnations and prophets etc. accordingly revealed the holy names or mantras of the functional powers of their respective deities, as the true supreme spiritual name or mantra could be revealed by Him alone who had access to the source and origin of spirit. Kabir Sahab, as already mentioned before, who had come as a harbinger from that region, has alluded in one place to that supreme name. Of this we shall speak more definitely shortly. Meanwhile, we proceed to announce and explain that name.

63. Characteristics of Spirit-Force

DISCOURSES ON

RADHASOAMI FAITH

BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

63. CHARACTERISTICS OF SPIRIT-FORCE

            100. Before describing the true holy name given out by the gracious Radhasoami, we propose to ascertain the main attributes of the true Supreme Creator, and the characteristics of the spirit-force by which the creation was evolved. It is a matter of everyday experience that no force in nature can act without a focus and currents. So long as the currents are non-existent, the force remains in the condition of potentiality. With the rise of currents, which takes place after and as a result of a previous commotion in the reservoir of focus, the potentiality is converted from kinetic action and work commences. It is hardly necessary to remark that if there were no reservoir or focus, there would be no currents. The above principles apply to the spirit-force also. It would perhaps be more accurate to say that the characteristics, referred to, of the forces of nature owe their origin to the characteristics of the prime energy, viz, the spirit-force. The origin of creation must, in accordance with this view, have commenced with an upheaval and subsequent flow of spiritual currents from the infinite reservoir of spirituality, the true Supreme Being. So long as these conditions had not taken place, there was no creation, and the Supreme Being had not manifested Himself till then as the Creator. In the portion of this book dealing with the order, the economy, and the object of creation, we shall explain and discuss fully the manner in which the spiritual currents acted in constituting the cosmos. Meanwhile, it will be sufficient for our present purpose to state that the spirit-force acts and forms a field of action in a way similar to some extent to the action of the magnetic force. In a field of magnetic force, action at all points is towards the centre of magnetic force; and if we look merely at the converging tendency, the idea of the prevalence of that force in a field or sphere of action, away from the pole, involves a contradiction. If, however, we take into consideration the magnetizing effect of the pole on the ions of the surrounding ether, which consists in the sorting of the positive and the negative ions round the positive and negative poles respectively, the contradiction disappears, and the process of the manifestation of the currents of an attractive force becomes comprehensible. This is the way in which the spiritual current manifested itself from its spiritual source.