(from the diaries of Late Sri. Rajupalepu Ramachandra Rao & Late Sri. Rajupalepu Seshu) – compiled by Rahi
Brother Bharadwaja brought a notebook to Mother and asked her to make a beginning. We all thought Mother would write either “OM” or AMMA as the case may be. But instead she began with “I AM AM I” and gave it to him. The very little she wrote, gives up everything in a nutshell that can be upended to any lengths till one finds his identity with the universal spirit. Hence the beginning and end of the individual’s search for God perhaps makes note of his musings and experiences during his stay with Mother.
God for the child lives in toys made of clay or wood, for the average man lives in holy streams and temples, for the intelligent in heavenly orbs and cosmos and for the wiseman, “AM” in his inner SELF, “I”. Therefore the action (Karma), faith, shakti, knowledge and the meditation are the salient features having conciliation, concession and compromise.
Religion is derived from “re” “ligare” that means to bind together. It is restoration of the unity of what has been surrendered in twain (duality). The final aim is therefore to return to that original state of perfection from which one has started and to realize that all world processes are but “lila”, because all souls are in essence identical with the one Supreme SELF.
The differences are in the names of God, as Bhagawan, Iswara, Jehovah, Lord, Allah or Shakthi. It is better therefore to be devoted to the God who calls himself “I AM”, who is eternal beyond time, space and causation.
Karma, which means “action” or “deed” in Sanskrit, refers to the concept that all actions have consequences and that the consequences of one’s actions in this life will determine one’s circumstances in future lives. The idea behind karma is that it helps to create a sense of cause and effect and that individuals have the power to shape their own destinies through their actions. Bhakti, which means “devotion” or “worship” in Sanskrit, refers to the practice of devoting oneself to a deity or higher power. Bhakti is often practiced through acts of devotion, such as prayer, chanting and rituals. It is believed that through the practice bhakti, one can attain a state of spiritual enlightenment and union with the divine.
Jnana, which means “knowledge” or “wisdom” in Sanskrit, refers to the pursuit of knowledge and understanding of the ultimate nature of reality. Jnana is often pursued through the study of scriptures and philosophical texts, as well as through meditation and contemplation. It is believed that through the practice of jnana, one can gain insight into the true nature of the self and the world and ultimately attain the thuriya avastha.
Karma, Bhakti and Jnana are three important concepts in Eastern philosophy, particularly in Hinduism and Buddhism, that are believed to be paths to the attainment of the highest state of consciousness. This state is considered to be beyond the three states of consciousness (conscious, subconscious and unconscious) and is characterized as a state of pure awareness or pure consciousness. It is believed in some Eastern philosophies, such as Hinduism and Buddhism, that the highest state of consciousness is the “thuriya avastha,” or the “fourth state,” which is also sometimes referred to as “turiya.” This state is considered to be beyond the three states of consciousness (conscious, subconscious and unconscious) and is characterized as a state of pure awareness or pure consciousness. In Hinduism, it is associated with the attainment of enlightenment or liberation and in Buddhism, it is associated with the attainment of nirvana. In the West, the concept of “mysticism” refers to the belief in the existence of an ultimate or divine reality that can be experienced through spiritual practices such as meditation, prayer, or contemplation. Some people believe that the experience of mysticism can be a way to access the thuriya avastha or a similar state of consciousness. Karma, Bhakti or Jnana in the East and mysticism in the West can elusively prove that the existence of the Supreme conscious stratum of mind; consciousness subconsciousness and unconsciousness being merely at the threshold of the super conscious state is Thuriya avastha.
Verse VII of the Mandukya Upanishad says:
“Not inwardly cognitive, nor outwardly cognitive,
not both-wise cognitive,
not a cognition-mass, not cognitive, not non-cognitive,
unseen, with which there can be no dealing, ungraspable, having no distinctive mark,
non-thinkable, that cannot be designated, the essence of assurance,
of which is the state of being one with the Self the cessation of development, tranquil, benign, without a second,
such they think is the fourth. He is the Self (Atman). He should be disconcerted.
– Mandukya Upanishad
In the West, the concept of mysticism is often used to describe the belief in the existence of an ultimate or divine reality that can be experienced through spiritual practices such as meditation, prayer, or contemplation. Some people believe that the experience of mysticism can provide a glimpse into the thuriya avastha or a similar state of consciousness.
Overall, the concepts of Karma, Bhakti, and Jnana in the East, and mysticism in the West, all suggest that there is a higher level of consciousness beyond the ordinary states of consciousness that we experience on a daily basis. Through the practice of these philosophies and practices, it is believed that one can access this higher level of consciousness, known as the thuriya avastha and achieve a greater understanding of the true nature of reality.
We know that imperfect senses will not help us reach the goal. So we discard them. Even the gross body is not at all necessary for consciousness and much less the brain.
Perception, cognition, volition, polaris, rapport and autosuggestion are all states of mind that are believed to be related to the ability to access “supra-sensory” or “supra-mental powers,” such as telepathy, clairvoyance, precognition and joy. These states of mind are often studied in fields such as metaphysics, psychology, parapsychology, mysticism and yoga, which are concerned with the non-material, higher and more real world of the mind (or “chitha” in Sanskrit).
Perception refers to the process of receiving, interpreting, and organizing sensory information from the environment. Cognition refers to the mental processes involved in acquiring, storing and using knowledge and information, such as thinking, remembering and problem-solving. Volition refers to the ability to make conscious choices and decisions and to act upon them. Polaris refers to the ability to focus and concentrate the mind on a specific object or thought. Rapport refers to the sense of connection or unity between individuals and can be established through shared experiences or mutual understanding. Auto suggestion refers to the process of influencing one’s own thoughts, feelings and behavior through self-suggestion or positive affirmations.
Telepathy is the ability to communicate or exchange thoughts or information with others without using the five senses. Clairvoyance is the ability to gain information about an object, person, location or physical event through means other than the known senses. Precognition is the ability to obtain information about future events or conditions before they occur. Joy is a feeling of great happiness or delight.
It is believed that these “supra-sensory” or “supra-mental powers” can be accessed by withdrawing the mind from the material world and focusing on the higher, non-material reality of the mind. Physical sciences, on the other hand are concerned with the material world and are limited to the study of phenomena that can be observed and measured using the five senses. In contrast, metaphysics, psychology, parapsychology, mysticism and yoga are concerned with the non-material higher and real world of the mind, which is believed to transcend the laws of space, time, mass and causality. These fields offer a way to access the eternal reality by advising individuals to withdraw their minds from the material world and concentrate on the higher reality of the mind.
As scientists prove that energy is the ultimate principle of the cosmos, the vedantist also proves that psychic energy in spirit or soul, is the permanent principle in the human body. So from whichever point of view from outside work or inside, we reach the same ultimate unitary principle in macro and microcosm by whatever name we may call it, Radiant, psychic self-acting energy, spirit, soul, absinthe, brahman or reality.
What life is, is not yet known to sciences physical, biological, or chemical excepting the protoplasm and DNA tapes, the latest discoveries in which all the individual life is measured leave alone, mind, intelligence, ego and the soul. The methods and means investigating physical objects can not be applicable to those of the spiritual world they at most may necessarily lead to Metaphysics.
It means there is in the human personality some non- material, omnipresent, omniscient and omnipotent element which does not obey the laws of physical sciences. Since nothing in the world of experience happens without the combination of two (Mithuna), even consciousness is impossible without and hence represents the duality behind all unity and (Sat-chit-ananda) as Bliss and Shakthi which Tatwa (substance) sheds light on knowledge and there arrives the desire to create and as a result Bindu is formed. This burst divides and becomes Bindu nada and Beeja (Stimulator and Stimulated). When Bindu bursts, there arrives Choate volume of sound – all sounds having meaning. According to physics, it can be construed that if Bindu is quantum, then according to the theory of relativity, nada is a wave system. There ensues the multiplicity of touch and aim, taste of water and smell of earth etc., that means existence. Mother playing with her child often takes the child off on her face to enjoy and such is Evolution Constitution.
One must therefore climb up by the very same rope he has come down the process is the same whether it is evolution or – involution and therefore find no place for individual “free will” but Leela of Mother.
Our mind, when concentrated and trained, develops tremendous power to understand and control the various gross and subtle laws of nature and they may not be perceived by our naked eyes just as radiation of cosmic rays. But we understand the existence of both cosmic rays and mental functioning.
At every crisis as critical as Plexes or Chakra, one gets help from ultra ego centric power “I” that is the “joint” and in its continuum derives the dynamic Mother aspect as “Sthree” means to spread or multiply thus comprising all in an individual consciousness sankalpa, soul in it’s evolution and becoming Universal. “I” in its involutional “AM” and dormant state in its mukham depths is “AM” that is the Thuriyatheetha and into manifestation of the universe of which “AM” is the manifestation
Shakti is seen as the divine feminine principle and the personification of the creative energy of the universe. Shakti is believed to remain perfectly aboard in the Lord and it is the first creative impulse of the Lord, known as “Sankalpa,” that results in his will. This is considered to be the first vibration or cosmic rhythm in the absolute and it eventually acquires independence. and tends to manifest itself as will, knowledge and activity.
In this way, Shakti is seen as the full-fledged “I” ness of God, both in the internal aspect as the “I AM” and in the external aspect as nature, which is the repository of the qualities (Satva, Rajas, Tamas) and the dualities. It is believed that the ultimate being is both extemal and real as the “I AM,” and that Shakti co- exists as the “AM I.”
Therefore, the restoration of unity or the surrender of duality, is seen as an important goal in these philosophies. The idea is to unite the individual self with the divine self, and to recognize that the self is not separate from the universe, but rather a part of it. In this way, it is believed that one can attain a state of enlightenment or liberation.
Jayaho Matha Sree Anasuya Raja Rajeswari Sree Paratpari