Path of love 1

Love is the very fabric of our consciousness and is therefore such a deep need that we cannot live without it : either the real thing or some substitute is needed. The substitute is always false, but so long as it gives us the feeling that we are in love it brings us joy. The moment we realize its falsity, we feel the need for a change of substitute. Lovers are thus changed, friends are changed and even religions and gods are changed. Ego then goes further into another life and is preserved life after life; only the outer garb, the substitutes keep on changing from birth to birth.


Amidst all these changes of life, however, love remains a great need of the mind. Mahamati has found in this urge of love a spring board using which one can transcend the plane of dreamy consciousness very easily. The ascetics, the men of learning and the tireless workers rendering social service labor hard at achieving the higher state of consciousness, but grind it very difficult, almost impossible, to succeed in their efforts; and million other efforts also fail to touch it. But Mahamati says that with the help of the basic urge of love haunting our minds, this gigantic task of awakening does become very simple. What we have to do is merely to understand the true nature of love which differs from the worldly attachment and through which our physical urges for passion are transformed and sublimated into softer forms of spiritual experiences of ecstasy.


When we look through love we know the reality as it is, for love is existential experience. It is orgasmic, our consciousness begins to stream. The existence has always been streaming and both streaming meed and mingle and are fused in each other. A higher synthesis arises: the part meets the whole and the whole streams through the part. Then something arises which is more that the part and the whole together.

Avatarhood and Divine Guidance 2

The issue of divine guidance can be explained by the phenomena light that has three principal currents : in the rear, nearer and farthest from the centre. The current of divine light that runs in the rear is indicative of saintly inspiration, of that passive character which has widespread compassion and spiritual guidance of Masters.


The other current of divine light that runs farthest from the centre is the sign of divine power, of that divine glory which excels power, of that divine glory which excels others in divine attributes. Angels and Vibhutis who show gentle manner and constant self-sacrifice with a desire to serve God come under this category. The long line of Avataras of the Hindus and even many other divine souls of other religions trace this connection of divinity with Godly attributes. All the divine souls have sometimes links and partial manifestations of those deities separately. Some claim to be the incarnations of Shiv, others claim to be the incarnations of Vishnu, and a few others claim to be the incarnations of still higher divine forces like Maha-Vishnu and Akshara Brahman.


The central current nearest to the centre which manifests Godhood and brings Godly messages is called a chief prophet or Purna-Avtar. Such a divine current has been directed to go into the world to set an example, to go through all the experiences of life and yet to retain that fineness, tenderness and spiritual guidance which keep the soul close to God for communication. The prophets and avataras are sent to awaken man, just as someone who cannot wake up of his own accord in the morning is wakened by the alarm-clock. They are this alarm-clock. In the day the alarm clock is not needed, because it is day. The prophets and Avataras are sent during the night. Since it is a message of God, whenever it comes it does not fail to make a lasting impression on the souls of men. That is the very proof of its authenticity.


Christ gave his message to a few fishermen. Krishna, Buddha and Mohammed were also accepted as divine messengers by a very few persons in their times, yet they all had the message of God, and it was bound to penetrate into the hearts of the needy ones and leave its influence, ever multiplying and spreading, proving it to be the message of the Supreme. Otherwise, the sceptics may in doubt ask why, if God is omniscient. He does not guide the people when the necessity arises. Therefore, when it came two thousand and a thousand years ago, it would also be His message. And soon it will prove itself.


As many souls there are in the world, so many are their fancies and fantasies. Many look favourably at a certain teacher, whereas others do not. And there has never been one teacher in the world whom everyone regarded with favors, though the Cosmic consciousness is one and the same that has been the illuminating force in all the teachers- whether they are enlightened saints, or the attributory manifestations of divine light, or the prophetic revelators of divine messages. Mahamati says that one who could weave their pearls of wisdom lying scattered on the thread of integrality can attain to that Supreme Divine consciousness and realize its true unity with the Absolute.


The spiritual ideal in man is something that touches the depths of every man's heart and he holds him as sacred. Krishna, Buddha, Zarathustra, Moses, Christ and Mohammed are the chief ones whom people have followed, loved and adored. If one were to ask which ideal one should hold, the simple answer could be the one Teacher, the Cosmic Consciousness who has been one sacred divinity behind all the World Teachers. Christ said, 'I am Alpha and Omea. I was before Abraham was born and I shall be after Jesus has gone.' This means Christ identified himself with all the divine souls who came before Jesus whether he was Abraham or Buddha or Krishna. That is why, he also said that he had not come to give a new law, but to fulfill the law. If books were sufficient, then the book of Abraham or earlier holy books of the Vedas could be sufficient, but it was not so because the mentality of mankind differed at each period. One can pay tribute to each of them separately or to the one Absolute, in whatever form one likes best. Meditation, prayer, music, picture, light all have an effect upon a person. It is all a matter of temperament, so long as any form of worship does not turn into superstition.


There are beliefs such as that of salvation through Christ, Krishna or Mohammad. It only means that there could not any liberation without an ideal before one. Christ's crucifixion to save the world explains the real meaning of sacrifice that no man in this world going towards the goal will escape from the test to which life will put him. The Christ-ideal is the picture of the highest sacrifice the soul of a devotee may be asked for to make. Therefore, if we would know God we have not to a solvers of riddles in scientific terms, we would rather look about us and we shall see Him in human love and simplicity. True religion is a moving sea between the shores of men's souls. It purifies the understanding and illumines the soul in joy.

Tartamya the Integral knowledge

The Jain's theor of May-be (Syadvad) stresses on one point that all the symbolic languages of the Reality are finite and limited in scope. Each offers an aspect of truth. Mahamati Prannath speaks of collecting all these finite aspects to make a synthetic whole (Tartamya Jnana) so as to arrive at an integrated knowledge of the Universal Religion comprising the experience of every seer,, howsoever limited it may have been in its description. For its limitation shall find its meaning in the unified whole, without which it may hang in air in isolation. It is not enough merely to assert that when the blind children of a school say an elephant, each described it differently in accordance to his experience of the animal's part touched. The description of one who touched the trunk would naturally be completely at variance from the one who touched its stomach or legs. Mahamati says that it would not suffice if one keeps on pointing out about this diversity of descriptions. We have to take one step further to see how those varying descriptions can be fitted into some unified whole. In regarded to the innumerable personal experiences shared by the seers and the prophets that had been in the past, that are there in the present and that will be in the future, Mahamati gave us a criterion of validity to unify the experiences of each one in the synoptic whole. This synoptic whole is the integral knowledge of Tartamya , in which all the contradictions of Philosophies resolve, all the varied experiences of the Reality unite.


Mahamati brought into light a combination of set of words, a sort of sound vehicle to enter into contact with the Integral Knowledge of the Absolute Reality and attain union with the Supreme. Tartamya is actually the awakened consciousness ensouled in the sound form of 16 letters. It is a focus of energy in which the transformation of reality into the vibrations of the human voice takes place. Through these vocal creations, the soul discovers a new dimension, a world within herself opening upon a vista of higher form of Reality.


It may look like a trick. How can one be transformed through such a simple thing? If someone tells us that this is poison and that consuming a drop of it our whole body will be blackened and would die, we may not be convinced of it in case we do not know anything about the poison . What wondrous illumination can be had simply by pressing a button cannot be understood by a villager who has not seen electrification of the city life. Same is the case with the efficacy of Tartamya Mantra. With great difficulty people can believe in its capacity to illuminate the integrated knowledge of the whole.


When we constantly repeat a series of words, we create an atmosphere f tranquility. We just ride on the tone of the word. It becomes extraordinarily alive and most marvelous experience. Then we come to quite a different state of mind which is attention and awareness of the very purpose of our existence in the world. When the mind is completely aware it becomes silent; it is not asleep but highly awake in that silence. Only such a mind can see what truth is and can thus have the direct experience of it.
The day begins to receive the actual 'invasions' from beyond the threshold, it is ravished by the celestial beauty and grandeur of the Supremes presence all around. When we keep on reciting the Tartamya Mantra with full attention to its meaning, a radical change begins to take place in the quality of our consciousness. Many things bappen through its imagination. We start talking to God or dancing with Him. Nothing is wrong in it. These are imaginative things and the Infinity tries to peep through the apparatus of the mind. Mahamati sys that the devotee of the Absolute, in such case, must think of Krishna who is the representative of the Absolute, for the literal meaning of Krishna is the Highest Principle that gravitates and withdraws all towards the fountain of Bliss.
The human mind is just a mirror. The moment it becomes pure, the Infinite reflects in it. The sky is infinite but it can be reflected in a small mirror. Out of our window the infinity sky is presented there. If we keep this in mind, then there is no confusion. By and by, the glimpse of the window becomes the door from where we can enter the Infinite, leaving behind the frame. Then one is freed from the reflection and enters the Reality.


Hence the initiatory processes to Tartamya Mantra, reiterates Mahamati, lead to illumination which is available to everyone with the will to make the transcendental state of understanding a personal achievement. The sense of intellectuality may sometimes contribute to smugness of creed or cult, but Tartamya stimulates the individual to the greatest possible degree of spiritual self-discovery. The seeker subjects himself to a continually self-directed schooling and participates in the Master's age-old vision of accomplishment for his own practical realisation.