Expressions Of The Mystic Soul – Spirituality

The spring Garden
The spring Garden

Julie Redstone said , “It is part of embodied life to focus on the level of the mind and on the level of the emotions as a way of identifying the self. Such identification has come about over a very long period of time and its presence signals the ascendance of the ego-self within time and space and the relative diminishing of the conscious awareness of one’s inner being — one’s transcendent, immortal, soul-self. That this shift took place is not a mistake. It is not an error in judgment. It is the consequence of souls being drawn into the sphere of duality which the physical realm represented, and it was by choice that souls arrived there.


“It is the Soul, the feminine principle between Body and Spirit, which undertakes the Quest and is transformed from its physical and sensible function to its psychic function and thence to its spiritual function. As the Soul approaches the second transformation, from sensible to spiritual, it becomes what the Sufi calls the spiritual Heart, the instrument of intuition. It is the Heart which finally unites with the Spirit. It is annihilated and experiences a spiritual death. It is then reborn with the Spirit and attains subsistence: it knows that it exists through the Absolute and was never really separated from it.


The Soul has its origin in the spiritual world. When it is attached to the Body, it descends from the world of Light to this world of darkness, dark because of its distance from the Source. If the Body with its desires proves the stronger, the soul becomes heavier, more materially orientated, dense and opaque. The veils multiply. If, however, this Soul becomes aware of its captivity and conscious of its imprisonment within the six directions of the body and the four primary elements of earth, air, water and fire, then and only then can the journey of the feminine principle begin.


Old Roses reaching for the sky
Old Roses reaching for the sky


Having fallen into the world against its will, it finds itself a stranger, an exile from the world of Light. The Soul must raise itself to the level where it feels its chains and bonds are intolerable, and then, with the aid of its spiritual faculties, which only now realise the bondage, free itself and return whence it came. Thus, the moment of consciousness is awareness of the exile, the moment when the Soul realises the illusion of this life and yearns to return to its Origin where it was one with the light of Unity. Only then does the Mystic’s Soul discover where it is, where it came from and where it is to go.


The human form contains the possibility of uniting the opposites within by means of Consciousness. The Soul, the feminine principle of the reflective moon within, is united with the Spirit or Intellect, the masculine principle of the sun within. Then the ‘desire’, which sought knowledge, becomes known. Then one has realised the Tradition of the Prophet, ‘One who knows Self, knows Lord.’ The Way of Sufism is to become aware of the possibilities which exist within the human form, to conceive them, and then through special practises to actualize them. Ibn Arabi says: ‘Remove from your thought the exterior of words; seek the interior until you understand.’


My patio tulips
My patio tulips


The Soul consists of a threefold hierarchial structure: sensory, psychic and spiritual. The Soul in its sensory and psychic form is the Soul existent with the human form. We can, through structural analogy, relate the human form or microcosm to the circle, where the circumference is the physical, the radii are the sensory-psychic area, and the centre is the spiritual. The space between the centre and the circumference is the place to which the Soul descends at conception.


Having come from the non-physical world, it must first of all become less subtle and more concrete. In this process, it becomes the Vegetative Soul, allowing the form within the womb to have the same function of feeding and growth that plants have: the ability to transform foreign substances into its own form.

Summer Roses
Summer Roses


As the form grows in the womb, it develops the Animal Soul, in which it acquires the ability of motion. At birth, the Animal Soul is completed, as the form exhibits various desires. However, not until adolescence does the soul pass from the potential Consciousness to being able to actualize Consciousness with the appearance of the Rational Soul. The Quest may begin now. The ability to transform Self has come into existence.


The first stage of the journey is to retrace one’s steps, to return to one’s Primordial Nature, to become a form without desires. That is, one actively denies self-desires, and exists with the faculties of feeding, growth, motion and the ability to transform foreign substances into one’s own form. It is a return to complete potentiality before any masks were assumed. To be awakened is to cross the bridge to one’s Primordial Nature and then enter through the gateway.”




Hymn To God – Faith


The following meditation is a ‘Hymn to God’ which came to St. Symeon as light from his appreciative heart. Symeon was a tenth-century Christian, who came to be known as The New Theologian. He wrote about his inner experiences more freely than any previous Christian known to us. He also wrote with great love about his spiritual master, Symeon, the Pious, whom Symeon, the New Theologian, acknowledged as the essential key to his own enlightenment.

“Then as I was meditating, Master, on these things, suddenly you appeared from above, much greater than the sun and you shone brilliantly from the heavens down into my heart:

O what intoxication of Light,

O what movements of Fire,

Oh, what swirling of the flame in me,

miserable one that I am.

Coming from you and your Glory!…

I fall in adoration before You…

You appeared as light, illuminating me

completely from your Light,

and I become Light in the night.

I who was found in the midst of darkness.

There was poured into my soul in unutterable fashion

a great spiritual joy and perception.

And a sweetness surpassing every taste of visible objects.

Together with a freedom and forgetfulness’

of all thoughts pertaining to this life…

Thus all the perceptions of my mind and my soul

were wholly concentrated on the ineffable joy

of that Light.”

¤ º ¤`•.¸.•´¤ º ¤ •.¸¸.•´¯`•.¸¸.* ♥

thank you for the light.

A Vedic Scholar Is Inspired: (Sai Gayatri) – Mantra And The Meaning

Deva Premal singing the Gayathri Mantra


The occasion was Christmas Eve, 1977. The place was the Sathya Sai Mandir in Brindavan, Whitefield, near Bangalore. The assembled audience consisted of a group of students and faculty members of Sri Sathya Sai College as well as a number of visiting devotees. It was in the presence of Sai Baba himself, that the Vedic scholar Pandit Sri Ghandikota Subrahmanya Shastry, was inspired to announce Sri Sathya Sai Gayatri, the mystic formula devoted to Sri Sathya Sai.

Which reads as follows:

The meaning of this is:

“I know through Gurus and Shastras (and by direct experience), that Sai is Bhagavan and ‘Iswara’ (Chosen deity). I meditate on this form in my heart with all my mental faculties. He is the embodiment of truth, divinity, universal consciousness and one who pervades all the words. I pray to such a Saiparameswar to direct our intellects to engage in auspicious and righteous activities. I meditate on this great form.”

This Sathya Sai Gayatri Mantra, like other Gayathris, is on a par with Veda Mantra or mystic formula. It has twenty four letters; it consists of three lines, each with eight letters. Such a composition has unique properties. According to Maharishi Vararuchi, the numerology of all letters adds up to one hundred and eight. This is why recitation is to be done 108 times; to realise the full effect of Siddhi, which is signified by the 108th number, i.e. Meru or the tassel of a rosary of japamala. Ashtottara Sata Nama, the 108 name chanting leads to the realisation of God, which is the goal.

Every Gayatri Mantra has a revealing prophet or Rishi and a presiding deity Adhishthana Devata, who is the subject of the mantra. This mantra is expressed through the inner workings of Sathya Sai through the mouth of Pandit Sri Ghandikota Subramanya Shastry in the presence of Sri Sai Baba. Needless to say that Sai Baba himself is the presiding deity of this mystic formula or mantra.
Shri S. Sastry expressed the essence of the Sathya Sai Gayatri in a verse of metrical form, Anushtup Chandas:
This verse means:

“Let the effulgent energy of Sathya Sai which exists always in my heart as pure consciousness enveloped by the body, direct or influence our mind-intellects to take the path of Dharma – virtue; santhi – peace; Sathya – truth and prema – love.”

“The real purpose of performing Karma is only to get rid of Ahamkara or ‘mine-ness’?; Karma or work, offered for the love of God comes back as grace. This is the strategy of escaping the bondage of Samsara. One must persuade the heart to meditate; persuade your heart and you can persuade the people. If you do wrong, your heart feels it. The heart is your witness. Move from the gross to the subtle, from the sense, the mind and the intellect, are getting closer to the Atman.

The effulgence of Atman transcends the senses, whose nature is fickleness. The senses do not have the capacity of power of decisiveness. Karma and upasana (spiritual instruction) are the two wings which enable us to fly upward to God. Karma is for disciplining body, mind and intellect; Karma is not slavery to senses or fate; life is a long journey which is helped by Yantra, Tantra, and Mantra; these make the journey easier. We must reduce our luggage. Being detached in samsara (our desires – destiny) is like mascara in the eye, like ghee on the tongue, one need not leave the worldly activity. The journey should be continued till the end. Don’t get off the train in wayside stations. One should reach the real destination with enthusiasm and animation, with a pure heart. Your pole-star or light is the name of God; that supreme light is the light of life, ‘jivanjyothi.)

The performance of duty by the God-given body is essential. Man’s accumulated blemish or sin is washed away by such action. Karmakanda, the field of action is like the flower from which follows the Upasana Kenda, the field of spiritual practice, which is like the raw fruit. This subsequently ripens into a sweet fruit of jnana, (wisdom).

The one supreme is described in different ways by the wise. Ekam Sat: Viprah Bahudha Vadanti. The puranas and the Vedas (holy Hindu scripture), contain the knowledge about Nature, (Prakruta Jnanam.) They teach the path of subtle action. They teach that immortality is the fruit of sacrifice; the path of enjoyment or  bhoga, leads only to illness and suffering- Roga. It is often said one cannot cross the path of Karma on a dusty road. It is only when you stop the moving vehicle that one is overtaken by the trailing dust. So long as you keep moving or performing Karma in a detached way, you are not overtaken by its bondage. Narada, who is omniscient, did not leave the field of action of Karmakanda.

There are really two aspects of conduct, good conduct and bad conduct; with egoism it becomes bad conduct. Ahamkara, ‘mine-ness’ or selfishness is the crown of all bad qualities. Wearing such a crown, even such notable personalities as Kamsa Sisupala, Danta Vaktra, Vishwamirtra and Sathyabhama came to grief.

All the lights of life are lit up on Divali Day; so light up the darkness of the past, which enveloped the Light of The Real Self in the past. The technique is to remove the threads of attachment one by one; at the end, the ‘cloth’ disappears and the mind is clear and pure.

Man is a bundle of desires. It is necessary to live in seclusion in order to avoid the wrong paths, thereby, avoiding the five wrongs or blemishes of sight, speech, mind, action and intellect. Moksha or liberation is nothing but Mohakshaya, the depletion of infatuation of the mind. One should engage in spiritual practices to remove all blemishes. Strength and support are gained thereby for the performance of one’s own duties and actions. Imitations or comparison with others are harmful and weakening.

Pursue the 5 F’s in life:
Follow the heart, the conscience, the atma in the heart.
Follow an adapt in spirituality.
Face the devil or evil without fear or favour.
Flight to the end.
Finish the game of life with success and liberation.
Daily life is Tapas. Tapas is devotion to the living Gods-Father and Mother. Sadhana is the cultivation of special attention to one’s true self. Sankaracharya expresses it in a paradoxical manner: “I have committed three sins, Oh God! By my pilgrimage to Benares, I have offended the principle of God’s all pervasiveness. Two, by meditation on You, it seems as though I have confined you who transcends the mind. Three, by praising you, I have committed the sin of limiting you who transcends speech.”


This verse means:

“Let the effulgent energy of Sathya Sai which exists always in my heart as pure consciousness enveloped by the body, direct or influence our mind-intellects to take the path of Dharma – virtue; santhi – peace; Sathya – truth and prema – love.”