[continued from previous message]   
      
   Piili pad gayi keser kaya, rup ne apna rup gavaya [Hindi]   
   The pink hue of my body turned pale yellow, and beauty squandered her beauty.   
      
   The chemical transformation in the body during these spiritual states is a   
   study for future biopsychologists. Cetanasphot'a is the explosion of unit "I"   
   feeling into the mahat which has a close touch with the Cosmic Mahat. The   
   feeling is one vast witness-   
   ship of the doer "I". We can call it the knower "I" feeling, and as a result   
   of this experience rationality increases.   
      
   Baba's Mystical Aspect   
   Tula upama va Krs'n'asya nasti.   
   Krs'n'a can be compared only with Krs'n'a.   
      
   Similarly Baba can only be compared with Baba. Millions of His disciples   
   scattered around the world have had different experiences according to their   
   individual sam'skaras.   
      
   Upon hearing these stories, it is natural for everyone to desire similar   
   experiences. Baba taught us to treasure our spiritual experiences and   
   discouraged us from sharing them with worldly minded people. They usually   
   belittle or make fun of such things,    
   and often wound our devotional sentiments. However He did not mind when we   
   discussed them with other spiritual aspirants for our mutual inspiration and   
   education.   
      
   It is also true that the range of words which we have to express our sensory   
   experiences is very limited. For example, feelings of love vary in many ways,   
   but we only have a few words to describe the nature of love. The best   
   understanding is always to be    
   had from anubhuti rather than from words. But in spiritual matters, even the   
   glimmer of a glowworm can strike the mind like a flash of lightning.   
      
   A person whose psycho-physical body is not refined or pure enough to receive   
   the subtle but very powerful currents of spiritual energy, may become   
   disturbed or collapse.[16] So Baba gave these experiences according to a   
   person's individual sam'skaras. He    
   always maintained samadarshita (judicious impartiality) by any standard of   
   measurement, but He did not indiscriminately distribute anubhuti.   
      
   So how can scientists argue that what they cannot demonstrate cannot be   
   accepted? The depth of anubhuti varies from person to person in proportion to   
   the development of the glandular system. The psychic expansion of Self by   
   making the glandular system    
   more subtle is called Jinana Yoga.   
      
   The mystical aspect of Baba's life was the most difficult to understand. He   
   remained constantly in one of two moods, liilá or nitya. It was very difficult   
   for anyone to know when He was in nitya or in liilá. I gradually came to   
   believe that He was in    
   both moods simultaneously.   
      
   Nitya means eternal. Whether giving personal contact or a DMC discourse before   
   thousands, this eternal mood in which He expressed the omniscient Baba was   
   predominant.   
      
   Liilá means sportive. When the reason for a particular sportive or playful   
   mood is not known, it is called liilá, and when the cause is known, it is   
   known as kriida.   
      
   When He moved with the members of His vast spiritual family, sometimes He   
   would feign to forget, go into moods of anger, or exhibit other human emotions   
   or foibles in keeping with the drama He was enacting on the stage of the   
   world. Most people could not    
   comprehend this seemingly "human" or "fallible" aspect of Baba, as they were   
   rarely exposed to it. Only those closest to Him could see through this   
   enigmatic aspect of His personality and realize that these dramas were   
   pretensions. They were only    
   external, not internal.   
      
   Anyone who sincerely desires to realize the Supreme, no matter from which   
   background they hail - geographical, linguistic, historical or cultural - can   
   find a place in His universal spiritual family.   
      
   One amazing realization that I had of Baba as the Supreme took place in the   
   second week of January 1968 in Jaipur, Rajastan. Baba stayed ten days as my   
   guest while I was working there as Regional Secretary of Ananda Marga. The   
   entire period was    
   wonderfully blissful. One day, when Baba returned after His morning field   
   walk, I attended Him. He was relaxed, so I closed the door and was alone with   
   Him for nearly three hours. I addressed Baba as Shiva. I repeated the long   
   Dhyána Mantra of Shiva in    
   front of Him which ends with Paincavaktram trinetram, which means "You have   
   five faces and three eyes." Baba then explained and demonstrated the three   
   eyes of Shiva. First He placed His hand over His left eye which He said   
   represents the past; then He    
   placed it over the right, which represents the present; and finally He placed   
   His hand between the eyebrows which represents the future.   
      
   Then He explained that the five faces represent the five different expressions   
   that the Lord uses to convey different messages to people. On the extreme   
   right is Daks'in'eshvara, which guides people in sweet language. On the   
   extreme left is Kálagni,    
   which punishes wrongdoers severely. The middle right face is lishána, which   
   clearly states the consequences of misdeeds and offers some advice. The middle   
   left face is Vámdeva which threatens and scolds severely but does not actually   
   punish. The middle    
   face is Kalyán'asundaram, which displays pure bliss. He explained that good or   
   bad, all are His beloved children and have an equal place in His lap.   
      
   Then Baba asked, "Do you want to see these five faces?"   
      
   I immediately said, "Yes, Baba."   
      
   Then He gave a wonderful display of what He had just described. I found that   
   my mood changed dramatically according to the face of Baba that I saw.   
      
   He began by showing me Iishána. In that mood He began reprimanding me for my   
   mistakes. He scolded me lightly for ten minutes and it made me very serious.   
      
   The second face He showed me was Daks'in'eshvara, which was affectionate   
   guiding. It was heart touching to see Baba advising me so sweetly.   
      
   Then He showed me Kalyán'asundaram for almost half an hour. He was deliciously   
   sweet and inexplicably affectionate. I sat on His lap and embraced Him. The   
   attraction built up and I was seized with a fervour to shed the limitations of   
   my body. The    
   experience was so blissful that I wanted it to go on forever.   
      
   Then Baba said, "I will not show you the terrible Kálágni, because no human   
   can stand it. Even the Vámdeva is very terrifying." He cautioned me against   
   seeing it, but again asked, "Do you still want to see?"   
      
   "Yes, Baba," I replied.   
      
   Then His eyes and face started becoming sarcastic and angry. As I watched I   
   became more and more afraid. He was becoming so ferocious looking that I, who   
   had an exaggerated idea of my courage, quickly put up my hands to cover His   
   face and said, "Enough,    
   Baba, please stop!"   
      
   It took Him a few seconds to become normal again. Then He broke into peals of   
   laughter.   
      
   Masters of the past often acted abnormally when they experienced deep   
   spiritual bliss. This is because parallelism with the physical body is not   
   possible, even for very great persons, when one is in high spiritual   
   states.         For example, when   
      
   Paramahamsa Ramakrishna was spiritually intoxicated he sometimes went outside   
   naked, oblivious to society's reactions, and it was Hridaya's job to clothe   
   him.   
      
      
   [continued in next message]   
      
   --- SoupGate-Win32 v1.05   
    * Origin: you cannot sedate... all the things you hate (1:229/2)