Feeds:
Posts
Comments

Posts Tagged ‘Mast’

    Om Sathguru Sri Seshadri Swamigal Thiruvadikkae

There are two other terms used to designate two types of God realized soul, the first ghous, and the second, a qutub.

There are a very few Masts who have the qualities of a ghous. Such Masts are termed ghous-like, and are able to disconnect their limbs from their bodies when in a certain state of consciousness.

Such Masts are fond of lonely places, because, with this characteristic of separating the parts of their body, they prefer to remain hidden from the eyes of ordinary man.

The following are in ascending order of spiritual progress:

1. Hawa:

This is the lowest state. A man with hawa is in a condition of permanent relationship to the spiritual path; he is not on the path, but is not far from it.

2. Seeker:

This is an intermediate state. The seeker is still not on the path, but he is closer to it than a man with hawa. He is like a man who is searching for the beginning of a footpath, wandering here and there earnestly determined to find it.

3. Initiate Pilgrim:

He is a man on the first plane, between the first plane and the second, or on the second plane.

4. Advanced Pilgrim:

He is a man on the third plane, between the third plane and the fourth, or on the fourth plane.

5. Adept Pilgrim:

He is a man on the fifth plane, between the fifth plane and the sixth, or on the sixth plane.

Read Full Post »

    Om Sathguru Sri Seshadri Swamigal Thiruvadikkae

Original term Sufi Equivalent Common term
God – Merged Majoob – Allah Majoob
God – Intoxicated Mast – Allah Mast
God – Absorbed Mashgul – Allah Salik – like pilgrim
God – Communed Ma – Allah Salik – like pilgrim
God – Mad Divana – e – Allah Divana – e Haq

A wali, for example, may be on the fifth, sixth or seventh plane and he may be God-merged, God-intoxicated. The term wali is only applicable to the God-communed in the rare instance, when he is on the fifth or sixth plane.

Now a Mast, although he is never truly God-absorbed like a salik-like pilgrim, and never truly God-merged like a majoob, may taken on certain of the characteristics of a salik-like pilgrim or a majoob.

A salik-like Mast, although his salient characteristic is God-intoxication, has the attribute of a salik, that he is conscious to a certain extent of his physical environment, and to a certain extent of the spiritual plane on which he is situated.

A majzoob like a Mast who, incidentally is, a rare type has the salient characteristic of God-intoxication, and has also the attribute of the true majoob of the seventh plane that he is to a greater or lesser extent merged in God, according to the degree of his advancement.

A true majoob, a God merged soul in the seventh plane, is, as we have already seen, a wali; and also, in the sense that he enjoys the blissful intoxication of God-united soul, he is also a mast.

These rather like the case of one who, being a master of arts is automatically also a matriculate. A majoob, however, although he is automatically both a wali and a mast, is never a salik.

Read Full Post »

    Om Sathguru Shri Seshadri Swamigal Thiruvadikkae

A Mast and a Salik on the sixth plane are both in marifat, God-illumined, God-knowing; but a mast and a Salik when entering the seventh plane are both majzoobs. This means that even a Salik, when he enters the seventh plane, is over powered. The word majoobs means, literally, one who is under Jazb, and although the jazb of all planes, up to and including the sixth plane, is limited, on the seventh plane it is unlimited and Divine. The Sufi term of God-merged is majoob Allah, for a majoob is the only one who is completely overpowered by jazb.

When a rahrav enters the seventh plane he takes duality into unity and when he comes down again he brings unity into duality.

Now, if a majoob of the seventh plane comes down to normal consciousness, he becomes one of the three things:

1. A Salik – e – Kamil or Jivanmukta, who has no circle and no duty, but can make a few souls spiritually like himself.

2. A Salik – e – akmal, who establishes himself in the work of God, and has no circle, but has duty. Although he has no circle he can make a few souls spiritually like himself.

3. A Salik – e – mukammil or qutub, who has duty and a circle, and can make as many souls as he wishes spiritually like himself.

One should not assume that every advanced soul reaches this great goal of becoming merged in God, and to illustrate the utter rarity of God-realization.

Read Full Post »

    Om Sathguru Shri Seshadri Swamigal Thiruvadikkae

God – Mad

1. Those whose minds become unbalanced by an unceasing reiteration of thoughts about God and the spiritual path. They read, talk, and think about God, at the expense of food and sleep, until their minds break under the strain.

2. Those whose minds become paralysed by coming into contact with the atmosphere of highly advanced spiritual being. It is not an uncommon experience that a few who come into contact with Perfect Master himself sometimes exhibit temporary signs of this type of God-madness. They are so uplifted by his contact that for days or weeks their minds are the victims of a state of temporary insanity. In certain rare instances this state of God-madness becomes permanent, particularly in cases where there is an unprepared or accidental contact with the spiritual atmosphere of a higher person. This state of Gods-madness is called by the Sufis, hal – e – dawam.

3. Those who, in Sufi words are called Uftada-e-rah, and in vedantic language, yoga bhrashta. When an aspirant seeks spiritual experiences or under takes a severe spiritual exercise, he may either outstrip the endurance of his mind, or be suddenly deflected from his purpose by the irruption of a crisis in his physical environment. Either of these things may cause such turmoil in his mind that he becomes God-mad.

Such a man is known as Uftada-e-rah or yoga bhrashta, and has fallen in the path before advancing further than the third plane; but this fall is temporary, and his progress is resumed as soon as he takes his new body.

All those in the spiritual path are termed rahravan (singular rahrav), and these rahravan are dominated either by jazb, which means an over powering quality, or by suluk, which is the conscious, natural quality of being aware of what they are doing, and where they are going, on the spiritual path.

A rahrav dominated by jazb is called a Mast, and a rahrav who treads the path with open eyes is called a Salik.

Read Full Post »

    Om Sathguru Shri Seshadri Swamigal Thiruvadikkae

  1. God – Merged

    A God-merged soul is a Majzoob of the seventh plane, in the state of the final fana. He is one who is drowned in God. His limited ‘I’ is utterly annihilated, and he exists only in Infinite Bliss, Infinite Power, and Infinite Knowledge. He is not conscious of the finite Universe, of his physical body, or of the lower six planes; he is simply conscious of himself as God.

  2. God – Intoxicated

    A Mast, who is God-intoxicated by Divine Love, experiences just that same sensation that a drunkard enjoys, and cares for no one and nothing, in proportion to the extent of his intoxication; the difference is that his intoxication is continual, that it may increase but may never decrease, and it has no physical or mental reaction. It is a state of permanent and unalloyed intoxication.

  3. God – Absorbed

    The characteristic of a God-absorbed man is that, whether asleep or awake, and irrespective of his outer behaviour, he is continually, and without effort, absorbed in thinking about God. The mind of God-absorbed man functions in the same way as that of a normal man, and though he is spiritually advanced, he is not necessarily aware of it himself, except in rare flashes. The majority of God-absorbed men are on the first three planes, and a few are on the fifth plane; they jump over the fourth plane.

    When a God-absorbed man reaches the fifth plane he then becomes a Mast (i.e. God-intoxicated), and the remainder of his spiritual progress is completed as a Mast.

  4. God – Communed

    The aspirant does so only by his conscious effort. His concentration on God is neither an unconscious nor a perpetual state, but is dependent on effort of the will, which subjects his communication with God to frequent fluctuations, and tends to make his progress on the path less direct than that of a God-absorbed man.

    The God-absorbed man flies fast and straight like a swan, but the God-communed flits here and there like a sparrow, and is constantly diverted by irrelevant attractions. This communion process is especially applicable to raja yogis, and dyan yogis. The God-communed man, if he stays on that path, never advances beyond the sixth plane.

  5. God – Mad

    In the eyes of the average man there may appear to be little difference between an ordinary lunatic and a God-mad man; but from the spiritual aspect there is a wide gulf between them. The mind of an ordinary mad man has failed to adopt itself to the problems of the material world, and has fled permanently into the realm of make-believe to escape an intolerable material situation. But a God-mad man, although he has lost the balance of mind, and the insight into his abnormal state, has not come to this condition by failing to solve his worldly troubles, but has lost his sanity through continually thinking about God. Although he is mad, he is impelled by high desires, and in spite of earning no tangible profit from the majority of his delusions, he nevertheless enjoys his state of God-madness.

Read Full Post »

Masts and their minds

The goal of the Masts being God, they get His direct support even for the maintenance of their physical existence, as long as it is required for their individual advancement, and for the spiritual advancement of their surroundings. Masts, because their minds are wholly occupied with their inner experiences, are drawn to the line of least resistance in the details of their day to day life, and are only amenable to that which requires the least conscious energy. For this very reason, they get easily excited when disturbed from their fixity of purpose or fixity of habits; when the mind is absolutely void of all desires and thoughts, and becomes free from all outside influences and connections, the functions of intellect and reasoning, though apparently lost or confused, are in fact transcended, and the unlimited spiritual domain is entered, where mind works directly, without recourse to its ordinary faculties.

The Mast’s mind knows No Reasoning

Naturally, the words and actions of such transcended souls appear mostly to be void of reasoning and to be inconsistent with intelligence, the more so because their bodies are not under the control of reason, but are kept alive by the infinite.

Their bodies thus endure all kinds of circumstances with complete indifference to their environment, and are uncared for by the masts themselves. Masts are, therefore, not only indifferent to their own physical existence and to the existence of others, but they also live as if absolutely detached from the world and its activities.

It is not difficult to appreciate the inability of these lovers of God and God-merged souls to pay attention to anyone or anything to their Divine Beloved, if we compare them with ordinary men and women who, when deep in human love, forsake and forget food, sleep and many other bodily needs.

It will not, however, be equally easy to reconcile the contradiction that these pure souls are invariably found surrounded by dirt and filth, so much so that nine cases out of ten, they are dirt and filth personified.

Because of the Mast being stationed in the inner planes, which are free from the limitations and handicaps of the gross world, a Mast can be, and often is, in contact with a far greater number of souls than is possible for an ordinary man.

The mind of a Mast is a nucleus of conscious formations, with innumerable and far reaching links. A Mast can therefore be a mere effective agent for spiritual work than the most able persons of the gross world.

The mind of a Mast is also often used directly by a Perfect Master as a medium for sending his spiritual help to different parts of the world. Very often, when the Perfect Master is helping a Mast, he is also helping the world through him at that very time. When a Mast thus surrenders his mind for the work of a Perfect Master, he is, in fact, getting closer to the Master as Truth. He is being perfected for more rapidly than would have been the case if he had avoided such surrender. The Perfect Master makes them spiritually perfect in his own image.

Read Full Post »

Om Sathguru Shri Seshadri Swamigal Thiruvadikkae

Though both are far from perfection, and need correctives or healing, there is a vast difference in the nature of their inner mental states. Masts are God-intoxicated souls.

In feeble minded or mad people, aberrations from the average pattern of responses and actions are the results of their mental incapacity to adhere to the ordinary ways of the world. They lose their balance of mind, either due to insufficient mental development or the operation of physiological or psychic forces of disruption. They are of the ordinary kind.

In the Divine madness of Masts, the advancing urge to realize the highest brings about a complete shattering of the mental structure, and of all its normal tendencies and capacities. This condition of the mind is the gateway to the divine state.

There is no doubt that Masts (the God-intoxicated) often exhibits an incapacity to deal with the ordinary situations of life; and they are, in this respect, comparable to these who are deranged in mind. But the departure of Masts from normal behaviour and responses is not due to lack of sufficient mental development, nor is it due to any chaotic forces of disruption; it is due to suspension of interest in the ordinary pursuits of life, and to an absorption in the spiritual realities encountered on the path towards Truth-realization. The real thing is to serve these God-intoxicated souls with love and humility, and to serve to fathom the intrinsic purity of their inner lives. The approach must be from one’s own mind towards the Mast’s mind, and not from one’s outer senses towards his superficial behaviour.

Read Full Post »

Older Posts »