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71Story of Genesis (Creation/Evolution) in Sant Mat, Part Seven

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  • sant_mat_mystic
    Feb 5, 2002
      From: [Radhasoami Reality]:

      {Radhasoami Dayal ki Daya Radhasoami Sahai:
      "Grant Merciful Radhasoami Thy Grace and Protection"}

      Story of Genesis (Creation/Evolution) in Sant Mat, Part Seven

      The Transformative Self

      According to Radhasoami teachings, the human being, like all of
      creation, is a mixture of different forms of matter, extending from
      the grossest to the most subtle. Before the world began, there was
      only a concentrated form of pure energy. Then an "original outburst"
      occurred, an unleashing of spiritual force not unlike the "big
      bang."l8 According to the Radhasoami account, this cosmic explosion
      pulsed out-indeed, the currents are still pulsing outward and
      downward-and the finer elements fell back towards the center. The
      heaviest and least refined elements precipitated themselves as matter
      and are controlled and delimited by time. These heavy aspects of
      energy cannot return to the generating source. Finer forms of energy-
      dazzling lights and sounds and forms more radiant than humans can
      imagine-returned, or are returning, to the ultimate realm. They are
      unfettered by time and unencumbered by matter; these higher forms
      have virtually no shred of materiality in them at all.

      At the dreg end of the scale is our material, temporal world, the
      dung heap of creation. The fact that it has any structure at all is
      due to the negative force in the cosmos, Kal, who desired to create
      his own kingdom in imitation of the pure realm of Radhasoami and
      fashioned it out of the distant remains of the original effusion. His
      realm includes the world as we know it and the regions that are
      called spiritual in ordinary religion, such as heaven and hell.

      Ordinarily, humans are firmly entrapped in Kal's material world. Yet
      they have one redeeming feature: they possess elements of
      spirituality that really belong--and long to return--to the higher
      realms. One of the early Radhasoami masters explained how this could
      happen: "When gold is extracted from crushed ore the greater part
      will be drawn to the mercury and go into the ingot; but there will be
      a great number of very fine grains still embedded in the matrix."19
      By analogy, he inferred, bits of purity remain in that living refuse
      of creation, humanity, even after most of the spirituality has
      returned to the highest realms.2O The subtle essence that we humans
      have within us is the pure sound that still resonates from the time
      of creation; But since it is trapped, the task of Radhasoami
      practices is to liberate it through an almost alchemical process
      aimed at transforming gross matter into subtle. It involves a sort of
      nuclear fusion that releases pure energy from matter.21

      The divine energy that has been inside ourselves emanates from what
      we commonly call a "soul." The term for soul that Radhasoami writers
      use is not the familiar Hindu term, atman, however, but surat or
      jiva, words that in the Radhasoami context may be translated as life
      force, or living being. This jiva, this heart of ourselves, is a
      nonmaterial entity that radiates its own special form of energy. We
      experience our own jiva the way we experience all forms of energy: as
      warmth, light, and sound. Undifferentiated by space and time, it has
      no individuality, and is made of the same substance that lies at the
      core of the universe. It is sometimes described as a drop of water
      from the divine ocean that yearns to be reunited with its source.22
      It wants to go home.22 ("Radhasoami Reality," Mark Juergensmeyer,
      Princeton University Press)
      18 Misra, Discourses, p. 77. The Radhasoami account presaged the
      astronomers' big-bang theory by half a century. The most extensive
      description of creation from the Radhasoami point of view is in Rai
      Saligram, Prem Patra Radhasoami, vol. 1, pp. 210-16.
      19 Phelps, Notes of Discourses on Radhasoami Faith, p. 49. 20 Ibid.
      21 See Babb, "The Physiology of Redemption." Babb describes
      the "cosmic physiology" of Radhasoami, locates the Radhasoami guru as
      the link between coarse physical and subtle spiritual planes.
      22 Sawan Singh, Discourses on Sant Mat.