JIBANKRISHNA OR DIAMOND THE HOLY GHOST AND MY DIARY OF DIVINE DREAMS

Chapter – 43

Attack  of  old prejudices  and  their  destruction

201.     30^th November, 1976. Tuesday.                                                                

Early morning dream:  A very big house was seen and in one of the room of that house along with my elder brother I was staying. The windows were kept open and we were coming out of the room. Suddenly I noticed that the windows were automatically closed and opened repeatedly. It seemed that all these were the activities of Ghosts. At that moment my elder brother was not visible. At that time I became a little bit frightened, but after a while the fear went off and I determined to punish the ghosts with the name of ‘Jibankrishna’. But meanwhile I realized that the name ‘Jibankrishna’ was automatically uttered in my brain. After a while I went to a place through the Verandah and saw a tunnel going down obliquely and it was dense dark inside the tunnel, nothing was visible inside. Then I saw a little girl going downwards and she also seemed to be a ghost. As soon as I threw a piece of brick towards her, she began to come upwards, with a tendency to trap me. At the same time the name ‘Jibankrishna’ used to be uttered spontaneously within my body . It seemed to me, the moment the utterence of the name would be stopped, I would be trapped by the girl. At that moment the girl vanished, but instead, from the tunnel young and aged ones began to come upwards. All of them seemed to be ghosts and were trying to trap me but due to continuous utterance of the name ‘Jibankrishna’ from my body they couldn’t do any harm to me. On the contrary I threw them one by one into the tunnel. At this moment the dream went off.

The spontaneous meaning of the dream comes thus : Ghosts represents the past prejudices—nothing of them can create any obstacles to the seer due to the grace of the Holy Ghost.

Elimination  of  the  seer’s  doubt  by  the  Holy Ghost

     

202.         3^rd December, 1976.   Friday.     Early morning dream:  Jibankrishna was seated in a room. I had gone to him and asked, ‘why don’t you meet us frequently’? He only smiled but said nothing. But I did not leave him and repeatedly went on asking, ‘Say something’! Asked so many times, he said, ‘My boy, the relation between you all and me, will it be disconnected?‘ Moreover, you see, frequent meeting is not necessary, I shall meet according to necessity. Now listen to an incident’. Saying this he narrated an incident and I also thought that immediately after waking up I would write it down, but after waking up nothing could come in my memory. However, while in the dream I was talking to Jibankrishna, noticed that his figure was looking a bit changed alike that of one of my student named Sanjeev, 14 to 15 years old, although he was Jibankrishna himself. The conversation continued for a while, but nothing could be remembered after waking up.

The dream establishes in the mind of the seer that God-the-preceptor always appear in the dream of a devotee according to necessity of his body.

The transformation of the body of the Holy Ghost into ‘Sanjeev’ indicates that he has gained a new life in the seer’s body and will play a new role in future.

Clearing  of  the  Cerebrum

203.          4^th December, 1976.  Saturday.    

Early morning dream:  A boy named Parthasarathi, was seated in a very huge house. In front of him I performed the excretion work and afterwards washed my body and the place also. Then I woke up.

The dream indicates the cerebrum gets cleaned for more realizations. In reality, the seer also felt relaxed.

Continuation  of  spiritual  practices

204.         5^th December, 1976.    Sunday.   

Early morning dream:  I had gone to the residence of Mr. Barendra Nath Mitra, a devotee by a bicycle driven by my elder brother Pankaj. Reaching there I heard that somebody was reading Jibankrishna’s book ‘Dharma O Anubhuti’ loudly. With a disliking mind I thought—why they are using mike! Then I  saw  another room filled up with a good number of devotees who were having spiritual discussions with each other. After this the dream went off.

Seeing so many spiritual people within the cerebrum in dream day after day the brain power of the seer gets increased gradually to have more powerful realizations in future. Jibankrishna said, ‘The more you will have accompaniment with devotees either in dream or in reality, the more spiritual power you will gain and at the same time the effect Of dreams will be active in the body’

ONE AND ONENESS BY DIAMOND PICKED UP IN THE STREET

The Vedic Truth and Sri Ramkrishna Dev as a Hindu

8. Coming down from Samadhi Sri Ramkrishna spoke: “What lies beyond the transient and intransient (Kshara and Akshara) cannot be spoken by tongue”.

i) He means to say that the state which exists beyond changing experiences i.e., the permanent data, cannot be given out by human vocabularies.

Here he speaks about the Yoga of annihilation of consciousness or ‘Laya Yoga’. But before annihilation comes, there is “Yea” (Asti, or an Ascent in the finest form and it lingers). Nothing can be said of the Void zone (shunyam) which succeeds “Yea” but after coming back from Samadhi, it transpires that “Yea” – “There is”. The last “Yea” is but a memory work – a sort of revelation that takes place in the cerebrum called the plane of “Tejas”. This is afterwards, addressed as “Thou” (Twam).

Yes, now comes changing or transforming data and they are but the variegated and multifarious experiences gathered during the course of the life power (kundalini) on her upward march to the seventh plane. In the Pranamaya Kosha or the sheath of the vital power water is seen; and this water again in the Monomaya Kosha i.e., the fourth plane or the sheath of mind changes into fire. In the Vijnanmaya Kosha or the sheath of special knowledge i.e., the fifth plane, the fire is transformed into sky or ‘kha’. Yes, changes run on as in the second zone of the Vijnanmaya Kosha i.e., the sixth plane – between the two eyebrows in the forehead – aurora with a rising sun (symbol of knowledge) is seen. Here the so called changes of the elements in the human body stop and the permanent or intransient (Akshara) “Atma” or “God” or “Brahma” as shown by the man who had come down from Brahmapura and having been, afterwards, himself merged in it, remains luminous with all its glory. This data in every man remains ever intransient. If Moses saw “Atma” then the very same Atma will be seen by you even today and after millions of years if anybody is lucky enough to visualize “Atma” then the very same “Atma” will be seen by him also.

In the long run (of course, there are innumerable experiences in the midway) the zone of annihilation is reached and Sri Ramkrishna mentioned this very thing with the remark that nothing could be said beyond it.

ii) The Vedic principle differs, marches on, and points out with a proof bearing evidences by millions of men that there is the “Perfect one” – (Sa Uttamah Purushah).

If your “Kshara” – “Jiva” is transformed into “Akshara” – “Paramatma” then you shall be distributing your “Oneness” to millions of others as it is the sole function of attaining this perfection. The humanity, having attained this perfection with you, will declare “Oneness” with you. There is no other means to be “Perfect” save and except this process that Nature creates a Perfect One and the very identical Perfect One makes the humanity one and the same with Him. The most wonderfully realistic feature of the “One World” in the “Atma” or spiritual sphere!

Nowhere in the Gospel of Sri Ramkrishna the term Purushattoma has ever been used; though the Bhagawat Gita has a chapter under the caption “Purushattoma Yoga” and there it is distinctly said with the reference of the Vedic saying that “Kshara” and “Akshara” are succeeded by “Purushattoma” or in the Vedic language “Sa Uttamah Purushah”.

It transpires that Sri Ramkrishna was a follower of Tantra and also of Purana or mythology – rather a visionary and highly busied himself to prove his identity as an “Avatar” – an incarnation of God – entertained by the dualist, bearing no proof or having no mark of reality in relation to the humanity. There is no “Avatar in the Vedic Truth and it was also so declared by him several times and we find it in the Gospel of Sri Ramkrishna.

JIBANKRISHNA OR DIAMOND THE HOLY GHOST AND MY DIARY OF DIVINE DREAMS

Chapter 42

Indication  of  the  publicity  of  the  seer’s  dreams     

196.        22^nd November, 1976.  Monday,    

Early morning dream:   Indranath Mukherjee, a Jibankrishna’s companion, sitting inside a room was reading very loudly the manuscript of my dreams and  Dhiren Mondal, another companion, was listening to it. At this moment the dream went off.

This was the third time that the indications about the publicity of the seer’s dream were revealed through dreams . The first one was on 23.6.72 and the second one on 26.6.76.

                   

Elimination  of  the  consequences  of  ‘karma’(actions) 

197.         23^rd November, 1976.    Tuesday,  

 Early morning dream :  A room similar to that of  Raghunath Sen at Taltala, Kolkata was seen where many devotees were seated. Dilip Ghosh, a devotee was saying to someone, ‘Blessings of God are bestowed’ after elimination of the consequences of action’. Hearing this I said,‘what is this! The blessing of God is first and after that comes elimination of action.’ this theory was prevelant  in the previous Hindu religion. , but in the era of Jibankrishna this has become the reverse, as like Induction and Deduction’. Mr. Ghosh kept silent and continued to listen to me. Here the dream ended.

The dream indicated the condition of the seer that he has achieved this condition.

                             

Accompaniment  with  devotees  and  indication

of  the  seer’s  future  

198.        25^th November, 1976.   Thursday.   

Early morning dream:  A big pond inside a park was seen. Indranath Mukherjee and I was standing on one side of the pond. A number of fishermen were catching fishes with their nets and quite a number of fishes were trapped in their nets. I noticed myself standing in the water on one side of the pond where the depth of the water was a bit low, though the water was dirty. As I had my shoes it was not touching my feet . But suddenly a little bit water entered into my mouth and I vomited all the water instantly .From there both of us went to Raghunath Sen’s house, had our meals and then I found myself alone . However, from their I went to the house of Iswari Prasad Goenka, an Industrialist and well known to me. He was a very religious minded man. There I had my meal and Mr. Goenka was seated in an adjacent room waiting for me. I had a bunch of exercise books which contained the matters about Jibankrishna, as if I had gone there to read these before Mr. Goenka . After finishing the meal I went to Mr. Goenka’s room where he was waiting . But what a wonder! As soon as I opened the pocket, it was noticed that there were no exercise books, instead of that it was full of the seeds of varieties of season flowers . So I said to Mr. Goenka, ‘what to do! Take out the Bengali book ‘Dharma O Anubhuti’, let me read it. He said, ‘ I have read it already’((In reality he took from me the Bengali book ‘Dharma-o-Anubhuti’ written by Jibankrishna based on his personal realizations). But I said, ‘leave it, yet I shall read it, and I read it every day’. Saying this I woke up.

The dream indicated that in course of austerity the seer may have many obstacles, but all will be eliminated by the grace of God . Besides, to eat means to have many realizations—Here ‘ Iswari Prasad’ means the grace of Almighty God—He had offered meals—means the seer will have innumerable realizations during his austerity . Varieties of seeds also denote varieties of realizations which are in seed form within the body of the seer and may in future be manifested within him.

                                  

Attaining  the  power  of  preaching

199.         26^th November, 1976.  Friday.    

Early morning dream:  I saw myself in a very large open field, full of quite a number of people, where some blackboards were kept. I was explaining to them on realizations and the next steps and so on by writing on the blackboards. Then the dream went off.

Writing means the realizations will be permanently settled within the body of the seer. Another meaning of the dream is that the seer is having the power of preaching, although the seer does not want to accept it.

             

Spiritual  practices  with  accompaniment of  devotees

200.           29^th November, 1976.   Monday.   

Early morning dream:  The dream opened with the room of Jibankrishna at Kadamtala, Howrah, where many devotees like Indranath  Mukherjee, Khagendra Nath Ghosh, Dhiren Mondal etc.were present.

In the next scene I saw that I had gone to Khagendra Nath Ghosh’s residence at Sainthia of Birbhum District and had long conversations with him. After a while I woke up.

Seeing so many devotees in the dream the brain power of the seer is also increasing with regular spiritual practices.

                               

ONE AND ONENESS BY DIAMOND PICKED UP IN THE STREET

The Vedic Truth and Sri Ramkrishna Dev as a Hindu

6. Three instances of experience of Sri Ramkrishna in relation to “Abheda Jnana” or “Oneness” i.e. knowledge of non-differentiation in spirit between two things are set out in comparison with the most practical and evidential Yogic Oneness of the fundamental Vedic Principle.

a) Sri Ramkrishna visualized: The vision opens with the scene – A short statured Moslem, having a flowing white beard and a plate of boiled rice on the palm of his hand stood before a lot of people consisting of Christians, Hindus, Jews, etc., and also the depressed classes, etc., Sri Ramkrishna also being one of them standing there. The Moslem took some rice from the plate and gave into the mouth of each and every one present there. He also gave some rice into the mouth of Sri Ramkrishna.

The whole operation took place in his brain and nothing was in the outside.

b) While in meditation under the ‘Bel’ tree he saw that various kinds of viands in various plates even including excreta and similar other nuisance were kept there in an orderly way. He saw that his Jivatma (Individual self) in the form of a flaring light came out and tasted from each and every plate including excreta also and then came back and re-entered into him. He actually experienced this thing in his meditation. It is purely a mental one.

c) Sri Ramkrishna’s knowledge of “Oneness” with a dog as exhibited by him. It is so recorded that one morning he took his seat on the back of a dog in the temple with a bundle of “Luchis” in his hand went on putting them in the mouth of the dog who started to take the “Luchis” and Sri Ramkrishna taking the “Luchis” again from the mouth of the dog and ate them himself. Yes, this was his practical demonstration of the proof of Oneness obtained by his hard course of religious discipline.

The Vedic “Abheda Jnana” or “Oneness” with its proof as experienced by “Diamond” and thousands and thousands of others in their everyday life without undergoing any kind of hard religious discipline for a long time as done by Sri Ramkrishna runs: –

Spontaneously without the least exertion on his part, a man becomes “Samprasada” or the Blessed one. God commences manifesting himself in him and then his life power is collected, rises up from his body (physical sheath) into the cerebrum in the form of “Parama Jyoti” (Supreme Light) and attains Brahmahood and he shall be distributing His Brahmahood through five elements to the humanity. They shall obtain it without any attempt on their part. This distribution does not take account of any caste – distinction or barrier or any opposition of any kind. Thousands corroborate the fact and evince and prove that the Vedic Principle is alive and a reality.

The meaning of the two aforesaid experiences of Sri Ramkrishna’s and his practical demonstration riding on the back of a dog is:

a) A symbolic “Brahma Jnana” which is but a poor consolation to one’s own mind. It is individualism and confined in him. It is not the Vedic “Brahma Jnana” or “Oneness” and it is not acknowledged in the Vedas.

b) It is but a self – created mental picture. His mind was hankering after “Abheda Jnana” or “Oneness” and created this picture without his being aware of it. It may be looked upon as self – illusion. Mental faculties in order to bring self satisfaction create a thing like this just as a mirage in a desert.

c) The practical demonstration of “Abheda Jnana” or “Oneness” putting “Luchis” in the mouth of the dog while riding on its back took place while he was mentally deranged.