Home #10 World's Religions Embracing The Divine And Shunning The Demonic by Shri Giovanni A. Orlando
Embracing The Divine And Shunning The Demonic by Shri Giovanni A. Orlando PDF Print E-mail
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Sunday, 15 December 2019 16:24


Greetings in the day of the Lord ... the Sun-day ...

     And necessarily ... the celebration of a Brother ... Lord Jesus for Christ-mas (The Mass of Christ, where Mass means Feast) ... do not avoid to remember the "other" Brother which is also a "Father" ... Lord Maitreya who was Krishna and the Buddha. They were Brothers ... Twin Brothers ... are Twin Brothers.

     Here is an "allegorical Picture" ... figuring Truth ... for each one ...

Lord Maitreya (Left) ... Lord Jesus (right)

  Jesus was the founder of Christianity ... after Abraham found "The Three Monotheist Religions": Islam, Judaism and Christianity ... and Lord Maitreya was the Buddha and Krishna.

Jesus go to Arabia and Israel and was Mohammad and Jesus ... Maitreya was Krishna and Buddha in India.

Jesus descend to be ... crucified by the disbelievers ... Maitreya ... remains behind the scenes in support, not visible ... always together.


If you practice "Vendetta" ... you from the "correct" position swap to the "Illogical and Sinful" position ... from Divine to Demoniac ... if you die without to correct ... you will born again ... with Demoniac Nature ... until you fix your behavior.

There was a Time ... when Krishna ... walk on Earth ...

In case you are looking for my words ... that I say ... "Maitreya is Back" ... well ... Maitreya is back and he walk again ... and support people ... some in Yemen people persecuted and also in Iran and other places.

Mother Mary ... explained time ago ... that ... "There are no warrants to return to Heaven ... Zero warrants. You can remain in the World of Form ... eternally ... cycling ... mistake ... death ... born ... good ... mistake ... death ... etc.

This has been the Labor of the two Walkers ... Jesus and Maitreya ...

Some ... great Souls like Paramahansa Yogananda ...

that born in India and die in Los Angeles ... have produced wonderful book ... like "God Talks with Arjuna" ... The Bhagavad Gita, or "Cant of the Lord" ...

Click to download

 I will gift today ... some passages from Chapter 16 ...


Embracing the Divine and
Shunning the Demonic

The Soul Qualities That Make Man

Verses 1-3


The Blessed Lord said:

(1)          Fearlessness, purity of heart, perseverance in acquiring wisdom and in practicing yoga, charity, subjugation of the senses,
performance of holy rites, study of the scriptures, self-discipline,

(2)          Noninjury, truthfulness, freedom from wrath, renunciation,
peacefulness, nonslanderousness, compassion for all creatures,
absence of greed, gentleness, modesty, lack of restlessness;

(3)          Radiance of character, forgiveness, patience, cleanness, freedom from hate, absence of conceit — these qualities are the
wealth of a divinely inclined person, O Descendant of Bharata.


Divine spokesmen always speak in absolutes, not to describe what is beyond the aspiring devotee, but as a measure for striving. Chapter XVI cites the sattvic or good qualities that lead devotees to Self­realization, and points out the tamasic or evil tendencies that unfit men to attain divinity. Stanzas 1—3 list twenty-six ennobling qualities, as follows:


1. Fearlessness (abhayam) is mentioned first because it is the impregnable rock on which the house of spiritual life must be erected. Fearlessness means faith in God: faith in His protection. His justice, His wisdom, His mercy, His love, His omnipresence.

The spiritually intrepid devotee is mightily armed against any foe that obstructs advancement Disbelief and doubt, delusion’s first line of attack, are summarily routed by undaunted faith, as are desires and all of their enticements that bluff with threats of unhappiness if not embraced.

Fear robs man of the indomitability of his soul. Disrupting Nature’s harmonious workings emanating from the source of divine power with­in, fear causes physical, mental, and spiritual disturbances. Extreme fright can even stop the heart and bring sudden death. Long continued anxi­eties give rise to psychological complexes and chronic nervousness.

Fear ties the mind and heart (feeling) to the external man, causing the consciousness to be identified with mental or physical nervousness, thus keeping the soul concentrated on the ego, the body, and the objects of fear. The devotee should discard all misgivings, realizing them to be stumbling blocks that hinder his concentration on the imperturbable peace of the soul.

In olden times in India, and in Christian tradition also, it was cus­tomary for sages to seek solitary abode in the forests, deserts, or moun­tains for uninterrupted meditation. These remote areas, free of civilized invasion, were the natural habitat of such creatures as snakes, scorpions, and predatory wild animals. In India, even in this present age, we grew up with inspiring tales of eyewitness accounts of reclusive saints whose sole companions were cobras and scorpions placidly seeking warmth against the saint’s body, or fearsome tigers become “pussycats.” And who has not thrilled to the legend of Saint Francis of Assisi who tamed the bloody lust of the wolf of Gubbio? Beasts are conscious of the divine vibrations emanating from saints. Because God-knowing saints see the Lord in everythingnot in imagination, but realizationthey neither harbor fears nor arouse defensive fear in the Lord’s creature kingdom.

For the unenlightened, the best advice is caution along with cour­age—fearlessness in spirit without rashly exposing oneself to unneces­sary risks or to conditions that may arouse apprehensions. Everyone is given ample opportunities, without willfully creating them, to demon­strate courage and prove the power of faith.

Death is perhaps the ultimate challenge of faith in mortal man. Fear of this inevitability is foolish. It comes only once in a lifetime; and af­ter it has come the experience is over, without having affected our true identity or diminished in any way our real being.

Illness, also, is a gauntlet tossed at the feet of faith. An ill person should try earnestly to rid himself of his malady. Then, even if doctors proclaim there is no hope, he should remain tranquil, for fear shuts the eyes of faith to the omnipotent, compassionate Divine Presence. In­stead of indulging anxiety he should affirm: "I am ever safe in the fortress of Thy loving care.” A fearless devotee, succumbing to an incurable dis­ease, concentrates on the Lord and becomes ready for liberation from the bodily prison into a glorious afterlife in the astral world. Thereby he ad­vances closer to the goal of supreme liberation in his next life. A man who dies in terror, having surrendered to despair his faith in God and the re­membrance of his immortal nature, carries with him into his next incar­nation that bleak pattern of fear and weakness; this imprint may well attract to him similar calamities—a continuation of a karmic lesson not yet learned. Tire heroic devotee, however, though he may lose the battle with death, yet wins the war of freedom. All men are meant to realize that soul consciousness can triumph over every external disaster.

When subconscious fears repeatedly invade the mind, in spite of one’s strong mental resistance, it is an indication of some deep-seated karmic pattern. The devotee must strive even harder to divert his atten­tion by infusion of his conscious mind with thoughts of courage. Further, and most important, he should confide himself completely into God’s trustworthy hands. To be fit for Self-realization, man must be fearless.

2. Purity of heart (sattva-samshuddhi) means transparency to truth. One’s consciousness should be free from the distortions of attachment and repulsion to sense objects. Likes and dislikes for externals taint the heart with gross vibrations. The heart or chitta should not be influenced by the pairs of opposites; only thus may it enter the divine bliss of meditation. Jesus says: “Blessed are the pure in heart: for they shall see God.” (Matthew 5:8.)

3.  Steadfastness in seeking wisdom and in practicing yoga (Jnana yoga vyavasthiti) is essential for reaching liberation. In his daily life the devotee should apply the guru-given or scriptural wisdom and should immerse himself in the peace born of the regular practice of yoga tech­niques. Wisdom guards the devotee, by right reason and perception, from falling into the pits of ignorance and sense pleasures.

4.  Almsgiving (dana) or charity is meritorious. It expands the conscious­ness. Unselfishness and generosity link die soul of the open-handed giver to the presence of God within all odier souls. It destroys the delu­sion of personal ownership in this dream drama of life, whose sole Pos­sessor is the Cosmic Dreamer. The bounty of die eaidi is merely on loan to us from God. That which He has given into our keeping is judiciously used when it serves the needs and removes the suffering of one’s self and others. The true devotee spontaneously from his expanded heart wishes to share with others his possessions, knowledge, and soul insight. His unselfishness is die natural outreach of those who love God and re­alize His immanent omnipresence. Jesus wept for the ignorant, the poor, and the afflicted because he saw God suffering in them. Those whose feel­ings have become universal with love and compassion give their lives and their all in service to God and His children.

To bestow money on poor persons who will use it to injure them­selves by buying liquor instead of bread gives encouragement to sin. Similarly, pearls of wisdom should not be cast before mentally rebellious and unappreciative men. But the discriminative devotee who wisely shares his wealth, knowledge, and spiritual treasures to die benefit of those who are needy, worthy, and recepdve fits himself for liberation. 

5.  Self-restraint (dama) is the power to control the senses when they are excited by die pleasant sensations of sight, hearing, smell, taste, or touch. A devotee who is master of his senses is ready for emancipa­tion. He who succumbs to temptations will remain entangled in sense objects, far removed from soul knowledge. Every indulgence in any form of sense-lures reinforces the desire for that experience. Repeti­tion leads to the formation of nearly unshakable bad habits.

6.  Religious rites (yajnas) are enjoined by the fedas and other great scriptures. A devotee, according to his state of development, may per­form the symbolic physical rite of pouring clarified butter into fire, or the mental rite of burning wrong desires in the flames of wisdom, or

the yogi’s spiritual rite of consuming human restlessness in the fire of soul ecstasy.

In the ultimate, the whole of one’s life should be ayajna, with every thought and act purified by a devout heart and offered as obla­tion to God.

7.  Right study of the scriptures (svadhyaya) leads to emancipation. A true devotee does not suffer with mental indigestion as does one who gorges himself on scriptural lore without understanding its meaning and without assimilating it into his life. Theoretical study is helpful when it inspires a devotee to practice the holy teachings. Wisdom thoughts are faithful guides and protectors when they become one’s constant companions.

In all ages there has been conflict between theoretical knowers of scriptures—the professional priests—and men of true spiritual insight. Pedants who lack inner realization but who boast of their erudition are often jealous of and persecute the men of God who live truth. Thus Jesus met opposition from the hierarchy of the Pharisees, and many saints in India have been ill-treated by learned pundits, as was the di­vine Sri Chaitanya.

Redemption does not come from what one knows intellectually, but from what one becomes as a result of that knowledge. There must be a rational connection between one’s learning and oneself, so that a truth be­comes such an integral part of the being that it cannot be dislodged by contrary temptations or doubts. This is intuitional learning, or realization.

8.  Self-discipline (tapas) includes celibacy, restraint of appetite, and various methods of training the body to withstand cold, heat, and other discomforts without the usual mental agitation. If practiced with discrimination and right resolve, these mortifications help the devo­tee to attune his body and mind to spiritual vibrations.

Self-discipline is different from self-torture. The aim of tapas is not served by startling exhibitions, such as “fakirs" on beds of sharp nails. The profound purpose of tapas is to change in man his “bad taste” in preferring transient sense pleasures to the everlasting bliss of the soul. Some form of self-discipline is necessary to transmute material desires into spiritual aspirations. By tapas and meditation the devotee gives him­self a standard of comparison between the two kinds of pleasures: phys­ical and mental on the one hand, and spiritual on the other.

A habitually lazy person who is forced to become a day laborer feels a bodily distress unknown to those who are used to hard work. Similarly, the devotee who compels himself to follow a course of self­denial feels physical and mental misery in the beginning. Ignoring the rebellion of his body-identified ego, he should gradually accustom himself to the strenuous life of a spiritual athlete. As he continues the purificatory actions of tapas he finds not the torment he had dread­ed, but deep peace and joy.

When man savors even once the superior joys of the inner heaven, he realizes his past misjudgment. He now finds himself overwhelmed with happiness. Human beings can never be satisfied even by experi­encing every possible sense delight, which they mistakenly pursue in the hope of finding their lost soul-bliss.

Austerity, self-denial, renunciation, penance: all are means, not ends. The real goal is to regain through them the infinite realm of Spirit. As a poor man is glad to discard his rags when he becomes rich, so the successful God-seeker, entering the world of bliss, jubi­lantly casts away all shabby material attachments.


9.  Straightforwardness (arjavam) is a quality of honorable men. It de­notes sincerity. The eyes that see God are honest and artless. He who is free from deceit may gaze on the Utter Innocence.

A dissembler is out of tune with the universe. Hiding selfish mo­tives under a guise of altruism, making false promises, injuring others while pretending to befriend them, a hypocrite invites disaster from the cosmic law.

The aspiring devotee strives to be free from guile and crookedness. To regain the sahaja or natural state of his true being he makes him­self as open and candid as the sun.


10.  Noninjury (ahimsa) is extolled in the Hindu scriptures. One of the Ten Commandments in the Bible is: “Thou shalt not kill.” (Exodus 20:13) The prohi­bition refers to the wanton destruction of any of God’s creatures: hu­man beings, animals, plants. But the universal economy is so arranged that man cannot live without “killing” vegetables for food. Eskimos cannot live without eating seal meat. When it is an urgent matter of sur­vival, a man is justified in saving his own more valuable life by killing fish and animals, which are lesser manifestations of Divinity. Each day millions of bacteria perish in man’s body. No one can drink any liquid or breathe the air without destroying many microscopic forms of life (and sometimes such organisms respond in kind).

In the Mahabharata, ahimsa is referred to as “virtue entire” (sakalo dharma). If righteousness be thus die criterion, neglect of action to up­hold God’s eternal laws of righteousness may be the cause of more harm than any nonmalicious injury resulting from an act of obstructing evil. Method and motive are often decisive elements on die balance scale of Divine Justice.

During a visit to die ashram of Mahatma Gandhi in 1935, I asked die prophet of nonviolence for his definition of ahimsa. He replied: “The avoidance of harm to any living creature in thought or deed.” A man of nonviolence neidier willfully gives nor wishes harm to any. He is a par­adigm of die golden rule: “Do unto odiers as you would have diem do unto you.”*

11. Truth (satya) is the foundation stone of die universe. “The worlds are built on truth,” says the Mahabharata. Men and civilizations stand or fall according to their attitude toward trudi.

An honest person is spontaneously admired by all right-thinking men. The Hindu scriptures, however, point out that a devotee whose ideal is truth should always exercise judgment and common sense be­fore speaking. It is not enough merely to tell the truth; one’s words should also be sweet, healing, and beneficial to others. Hurtful state­ments, however accurate, are usually better left unsaid. Many a heart has been broken and many a life wrecked by trudis spoken by others inopportunely. A sage carefully watches his speech, lest he wound diose who are not yet ready to hear and profit by his veracious observations.

The Vedas mention three kinds of truth. All values pertaining to man and Nature are relative truths (vyavaharika). These influence hu­man beings during the waking state {jagrat), which is essentially changeful, ever in flux.

All values pertaining to man’s ordinary dreams in sleep (svapna state), when he is in touch with his subconscious mind that conjures images in the form of astral phenomena, are imaginary truths {prati- bhasika). They have a certain validity, but only in their own restricted realm, which is far more fleeting, vague, and ambiguous than is the world of matter that man perceives in the waking state.

• “Therefore all things whatsoever ye would that men should do to you. do ye even so to them” (Matthew 7:12).


Last Updated on Sunday, 15 December 2019 16:52