Page 87 - Wisdom Unfurled

‘wheel of the Supreme’ or Maha kal chakra infused with the ‘power of Time’ for bringing about the thorough overhaul of the universe and this power is vastly superior to the Sudarshan chakra at the command of Lord Krishna and which had been used by Him for bringing about change as He desired during His advent.
Jiva and Brahman
Jiva is literally the living being and usually refers to the individual soul during its sojourn on this earth assuming different types of bodies for bhoga according the karmas accumulated by it and the portion of which it has chosen to enjoy during a particular birth. Jiva has in its highest expression knowledge, will and activity as displayed when it functions as a human being, the highest birth it can have on the earth plane which is considered by all saints and sages as the greatest boon conferred by the Divine on the soul as the human birth provides the greatest opportunity for it to secure liberation or cessation of the cycle of birth and death and not only that, the possibility of attaining to the highest of spiritual approaches namely the state of Tam, the dwelling place of the true yogi as expressed by our Revered. Master. Brahman, as the term is used by the Master, is the Cosmic Soul or Greater Self in contrast with the Jiva which is the individual self, though the term has been used by the Vedantins in general to denote the Absolute or Supreme Reality. The Grand Master gives an entirely novel interpretation to these two terms in consonance with actual imperience, namely, the atman in the Jiva is ‘at’+ ‘man’, moving and thinking, ‘at’ meaning ‘to move’ and ‘man’ ‘to think’; Brahman is ‘br(uh)’+ ‘man’, ‘br(uh)’ meaning ‘to grow. Thus thinking is common to both whereas the Jiva has motion as its chief characteristic and Brahman has growth for its chief characteristic. The ‘growth’ we may note is in the dimension of consciousness namely from the particularized or Pind consciousness to the Universal Consciousness or Brahmand (Cosmic) and beyond. Thus the difference is more in extent rather than in essence. The Master says that the two were akin to each other in the beginning.
Jiva became cognizant of its being when it assumed individuality and this individuality became the basis of its existence. When the Central force became active for creation it started moving outwards bringing about various levels of organization in space with a progressive increase in grossness as the distance increased from the Centre. Thus from the finest levels of thought the grossest forms of matter evolved. We can say that matter has ensouled thought in its superfinest form or the first mind of God, which could be called the central Divine force. Matter cannot exist without this Divine core or nucleus. This prompts us to recall the Isa Upanishad verse, ‘Isavasyam idam sarvam’-where the word vasyam can be taken to mean both covering and