Category Archives: Writings

Murli Notes August 12, 2018 – Arabic

Arabic august 12 murli notes

Murli Notes August 7, 2018 Arabic

7 august 2018 arabic murli-denise

Murli Notes, Arabic August 16, 2018

arabic murli notes august 16 page 1 and 2

Murli Notes August 16, 2018 English

Murli Notes August 16th  

BK Sister Denise

An important point about yoga: first become soul conscious and only then is it possible to remember Shiv Baba. Very often people try to remember Shiv Baba while still body conscious and then they get surprised that it doesn’t work.  The main effort is to become soul conscious, and then you come on to the same dimension and level as Shiv Baba.  Then you can make contact easily.

An important philosophical point comes in the question and answer.  A human being is definitely affected by karma.  There are many spiritual paths and practices that delcare that the soul is immune to the effect of karma.  This is because they assume that the soul is part of God, and God certainly is immune to karma.  Shiv Baba is always karmateet but the soul gets affected. and then the effort of Raj Yoga is entirely about becoming free from karma and reaching the karmateet stage.

The indication of closeness to becoming karmateet is that you are progressively more neutral regarding the polarities of happiness and sorrow, good and bad, pleasant and unpleasant.  You become closer to the stage of Shiv Baba which is karmateet, and that is also the effort to be Bapsaman, (like the father). The information we need to achieve this is contained within Shiv Baba, and the information that different human beings provide through the different paths, practices and religions is insufficient and/or incorrect.  Due to that it doesn’t work.

This word ‘embodiment of peace’ is given for the soul.  I think ‘embodiment’ may not be a good word because it implies the body. ‘Swaroop’ means the form of the self, the way the self is.  The original dharma of the soul is peace, silence, stillness.   If you understand dharma to mean only religion it doesn’t make much sense.  There is another meaning of dharma, which is ‘what you are exactly,’ ‘what your definition is.’  The definition of a soul is to be in an original, essential state of stillness.  This equates to the potential energy of the soul when it’s not active. As soon as the soul comes into the world of matter, action, time, and into a body then that energy becomes kinetic.

The word ‘great soul’ is used.  I think we might as well leave in the Hindi.  People are used to the word mahatma especially when applied to Gandhi.  You do not have a reference for the word ‘great soul’ but if you use the word mahatma which is part of the English language nowadays, then you know exactly what that refers to.

The expression used is: ‘the intellect’s yoga goes up above.’  It is a bit difficult to figure out what that means, but you can translate the word buddhi yoga as ‘focus of attention’ and then it is much easier to make sense of it and understand that your focus of attention goes up above when you remember, or when you speak of the Supreme Father the Supreme Soul.

Baba is giving knowledge into our ‘intellect’ or we could also say ‘intelligence’.  The implication of intelligence means you have to comprehend and process the concepts.  It is not a matter of feeling.  Feeling happens in the mind but comprehension takes place in the intelligence. I would use the word ‘intelligence’ as well as ‘conscience’ for buddhi because we do not use the word intellect in that way in English.

There is an interesting distinction Baba makes about the Vedas and the Gita.  It is interesting to know that within the Gita it states clearly that the Vedas are for people who don’t have that much subtle intelligence, and that the Gita is the knowledge that God gives.   Those who choose the Vedas are people who are not able to understand the knowledge that God is giving.

There is an interesting description about remembrance and the absolution of sins.  As you know, absolution is a Christian concept and Raja Yoga is not Christianity.  What is a sin?  A sin is the effect of a negative action, that puts you into bondage of matter, people, places, and things.  A sin then rules your actions and the result is suffering.  Sin takes the form of inertia.  The way to become free is to detach from the matter of your physical body and stay in remembrance of Shiv Baba, and perform action, not on the basis of response to sense stimulation, but as a comprehension of gyan, which guides us as to what karma to perform in various different situations.  Brahma Babas life is the encyclopedia of more or less all situations. There are examples of how Brahma Baba interpreted the knowledge, and his response to various situations.

Attachment is the great problem.  When you remember a person, place, or thing, you are tied to matter and the activities within the drama, and the impact of the drama on your consciousness. However, when you become detached from the impact of the drama, and your attraction to people, places and things, then you become free, and the sin is not operating by compelling you to act in a certain way.  You have deactivated the potential of the sin.  That, to me, makes much more sense than the idea of absolution, which implies that you remember Shiv Baba and He will take away your sins.  You do nothave to do anything except have faith.  That puts as back into a religious mode of thinking; it is like blind faith because you cannot  incomprehed the process or method by which Shiv Baba would take away your sins.  He is giving us instructions how to free ourselves from sins.  Therefore, it is a more useful way to understand it.  Then we have to get on with the work of finishing our own sins.  He gives us the guidance, and detailed instructions.

When Baba says ‘I give you the reward,’ it means the teacher teaches us so much information that we are able to create unlimited fortune for ourselves. He gives us the possibility to create fortune, but he himself doesn’t give us fortune.  He calls us, teaches us, and enables us to create fortune.   His love, his gift, is the knowledge and everything else follows from that.

Baba clarifies that happiness is what happens to us when we perform accurate karma.  We have taken full power from Baba and can resist the pull of Maya and matter, sorrow, situations and circumstances which are more powerful than us.  Baba makes us more powerful than situations, then we are free, and then we are happy.

Baba takes us to Nirvana, but Nirvana is not a land. Nirvana is a state of deep silence where there is not even the sound of a thought.  The practice to go to zero is a very subtle state.  It is on a different dimension.  The word ‘land’ is terrestrial.   Heaven is down here on earth.  Neither is heaven up above nor is hell down below, it’s all here.  Nirvana is another dimension, non-terrestrial.

Baba talks about ‘creating the Brahmin religion’.  I don’t think Brahman Dharma refers to a religion.  I think this is a study and a spiritual practice. To me religion involves the esoteric and the exoteric attributes of particular global religions but you can translate the word dharma in many ways, not just only religion.   My preference is to stick with the Hindi word dharma.

We are studying, therefore we need to study the different meanings of the word dharma.  Dharma is a very broad term and ‘religion’ is a very narrow term.  In the same way there is nothing like religion in the Golden Age.  I think that we cannot translate Shivalaya to mean the ‘Temple of Shiva’ exclusively.   Shivalaya does mean that, but heaven does not have any religion, it doesn’t have any temples.  It is a civilization and a culture.  We can apply the word dharma to the deities but  we should not use the word ‘religion’ for the kingdom of the deities. Hindus they do talk about Hinduism as the Adi Sanatan Dharma, but they do not mean that you actually become deities, they mean that you worship the images of deities.   Our terminology must be very clear otherwise it is not possible to churn effectively.

The word buddhu comes in the English murli. I don’t think we need to keep the Hindi for buddhu but just simply translate it as ‘fools’ because although buddhu is a childish word I think it’s much better to just stick to ‘fools’.

Then Baba makes a comparison between the word chitra, (picture) and vichitra.  Vichitra means a lot more than not having a picture.  Vichitra also means strange and it means different, it means one who doesn’t have a physical form, a physical frame, or a visible form that you can think of. One of the challenges of spiritual study is that you have to be able to conceptualize realities and real things which are not physical and do not have any visible aspect. People with what Baba calls a tamopradhan intellect are not able to conceptualize abstract concepts. They can only deal with physical visible things.

The Rajasic intellect is able to conceptualize abstract aspects.  Brother Jagdish Chander Hassija had talked about the difference between intellectual consciousness, which is able to conceptualize the abstract, and then spiritual consciousness which goes much further than what we normally think of as abstract.   You can reach as far as conceptualizing the soul, God and the imperishable identically repeating drama.  Thus, you can position yourself completely outside of time and space and be on the same level as Shiv Baba.  It is only by studying this gyan that you can get to that space, because only Shiv Baba can describe it.  The people who write the Vedas and other scriptures are not able to get there, because they have no means, they do not have the information. The wonder of the information that Baba gives that he can take us to the next level beyond intellectual consciousness.

Baba also takes up the philosophical concept of dwet and adwet, which are normally translated as ‘duality’ and ‘non-duality’ or ‘dualism’ and ‘non-dualism.’  Generally speaking, in Hindu philosophy they say that dualism is wrong and non-duality or non-dualism is right.  But the interpretation of that is varied.  Baba says that the kingdom of the Golden Age is non-dual because there is nothing that you can compare it with.  The copper age is called Dwapur Yuga.  Dwapur means that it separates into two, there is a bifurcation.  Bifurcation means something that was one, becomes two.  The bifurcation of the copper age is a separation of the political and the spiritual powers.  The aspect of non-dualism that applies to the Golden Age is that the political and religious powers are in one hand. That power is not abused because the rulers are completely pure and fully self-empowered, whereas if political and religious powers were in one hand at the present time, there is a likelihood of tyranny and abuse of power.  We face this problem at the end of the iron age.

Baba takes up the difference between physical creation, when a man and a woman come together to create a child, and the spiritual creation when Shiv Baba uses the body of Brahma and begins to speak through him such that we become the mouth born children of Brahma.  That is to say, our sense of self our sense of identity is awakened when we understand the knowledge, and that we belong to Shiv Baba.  Our relationship with Brahma is that we become the male and female children of Brahma.  Brahma becmes our mother in the sense that we are born through him.  He is our alokik father in the sense that he is male and we have a relationship with him in the confluence age as father, so he is mother and father.   In Hinduism they praise God as the mother and father, and here Baba explains that the combination of Shiv Baba and Brahma Baba is the mother and father.  When you are just a soul in relationship to Shiv Baba completely bodiless then the soul is a son and Shiv Baba the father.  The son claims his inheritance from Shiv Baba through Brahma Baba, in the relationship with Bapdada, the father and the grandfather.

We have a living relationship with God in the confluence age.  We experience Shiv Baba through the body of Brahma Baba. We experience ourselves, our community our Brahmin family through our bodies.  It is a pure relationship because we follow shrimat and we follow the different principles and ways of this Brahmin dharma.

Shiv Baba explains how He knows everything.  Everything is pre-known because the drama is an identically repeating cycle.  All of us experience the drama within our minds.   Experiences come into our minds through our sense organs as sense perceptions.  However, Shiv Baba knows all of this in advance.  Unlike us humans, He does know things according to chronological time, or according to the chronological emergence of the different scenes of the drama.  He has the big picture.   He knows who everyone is and he does not deal with the little aspects of individual thoughts.   He knows who is who, and what their perfect form is, what there imperfect form is, and everything in between.   The way Shiv Baba knows things is very different from the way human beings know things. Human beings know things by observation whereas Shiv Baba knows things by fore-knowledge.  When we become soul conscious and we spin the cycle of the drama then we are able to come close to Baba’s way of perceiving the world through fore-knowledge.

Baba says this is the sapling.  A sapling is a very tiny tree which grows up into a big tree.  This very tiny tree is planted on top of the big tree.  You can also think of it as grafting where a tiny branch of good tree is stuck into an old, practically dead, tree and then that dead tree is given life again through that. There is the aspect of Shiv Baba grafting the new tree onto the old tree and then the old tree is destroyed and a new tree grows.  These are different symbols in connection with how an old tree dies and a new tree grows again.

He is the seed and he plants himself into the body of Brahma and begins the new tree in the soil of the old tree.  You can see in the images of the Kalpa tree, Shiv Baba, the seed, is at the bottom of the tree.  All the Brahmins are in the roots, we are underground, we are incognito and a new tree is growing up from underneath the old tree.  This is a little similar to how banana trees grow. New trees grow up from underneath.

Baba makes the comparison with the banyan tree near Calcutta in particular, where, in 1925, there was a huge storm which broke off the original trunk of that banyan tree but it continued to survive because of all the lateral roots.  The lateral roots spread over a huge area.   It is a phenomenon worth going to see.  Of course, Brahma Baba was in Calcutta in 1925, when that storm broke the tree.   It was big news and everybody knew about this, making this a perfect reference for Baba to allude to when teaching about the Kalpa Tree.  He could illustrate how the original trunk of the deity dharma was destroyed in the small destruction, and how the other different religions emerged, which are like the lateral roots.  They are all derived from Hinduism, and are children of the Gita, as Baba often mentions.  The main prophet souls interpret the ancient scriptures and then add on their own insights.   In this way a multiplicity of religions arises, similar to the proliferation of the banyan tree through those lateral roots, which become like separate tree trunks with their own branches.

In the blessing, Baba encourages us to be entertaining to play multiple roles; to take on different forms, the artist, the businessman, all the different expressions.  We should not just be one thing. Just as Shiv Baba expresses himself in so many ways, so we also play multiple roles within our confluence aged life.  So enjoy the confluence age and play many parts.

Om shanti

Murli Notes August 15, 2018, English

Murli Notes August 15th 2018

Sister Denise

Baba takes up the well-known saying “when you die, the world dies for you.”  Baba is interpreting it in new ways.  Normally you would think that when you die your world disappears but Baba is saying that because this is the last birth then when we leave the body we will return back to the Soul World, there will be general destruction and the world as we know it will be dead.  Baba talks a great deal about the death and rebirth of the planet in this murli.

Baba also takes up the common matter of departed souls being called back into the body of Brahmins so that they can be fed, given gifts and conversed with.  Baba says this is a common practice in India, so if you can do this with a regular human soul, what is so difficult about God coming into the body of Brahma Baba.  He was anyway a lokik Brahmin and by Shiv Baba naming him Brahma, he became the seed of the Brahmin caste.  Shiv Baba being called or calling himself into the body of Brahma is not as out of the ordinary as people would think.  The reason Baba has to prove this is because people question how it is possible for God to come into the body of this man.  Baba says it is normal spirits to be called, so this is also within the traditions.

Baba take up the matter of death.  At the time of death, God is normally remembered, the soul leaves the body and the body is just a corpse, the remains.  For us it is the last death in the cycle of 84 deaths, and we go back with Baba to the Soul World and we return here to the world of heaven.

Baba calls our Brahmin life, a life where you are dead whilst alive. When someone is dead it means the remembrance of God would be taking place.  For us, no chanting, no taking of the name of Ram or anything like that, but simply to be in the remembrance of Shiv Baba quietly, internally in the mind.

Another important theme in the murli is the proof that God is not omnipresent.  Baba says, if you say that God is your father, it means there is a distinction between the father and the child.  The father cannot be the child, the child cannot be the father.  People believe that God is the father; which it means there is a relationship and a relationship involves two or more distinct individuals.  Baba clarifies further the difference between God and a human soul.  That includes the founders of religions.  Even if they are absolutely pure when they first arrive, they still have to pass through the stages of sato, rajo and tamo and ultimately reach the tamopradhan stage. Only God who remains free from the changes through sato, rajo, tamo, is able to purify the impure souls.

When Baba uses the expression “everyone is in a graveyard or tomb.”  This refers to the tamopradhan physical body which is compared with a tomb.  The process of destruction involves everything finishing, and all the bodies turning to ashes, everything turning to ash.  This ash becomes fertilizer, especially in India which does not suffer nuclear war.  India becomes the foundation of the fertile world of the Golden Age.

Baba talks about the destruction of innumerable religions and the establishment of one religion. This is also one of the most famous lines of the Gita: ‘at the time when there is the extreme of irreligion and unrighteousness, I come and destroy the many irreligions and establish the one true religion.’  As the knowledge of Baba becomes clear throughout the world, and as the condition of the religions of the world become progressively tamopradhan, the knowledge that Baba teaches becomes recognized by everyone.  Consequently, the religions gradually become obsolete in terms of doctrine, secondly, because of mass destruction, all the people who belong to those religions also return back to the Soul World in their sections and they then return in the next cycle at the right time.

Baba talks about visions and who can get visions.  On the one hand, those who have done a great deal of bhakti receive visions as a fruit of their bhakti.  Baba also says that on the path of gyan those who have done service, have fulfilled all of the directions of Shiv Baba and performed all the practices over a long period of time, will also get visions.  These visions are very powerful and wonderful experiences of being transported into the world of heaven, seeing Shiva Baba, Brahma Baba etc.

Baba also refers to the early days of establishment which is translated as “the furnace.”  The furnace means the bhatti. The bhatti is the name given to the first 14 years of tapasya.  It was said the bricks were baked.  All the people who came to stay with Baba at that time were in intense meditation and spiritual practice.  Some of them became very firm while others broke. This also happens in a kiln when bricks are fired.  Some become firm and some break.  Baba also calls this time the cowshed.   They remember God as Krishna who was looking after cows.  Many women had to leave their families because of abuse.  Participation in Brahma Kumaris (at that time called Om Mandali) was not accepted, so Baba had to give them asylum.  Asylum for battered women in particular was named the cowshed.  This later on became the Raja Yoga Centres.

Baba talks about the need for a personal teacher.  Merely reading literature will not enable a person to understand gyan.  The process of educating a person is not only giving information but also demonstrating the teachings, through who you are and how you are and how your life is.  This is why Brahma Kumaris teachers who teach the Seven Days Course need to be those who are actually doing all the practices.  If somebody is good at telling the knowledge but not doing all the practices, they should not be assigned to teach student.  They may touch the intellect but they will not touch the heart or the being.  Through teachers who are not doing the practices, it is unlikely that a student will become a Brahmin or come into relationship and connection with Shiv Baba through Brahma Baba.

Baba says only those who go to the Golden Age are called deities.  Those of the Silver Age are called warriors or Kshatriya.  Although sometimes it is said that there are deities in the entire period of heaven, here He clarifies that its only in the Golden Age, and that too sometimes He says that its only the royal family that actually are the deities.  There are different levels of divinity.  Probably the real deities who are worship worthy, and become worshipped on the path of bhakti are only the kings, queens, princes, and princesses, who are at that level of the society of the Golden Age.

Baba talks about shrimat, parmat and manmat.  Shrimat is different from conventional social rules and conventional morality.  Parmat which we translate as the dictates of others, really means the ways, ethics, morality, social systems of the conventional society.  When you grow up in that, you absorb it and it becomes your manmat.  Parmat and manmat are thus one and the same thing.   There is no meaning in distinguishing between your own dictates and the dictates of others, it is the same thing and rooted in conventional social mores or morality.

In the blessing, Baba talks about the importance of being a generous hearted donor.  Donate fortune such that whatever you are aware of and whatever you are doing in your life, becomes an inspiration for others.   They start filling their lives with fortune, just as you have made your life full of fortune.  As much as you are a giver, that much you create punya and that much you create very fortunate circumstances for yourself, for the whole cycle.  (Punya is the accumulating of much pure karma over a long time which causes circumstances to be favourable to you.)

In the slogan Baba talks about eknami and economy.   Eknami refers to those who take the name of one, that means they belong to one.  There is word play here on eknami and economical. These are fairly close words, and Baba is saying do not waste your time, energy, money, breath etc…

Om shanti

Boost Your Self-Esteem



Nova Scotia Coast

From the Hallfax coast

A brisk walk next to the Atlantic Ocean off Nova Scotia, near Halifax in Canada

Increasing Your Resilience

Audio track of a talk given at Brahma Kumaris San Francisco Centre on June 18, 2018

Salient points:

Fear is normal and not a vice.  In the face of fear, you may either act with cowaradice or with courage.  Remember: When you take one step of courage, the Supreme Being hands you a thousand steps of help.


Why would a person perform any act that is against the voice of conscience?  The fundamental cause is not that they are bad, but that they had a moment of weakness.  They need power not punishment in order to act correctly.


Yoga is skill in actin

Yoga is to have a stable steady mind.

Yoga is being connected to the Suprme Being who is your support system.


Pain is mandatory, suffering is optional.


I will not suffer for your negative karma.


Most people do not know that you are not compelled to act according to your personal tendencies or Sanskaras.


Often it costs you more to do the right thing than to do the wrong thing.  Most people do not know this.


Ever Tried to Change Someone?

How can we stop the negative influence of people who are close to us and enable them to change their thinking pattern?

This is a curious question.

I don’t know if you have ever made the attempt to change anyone.  I don’t believe I have met anyone who has been successful in that effort.  In fact, it is possible to expend a great deal of time and energy in such pursuits, without getting any success.

If you feel someone is having a negative influence on you, if you feel someone close is having a continuous negative influence on you, you do have a few options.

One possibility is to ascertain what you think you are gaining by remaining close to that person.  Is it possible that on some level you are attached to their negative influence?  Is it possible that their negativity offers you an excuse to criticise them and complain?  Some people even have a need for someone to criticise and complain about.  Perhaps there is a habit of finding it good to blame someone close.  There could even be a compulsion to exert an even more negative influence on the designated close person than they have on us, and we want to somehow outdo them.

Sometimes it is even possible to believe, to know that we are right, and that we have the duty to correct another person and help them to conduct their life in a better way.  Some even feel that others should not be so independent that they can conduct themselves however they want.  We can even find ourselves so caught up with how badly-behaved others are that we become willing to sacrifice ourselves in order to improve them.  We may feel this is a very charitable and responsible act.

In the process, we can fail to live our own lives.  We may fail to understand that each person has their own destiny which they are playing out whether we like it or not.  We may fail to realise that like attracts like, and that if they are so negative, then it may be a sure sign that we might be equally negative.

We may think we are so powerful that we can take over another person’s mind and alter their thinking patterns, change their karmic history and submit them to our superior will.  We may continue with this activity for months, or even years.

We may get frustrated that our efforts are not bearing the fruits that we desire.  We may decide that they need to be forced to behave other than how they are, through exerting pressure on them, manipulating them, threatening them or devising ways to scare them into complying with our higher wishes for their benefit.

These are a few common practices that some people like to do for those who are close to them, but who are exerting a negative influence.

Alternatively, we could opt to mind our own business and get on with our own lives.  We might even check whether we can get close to any individuals who are not negative and would not be offended by any negativity we may be harbouring within ourselves.

It is said that you can judge people by the company they keep.

What is the most valuable and useful way to use our mind, our intelligence and our time?  Thought, breath and time are considered the most valuable assets.  So, when we take time to think about a question, we might want to calculate whether it is worthwhile taking up that question.  How will it benefit me to spend time on this or that question?  What can I learn that profits me?  Should I really take up questions that are of no concern to me?

It is said there are three kinds of sins.  One which is well known.  We should not do what we are not supposed to do, we should not give sorrow.  Second, we should not fail to do what we are supposed to do.  Third, which is not so well known, we should not take sorrow.  If we are negatively influenced by a close person, it means we are repeatedly taking sorrow from that person by our own volition.  We do not wish them to give us sorrow, but we believe we are obligated to take the sorrow they are dishing out to us.

According to the third variety of sin, it seems that we should be exercising our right to not take the sorrow.  It that seems too hard, then probably we are not strong enough to handle the situation.  A good solution would be to increase our personal strength and resilience.  Then their negativity will not have a negative influence on us.  Thus, our problem is solved.