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The Way through the super causal Regions

When the initiate leaves the region of Brahmand he passes
through a huge inner space in order to arrive at the super
causal region of Daswan Dwar where the ultimate purification
of the longing soul has to take place. In Daswan Dwar, all
veils and covers have been removed from the soul which then
shines in its original glory. The Lord of Daswan Dwar is
Rarankar. In this vast region the soul takes a bath in the
cosmic lake of immortality which is known in the Eastern
terminology as Mansarovar or Amritsar. Once released from
its last impurities, the soul is longing for the blissful
unification with the Supreme Lord of Love.

 

Guru Nanak wrote about this wonderful area:

 

[…] Next, the Realm of Ecstasy, where the
Word is enrapturing. Everything created here is marvelously
strange, and beyond description, Whoever tries to describe
the same, must repent his folly. Herein the mind, reason and
understanding are etherealised, the self comes to its own,
and develops the penetration of the gods and the sages.

 

Jap Ji, Stanza 36

Guru Nanak stated that the spiritual lake of Amritsar is
the only true place of the holy pilgrimage and which is
found in every Hindu, Christian, Moslem, Sikh, in a believer
as well as in an unbeliever of the Eternal Truth. It is a
cosmic centre of spirituality where the longing soul is
released from all its sins.

Some of the world’s religions commenced at the super
causal region, but these are the exceptions to the rule, for
most of the social religious communities proceeded from the
causal region with Kal or Brahm (there are different names)
as their supreme deity.

In fact, mystics and their disciples who ascend to this
refined level at which the spirit is mixed with substance in
various degrees, are rare.

All the cosmic energy of Daswan Dwar has the structure of
an eight-petalled lotus that is penetrated by Divine
Melodies which remind you of string instruments
(Kingri—an one-chorded Instrument) on earth. However,
even here any comparison and conformity is absolutely
incorrect, for the sounds of music at our physical level can
by no means be equated with the grandeur of the Eternal
Music, the Anhand Shabd, which can be heard endlessly in
this high realm.

Guru Nanak once met some Yogis who were playing the
kingri and said to them:

This is not the kingri that will deepen your
contemplation. Play upon that kingri, Oh sadhus, which is
part of the Anahad Shabd, the Unstruck Music, and which
unites you with God.

The sound of the kingri is coming from heaven. It is not
the sound of any wordly instrument.

Kwaja Hafiz

In all hearts ringeth the music of the lute, Its tunes
exhilarate night and day; Full rare are they who these
enjoy, Curb the mind, and by Guru’s grace enlightened
be.

Guru Nanak

The spiritual Lake of Amritsar is also known as Tribeni,
i.e. the confluence of three rivers of spiritual energy.
These three cosmic streams of Love, Light and Power come
down from the Lord in order to preserve and support the
universe of universes.

The word proceedeth out of the mouth of God.

The outer Tribeni which is the junction of the three
sacred rivers, the Ganges, Jumna and Saraswati, also is
symbolic only of the inner Tribeni. The real rivers of
spiritual currents of power, are inside, and so is Amritsar.
The sages of old saw these things inside and named the outer
objects after them, just to instruct us. It’s only the inner
Tribeni, as well as the inner Amritsar, that can cleanse the
soul of its karmas. After bathing there, the soul becomes
‘amar’, or immortal, and does not have to
reincarnate.

This is the true shrine of holiness where the higher
seeking soul becomes immaculate and immortal after having
had its bath of purification.

Now it has gone beyond its causal, astral and physical
covers and there are no features of the lower three regions
of mind and matter attached to it any longer.

Now, the immaculate soul brightly and radiantly appears
in the light of twelve suns.

It does not need to be reborn in the lower levels unless
ordered otherwise by the Supreme Lord. It has tasted the
nectar (Amrit) of the incomparable music and has gained a
complete insight into the real nature of the creation.

In the realm of Daswan Dwar the liberated soul completely
realises that it is love in its essence just like the
Supreme Lord of Love Himself.

Those who succeed to this place are called Sadh; they
have gone beyond the region of Trikuti (Onkar) which is
equal to Lahut as called by the Sufis and to Hu in the
Islamic theology. He has seen the soul in its original
glory, after he, supported by the Adept of Mysticism, had
released it from all covers, and he is now Trigunatit
(beyond the three gunas: Satva, Rajas and Tamas, in which
all human beings work according to their natural and native
instincts); beyond the five elements (earth, water, fire,
air and ether of which the physical world is composed);
beyond the twenty-five Prakritis (subtle forms in varying
degrees of the elements); beyond also mind and matter. In
short, He is an adept in self-knowledge, or the art and
science of spirit, and can, at will, disengage the spirit
from various koshas (sheaths or caskets) in which it is
enclosed like a priceless gem.

The greatness of a Sadh lies beyond the three gunas (as
He is Trigunatit).

Godman, p. 19

By a process of self-analysis, He (a Sadh) has known the
self or the spirit in Its real form—to wit, that it is
of the same essence as God; and now He strives for
God-knowlege.

Now, the soul really knows where the Supreme Lord reside
and its most sublime desire is to consubstantiate with
Him.

Concerning this state of consciousness the Adepts of
Mysticism explained that nobody is a true theist before
having realised this nature of God in himself. Until this
great accomplishment is achieved, the aspirant relies on the
statements of the Saints and sages.

In most of the writings of the world such an evidence has
been recorded, but the reading of holy books, as desirable
it might be in many respects, never can grant the individual
a conscious experience and the perception of the Supreme
Lord in him.

Referring to the external spiritual practices and
comparing them with the internal search, Guru Nanak
says:

Pilgrimages, austerities, mercy, charity and alms-giving,
charity and alms-giving, cease to be of any consequence,
when one gets an ingress into the Til1—the Inner Eye;
Communion with and practice of the Holy Word, with heart
full of devotion, procures admittance into the Inner
Spiritual Realms, washing away the dirt of sins at the
Sacred Fount2 within.

Jap Ji, Stanza 21

If the soul has taken a bath in the sacred fount within,
the Lake of Amritsar, it joins other pure souls, which are
known as Hansas (swans) in the esoteric literature, and
enjoys the magnificent and enchanting beauty of this
region.

Ninth lotus is in Daswan Dwar. Par Brahm liveth there
aloof.

Soami Ji

Afterwards the soul rises to the higher levels of Daswan
Dwar and at a certain stage it recognises the immense
island, the kingdom (Achit Dip) at its right-hand side with
its bright form of a twelve-petalled lotus and sees at its
left-hand side the delightful region (Sahaj Dip) which
presents itself as a splendidly designed ten-petalled
lotus.

Then the soul reaches the first passage to a dreadful
Tibar-Khand or Maha Sunn, the region of darkness.

At the entrance to Maha Sunn the highest esoteric
knowledge about creation will be imparted to the soul. Only
at this high spiritual level this knowledge is given, and it
is never possible to proclaim it by means of spoken or
written words at the lower levels of creation.

If the soul has absorbed this knowledge in itself, it
will begin, accompanied by the Adept of Mysticism, its way
through the big Maha Sunn, which is another emptiness of
unbelievable darkness.

Just as fish is drawn with the fishing hook so is soul
taken through Maha Sunn by the force of Satguru’s own
attention.

Tulsi Sahib

Only by merging His own soul does the Satguru draw the
disciple’s soul beyond the region of birth and rebirth.

Guru Nanak

When the soul reacheth Maha Sunn The Satguru is there to
accompany thee And take thee across.

Soami Ji

In this depressive region, Maha Kal, the highest form of
the Negative (binding) Power, has put a billion deterrent
obstacles in the way of the seeking soul. Only that soul
which has once crossed this black emptiness with the
assistance of an Adept of Mysticism can pass Maha Sunn
freely from then onwards. Countless souls, each one shining
with the brightness of twelve suns, live in this region, but
they are not capable of liberating themselves from this
bond, for, though the soul possesses such a brightness, it
is overpowered by this infernal darkness and it cannot
penetrate this black emptiness without the kind mercy and
protection of an Adept of Mysticism of the highest
order.

Before the soul starts its journey through Maha Sunn, it
learns about the existence of four spiritual regions which
were not mentioned in the external teachings of the Adepts
of Mysticism.

These regions are the levels of the highest spiritual
prisoners who are known as Bandivan in Eastern terminology.
In their respective regions, these prisoners are not subject
to any constraints, but they cannot go beyond them.

Sometimes, some of them will see an ascending soul
accompanied by an Adept of Mysticism, and they implore the
soul to intercede for them so that they can also rise to the
higher spiritual regions.

If he considers it right, only the Adept of Mysticism can
agree to such a request, for he is an indispensable guide
for the soul, if it wants to travel safely through the
extensive dark emptiness of Maha Sunn.

Beyond the region of Maha Sunn there are five immense
spiritual regions which gain more and more significance when
the soul rises.

 

The lowest region is Bhanwar Gupha (or the rotating
hollow)—the last region before the soul arrives at the
realm of the Supreme Lord, the True Home of the spirit.
While the soul is approaching this unspeakable region of
Bhanwar Gupha it can hear the melody of four Sound Currents,
each of them coming from an invisible spring.

 

One of these cosmic melodies drowns all the others and
the soul feels that these melodies are indescribable and
unspeakably beautiful.

 

The soul also sees five egg-shaped universes, all of
which are macrocosms of other cosmic creations. Each of
these cosmic systems has a dominant colour as e.g. yellow or
green and it is penetrated and governed by a great spirit
like Brahm.

 

In comparison to these regions the whole universe below
the region of causality seems to be as insignificant as a
dust particle.

 

 

*****

 

You penetrate the immense vastness and also

the world beyond it, for all this is your revelation.

 

Nanak prays: Grant me the community with

the Saints—the ship in order to cross

the sea of life and death.

 

Guru Granth Sahib

 

 

 

Explanation: (1) Til: it literally means the mustard
seed. Here it is used for the ganglion between and behind
the two eyes. Hindus call it Shiv Netra or the Third Eye. In
the Gospel it is termed as Single Eye. The Sufis call it
Nukta-i-Saveda. It is the seat of soul in man. It is the
first stage where the soul collects itself and is enabled to
rise in the higher spiritual planes. Guru Ram Das, in this
context, says: “Mind wanders away every second as it has not
entered the Til.” Bhai Gurdas has given a beautiful
description of it in his Kabits and Swaiyas Nos. 140, 141,
213, 265, 269, 270 and 294. Kabir has also referred to Til,
in his Dohas or couplets. Tulsi Sahib, tells us that mystery
of God is revealed only when one penetrates behind the Til.
(2) The Sacred Fount of Nectar is the Amrit-saar or Amritsar
in man.