Higher
Worlds
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The Ultimate Passion of
Man
The body, in its various
forms, is the vehicle in which we may attain the
experience of the numberless worlds. The human body
is the vehicle of our experience of Earth. And the
Transfigured body, Transformed beyond the shape of
mere Man, will be the vehicle of our experience of
all other planets, stars, places, spaces, times,
and planes. The free Life-Energy we are structured
to develope through surrender of mind and body to
the Radiant Life-Principle will be the primary,
necessary, and ultimate means of our migration
beyond Earth and Man. And that same Energy is the
Spiritual Body in which we Transcend even all the
worlds of our evolutionary embodiment.
Adi Da Samraj –
Scientific Proof of the Existence of God Will Soon
Be Announced by the White House
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They write a lot about the
paths beyond the sun and other planets, and the blissful
worlds above them. All those worlds also are like this
world. There is nothing specially great about them. Here, a
song is being transmitted over the radio. Last time, it was
from Madras. Now it is from Tiruchirapalli. If you tune
again it will be from Mysore. All these places are in
Tiruvannamalai, within this short time. It is the same way
with the other worlds. You have only to turn your minds to
them. You can see them all in one moment. But what is the
use? You merely go about from place to place get tired and
disgusted. Where is shanti (peace)? If you want it, you must
know the eternal truth. If you cannot know that, the mind
will not get absorbed in shanti.
Similarly someone enquired of
Bhagavan some time back, People talk of Vaikunta,
Kailasa, Indraloka, Chandraloka, etc. Do they really
exist? Bhagavan replied, Certainly. You can rest
assured that they all exist. There also a Swami like me will
be found seated on a couch and disciples will also be seated
around him. They will ask something and he will say
something in reply. Everything will be more or less like
this. What of that? If one sees Chandraloka, he will ask for
Indraloka, and after Indraloka, Vaikunta and after Vaikunta,
Kailasa, and so on, and the mind goes on wandering. Where is
shanti? If shanti is required, the only correct method of
securing it is by Self-enquiry. Through Self-enquiry Self-
realisation is possible. If one realises the Self, one can
see all these worlds within ones self. The source of
everything is ones own Self, and if one realises the
Self, one will not find anything different from the Self.
Then these questions will not arise. There may or may not be
a Vaikunta or a Kailasa but it is a fact that you are here,
isnt it? How are you here? Where are you? After you
know about these things, you can think of all those
worlds.’
Ramana Maharshi – 31st January,
1946
Subtle Worlds
ADI DA SAMRAJ: Well, the same kind
of thing happens when the subtler dimension of experience is
opened and magnified hugely. An intense desiring motive
occurs there, a kind of subtler counterpart to lust, you see
it’s very distracting. You get distracted by pleasurable
associations in the physical – what makes you think you
wouldn’t likewise be distracted in the subtle? The subtle is
basically the subtle side, the energy side, of the senses,
and of the faculties generally. So it’s still about the same
structure of existence, it’s just on a subtler, so to speak
more interior, level of it. And certainly while alive
there’s still some physical associations.
There are, therefore, pleasures
associated with the subtle tour of body-mind, but you feel
the same as you do in the gross tour. I mean, you have
extraordinary days where you feel extraordinarily well in
the gross dimension. So there are those days in the subtle
search, where you have a good day, you know?
[laughter]
DEVOTEE: A good trip
today.
ADI DA SAMRAJ: Yes, some really
delightful visions and you feel good, and you go into
Samadhis perhaps a little bit. But the next day, you’re in
there grinding away at it, trying to get up enough Shakti to
even make your breath even. [laughter]
So in other words you’re always
working on the mechanism, on its limitations, you’re always
possessed by your search, your dis-ease then. And sometimes
there are breakthroughs, but they’re always temporary.
Altogether the course is another version of struggle like
what you do in the gross play of the world. And, yes, there
are high attainments in it certainly – they are not eternal.
But there are such things, other planes. There is transition
to such planes – while alive and after death. This is
certainly possible, but it is not that the Truth has been
Realized. It’s temporary, as I said. It has certain kinds of
limitations of it’s own. It’s still fundamentally rooted in
the dis-ease of the ego, which must constantly be gone
beyond. Contemplative states are achieved, this and that is
achieved, as a temporary matter.
But all of the beings there, thus
more sensitized, long for release in their celestial
palaces. They are like brides in a tower, waiting for the
Prince. Therefore, they don’t exactly luxuriate in their
situation. Their motion toward Contemplation is profound, a
profound tapas. Even having done what was necessary to
achieve a plane of delights, their longing is so profound,
it’s all ashes in their mouth. It’s all nothing to them, you
see.
Torque
of Attention
“Once a person has been initiated
into this Spirit baptism, he or she begins to experience a
natural unfolding of transformative spiritual experiences.
Through the practice of surrender into the Spirit-Presence,
this Presence begins to transform the body and mind of the
individual. It begins to draw the attention inward and
upward into profound meditative states. Eventually, the
attention of the being becomes focused in the subtle centers
of the brain, and the person begins to experience the inner,
subjective world of mystical visions and trances. He or she
may see visions of other worlds, celestial beings, or entire
realms of light and color. Voices or heavenly music and
sounds may be heard through an internal sense of hearing.
The body may be filled with blissful energies that may seem
to lift the self or “soul” out of the body and ordinary
body-consciousness into higher worlds. This stage of
internal mysticism is the fifth
stage of life.”
“Lost
Christianity” and The Seven Stages of
Life
“It is said that those who after
death, who because of their super purity or whatever, their
qualities, are born, or manifest, have manifest experience
in some higher worlds that appear like heavens compared to
this world. They must still go through the process of
realization or understanding, of radical knowledge and
become liberated into the true form. Even though they are in
these heavens, so-called, conditional heavens of the cosmos.
No matter where you can go you will be doing the same
thing.”
Life
of Understanding – Week 6
The
Fifth Stage of Life – Beezone Educational Video
Series
There Is Only One
Truth
 
A talk given by Bubba Free John
to his devotees
BUBBA: There is Absolute
Bliss, the Absolute Person or Self, Who is Infinitely
Radiant, whose Radiance pervades all conditions that arise
as possible experience. That Radiance is itself unchanging;
but all of the phenomena of experience, all of the phenomena
of the Realm of Nature, are the changes, the superficial and
unnecessary modifications, of this All-Pervading Radiance,
which is supremely Blissful. Therefore, if we can Awaken
from our sense of identification with the body-mind and be
submitted into that Current of Radiance, and if we can
Realize our identity with that true Self, or Consciousness,
then we may enjoy perfect and eternal Bliss.
There is only one Truth, but there
are two ways to realize it. Truth may be realized directly
and absolutely, or it maybe realized gradually. The
disposition of God-Realization involves a single intuition
or turnabout in our consciousness, in which we are moved to
become a sacrifice through surrender, or Love-Communion with
the Divine. But there are two paths whereby we become
perfectly absorbed in the Divine. One is sudden or direct,
and the other is circuitous.
The gradual path of enlightenment is
a way of moving through the levels of phenomena, through the
chain of Creation, ultimately to Realize the Divine
Condition, but, in general, not in this lifetime. It is a
matter of progressing by stages, first transcending this
gross birth of the “covered” soul, and then moving on to
transcend the subtle births of the soul. This roundabout
path, this “Great Way of Return,” involves first of all
hearing the argument about our ultimate Destiny, and then
taking up a life of renunciation. Through strategic
renunciation, attention is turned away from the gross realm
of possibility into the Life-Current of the body-mind, and
then attention is moved, via that Current, along the spinal
line toward the internal brain centers and into the subtle
conditions of the mind. This is the path of mystics or
yogis. There are many versions of this approach to
Enlightenment, but they are all essentially a matter of
placing the attention in the internal LifeCurrent of the
body-mind, moving it upwards, bypassing the lower or gross
bodily phenomena, and fixing attention in the various
regions of the brain core. (That is, attention is maintained
at the position of the brain core, which is also named the
“third eye” and the “ajna chakra. ” It is the position of
the higher or subtle mind. And from this position the
various “lokas” or realms of subtle experience or subtle
mind may be viewed or otherwise visited and
known.)
The merging of attention and the
Life-Current in the experiential phenomena of the brain core
is not God-Realization. It is interpreted as such by mystics
and yogis, but in fact it is simply a disposition in the
tendency of the body-mind to move away from the gross level
of phenomena and toward the mental or subtle psychic states.
A yogi who has fixed his Life-Force and attention in the
brain-mind has not realized God or the Self. He has
transcended the grosser elements while alive, but after
death he moves into other births in the subtle dimensions of
the Realm of Nature. His attention lies in the spectrum of
subtle possibility. Therefore, he moves into subtle forms in
higher and subtler worlds of experience. Thus, it is not
Self-Realization that occurs when the attention is placed in
the Life-Current at the brain core. Rather it is
experiential transcendence of the lower spectrum of the
possibilities of experience. Independent and mysterious
experience still lies in the future for such an individual.
He has not been liberated into SelfRealization or true
God-Realization. He is still moving toward It.
The direct Way or sudden path of
Enlightenment, the Way of God or the Way of Truth, has
nothing whatever to do with the destinies of attention, the
destinies of the ego or the separated consciousness. It is
the Way of insight into the very gesture of attention
itself. It is the Way of engaging in the natural process of
GodCommunion, which is surrender of attention. The sudden
Way is not the manipulation of attention in gross or subtle
levels of experience, but the surrender of attention itself
at its root, which is in the heart. Once this process has
been Realized perfectly, then the Heart itself is realized
to be the Infinite, the Absolute, the Perfect Divine. In
that Realization there is absolutely no necessity whatsoever
to any experience. The present life or body-mind continues
its term, and it is lived in the natural way that is
appropriate for one who lives in Communion with God. But it
does not contain within it the seed of its own repetition.
Therefore, at death there is no migration. The body-mind is
returned to the elements, high and low, and the
consciousness is withdrawn from the realms of attention,
just as the Life-Force is withdrawn at death from the
physical body. Thus, the conscious being is absorbed in the
Absolute.
In the case of the mystic or the
yogi, however, the attention remains vagrant at death. It is
still moving toward phenomena. Therefore, when such an
individual dies, he migrates. He leaves with the
Life-Current through the mental region of the eyes, or with
the feeling of attention rising through the top of the head,
Therefore, the soul follows attention, or the mind, into the
higher worlds of experience.
It is only the true devotee, the one
who is oriented to God rather than to the futures of
attention, who transcends all possibility. He transcends all
the realms of phenomena, not by acts of will or acts of
attention toward objects and possibility, but through
Awakening to the source of attention, the true Condition of
consciousness. Thus, the true devotee Realizes the Condition
in which experience is not necessary. Attention, or mind, is
Trans formed at the heart, and the bodily Life-Current,
liberated from all bondage to the mind, or the tendencies of
attention toward experience in the body-mind, is released
into the All-Pervading Radiance via the upper terminal of
the brain (above the brain core), and in all directions to
Infinity.
As long as you are attached to the
mind and body, you must keep these states active. You must
continue to have experiences in order to give yourself the
sense of existence. If they tend to slow down, or if they
tend not to have enough newness to them so that you become
bored,, then you feel uncomfortable and threatened. And when
the body is dying, you feel terrified, because you imagine
that you need the body and its associations in order to
exist and to be Blissful. Truly your Condition is inherently
Blissful in God. No experiences of which we may speak are
necessarily associated with It. It is an absolute Condition,
in which there is no independent gesture of consciousness,
but only simple absorption in the Infinite Blissfulness of
God.
The devotee on the direct path to
Enlightenment is Awakened by the Teaching of the Spiritual
Master, and he enters into a natural order of life in which
he transcends all of the urges toward experience, subtle and
gross, mental and physical. He transcends the-body-mind
altogether. He does not go up or down by tendency, but,
rather, he becomes absorbed at the heart, and via the heart,
in the Absolute Divine, Who is All-Pervading and
Transcendental. And when the eyes of the heart open, and the
devotee is identical to the true Self, then all the
phenomena that arise are seen to be only modifications of
that Radiant Self with which the devotee is identical. There
is no necessity to the world then. It is simply a temporary
condition, created by past associations, and when it has
fulfilled its term, it ceases to be. Thus, at death the
devotee does not go up or down or in ut. He is not changed
in t at moment, but a simply abides in the Bliss of God
Realization. He is Translated into the Domain of that Bliss
absolutely, without associations with phenomena that tend to
distract and literally dishearten him.
The Way of Divine Ignorance is the
Communication of this sudden and most direct Way. In this
Way, these mechanisms by which the yogis and mystics ascend
into subtle planes of the mind are inspected, re-cognized,
understood, and transcended, but not exploited.. It is
intended to be a brief process. The way of yoga or mysticism
takes many lifetimes, but the process in the Way of Divine
Ignorance is radical; therefore, it is not intended that you
spend your entire life moving through the stages of
inspection. The stages of practice in this Way are not
stages of the perfection of any experiential condition. They
are stages of responsibility for the conversion of
consciousness, in which a natural order is established in
the psycho-physical being. That order is without urgency,
without self-exploitation, and the individual rests more and
more profoundly in surrender into the All-Pervading Current
(rather than the internal current of the body-mind) and the
very Consciousness that Eternally Transcends the
body-mind.
Whatever you have not transcended,
you must fulfill. That is the Law. Merely to have come into
the Company of the Spiritual Master during your lifetime
does not mean that you can escape all possibilities. You
must live this Way. You must fulfill the Way in literal
transcendence of the possibilities of experience. You must
enter into the blessedness of God-Realization while alive.
Otherwise you will tend toward human or somewhat higher than
human destinies after this life. If any tendencies remain
toward anything other than Communion with the Absolute, then
those tendencies will be fulfilled in experience in the
future.
To be absorbed in Communion with the
Absolute is not what is difficult. What is difficult is to
move attention up and to force it into subtle realms,
separating yourself from the natural bodily attention – that
is difficult. Arranging a benign future in the midst of
experience, controlling your attention to yield beautiful
destinies – that is difficult. To be a saint or a yogi is
difficult. It involves a great deal of self-manipulative
effort and a creative capacity for delusion. The Way of
God-Realization is the Way beyond illusions, the Way beyond
phenomena of all kinds, in which there is no identification
with the cycle of attention that moves out of the Condition
of pure Consciousness. There is no identification with the
body, with the mind, with phenomena of any kind. There is
natural, very simple, and very direct Communion with the
Absolute. It is Perfect. It is not difficult.
Thus, it is said that there is no
good reason to do what is necessary to get to Heaven, any
more than there is any good reason to exploit yourself on
Earth. The only Way whereby we are liberated is to be a
sacrifice in Love-Communion with the Absolute God, Who is
All-Pervading, Who is the Infinite Energy, and Who is
Transcendentally Present as the very Self or Condition of
our Consciousness. If we will practice that sacrifice, then
we are liberated from our illusions, from our
self-possession, from our urges toward the fulfillment of
experience, and we cease to migrate from life to death to
life through changes, but rather we are entered into the
Divine Domain, the Absolute Perfection of Bliss, which may
not be described from the point of view of psychophysical
existence, or identification with the body-mind.
That Condition far exceeds, by
infinite multiplications of itself beyond Infinity, the
blessedness and blissfulness that may be realized through
any satisfaction in human form. And we may be a sacrifice
into that Realization of God even while living in a human
form. It is not necessary to have a higher form, because the
human form is structured in perfect intimacy with the Matrix
of the universe. The Living Divine is manifested at the
heart, so we need not go up into a more subtle body in order
to make this sacrifice.
In the process of this Way of Truth
we become a voluntary and spontaneous sacrifice, in which
there is no holding on to any phenomenon whatsoever, no
holding on to the body and its possibilities, no holding on
to the breath, no holding on to manifest existence or to
birth, no resistance of death, no reaction to the world, no
reaction to the cycle of phenomena and inevitable changes.
There is no holding on to thinking, no holding on to mind,
no holding on to hopes for subtle distractions, no holding
on to any mystical efforts toward sublime circumstances.
There is simple, natural absorption in the Divine
Reality-not effort, not urge, not any gesture of attention,
but simply absorption itself. In that absorption, or
dissolution of attention, all phenomena become unnecessary,
and their seed, which is the gesture of attention, is
transformed in God-Realization. The conscious being is not
destroyed; it Realizes its Condition in Truth, which is not
the inward being of the body-mind, but the Absolute Divine.
The independent soul realizes that Condition only through
its own sacrifice, its release from its own gesture of
attention and association with phenomena. Only in that utter
transcendence of the urge toward experience does the atomic
soul Realize that it exists at Infinity.
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