In the previous article we have discussed the supremely liberated man. To the extent that he is fully developed, he will be able to participate in the liberation and fullness of society. The supremely liberated man is the observer, enjoyer and controller of nature. His union with the Supreme Person is the cause of his supreme liberation. In the land of the highest consciousness he is free. Because there the divine person or the highest self is one with the individual. But in this material plane the opposite situation is found. Here the self is not free from the clutches of nature. Its control over nature is here more mental than real. Here the soul is rather a slave to nature in a subtle sense.
How can we expect the complete liberation of the soul in this material world? How can he become the master of nature? It seems that this may be possible in other worlds. But in the present state of the material world it is not possible. However, in the material world, inanimate objects, plants and animals are completely under the control and control of nature, whereas man is not in the same position. Psychologically he is more free; materially he is subordinate to nature.
Then is liberation impossible for a being in a physical body? Does he have to seek another life for it? Then can it be said that this earthly life is only a preparatory festival for that liberation? Experience tells us that there is no reason for such doubt.
Jnana Yoga recognizes two lands of consciousness. One is the spiritual land, the other is the physical land. Our pure intellect is active between these two. It rejects the illusions that it sees in the physical world. Therefore, the physical land can be crossed and the spiritual land can be entered. The individual body, mind, soul rejects the earth and merges himself in the Supreme Personality of Godhead. This is the result of Jnana Yoga
This means that the whole truth of our being is not accepted. All that stands in the way of liberation is rejected. All that is inherent.
That attachment to the past is an obstacle to the attainment of Brahman, and therefore unacceptable to the yogi of knowledge.
But this is not the path of the former yogi. For the Purusha Yogi, the world is as true as Brahman. Therefore, the world and all the phenomena related to the world are not a cause for fear for the Purusha Yogi. As practitioners of Purusha Yoga, we will know all the relations with the nature of Purusha just as we gain knowledge about the self.
In fact, there are many more realms of consciousness besides just the spiritual and the physical realms. For the sake of self-realization and the establishment of the soul, we need to know and conquer them, and transform our mind, soul, and body for this.
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There are secret truths and secret kingdoms within our existence, the ancient occultists of the West know that. In India it is called the secret knowledge. This knowledge was in the Yoga stage under various names in Egypt, Chaldea, China, Greece and the Celtic countries. The modern intellectual calls it superstition and mysticism. The mystic knows these secret kingdoms. Those worlds express the truth of their worlds like the truth of this material world. It can be revealed by the knowledge of the inner self. Knowledge of these worlds is indispensable to complete the yoga of knowledge. These kingdoms of consciousness have been discussed in various ways in various mystical philosophies in different countries. Sri Aurobindo emphasizes only that which is presented in the Vedas and Vedanta, which is explained in the Upanishads in simple and clear language of wisdom.
The entire world of consciousness is divided into two parts. The upper world is called the world of knowledge or para. The lower world is called the world of ignorance or avara. This is the world of the ignorant.
The three realms of the upper world are Sat, Chit, Ananda from top to bottom. The spiritual intelligence world that connects the basic world of the lower world (material or body-land), Bhunah (the land of life), Swe (the land of mind) and both (Para and Opara) is called Vigyan or Supermind. Thus, our existence has seven realms, Sat, Chit, Ananda. Some call these Panchkoshi. That is
There are – the earth (Bhu), the soul (Bhuva), the mind (Svam), the knowledge (Vigyana) and the joy (Ananda) bodies. These lands are like steps, our evolving beings move through these steps on their path of perfection, reaching the perfection of the world, the land of absolute truth or Brahman or the bliss of truth.
In different levels or realms of consciousness we see different relations between man and nature. For example, in the inanimate realm man is like his nature. Similarly, in different realms things are like. In the individual, the individual-soul is seen and in the universe, the universe is seen. The power or potential of the self-person is nature, existence is the element of the self. If it is contained, it has to be revealed or unfolded. This is the work of evolution. The awakening of the unconscious or dormant inanimate energy is possible through evolution. The active cooperation of the individual in this work is also called yoga.
We have taken on a physical body. Therefore, the body has accepted the limitations of the body. ‘Sat’ itself has become physical. Due to some specific laws of nature and some habits in this physical body, our body is different from other physical bodies. The potential that works in the physical body is basically the Supreme Potential. It has gradually expanded from the indestructible and has taken the form of soul. This soul has also become limited. Because it is dependent on the physical body. And it has become separated from other living beings. The soul dependent on the physical body is hindered in its development by the influence of the body. Even after the development of the mind from the physical life, our mental life has also become limited in its capacity and action due to the influence of the physical life, because the capacity of the body and soul is limited, how can the field of mental existence dependent on it not be limited and narrow? Therefore, it is separated from the rest of the field of the universal mind and also from the field of thoughts of other mental beings. Therefore, he takes the help of some symbolism in understanding others. Much of the personality of the inanimate is in doubt. Material existence is fragmentary, it carries within it the symbol of death. And the joy he gets depends on the relationship of his senses and the external environment. Due to the limitation of its power, the sensual pleasures of the world become unbearable for him and take the form of sorrow, uneasiness, and grief
The loss of our existence
Even if he receives something, he receives it indifferently. Whatever joy comes in life, it is temporary because he cannot remain in the natural state of true bliss.
In the inert world, man is immersed in his own creations, self-forgetful. Because of his self-forgetfulness and self-ignorance, he is subject to nature. He (the soul) does not know himself. He knows only to some extent the works of nature, this is his limited knowledge. His ability is limited, and since knowledge is also limited, knowledge in life is also limited. This limitation makes it difficult to live with him, with the universe, and causes dissatisfaction.
But the material world is not everything. If it were the only world, man would not be able to be exalted in his self-fulfilling glory. He would be suffering and falling here, a life different from the material life would not be possible. There are some worlds different from the material, where this incomplete and unpleasant relationship of the self with human nature will not exist. Perhaps there are other lands or stages in our existence. It will be possible to climb those stages. Therefore, we will get freedom from the sorrows and conflicts of the world. These lands are not imaginary, the ancient sages and great sages definitely had experiences about these lands. We too, if we stay there, can transcend our higher consciousness and live there.
In this inanimate world, inanimate is the supreme regulator. In its Urdu world, soul is the supreme regulator, not inanimate. In the soul world, forms do not determine the soul, but the soul controls the forms. Therefore, here, forms are wonderfully changeable and varied compared to the inanimate world. The soul world is not the land of unconsciousness like inanimate, it is the land of subconsciousness and the energy here is accordingly.
The soulful part of us is the passional part. It influences us. It has many powers, good and bad, beneficial and harmful. We may be ignorant about it. But these are not unconscious powers. They are also conscious in some fields, if we rise to the higher ground of consciousness we can know whether they are really enemies or friends. We can overcome them, surpass them and move forward.
The relationship of man with these powers of the soul world has been widely discussed in European occultism. This is from the Middle Ages.
At that time, occultism had spread. Now it is called superstition. What is extremely foolish and distorted in it is certainly superstition, many lies too, but behind it there was some truth hidden. It is incomprehensible now because it is bound up in the physical world. One day, through our curiosity, we may discover a future science in this regard. Then, by its power, its proper rediscovery will be possible and the subterranean existence of the superphysical will be revealed and its truth will be understood.
We do not yet know how those unseen, mysterious worlds affect us. We know that everyone has a life like ours.
So, if we are not aware of the influence of all these lives on us, how can we know the mysterious influences of other worlds? But it is true that a large part of our feelings and experiences come to us from outside. Many thoughts and feelings come to our minds from the minds of our fellow human beings living on a planet like ours, or from the mind of the human race or from the general mind. Many things also come to us from our subconscious and unconscious mind. Since we live in the material mind, we are unable to understand their different consciousness, thoughts and feelings. They are the matter of other bodies, in the language of the Upanishads, different ‘cells’. These cells have their own power, the ability to understand. They are connected to our material mind and life in a subtle way and they are acting within us in a subtle way. If we develop ourselves, we will be able to know about these subtler consciousness lands or cells outside the material world and through them we will be able to establish relations with other worlds. This is why we talk about the physical universe. Whatever is in the universe is also present in our body in a subtle form as a symbol. Self-knowledge makes universal knowledge and even transcendental Brahman knowledge possible. ‘Ayamatmā Brahman’. That is why it is called ‘‘Atmanam Viddhi Know your soul, know yourself. Through self-development, we will be able to live in other lands beyond our physical boundaries.
The loss of our existence
We have discussed about the world of the soul. The world of the soul is much bigger than this material world. We have said earlier that the world of the soul is more subtle and changeable than the material world. This world can touch the subtle side world. Experiences about the soul are not the same in the green world. In the subtle material world, there are heavens and hells created by humans. These heavens and hells are based on the difference in behavior and imagination. The western hell is very cold, which is unbearable, causing a lot of pain. The eastern hell is imagined to be fiery. The idea that these heavens and hells are permanent is the result of our superstition. But these are our creations. Our imaginations, desires, passions, impulses, thoughts take such forms in the soul world. We believe in all these, support them, and keep them alive in our faith. If we withdraw our faith and support from them, then all these will automatically disappear, says the Divine Mother. While saying this, we are giving information that the heaven for the saints and hell for the sinners that we have created in our thoughts and imagination are not the same for us and not for others. Because it follows the faith and imagination of everyone. All these are our personal creations and temporary in the world of the soul.
In the higher realm of the soul, there are also imaginary worlds such as the mind-heaven, the consciousness-heaven, the ideal heaven, etc. Here one can find half freedom. In each realm, the state of the soul (soul) and nature follows the dharma of that realm. The pressure of the soul-world takes the form of desire in the body or material realm. Therefore, the desire for sexual intercourse, the desire to dominate others, the desire to possess or control everything may arise in a person. All kinds of passions, desires, bravery, enthusiasm, impatience, desperation, lust, ambition, and desire come from this soul-world. Some from the higher realm, some from the lower realm of the soul. Yet the pressure of a very small part of the soul-world falls on us. The true soul-world is very vast, its manifestation has not yet been fully manifested among us.
Above the world of soul is the world of mind, here the name of man is mind, nature is mind, just as there is man of bread, nature of bread, man of soul and nature of soul, consciousness and consciousness. Mind
In the world, the mind is not the ruler. Here, the mental consciousness is the regulator of all actions and movements. It can influence the physical world through the soul-plane. Here, the movement is faster and more free than in the soul-plane. Here, there is no such rigidity and limitation of time and space as in the physical world, no bondage. If the soul is influenced by the religion of the mind, then it is the desire-mind. In the physical world, it is the physical-mind. This also functions as the surface mind. Behind the external mind, there is the vast mind. It is not restless like the external mind. It is stable, peaceful and capable of grasping the truth of the higher consciousness.
Above the mind there are other higher consciousness lands. This is called the spiritual or occult land. The Upanishads speak of five layers – this is the inner layer, the soul layer, the mind layer, the science layer, the joy layer. In reality, there are two states of our causal body. This is the science and the joy layer. Actually, the science (supramental) or supramental layer has not developed on the human level. Its influence is touching the human land. Therefore, it is only indirectly experienced on the mental plane. If it has a direct effect on the mind, it will be transformed into an illuminated mind. This is happening in the process of evolution. If the aspirant can make this possible, he can become the possessor of an illuminated mind, this illuminated mind is already organized. Anyone who develops in evolution can achieve this, but the materially transformed body is only capable of holding the supermental light.
In the context of the discussion about the mental world, we want to talk about the inner mental world that constitutes the mental heaven, where a man is able to reside after giving up the physical body. But the strong attraction of the passions can also drag him down, even bring him down.
Because it is a very difficult matter to dwell in the mind and the supermind in the body. It can be attained only through Samadhi, but as we have said before, to attain it grossly, a transformed personality is required.
But few are interested in attaining this ultimate truth and are attached to this medium.
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