1,2: Edit. KP & N. 05.05.96

3: Edit.N.05.09.96

1.3.3 lokas

Tonight, I will give further discussion of the lokas. Thus far we

have discussed the different planes of cosmic expression and their

relationship to the layers of the cosmic mind. I would like to discuss not only the planes but also the content of each of these planes of cosmic expression. We will begin with the brahmaloka.

The brahmaloka is the origin of the supreme undifferentiated

consciousness which underlies our existence. So the expression of this

loka, this satyaloka, is pure undifferentiated consciousness. There is no mind, no sense of personal identity of any sort. Within brahmaloka there is no mind, it is only consciousness. So this is the pure state of bliss, the fundamental basis for all of the expressed universe and this loka is ever in existence. It has never ceased to exist and it will never cease to exist for in this loka there is no time, no place and no person. None of these three fundamental attributes to expression exist. They are all quiescent as are the gunas. Prakriti, in this loka, is subdued. Only Purus'a expresses in brahmaloka.

Now, in taparloka, there is very little sense of the expression of self awareness. It is the first formation of the cosmic mind and though the cosmic mind may go on to form itself in all the subsequent lokas, this sphere of existence continues to remain. Everything has a base, hence the sense of self awareness which constitutes the initial phase of cosmic mental expression in taparloka, takes its base in pure consciousness, in the pure undifferentiated Purus'a of brahmaloka. Taparloka remains the base for the sense of doership (or janarloka), which remains the base for expression in the other lokas. So each more subtle loka is, in a sense, larger than the next less subtle one, because it is the base for the subsequent one, though it is not, in actuality, a matter of size.

So taparloka is a realm of existence in which the universe is yet

unformed. It has not been imagined and even the potential of its existence has not been formed. There is no doership, there is only the experience of self awareness. So for those beings who, by dint of their sadhana, enter into this loka, there will be the experience of the sense of cosmic self awareness. They will feel a sense of existence, a self-aware existence. So those beings who attune their consciousness to this stratum of existence and expression will have this pure sense of self awareness, and there are those beings who in fact do attain to this stratum and will reside in this stratum. But one cannot say that they are beings, because in this stratum, there is no difference between the cosmic mind and the unit mind. In this causal layer, this most subtle layer, there is only the vibratory rate of the awakening mind. So, those beings who merge themselves into this stratum of cosmic expression will experience this awareness. But should there be any unit residual left in them, they will again take expression in a

more substantial stratum of existence or loka and there, gain the capacity to move into the pure Purus'a, the unawakened sense of self. So, in this stratum, there is the pure experience of self. But there is no doership in this stratum, so there will be no one who will do an act, who will perform a function. Taparloka is the base of the ahamtattva where the action occurs. But action arises in janarloka, not in taparloka. So this stratum of existence, taparloka, contains this one experience.

In the next stratum of cosmic expression, the janarloka, there is the awakening of knowledge. That is to say it is the sense of doership, the cosmic ahamtattva is in this stratum. Now, the cosmic entity not only has an experience of self awareness but in that self awareness comes the desire to act. There is the feeling of doership. "I can do". Nothing is done but the feeling of "I can do" and the urge for action exists. These take place in this loka. The cosmic entity will feel the sense of expression in potentiality in this stratum of existence. So any being who might do their sadhana and might come to reside in this stratum of cosmic expression will once again lose all individuality and be merged in the cosmic experience of the potentiality of expression. So in this stratum, there is self awareness but there is also the experience of the capacity for action and the desire for action. It is the initial phase where rajaguna affects the

cosmic mind and begins to initiate movement so the expression will be thus. Again in this stratum the action will not occur but the empowerment to act is present in the cosmic expression.

Now, in the maharloka, the capacity to act begins to find expression. The desire for action which is based in janarloka, finds, in

maharloka an outlet for expression in potentiality. So in this sphere, all the universe is a potential. Everything that has ever existed, that will ever exist, that will exist in the future, exists in this stratum of cosmic expression of potentiality. All potentiality lies in this stratum. So that now the cosmic mind not only has a sense of self awareness and a sense of the empowerment of action, but sees the potentialities, the infinite potentialities which might be manifest. Now I have said that in satyaloka, the potentialities are unexpressed. Time and space do not exist. Then in taparloka, they are still not in existence though they have the potential, in janarloka the potential is manifest and in maharloka they begin to exist in potentiality.

Now, in the next loka, svarloka, all of these potentialities are

expressed in the imaginative capacity of the cosmic mind. So in this loka, there is both dynamism and imagination. This loka is dominated by rajaguna. It is the creative function of the cosmic mind and the astral planes exist within this loka. But it is in bhuvarloka that these astral existences and imaginative mental worlds come to be manifest in the mental expression of the cosmic mind. When the unit beings look upon these mental expressions, they become perceived by their individualized cognitive capacities as the physical universe (bhurloka).

These are the planes of cosmic expression or manifestation. Each

that is more crude has a base in the more subtle plane or dimension. All of these dimensions exist at all times. They are never non-existent though the material universe may fold back into the cosmic nucleus. These are the planes or dimensions of cosmic expression as defined by the operative principles of the universe.

You have questions?

April 22, 1996

Q: Can you describe sub-planes and mixed planes?

These are planes which exist within one stratum of cosmic

expression so that there may be within the imaginative formations of the cosmic mind a multitude of worlds and sub-planes in which different beings of more subtle manifestation might dwell. There is a myriad of existences. These planes and sub-planes are like stratums and they will mix and overlay each other in certain circumstances. That is why you may find that an astral entity, one residing without a physical structure, may gain access to the physical plane and likewise someone residing in the physical plane might gain access to a particular astral stratum under certain circumstances. But this is a bit rare. There are certain planes which are continually overlapping, because as I have said, space and time are not linear, they are folded upon themselves. So when one deals with the dimensions of cosmic manifestation, one must take this into account, otherwise one begins to think in a very linear fashion and to think "Oh, this is a', and this is b', and this is c', and there is a nice line that

divides a and b." It is false. The universe is multilayered, omnidirectional, multi-dimensional and interwoven so that within the waves, it is a living, breathing, if you will, existence. So the wave of cosmic expression is like a turning tide that will move and change. It does not reside in a nice straight line. So one wave may overlap another and an eon may go by or an instant in that stratum. Time and space are in a fluctuating configuration which is always moving and changing along with witness-ship. The Purus'a is the key to it all. What aspect Purus'a is taking in witnesship makes the difference. Alright?

Q: Is the speed of light the boundary between this plane and the next loka or plane or sub-plane?

It is not speed that makes the difference, and as I have said it is a

stratified, moving experience so that one cannot say that "This is a and this is b." There may be some parts that are a' and some that are b', and then they are b' and then they are a'. You cannot tell. It is a gradation but not in a linear sense. It may be clear, it may not be clear but the variable is not speed. The variable is witneship.

You see, the Purus'a comes in association with creation in the

different stratums of cosmic manifestation in different capacities. Now Purus'a is always unchanged, he only appears to change. In fact he is always undifferentiated, pure and untainted but he takes on a kind of covering if you will, a kind of cloth or covering when in association with different aspects of manifestation. It is part and parcel of his relationship to Prakriti. Purus'a will manifest different aspects. When he is in the causal aspect, his aspect is one of awakening knowledge. When he is in the aspect of Isvara, he is controller of the universe. That is to say he is actually acting, manifesting and controlling in that aspect. So this varying expression of Purus'a is composed of the interaction between time, space and consciousness. These are the three variables, not speed. If one wishes to experience a different dimension, to transport a ship through a dimensional rift into the more subtle sphere, such that a physical ship may be transported into the psychic sphere and back again into the physical sphere, then a special technology is required. It is not a matter of enhancing speed but of developing an atomic base for transmutation within the plasma field. You see, the technology is there to generate the field which will surround an object and transport it but this is very dangerous if it is done incorrectly. These beings being transported could be scattered to the four winds and their minds destroyed and their atoms coagulated incorrectly when returning to the physical plane if it is done improperly. Therefore this is nothing that should be done in experimentation on living beings until the technology is completely tested. But it can be done and will be done. It is already done by many people.

  Now I was saying, this is not a matter of speed. It is a matter of interdimensional synchronicity which must be attained through frequency associations. Now what is happening when this is done? The Purus'a, the cognitive faculty takes upon itself a new expression so that the witnesship shifts from one experience to another. You see, that is the key, to manipulate consciousness, not physical objects. But it appears to be speed. Time and space respond to adjustments in the witnesship of the cognitive faculty. Do you understand?

  Q: Where does the sadguru reside?

   In the hiranyamaya kosa are the unit roots of the jiva which become the experience of the sense of self. You see, that sense of self of the unit being is merged in the cosmic mind, in the cosmic sense of self. It is in this sphere that the sadguru places his emanations into the hiranyamaya kosa of the jiva, which influences the sense of doership, the imagined expression and finally the mental expression. Then the unit mind perceives the physical expression. So it is from this sphere (taparloka) that the cosmic mind emanates the vibratory frequency of guru, that all-attracting wave which is the reality of the sadguru. It is in this loka that the sadguru resides. In the initial expression of cosmic mind, the pure Purus'a finds an awakening sense of self, and in that self resides the potential longing to bring all the beings back into the Purus'a. For in this dimension there is the awakened sense of self ever melting back into the Purus'a. It is from this dimension that the Purus'a begins to manifest the expression of his attractive force upon the cosmic mind and thus upon the unit entities. It is from the tapahloka that this attracting force emanates but it may take manifestation as it moves through the kosas in the unit mind. Also within the cosmic mind it manifests through the layers. This is the speciality of guru. It is a special function of the cosmic mind, the expression as sadguru. It does not follow the wave of the sancara but emanates directly to the unit existence in the tapahloka, in hiranyamaya kosa. Alright?

   Q: Are there worlds within worlds, or sub-dimensions and sub-planes?

   If it can be imagined, it has the potentiality to be expressed. It is the whim of cosmic mind what will be manifest in the great tapestry of this manifest universe via the laws of Prakriti. All of these things come into existence. They have the potential of existence.

  Q: Can an object exist simultaneously in different dimensions?

   It is not a matter of if it exists or if it does not exist. 

Everything that you can imagine exists, for you have imagined it. The question you are asking is not properly phrased. The existence of any particular expression is held in a multidimensional realm of potentiality and all potentials are dreamed by the great dreamer and none at all. Alright? Do you begin to comprehend? If you can imagine something, the very fact that it has been imagined means it has existence in the imaginative realm. If there is the potential of the imagination, then it is given the substantive existence of imagination. What can be imagined can be made into mental projections. You think you are different from the cosmic mind, you think you are separate, you think you are individual, you think you are a little person and what you imagine is in your own imagination, but who is imagining? Who is the witness of that loka? Who is the witness of your mind, of your imagination? Parama Purus'a is the witness of all of these things. It is by his consciousness that all of these exist.

  You are not separate from your progenitor, from your creator, you are the same. So if you imagine it to exist, perhaps one day you will encounter it and if the desire is in your mind that you should encounter it, then it is very likely that one day what you have imagined will be real in terms of the mental and physical world. Thought is the creative power of Parama Purus'a. He is the witness and doer of all actions. All of your strengths, all of your capacities are his. You are no different from him. You only perceive that you are separate.