Edit.KP.05.05.96, N 5.7.96

1.3.3 lokas

  Q: Can you describe the difference between bhurloka and bhuvarloka in more detail?

   The bhuvarloka is the mental projection of the cosmic entity upon the citta. In bhurloka this mental projection is perceived by the unit entities which are created within bhuvarloka. Now by the perception of the jiivas, the created entities, bhuvarloka appears to be physical. The mental appears physical, it appears external to them and thus it becomes bhuloka, but in reality it is bhuvarloka. So bhurloka is essentially the same as bhuvarloka except that it is perceptually altered. So they are two parts of the same loka and depending upon the point of reference of consciousness this loka will appear different. I have said that consciousness is the altering factor throughout the lokas. It is the prime substance which, when altered, alters the perceptual field and experience. Depending upon the witnesship that is associated with a particular set of circumstances, you will have differing perceptual fields and thus differing experiences. So for the jiiva, the mental field of Parama Purus'a, the cosmic mental projection, appears to be external and thus what is known as physical. But for Isvara who is the witnessing entity of the bhuvarloka, it is only a mental projection, an internalized mental projection.

  Q: Can you explain the concept of the akashic records in the terminology of Ananda Marga philosophy?

   This is again a question about the lokas. What is called the akashic records is merely an expression of the cosmic mind in the maharloka. When cosmic mind resides in the realm of potentiality in maharloka, the seeds of all knowledge are expressed in potentiality so that anything and everything that may exist, exists within the potential of cosmic expression. In this realm lie the seeds of all expression within the cosmic mind. It is the realm of knowledge and should one attune ones mind to the frequency of this sphere of cosmic expression, one will be able to see all of the potentials which might exist in the future, which have existed in the past and which are presently existing. So, all knowledge is known in this sphere and the knowledge is spherical. That is to say, it is whole, contained within itself. It is not linear. Therefore, in maharloka, you cannot say that there is tomorrow and there is yesterday for time, space and witnesship are not in this relationship in this realm. This is the realm of potential and possibility. Time and space exist simultaneously, they have not diverged. The witnesship is still the causal witness, and the causal witness does not differentiate, does not project a sequential universe. For in this witnessing experience, in this perceptual field there is, instead, a global or spherical relationship of all of the potentialities and possibilities within the cosmic mind.

  It is the realm of the cosmic egg from which is born the entire expressed universe. So in this realm, all knowledge may be had, all may be known, and should a living being by dint of their sadhana bring themselves to the realm of maharloka, they will find that all the knowledge in the universe is available to them, not only of the present or the past but also of the future. They will also find that this knowledge is not sequential, it is whole, contained within the cosmic egg, yet to be born. It is the unborn universe and all knowledge lies there. Alright?

Q: How many sub-planes are there in bhurloka and where are we in the order of subtlety?

   Bhuvarloka is the mental projection of the cosmic mind. For you, it is this physical world and so this stratum of physicality lies within a certain frequency. Within this frequency, Isvara will manifest the entire physical universe, will control and govern that universe and will dissolve it again. This projection of the mind of Isvara upon the cosmic citta, lies in a single sphere of existence. There is only one plane of existence within bhuvarloka, it is the physical world.

  Now within the physical world, there are many anomalies. There may be many different planets, many different galaxies, so many different universes within the physical world and there is also the tiniest atoms, the tiniest sub-particles and the great giant stars. So there is a significant diversity within this plane of existence, within this sphere. But that does not constitute different planes or stratums as may be had in svarloka. Within bhuvarloka, the stratum of expression is fairly stable though it may be diverse. The relationship of time and space has become fully extended so that there is an appearance of a linear and sequential expression within a spectrum of spatial association.

  Now time and space, even in bhuvarloka, are malleable. They will fold, they will bend, they do not in fact, even in this loka, run in a linear pattern. There is only the appearance of a linear pattern. Yet they do not move outside of this plane without qualification, for in svarloka, the witnesship alters and so does the relationship of time and space. So what is the material universe for the material entities will exist in a single stratum, that is the cosmic mental projection of Isvara. Alright?

Q: It was earlier explained that in the case of realized beings it was described that if there were limitations, those limitations would not be removed by the supreme entity. What is the case of Mahasambhuti, are there any cultural or knowledge limitations that are left?

   When the sadguru, due to his desire to bring the living beings close to him, takes upon himself the five fundamental factors associating with a physical structure, he will not take upon himself the sanskaras of that physical, psychic vehicle, but he will manifest himself through that vehicle. He is ever free of sanskaras. So it cannot be said that he is limited by the sanskaras of the particular vehicle which he is utilizing to manifest within the physical universe. But it can be said that any and all physical vehicles maintain sanskara, otherwise they would cease to exist.

  So if there is one body and one mind associated with that body, that body may have a hereditary disposition to diabetes and perhaps when young, the body had a certain injury. The cells in the body are injured so as the body grows older there is some arthritic condition. For the guru, now these may exist, these are sanskaras that are associated with the physical structure. When this occurs, and should the purpose of guru be served, he may dissolve the sanskara so that the ache never forms in the bones, or the diabetes never appears.

  But you know, Prakriti guards herself very carefully, and if her ways are interfered with, she gets very reacted. So it is not the way of the sadguru to interfere with the natural consequences and sequences of the physical and mental sanskaras of the vehicle unless there is good reason. If a vehicle has developed in a particular culture under a particular circumstance, the vehicle will be affected, it will have sanskara. So, if the child may only go to 6th grade and then due to culture or economic circumstance he is cut from the school, he will only have a 6th grade education. If the child, due to other circumstances, goes for the Ph.D., he will have the higher education. This is a result of sanskara imposed by culture and society as well as associated with the mental and physical capacity of the vehicle. All of these exist. They all may be transmuted if it serves a purpose. If it does not, then Prakriti should not be dealt with lightly. Her laws apply to physical and mental vehicles and  it is not good to disrupt her unless there is good cause. So Mahasambhuti is completely free of any and all hint of sanskara but physical and mental vehicles are not.

 Q: Some time ago, you said that Heisenburg's principles are incorrect and the reason for that was that he did not assume that one object can be in two places at the same time. And recently you told that one mind may have a physical body in one place and another temporary body in another place at the same time. How does this idea of two bodies at the same time relate to the idea of one particle being in two places at the same time? Are there some mathematical tools that can be developed from modern physics to calculate the position of particles?

   This question is complex. The capacity to manifest in two places at the same time comes when an individual is merged with the cosmic capacity for creative manifestation in potentiality. So in that realm, the cosmic entity may manifest one or a hundred forms.  Now, I have said that Heisenberg's view was limited because he did not understand the laws of time and space, so he made assumptions about the nature of time and space which are incorrect. If a particle is in one place and simultaneously it exists in another, that existence may be easily explained and easily calculated if there is a proper comprehension of the relationship of time and space, for neither time nor space are linear. They are in an undulating relationship so that they are always converging and diverging. In that converging and diverging, you will find that there is a free flow of consciousness which causes an overlay of manifestation. So object a' may be spatially associated in two dimensions when there is a convergence and may spatially be associated with divergence at a different point in time and space allowing for singularity within the perceptual field. Thus if one might calculate the movement of time and space, understanding the causal relationship, then one may calculate at any given moment whether a particle will be displaced and mirrored and when it will converge and how it will converge. Both of these may be precisely calculated. And, in fact, those beings who utilize space travel between different spatially divergent locations, have developed this mathematical science highly, and utilize it with great skill. So it cannot be said that these movements cannot be known. They may be known if one understands the patterns of the movement of space and time and calculates them in a systematic fashion.

Q; Do we have enough mathematical tools for this?

  Not at this time.

Q: It has been related that there are extraterrestrials now visiting this planet who claim they are from a potential future of ours. Is this true and if they change their own past, which is our present, does it affect their present which is our potential future?

   You know, there was once a boy who said he could travel to the past and one day someone hearing his story made a dare. They dared him, "If you can travel to the past like you say, prove it to us. Change something in the past so that we will know, because it will be different in the present". And the boy said, "Oh, I can travel to the past but I don't think that I should do this because if I make a change, I am not certain what will occur. It may not be good". And the friends said, "Oh, come on, come on, you cannot do it, that is why you will not". They began to laugh at the boy so the boy said, "Alright, alright, alright. I am going to do it, I will show you. I am going to go to the past and I am going to change it so you will believe me".

  So the boy went to the past and he noticed there was one dog lying in the street, looking very sick. He went over to the sick dog, he gave it some food, and he took care of it for a little while so the dog was feeling much better and very happy. And then, when the dog was well, the boy came again to the future. Now it had been the sanskara of the dog to die but the boy changed the life of the dog and the dog lived a happy and long life. Then when the boy came back to his own town in his own time, he began to inquire where are his friends? Where were the boys that dared him? He had changed the past and would show them. But when he comes back to his own time, to his own place, he noticed that none of his friends were there. They were all gone and in fact it was a very different place, very different. There were a good many dogs all over but the boys that he knew had ceased to exist.

  So, if a person lives in the future and would travel to the past they might indeed alter the future, except that the past is not necessarily before the future. So if the future is altered perhaps the past will be altered and if the past is altered perhaps the future may also be altered. It is not sequential. There are those beings who have developed themselves and may travel through time and space but they do not remain in this dimension, they enter to different lokas. You see in maharloka, all the universe is held in potentiality. Within the cosmic egg, the sound of ohm is ever calling and playing and all the potentials of what could be, all the possibilities exist. It is possible to alter what exists but it cannot be done by one whose mind is apart from the cosmic, causal expression. So if one desires to alter the universe, one will have to make oneselves into the cosmic, causal expression and make ones' desires, one with that of the cosmic entity. Thus it is unlikely that any person may alter the past or the future from within the physical world unless it is so deemed by the will of Parama Purus'a.

Q: What is the best technique for overcoming the restrictions of linear thinking?

   It is a very important question. When the mind is confined within the lower kosas, it will be linear. But when, by dint of sadhana, the mind is allowed to soar to the uncharted realms of divine consciousness, then there will be a freeing of the bondages of the intellect, for the human intellect thinks in a linear fashion. It assumes a sequential view of all things. For the basic purposes of human life and human intellect this is very appropriate, but it is also a misunderstanding. So if a human being wants to know the Supreme Entity, they must do sadhana and if a human being wants to have a non-sequential view of the manifest universe, they must go beyond the limits of the human intellect. For the mind of a human being can expand beyond the realm of intellect, beyond the realm of sequential thought into the boundless array of universal love, into the sphere of divine awareness. Only in this way, may a human being come to understand within themselves the wholeness of this entire manifest universe. Only in this way will they break the bonds of the intellect and its sequential assumptions.

  So it is by dint of sadhana, through ideation upon the great, taking one's mind and moving it into the flow of the divine awareness that one will come to know that there is more than intellect, more than thought. There is a realm beyond thought, beyond words, beyond all sequences, where all blends into one, unified experience.

  From this experience arises knowledge and understanding that defies the intellect. So if you wish to expand your knowledge, to expand your capacities, you must delve into the ocean of self-awareness. For only there, in the essential experience of self, will you find the true nature of your existence. Only there will the mind be free from its bondages. In the cosmic mental sphere there is only one desire that the Purus'a generates, and that is, that all beings return to him. That is his desire.

  Now I will complete this session.