1.3.3 lokas

Q: Baba, I would like to know about the different orders of beings in the universe. At one time you spoke of the gods in mahaloka. I would like to know, who are these gods? Did they come to their station through the process of pratisaincíara? What is the nature of these beings? Are there very many of them, and do they have specific names?  

Yes, yes, I will answer. There are 33 realms within this sphere. And in each realm there is a guiding entity, a presiding deity if you will. So that in this realm there are many different sorts of celestial beings. These are beings who have evolved through pratisaincíara and ideation upon the great into the god realm, that is to say into the unqualified realm of eternal wisdom. They are divine beings in their own rite and have many creative powers for in their realm the universe is a potential, and many things may be manifest. All knowledge is available for in their realm the cosmic egg is [hi?]   These beings preside over the manifest universe, and with their positive capacities they bring about causation in the manifest universe. So they are by human terms all powerful, all-knowing, and capable of altering reality because they preside in the cosmic realm. They are, if you will, the fingers and toes of the cosmic entity, his projection through which he may accomplish the task of manifesting creation. They are the tenders of the cosmic egg.  This is the realm of the gods. And there are 33 planes within this realm, and in each plane the presiding deity will manifest a stratum of creation.  So the combined efforts of all of these beings projects the imaginative play of the cosmic mind in svarloka. But their residence lies in mahaloka. So that they are extensions of the cosmic mind, for in this realm the cosmic sense of empowerment to act has become more defined. And so the cosmic entity takes upon himself the action of expression in potentiality. And in doing this he must have some medium to express these activities, and it is these beings, these cosmic extensions through which he will manifest his divine capacity to act. These presiding deities are the cosmic projection of the desire to take action.   

But it is very interesting, I have said [?these is not being] this universe.  And this point may be made regarding these presiding deities, for they have evolved through pratisaincíara. They are projections of the cosmic mind which have manifest and evolved to the ream of the gods, and they are at the same time the extensions of the cosmic mind through which the imaginative and mental expressions are manifest. They hold the universe in potentiality. They form a kind of creative net or web in which the universe, the tapestry of creation, is woven in potentiality. Thus they are created beings who have evolved through the cycle of creation, yet they are projections of the cosmic mind through which the cosmic entity projects the created universe.   

So that these entities are more subtle and most powerful, and if one does very good sadhana for many lifetimes one may enter the realm of the gods and come to know all the capabilities and powers and potentialities of the god realm. All of the knowledge of the universe is at the fingertips, all manner of powers and capacities are there, for these are the ones who make the manifest universe.   

So you see it is a great realm of wonderful possibilities and potentialities, but even these gods must some day grow tired of being gods, of being cosmic extensions. And so one day they will feel I have done enough, let me return to Parama Purusía, let me merge my most subtle existence back into him. And these gods will have to complete their sadhana, and return fully to the cosmic origin, so that they may be reabsorbed into that Purusía from which they came.   You see in tapahloka, in jinanaloka, the causal mind is completely unified.  Now the witnessing entity of these three lokas, tapah, jinana, and mahaloka is the same entity. So the aspect of Purusía is the same [?bharat]. It is the same aspect, but in each loka it takes a more and more subtlified form.  And in mahaloka the consciousness or [bharat?] beings to fragment, and as it fragments into the beginnings of diversity in potentiality, the realms of the gods come into existence. The seed of knowledge lies here, the akashic records lie here. The cosmic egg from which the created universe is born is in this realm. All right?  

Q: Yes Baba, I would like to ask if these gods are your devotees?  

They are extensions of the cosmic mind. The cosmic mind has several aspects, and depending upon the aspect, it performs different functions so that in one aspect it is creating the universe, it is extending into manifestation, and in another aspect it is dissolving diversity into wholeness -- it is drawing back that which it has created unto itself. In this aspect I am engaged.   

The realm of the gods is not my realm. For in that aspect the universe is diverging. But there will come a time for each and every one of these entities when the desire will come to seek manifestation and to be drawn again into the cosmic nucleus. And when desire comes they enter my realm.  For I am ever engaged in the introversial calling of living beings unto the supreme expression from whence they have come. It is my delight to bring the living beings home again through the introversial movement towards the cosmic nuclei. Is there more?  

Q: Yes Baba. What are the types of inferior beings (inferior to those in the realm of the gods)? How many types of beings are there, and what is their nature in general.  

There are as many types of beings as can be imagined. So this is a relative question, depending upon who is imagining. There are a myriad of beings that might be imagined, and are being imagined, and those beings are creating for themselves a myriad of different possibilities and potentialities which they are imagining. And in their creative imagination they are expressing so many different worlds, and so many different beings, and so many different types of existences. And those beings who they are imagining are also imagining.  And within the imaginative play of the cosmic mind there are a myriad of possibilities and potentialities, all converging and diverging, rising and falling in the great tapestry of the imaginative expression of the cosmic mind.  

 And if upon occasion one of these imaginative forms in [gains?] momentum within the cosmic arena and develops into more substantiality, taking upon itself the five fundamental factors, and that being finds the evolutionary path through the five fundamental factors. Now there are so many beings creating. You see, Parama Purusía in his imaginative play as hiranyagarbha will create so many worlds, so may universes. And there will be realms that are images of the god realm. There will be realms that are the worst of hell, and all in between. In this imaginative world there are many spheres, many planes, many existences, many potential controllers.   

But none are true controllers. They are all the imaginative beings in the mind of the Purusía, taking upon himself the aspect the great dreamer hiranyagarbha. This is his aspect of the great dreamer. And in his dreams he dreams many dreams. And in his dreaming those beings who come to exist and find substantiality in the play of Iishvara, when Purusía takes on the aspect of Iishvara, they will become a part of the material universe. And in the material universe they will take substantiality. And when they take substantiality, then they may develop the full layers of the mind. And in this full mental development they become like the little reflections of the great cosmic entity. They are his children, his little reflections, and all of his capacities are held within each of them. So that each of these children have the capacity of their progenitor. This is the specialty of his design.   

And so each of these children of the great progenitor may create in their imagination, for each is a tiny spark of his consciousness. His witnesship is in each of them in their Atman. And they believe that their little mind is separate. They imagine that they are [contained ?]. But the reality is that each of these is only a projection of Him, and He exists all around, within and without. They are falsely deceived into thinking they are individuals. So that who is the witness of them, each and everyone? It is the same Purusía that has created them. And who is the owner of the capacities of each and everyone of these little reflections? It is the same Purusa that imagined them. But they in their ignorance think, " I have this capacity, I have this ability, I have this capability. " And they imagine that they are confined beings separate from their progenitor, separate from all else, and that all the capacities that they are endowed with are their own. But in fact they are the capacities of the supreme progenitor who has created them. And the witnessing entity that witnesses their existence is the same witnessing entity. Only it appears to be bound within the small circle of individualized consciousness. But it is merely a matter of appearance, the same as Purusía in the aspect of Iishvara appears to be bound in the creation of the mental and material world. But again, this is only a matter of appearances. Now when the Purusía is bound in the desires in the unit entities, he forgets himself and believes he is a small being until he becomes self aware. Now it is a fact that when the jiivas begin to think and imagine, they are activating within their small framework the same kosas that are in the cosmic mind. And therefore they are creating within the cosmological order of the manifest universe. So that both the Purusa is creating the universe, and through his created entities he is also creating the manifest universe within each of their minds. Do you comprehend?  Q: I believe I follow you Babajii. All right.  Q: [Are you saying that?]  Who is imagining? Who is imagining? You see it is a deception. You believe that you imagine. But you do not imagine. Parama Purusa imagines as what appears to be you. And so the same ability that the great progenitor is endowed with are also the abilities of his children. You have the same consciousness as him, but you do not know it. So that while there is this blindness, the little beings feel that they are quite helpless. They do not realize their own capability.   

You know, have you ever desired something very strongly and noticed that in fact sometime later what you desire came about ? Is it because you are so powerful, or is it that you are but a little mirror of the great Purusía and the cosmic mind. You are only the child of that cosmic mind, and you have in you the same potentiality. And that cosmic mind is creating within you as well as around you. So that the jiivas become the instrumentality of the cosmic mind. So that cosmic mind is creating jiivas, jiivas are creating realms of existence in a kind of simultaneous synchronism with the cosmic entity.   And the jiivas when devoid of a physical vehicle will fall into a kind of sleep. And there they will enter svarloka and imagine a multiple of worlds which reflect the reactive potential of their samskaras.  Now these imagined beings in the dreams of the jiivas are real to themselves when they exist. So if in the dream the boy is running, the boy in the dream fells he is running. And he has a relative existence within the imaginative realm, as the jiiva has a relative existence within the imagination of Parama Purusía.   

So you see there are a myriad of possibilities and potentialities to be expressed within the imagination of the cosmic entity. All right?  

Q: Yes Baba. How does Sadguru create siddha mantras, and where do these mantras reside, in which realm?  

Siddha mantras are created by living beings who have empowered those mantras through the realization of self. The mantras become imbued with the consciousness which has generated them, and they then become siddha mantras. They are the expression of cosmic consciousness given in form. For you know it is through sound that this manifest universe is created, not physical sound but subtle sound. And this subtle sound or subtle frequency is the created intonation upon which the glorious choir of manifest tonal frequency is based. This sound is the origin of the universe.  And so through sound which has been given subtle association, there can be a pathway woven to the [?] and subtle realm of cosmic expression. Is there more? 

Q: The form of Guru that we see in our dhyana, does it exist in a particular loka or realm? And the same question for the siddha mantras?  

In the subtle realm the physical form is but an outer shell. The true form of Guru lies within and that form is in the most subtle realm. Siddha mantras likewise may have crude sounds and mental sounds which are also crude by comparison to the subtle sound which lies within the tone, and that tone has no physical sound, but it is a wave, a frequency from which the manifest universe is born and which moves reality [?]. All right?