1.3.3 lokas

Q: What are the 33 layers of the mahaloka, what is their nature, do they have different functions? Who are these deities, and do they play different roles within mahaloka?  

The "layers" of mahaloka are like sheaths or coverings of varied densities so that it is somewhat layered in its formation. In the most subtle strata of mahaloka, the aham'tattva and the mahatattva are fully developed and operational. But c'itta is in the stage of formation. Time and space are fluid just beginning to shift from full convergence. They are beginning to differentiate. But it is the initial phase.   After that there is successive densification of c'itta until it is fully developed and the differentiation of time and space complete. So in these 33 realms there is a spectrum of development or subtlety of expression. And depending upon which layer is active the Purus'a will take on a slightly different emanation. The witnesship will alter, causing the layering and the differentiation of time and space. As Purus'a takes more and more definition, that is to say, the awareness becomes more expressed, time and space diverge and c'itta, or the concretization of consciousness in projection, becomes solidified.   

So in mahaloka, there is a gradual objectification of consciousness which brings about the development of c'itta within the cosmic mind, and a projected universe. In this, time and space become differentiated. And so the potentials of the cosmic mind begin to objectify and differentiate. In the most subtle layers of mahaloka, this process is undeveloped. Awareness is unitary. The Purus'a experiences the desire for expression. But that expression is undeveloped. Time and space are convergent. Gradually, through the different layers, the Purus'a begins to become associated with objectivity. And the desire to do creates strands or projections of awareness, like threads being woven, projecting out of the emerging desire for action or self expression. This desire projects consciousness in tendrils or threads which begin to weave and form objective reality. They become the threads of the tapestry of manifestation, and weave the cosmic c'itta upon which is painted the manifest universe.  So Purus'a becomes extended through aham'tattva into c'itta and in the projection of c'itta begins to weave the multiple possibilities of manifestation, and in this weaving, begins to form self-projection. These are the subtle manifestations of autonomous consciousness. When they appear in the fully solidified projection of bhurloka they will be luminous expressions of great subtlety and vast capacity. But their natural abode is the mahaloka where they form the initial weavings of the projected consciousness of Parama Purus'a, and as his projection, carry forth his desire for expression in the multiple manifestation or potential that begin to weave colors into the vast tapestry of his projected mind or c'itta. In mahaloka they weave and unweave this tapestry endlessly. Do you understand? 

 Q: I believe I follow you, Baba. I have a small question, may I ask.

  Yes.  

Q: Are the differences between the 33 layers so distinct that they may be named.  

Their names are immaterial. In some esoteric languages they have been named, but it is immaterial. They are not separate dimensions; they are sheaths in the formation of projected expression. And there is some distinction between them, each having a separate domain with certain qualities and characteristics, certain presiding aspects. It is enough to say they are functional and project consciousness into c'itta. I will give the names of those presiding entities at a later date.  

Q: Okay.  Do you have more? 

 Q: I wonder if any of the presiding entities within this sphere, who you describe as occasionally entering into bhuvarloka, have made themselves known in the history of the earth.  

They are the weavers of the tapestry of creation, aspects of cosmic mind developed through pratisainc'ara, weaving creation and destruction, weaving and unweaving manifestation. They have woven the endless patterns in time.  They have woven the rise and fall of manifestation, and the endless possibilities and colors of expression. They are weaving endlessly this expressed universe.   

Human beings in altered states of consciousness where the mind becomes attuned to these concentrations -- sometimes through trauma, sometimes through special events -- will come to perceive these weavers as manifest.  When this occurs they will see brilliant light and be overcome by beneficence. If they should see such a being and are graced with a wish, these who weave may weave anything. But they will not be responsive to petty and childish or selfish wishes. So if you wish for gold, you may get gold, but forever will the door to light be closed for you. They will never appear again. So should you see such beings of great light and beneficence wish only for Parama Purus'a and his benevolence. Then you may find much grace in your life.  All right?  

Q: Yes Baba, a small question? You have said in the past that sometime these entities tire of their role, and take incarnation to complete their sa'dhana and merge with Parama Purus'a. Have we known in the history of this earth such sa'dhaka's? Have we come to know them?  

It is immaterial. What is the past of a human being, it is a personal matter. And what matters is what they do here and now. If they have been some great personality or if they have taken manifestation after eons of subtle expression in some higher stage, when in human form they are a human being, Their consciousness has associated with humanness. It is not associated with the weaving of the cosmic projection. So it has become a human consciousness and will then undergo the process of pratisainc'ara.