Only a few specially gifted persons can rise superior to the influence of their professed Creeds and find absolute unanimity in the truths propagated by all great faiths.
Dharma, the mental virtue, is then in the third stage; the human intellect becomes able to comprehend the divine magnetism, the source of all electrical forces on which the creation depends for its existence.
Chapter 1 The Gospel SUTRA 1 “Parambrahma (Spirit or God) is infinite, complete, without start or end. It is one, undividable Being.” The Eternal Father, God, Swami Parambrahma, is the only Real Substance, Sat, and is all in all in the universe.
SUTRA 2 “In Parambrahma is the source of all knowing and love, the root of all power and joy.” Prakriti or Nature of God The Almighty Force, Sakti, or in other words the Eternal Joy, Ananda, which produced the world; and the Omniscient feeling, Chit, which makes this World conscious, demonstrate the Nature, Prakriti, of God the Father.
its different aspects Om presents the idea of change, which is Time, Kala, in the Ever-Unchangeable; and the idea of division, which is Space, Desa, in the Ever-Indivisible.
They are called en masse Maya, the Darkness, as they keep the Spiritual Light out of comprehension; and each of them separately is called Avidya, the Ignorance, as it makes man ignorant even of his own Self.
But when he raises himself to the level thereof, he not only comprehends this Atom, both inside and outside, but also the whole creation, both unmanifested and manifested (i.e., “before and behind”). See Revelation 4:6. “And in the midst of the throne, and round about the throne, Were four beasts full of eyes before and behind.”
SUTRA 5 “The Omniscient Love aspect of Parambrahma is Kutastha Chaitanya. The individual Self, being Its manifestation, is one with It.”
Kutastha Chaitanya, the Holy Ghost, Purushottama The manifestation of Premabijam Chit (Attraction, the Omniscient Love) is Life, the Omnipresent Holy Spirit, and is called the Holy Ghost, Kutastha Chaiianya or Purushottama, which shines on the Darkness, Maya, to attract every portion of it toward Divinity. But the Darkness, Maya, or its individual parts,” Avidya the Ignorance, being repulsion itself, cannot receive or comprehend the Spiritual Light, but reflects it.
SUTRA 6 “The Atom, under the influence of Chit (universal knowledge) forms the Chitta or the Consciousness of mind, which when spiritualized is called Buddhi, Intelligence. Its opposite is Manas, Mind, in which lives the self with Ahamkara, Ego, the idea of separate existence.”
SUTRA 14 “Purusha is covered by five koshas or sheaths.”
5 Koshas or Sheaths This Purusha, the Son of God is screened by five coverings called the koshas or sheaths.
Heart, the 1st Kosha. The first of these five is Heart, Chitta, the Atom, composed of four ideas as mentioned before, which feels or enjoys, and thus being the seat of bliss, ananda, is called Anondamaya Kosha.
Buddhi, the 2nd Kosha. The second is the magnetic-aura electricities, manifestations of Buddhi, the Intelligence that determines what is truth. Thus, being the seat of knowledge, jnana, it is called Jnanamaya Kosha.
Manas, the 3rd Kosha. The third is the body of Manas, the Mind, composed of the organs of senses, as mentioned above, and called the Manomaya Kosha.
Prana, the 4th Kosha. The fourth is the body of energy, life force or Prana, composed of the organs of action as described before, and thus called Pranamaya Kosha.
Gross matter, the 5th Kosha. The fifth and 1 last of these sheaths is the gross matter, the Atom’s outer coating, which, becoming Anna, nourishment, supports this visible world and thus is called the Annamaya Kosha.
Devata or Angel When man, cultivating the Divine Spirit or Omniscient Love within his heart, is able to withdraw this Jnanamaya Kosha, then the innermost sheath, Chitta, the Heart (composed of four ideas), becomes manifest. Man is then called Devata or Angel in the creation.
Free, Sannyasi When the Heart or innermost sheath is also withdrawn, there is no longer anything to keep man in bondage to this creation of Darkness, Maya. He then becomes free, Sannyasi, the Son of God, and enters into the creation of Light.
When he looks for further explanation, he finds that all his wakeful conceptions are substantially nothing but mere ideas caused by the union of five objects of sense (the negative attributes of the five internal electricities) with the five organs of sense (their positive attributes) through the medium of five organs of action (the neutralizing attributes of the electricities). This union is effected by the operation of Mind (Manas) and conceived or grasped by the Intelligence (Buddhi). Thus it is clear that all conceptions which man forms in his wakeful state are mere inferential Parokshajnana – a matter of inference only.
SUTRA 18 “Emancipation (Kaivalya) is obtained when one realizes the oneness of his Self with the Universal Self, the Supreme Reality.”
“Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.”
In this state man is saved forever and ever from the bondage of Darkness, Maya.
“Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”
the Holy Ghost – as a perfect whole, and his Self as nothing but a mere idea resting on a fragment of the Om Light. Then he sacrifices himself to the Holy Ghost, the altar of God; that is, abandons the vain idea of his separate existence, and becomes one integral whole.
Chapter 2 The Goal SUTRA 1
wishes to be relieved from all these evils. This relief from evil, or liberation from the bondage of Maya, becomes the prime object of his life.
SUTRA 2 “Liberation is stabilization of Purusha (jiva, soul) in its real Self.”
Residing in Self is Liberation When man raises himself above the idea creation of this Darkness, Maya, and passes completely out of its influence, he becomes liberated from bondage and is placed in his real Self, the Eternal Spirit.
SUTRAS 5, 6 “Troubles are born from Avidya, Ignorance. Ignorance is the perception of the nonexistent, and the nonperception of the Existent.”
SUTRAS 7-12 “Avidya, Ignorance, having the twofold power of polarity, manifests as egoism, attachment, aversion, and (blind) tenacity. The darkening power of Maya produces egoism and (blind) tenacity; the polarity power of Maya produces attachment (attraction) and aversion (repulsion). Egoism results from a lack of discrimination between the physical body and the real Self. Tenacity is a result of natural conditioning (belief in Nature and her laws as final, instead of belief in the all-causative powers of the Soul). Attachment means thirst for the objects of happiness. Aversion means desire for the removal of the objects of unhappiness.”
The one is its darkening power, by the influence of which man is prevented from grasping anything beyond the material creation. This darkening power produces Asmita or Egoism, the identification of Self with the material body, which is but the development of Atom, the particles of the universal force; and Abhinivesa or blind tenacity to the belief in the validity and ultimate worth of the material creation.
SUTRA 13 “The root of pain is egoistic actions, which (being based on delusions) lead to misery.”
SUTRAS 14, 15 “Man’s purpose is complete freedom from unhappiness. Once he has banished all pain beyond possibility of return, he has attained the highest goal.”
Ananda, bliss, is the contentment of heart attained by the ways and means suggested by the Savior, the Sat-Guru. Chit, true consciousness, brings about the complete destruction of all troubles and the rise of all virtues. Sat, existence, is attained by realization of the permanency of the soul. These three qualities constitute the real nature of man. All desires being fulfilled, and all miseries removed, the achievement of Paramartha (the highest goal) is made.”
These three are the real necessities of the human heart and have nothing to do with anything outside his Self.
With his heart thus contented, man becomes able to fix his attention upon anything he chooses and can comprehend all its aspects. So Chit, Consciousness of all the modifications of Nature up to its first and primal manifestation, the Word (Amen, Om), and even of his own Real Self, gradually appears. And being absorbed in the stream thereof, man becomes baptized and begins to repent and return toward his Divinity, the Eternal Father, whence he had fallen. See Revelation 2:5. “Remember therefore from whence thou art fallen, and repent.”
Chapter 3 The Procedure SUTRAS 1-4
Penance is patience or even mindedness in all conditions (equanimity amidst the essential dualities of Maya; cold and heat, pain and pleasure, etc.). Swadhyaya consists of reading or hearing spiritual truth, pondering it, and forming a definite conception of it. (Meditation on) Pranava, the divine sound of Om, is the only way to Brahman (Spirit), salvation.”
How the Holy Sound Manifests This Holy Sound Pranava Sabda manifests spontaneously through culture of Sraddha, the energetic tendency of the heart’s natural love; Virya, moral courage; Smriti, true conception; and Samadhi, true Concentration.
The Virtue of Love
When this love, the heavenly gift of Nature, appears in the heart, it removes all causes of excitation from the system and cools it down to a perfectly normal state; and, invigorating the vital powers, expels all foreign matters – the germs of diseases – by natural ways (perspiration and so forth).
SUTRAS 7, 8 “Moral courage (Virya) arises from Sraddha, directing one’s love toward the guru, and from affectionately following his instructions. Those who remove our troubles, dispel our doubts, and bestow peace are true teachers. They perform a Godlike work. Their opposites (those who increase our doubts and difficulties) are harmful to us and should be avoided like poison.”
Out of this creation, the object that relieves us of our miseries and doubts and administers peace to us, whether animate or inanimate, and however insignificant the same may be, is entitled to our utmost respect.
The adepts, on the other hand, having full control over the whole material world, find their Divinity or Savior in Self and not outside in the external world.
This thought has been expressed by Lord Bacon: “A crowd is not a company, it is a mere gallery of faces.”
“Behold the Lamb of God, which taketh away the sin of the world.”
man fit for the practice of Asana (remaining in steady and pleasant posture), Pranayama (control over prana, involuntary nerve electricities), and Pratyahara (changing the direction of the voluntary nerve currents inward).
Value of Pranayama Man can put the voluntary nerves into action whenever he likes, and can give them rest when fatigued. When all of these voluntary nerves require rest he sleeps naturally, and by this sleep the voluntary nerves, being refreshed, can work again with full vigor.
Life and death come under the control of the yogi who perseveres in the practice of Pranayama, In that way he saves his body from the premature decay that overtakes most men, and can remain as long as he wishes in his present physical form, thus having time to work out his karma in one body and to fulfill (and so get rid of) all the various desires of his heart. Finally purified, he is no longer required to come again into this world under the influence of Maya, Darkness, or to suffer the “second death.” See I Corinthians 15:31, and Revelation 2:10, 11.
Necessity of Pratyahara Man enjoys a thing when he so desires. At the time of the enjoyment, however, if he directs his organs of sense, through which he enjoys, toward the object of his desire, he can never be satisfied, and his desires increase in double force. On the contrary, if he can direct his organs of sense inward toward his Self, at that time he can satisfy his heart immediately. So the practice of the aforesaid Pratyahara, the changing of the direction of the voluntary nerve currents inward, is a desirable way to fulfill his worldly desires. Man must reincarnate again and again until all his earthly longings are worked out and he is free from all desires.
“Passing beyond the first stage in Brahma’s plan, man strives for enlightenment and enters the natural Kshatriya (warrior) caste. He is propelled (by evolutionary forces) to struggle (for truth). He seeks a guru and appreciates his divine counsel. Thus a Kshatriya becomes fit to dwell in the worlds of higher understanding.”
The Propelled Heart When man becomes a little enlightened he compares his experiences relating to the material creation, gathered in his wakeful state, with his experiences in dream, and understanding the latter to be merely ideas, begins to entertain doubts as to the substantial existence of the former. His heart then becomes propelled to learn the real nature of the universe and, struggling to clear his doubts, seeks for evidence to determine what is truth.
hence avoids whatever produces the contrary result; he also studies scientifically the scriptures of divine personages.
There he perceives the luminous body of John the Baptist, or Radha, and hears the holy Sound (Amen, Om) like a stream or river; and being absorbed or baptized in it, begins to move back toward his Divinity, the Eternal Father, through the different Lokas or spheres of the creation.
SUTRA 27 “The Worlds or Lokas of Creation are seven: Bhu, Bhuvar, Swar, Mahar, Jana, Tapo, and Satya. (This earth, and the “earthy” stage of man’s consciousness, are called Bhuloka.)”
These are Bhuloka, the sphere of gross matters; Bhuvarloka, the sphere of fine matters or electric attributes; Swarloka, the sphere of magnetic poles and auras or electricities; Maharloka, the sphere of magnets, the atoms; Janaloka, the sphere of Spiritual Reflections, the Sons of God; Tapoloka, the sphere of the Holy Ghost, the Universal Spirit; and Satyaloka, the sphere of God, the Eternal Substance, Sat. Of these seven planes, the first three (Bhuloka, Bhuvarloka, and Swarloka) comprise the material creation, the kingdom of Darkness, Maya; and the last three (Janaloka, Tapoloka, and Satyaloka) comprise the spiritual creation, the kingdom of Light, Maharloka or the sphere of Atom, being in the midst, is said to be the Moor” communicating between these two – the material and spiritual creation – and is called Dasamadwara, the tenth door, or Brahmarandhra, the way to Divinity.
If man continues in the baptized state, remaining immersed in the holy stream, he gradually comes to a pleasant state wherein his heart wholly abandons the ideas of the external World and becomes devoted to the internal one.
SUTRA 30 “Through true repentance man reaches Maharloka (the “great world”). No longer subject to the influence of ignorance, Maya, he attains a clean heart. He enters the natural caste of the Brahmanas (“knowers of Brahma”). This state of mind is prevalent in Satya Yuga.”
heart comes to a clean state, void of all external ideas. Then man becomes able to comprehend the Spiritual Light, Brahma, the Real Substance in the universe, which is the last and everlasting spiritual portion in creation.
In this state man comprehends himself as nothing but a mere ephemeral idea resting on a fragment of the universal Holy Spirit of God, the Eternal Father, and understanding the real worship, he sacrifices his self there at this Holy Spirit, the altar of God; that is, abandoning the vain idea of his separate existence, he becomes “dead” or dissolved in the universal Holy Spirit; and thus reaches Tapoloka, the region of the Holy Ghost.
all this creation is substantially nothing but a mere idea-play of his own nature, and that nothing in the universe exists besides his own Self.
Chapter 4 The Revelation SUTRAS 1-3 “Adeptship is achieved by purification of man’s three bodies. It is also attainable through the grace of the guru. Purification comes through Nature, penance, and mantras. Through Nature there is purification of dense matter (the physical body); through penance, purification of the fine matter (the subtle body); through mantras, purification of the mind.”
that of the electric body by patience in all circumstances; and that of the magnetic body (chitta, spiritualized Atom, Heart) by regulation of the breath, which is called mantra, the purifier of the mind.
By keeping his preceptor’s Godlike company there grows an inclination, Pravritti, in the disciple’s heart to save himself from the creation of darkness, Maya, and he becomes Pravartaka, an initiate in the practices of Yama and Niyama, the ascetic forbearances and observances necessary to obtain salvation.
SUTRA 8 “He progresses in godliness, hears the holy Om sound, and becomes a Siddha, divine personage.”
while passing through the different stages, becomes able to conceive the different objects of creation in his heart; and how he gradually advances through the states of meditation; and how, ultimately, by concentrating his attention on the sensorium, he perceives the peculiar sound, Pranava or Sabda, the holy Word, at which time the heart becomes divine and the Ego, Ahamkara, or son of man becomes merged or baptized in the stream thereof, and the disciple becomes Siddha, an adept, a divine personage.
There he perceives the manifestation of Spirit, the true Light, like seven stars in seven centers or astrally shining places, which are compared to seven golden candlesticks. These stars, being the manifestation of true Light, the Spirit, are called angels or rishis, which appear one after another in the right hand of the son of man; that is, in his right way to Divinity. The seven golden candlesticks are the seven shining places in the body, known as brain, the sahasrara; medulla oblongata, the ajna chakra; and five spinal centers – cervical, visuddha; dorsal, anahata; lumbar, manipura; sacral, swadhishthana; and coccygeal, muladhara, where the Spirit becomes manifested.
Withdrawing his self from Bhuvarloka, the fine material Creation, he enters into Swarloka, the source of all matters, fine and gross. There he perceives the luminous astral form around his Heart, Atom, the throne of Spirit the Creator, provided with five electricities and with two poles, Mind and Intelligence, of seven different colors as in rainbows. In this sphere of electricities, mind, and intelligence, the source of all objects of senses and of organs for their enjoyment, man becomes perfectly satisfied with being in possession of all objects of his desires, and acquires a complete knowledge thereof. Hence
Thus man, being possessed of aiswaryas, the ascetic majesties aforesaid, fully comprehends the Eternal Spirit, the Father, the only Real Substance, as Unit, the Perfect Whole, and his Self as nothing but a mere idea resting on a fragment of the Spiritual Light thereof.
“Life is always unsafe and unstable, like a drop of water on a lotus leaf. The company of a divine personage, even for a moment, can save and redeem us.”