Living Ideal and Realization

The twentieth century is full of isms. Whether communism is good or democracy is good no one can say definitely. But almost everyone agrees that men should live cleanly and purely. If there is no love in the heart, there is no adjustment in the life. Then where will all the isms stand?

From the Aryans many forms cf religions have come down to us. There is Hinduism, Buddhism, Christianity, Islam, etc. All of them are running on with their own ideas.  Recently in our land a new ism has cropped up. It may be called Idealism. It makes a man gradually perfect, leads him to a pure life, adjusts his character, and can take him on to God. It is easy for people of any country. If we use the terms Aryan Hindu, Aryan Christian, Aryan Moslem, etc., we might better sustain the ideas that we are going to express in this chapter.

It is to be admitted that we can not know ourselves until we concentrate our minds to that purpose. Similarly, it is also to be admitted that if we are to know God, we shall have to follow the path of existence. These two admissions are the basis of Idealism. We would like to explain fully our view of Idealism to people of all sects, isms, and persuasions. We think our ideas will give nourishment to all, just as the rising sun gives nourishment to all. We think that if anyone will follow a living Ideal, he will be able to know himself.

A living Ideal is a Satguru. To follow his direction is Idealism. This following means the practice of the libido system. When a man follows the practices, he is called an Idealist.

When an Idealist penetrates through the stage in which he first is, he realizes muladhar and feels a yearning for or toward the ‘long’ sound. He also feels that life is tasteful.

 

When he crosses over into swadhistan he realizes his first feeling or yearning and a tendency toward the ‘bong’ sound is felt. By this ‘bong’ tendency the nerves and tissues of the spinal chord are activized, and the fluid of the spinal chord becomes sensitive. Vibrations of the sensitized fluid waken and sensitize certain brain cells, and dormant complexes arise. The ‘prithivi beej’ and ‘barun beej’ (world-seed and sun-seed) control the ‘long’ and ‘bong’ sound tendencies. As the Idealist goes a little higher than the lowest levels of the spinal chord, he feels and sees a red hue coming from his inside and his brain cells begin to vibrate spontaneously.

 

At this stage he feels in his conscious mind a ‘rang sound tendency, and there is a vibration as of fire-red jewels. So it is called the manipur. This manipur center is located at the navel. Just behind it lies the marrow of the spinal chord. When the Idealist hears ‘rang-jhun’ or sound, his Satguru shows him his way onward, and the Idealist becomes more concentrated on his ideal. He sees the golden red of manipur as deep red. Then crossing over to the next level, he hears a slow, faint sound like ‘kling’ predominating in his mind.

 

Thus he goes into the anahata where the sound is vibrating without obstruction. He hears ‘kling’. As the vibrating sound accelerates, the Idealist feels the cells of his organism merge in it, and he sees and hears new lights and sounds. The anahata-chakra is the centre of the isolated mind which remains finely in bishudhyakhya and aggyachakra. When the Idealist achieves this fourth stage of spiritual development, he becomes a man.

 

As he goes on, he feels as if his brain and muscle cells are shoving and being shoved. At this stage he feels also a tendency toward a ‘hang’ sound. This ‘hang’ tendency tries to cut off the link with worldly thoughts. From this sensation that he is going to be detached he calls the sound ‘the death bell’. Gradually he feels to realize the sky in his mind. Sometimes it is said the ‘hang’ tendency comes from the sky. It is called the bishudhyakhya. From here the Idealist goes on to a ‘hring’ tendency-more powerful, bright, and deep then the ‘hang’.

 

In this stage he senses flashes of light, and roaring bell sounds. He goes on to a stage where he can do all worldly works with adjustment, solution, and adaption. It is called the aggyachakra.

Persian saints have called the muladhar, swadhisthan, and manipur stages the nashut, and anahata, bishudhyakhya, and aggyachakra stages the mulkut. In the aggyachakra the function of pinda is closed. Pindadesh consists of 84 flows of consciousness, and the Idealist who realizes this desh has knowledge of one-third of the world. Standing on this desh and realization, he can do many things for the country and world.

 

When the Idealist crosses Pindadesh, a wide field of endless horizon with flashes of bright light dazzling wonderfully opens up before him and makes him love his ideal more. The sky is again revealed to him, and the Idealist perceives that it and the endless field are mingled together as one and that a narrow way is shown through it. That way is called bankanal. He again sees the sky as he leaves bankanal. He goes on and on and hears first the beating sounds of a hand drum and then the beats of a large kettle drum. These make him glad. Then he feels flashes of light going round him, later forming a kind of whirlwind. He hears the sound of the clouds, and just in the wake of this sound he senses thunder, earthquakes, tornados, and volcanic eruptions that are about to destroy the world. Probably the sights frighten him and stop him from going on to witness the destruction. Just then his living Ideal stretches out his loving arms to console him.

 

Despite the ominous sights he crosses the three stages of brahmandadesh and goes over into the fourth stage of shahasradalkamal. His five senses and the five elements of the material world are by this time sublimated to the requirments of this stage. His balanced, restless, and listless states have become finer and more godly too. This development had taken place at a stage just below the shahasradalkamal where he had got the power of creating, upholding, and destroying. Under the infleunce of the three states of existence and the eight flows of consciousness the five elements of world multiply to twenty-five each. As the eight flows of consciousness are active, there are 5x25x8 or 1000 elements at this stage. Thus it is called the shahasradalkamal. The Persians called it jabrut.

 

The Idealist still sees the sky. In that sky so luminous a blue sun now rises. From the rays of that sun the sound Om comes out and goes to other worlds around. Everything now comes to the Idealist as Om. He sees his Ideal standing in a masterly fashion before him in Om. He is inspired to go farther. He perceives an endless, quiet lake where many lights in the form of crystals are sparkling in the water. Amazed, he looks to and fro and sees the whole sky is off by itself but packed with the dazzling lights. A sound like an intuned violin or sharengi is heard. As the Idealist listens with great delight, many moons begin to shine in the deep blue sky. Suddenly one big moon comes out from the others and begins to radiate the whole ‘dulok’. The moonlight tries to charm the Idealist and he thinks he belongs to the stage of the moon.  Yet he feels himself a separate body. The violin sounds continue, and along with them the sound of cymbals, making a very pleasant ‘rarang’ in the sky. The Idealist’s Ideal, resplendent and in tune with the ‘rarang’ sound, comes to him with new lights for his path.

 

The Om centre is called trikuti or tribeni. In this centre the causes of the five elements, mind, and illusion are born. The rarangchakra above trikuti is absolutely vacant. It is also known as dashamdwar (10th stage) and parabrahmadham. In the rarangchakra the immortal soul, Aksharpurush, is living. Here the Idealist feels expansion and life. Within the Aksharpurush stage Purush and Prakriti remain; above it are Kalpurush and Adyashakti. The three states of existence — the balanced, restless, and listless — were born from Purush, Prakriti, and Aksharpurush, which have also made brahmanda. Persian saints have named the Om and Rarangchakra Lahut and Hahut respectively. In this rarangchakra or shunyachakra two-thirds of the creation exists.

When the Idealist lives above Pinda and brahmanda and deals with politics, art, literature, science, industry, and so forth, he can stand in the front rank of those who do great things in the world.

Before reaching dayaldesh, the Idealist has to cross the dangerous region known as mahashunya. Mahashunya is the epitome of darkness. Here millions of serpents, crocodiles, tigers, and lions come to attack him. But again his Ideal stretches out his hand to save him and he speaks elating words to him to remove his fear and push him onward.

The Idealist then comes to dayaldesh, a charming place, where he sees waves of light shining in the shape of a garland. The charming sound of a flute is heard. This makes him more concentrated on his Ideal. Suddenly a big sun with soothing light appears, and a sound ‘shohang’ very pleasantly vibrates all over. Nothing exists for him but ‘shohang’. His Ideal comes to him as ‘shohang’, standing before him with merciful hands.

The shohang-purush stage is also known as vramargumpha. The Radha-Krishna love was born here, and it was from this stage that the Aryans began their spiritual culture. Persians call the vramargumpha the hutalhut.

Gradually the Idealist is aware of his consciousness and hears the tune of the flute turn into the tune of a lute. At this point he goes on to satyalok. The lute plays only sat, sat, haq, haq. The Idealist enjoys satyalok very much and sees his Ideal with a sweet-smiling face surrounded by millions and millions of sunbeams. He remains in satyalok in a vibrating state.

Persian saints call satyalok hut. Kalpurush and Adyashakti are the presiding deities in satyalok, and here the mental impressions that men are born with are kept. The Idealist in vramargumpha, satyalok and anamilok is said to be Hangsha, and in vramargumpha the whole creation becomes imperishable. The Idealist can go on from anamilok to enjoy further stages. Whatever he realizes is through urges of his own. As he crosses over agamlok and alokhlok, his movements become wave-like and consciousness becomes impulsive. But when his consciousness is merged in the supreme consciousness, his movements stop and he thinks only of the supreme being. He earns the name of Param-hangsha when he goes above dayaldesh.

We want to say again that only this Idealism can give us solution and realization. May this Idealism spread more and more over the world as new life and new religion.

 

 

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