The Santa Scripture says the spirit is libido. What roams in Brahma is spirit, libido, or surat. The ‘Setaswatar Upanishada’ says:
That which,
with ectoplastic body
-like a sunbeam-.
promised and egoed,
sufficient in its own purity and power,
and with resolved givenness,
knows the supreme soul,
is called surat or libido.”
The Rigveda says sounds are of four kinds : para, pashyanti, madhyama, and baikhari. The para-sound cannot be given by the mouth. It comes from the dhanatak region or supreme being. The buzzing sound like that of a bee, the bell sound like a blow on a conchshell, and the sound of flute, heard by a man in concentration, are called para or dhanatak sounds. This para- sound is a supernatural sound. It is not like the ‘bijsabda’s or original sounds that come out from the different centres of our body as we cross over from one centre to another. These bijsabdas are ‘kling’, ‘hang’, ‘hring’, ‘om’, ‘rarang’, ‘shohung’, ‘radha’, etc. Allah, Logos are bijsabdas. When we are in-tuned with these bijsabdas we are said to be in the libido-word system.
This libido-word system is said to exist in every country and in every religion.
When Rishi Jagybalka wanted to go to the forest to meditate, he distributed all his property between his wives. At that time one of them, Maitri, said, “What will I do with all these things that will not give me eternity? Please give me that property which will give me eternity.” Men do not forget to seek eternity. This craving is always with them, and it can be satisfied by practicing adherence with the libido and word. The Gita says:
“I taught adherence to the sun millenia ago,…
This same old way, beloved Arjuna,
I’ve taught to you today.
It is the way to God-divinest mystery.”
We have said before that the mind has three stages: pinda, brahmanda, and dayal; and each stage has six centres or chakras. Each nerve centre has a different sound or vibration. The agyachakra has a ‘hring’ sound, for example, and we can reach that centre if we practice ‘hring’ with libidonal urge and devotion. In this way every stage can be realized.
Hindus, Moslems, Buddhists, and Christians all chant prayers and mantras. They all practice the libido- word system and realize the different nerve centres. In our subcontinent there have been devised special methods to help the adherent penetrate to the different spiritual stages. That is why it is sometimes said that we have made a science of religion. For example, there are the satkarma, ashan-mudra, narisuddhi, and pranayam practices, and some of these have further recognized technical divisions. The ashan is only a certain posture of the body, and certain movements are called mudras. By these postures and exercises. the body is built up and the mind becomes very steady. They are an aid in concentrating our minds and chanting the names. They are not absolutely essential. Anyone-Hindu, Moslem, or Christian-can meditate in the agyachakra and realize something, and it will seem to him as if the various exercises of pranayam, ashan, and mudra were being automatically done without any conscious effort; for the force of these exercises is already in this centre. The Tantric scriptures speak of the satchakra. This centre is within the pinda stage. The centre is elaborately described, and no other scripture has dealt with it. The Rishis of the Upanishadas had to realize this satchakra before they realized ‘om’. The satchakra is a primary stage, but we cannot escape any of the elementary stages if we are to ascend higher. Everything has been described in the ‘Sivsanghita’ as to the changes in the mental and physical condition of the saint as he goes from one stage to another. When he crosses muladhar, his mind becomes steady and he can concentrate as on a pin-point. When he crosses sadhisthan, his body remains un-diseased, he gets control over all his complexes, and becomes more concentrated. He can solve all worldly problems. When he crosses mani- purchakra, he still remains un-diseased and he gets the added power of transmitting his spirit to another body. He also becomes expert in herbal and geological sciences. When he crosses anahatachakra, he can hear sounds from a great distance and foresee the future. Realizing bishudhyachakra, he can foresee what can not be seen in this world, and when he realizes agyachakra, he becomes all-knowing and all-seeing.
Patanjal spoke of eight concentration exercises: jam, niam, ashan, pranayam, pratyahar, dharana, dhayan, and samadhi. These eight exercises have eight different realizations : anima in which the saint can make his body finer than an atom; laghima in which the body can be made small; mohima in which it can be made huge; prapti in which he gets the power to bring materials from far afield to within his clutch; parkamya where he can do anything he wishes; ishitya where he has control over all livings and unseen souls; and kamabashaitya in which he can do by himself or by others whatever he intends. To cross over the pinda, brahmanda, and dayal regions these exercises and realizations prove useful. Most of them belong to the pinda plane. What are jam, niam, etc.? Jam is abiding by certain rules for the moulding of character. Making clean the body and soul is niam. We have already discussed ashan. Pranayam is the strengthening and lengthening of life. Pratyahar and dharana are the controlling of mind. Sounds and lights when self-realized are the result of dhyan. After dhyan when we lose self-consciousness, we may be said to be in trance or samadhi. At any moment, and at any stage an individual can become entranced. No special stage is necessary for it. Some men get drunk on one glass of wine; while others require more. When a man cannot check the joy of his happiness, he may pass into bliss or trance. If we chant the name or bijsabda within the prescribed libido-word system, we will automatically experience these various exercises and their realizations. The uneccentric adherence of the libido and word is the key to all.
We have now understood how we can gain supernatural powers, talents, character, activity, health, etc. It is by realizing ‘kling’ in the anahata, ‘hang’ in the bishudhyakha, ‘hring’ in the agyachakra. When we pray, chant, fast, and perform other religious rites, we can sense better the different realizations of spiritual growth.
We will now describe the stages of the brahmanda region. The shahasradal-kamal is the first stage above the agyachakra. It is a lotus flower, as white as the full moon, half-opened, very beautiful, and with patals as fresh as the rays of the sun. It is an embodiment of happiness. When a saint reaches this stage, he acquires such powers that he can ruin, create, or preserve anything in this world.
The Upanishadas speak of four worlds: bhu, bhuba, shah, and maharloka. It is written in the ‘Taittiriya Upanishada’ that Sage Mahachamashya realized the maharloka. All these realizations are within the brahmandadesh, and the same ‘Taittiriya’ scripture says there are many such, just as there are many sounds.
The ‘Shankhya’ scripture mentions ‘Iswarasiddha’. This does not mean, as some claim, that there is no God or that the writer of this scripture was an atheist. “He who has merged in God becomes God- all knowing and all-masterful.” This is the version of Kapilmuni, the author of the scripture. Patanjal Rishi has written in much the same fashion: “He who has no sufferings, activities, calamities, and longings is God.” This kind of man comes in every age and is recognized as an embodiment of a certain bijsabda or stage of spiritual development. We do not know for certain who of the ancients realized ‘om’. The Rigveda mentions an ‘akshara’, and some scholars are of the opinion that this means ‘om’. But there is no actual mention of ‘om’ in the Vedas. Later on, in the ‘Taittiriya Upanishada’ it is clearly mentioned. There it is said: “Om is the main sound in the Vedas; it came from the Vedas and is the way to eternity.” May we conclude from this that very few of the vedic Rishis could have realized shahasradal- kamal or gone to the higher stage of trikuti? For ‘om’ comes out from trikuti. Perhaps the Rishis had started the practice of ‘om’ in the vedic period but could not realize it properly. During the time of the Upanishadas, however, many Rishis realized trikuti and even the higher stage.
The ‘Taittiriya Upanishada’ says, ” “Om’ is Brahma; ‘om’ is everything.” The ‘Chandogya’, ‘Mandukya’, ‘Brihadaranyak’, ‘Kaushitaki Upanishada’s have also mentioned it. The ‘Kathopanishada’ says, “He who has been described in the vedas and for whom we are meditating and following brahmacharyya is ‘om’.” The Bhagavat Gita says, “Three words denote God: om, tat, sat.
” The ‘Setaswater Upanishada’ tells us that:
“The heart of him who meditates on Brahma becomes very pure, and he sees smoky light, then bright light like the sun. After this he feels hot winds like fire blowing around him and sometimes feels that the whole sky is full of fireflies. Sometimes he sees light like lightning all over and a full moon shining before him.”
These are Brahma realizations. Again in the same Upanishada it is written :
“When a man meditates for Brahma, his body becomes light and free of disease, his mind is without longing, he has a fair complexion, sweet voice, good body smell, and the quantity of his stool and urine decrease.
The Setaswater rishi realized trikuti.
What we have discussed about the realization of Brahma and a concentric mind are descriptions of the preliminary stages to conceive Brahma, After ‘om’ there is ‘rarang’ which was realized by Viswamitra and Baisistha but not described for people so fully as ‘om’. When ‘rarang’ is in tune with the libido of a man, the whole brahmanda region is revealed. When ‘hring’ is in tune with the libido of a man, the highest realization of the pinda plane is achieved. What we have so far described is of the twelve chakras or nerve centres in the pindadesh and brahmandadesh between the muladhar and parabrahmadham.
The current of libido is ever flowing in everyone; be he Hindu, Moslem, Buddhist, or Christian. Many all over the world have realized wonderful things in their various nerve centres, though their expressions of those realizations may differ. The Moslem speaks of ‘allaha’, the Christian of ‘logos’, and these may not be discussed in our sanskrit texts. That does not mean that either they or we are wrong. When a German or Arab will realize ‘om’, he will describe it in his language. His name or sound may naturally vary from ours. But what anybody realizes and expresses in his own fashion will have the ring of truth. And truth is for all. The Hindu has a perfect right to follow anyone who has realized the Moslem ‘allaha’ or Christian ‘logos’. And any Moslem or Christian can follow without hesitation anyone who has realized ‘om’ and ‘rarang’. In the Middle age or Moslem period of our history there was a great deal of such interchange of spiritual knowledge. To realize God no special caste or creed is required. “The Word was with God, and the Word was God,” says the Bible. Sound is God, and God is sound. He who has once realized God does not want worldly things. He want’s only more and more of that. He looks on things of the world and says ‘Neti, neti; not this, not that.’ He wants only more of that other thing. And that is the beauty and salvation. We worldly men also practice adherence (the libido system), but unknowingly, unconciously; so we do not experience the realizations and results. If we did it consciously, deliberately, scientifically, the world would soon take on a quite different shape.
In the ‘Bhagavat Gita’ Krishna says to Arjuna:
“There are three states of things:
the normal, the fevered, and the lax.
Achieve the normal one and so escape
the giddy switch from strain to fag
and back to restlessness.
“The realized man cares not for happiness
and is not ruled by fate;
Nothing can upset him
and nothing can attract.”
“Men take their birth again, O Arjuna,
even from the balanced Brahma state,
but he who reaches me
need not return again.”
Even in brahmandadesh things experience death and rebirth. But what is that state where there is no perishing and from which there is no return? We must now discuss dayaldesh.
The sounds ‘shohung’ and ‘radha’ are from dayaldesh. Satyalok is above janalok and tapalok in this region. Vramargumpha and satyalok are the centres respectively of ‘shohung’ and ‘radha’. They are situated in the two nerve centres nearest the top of dayaldesh. Satyalok is one of the seven worlds and is called also a chakra or nerve centre. Shohung and radha are not very well known and we seldom chant these names. We have told before that the pinda and brahmanda currents are always flowing in our bodies even though we may not be conscious of them. But many sages of our land have actually realized these currents in their conscious minds by going off somewhere alone and meditating by themselves. There are still many such though they are not living in the society. If they could come into the society and their homes, we would be benefitted by their presence. But the society is so rotten that they don’t want to return and retreat into solitude. The society is so rotten that it does not like to hear or tolerate anything that is not in sympathy with complexes. It seldom can entertain any good instruction. Yet the physician can diagnose his patient. He can even cure him sometimes. But our society is so fallen that it does not dream how far it has fallen. A man thinks himself rich if he has gathered a few rupees. What do we know about I happiness? They who meditate in a solitary place know best what is happiness. They can say how much we have degenerated. And they can even show us the path. But they don’t come to us, and we don’t want them. We go on practicing our own libido systems in our own harum scarum way without realizing anything or doing ourselves any good.
But our future is not dark. Rather it is bright. We do not know who the master of satyalok was and when he revealed it, but from the third decade of the nineteenth century the sound of dayaldesh has been revealed to us by a host of realized men: Kabir, Nanak, Tulsidas of Hathrash, Charandasji, Navaji, Rabidasji, Khaja Muinuddin Chishti, Shamsh-e-Tabrej of Multan, Dadu, Jagajiban Sahib, and Poltu Sahib. The books Japji by Nanak and Bijak by Kabir have explained about dayaldesh and how it can be attained by the libido. “By meditation the spirit and mind become conscious, man can know everything of the universe, he need not suffer a slap on the face anywhere, and death cannot take him away. The name of God is pure, and he who meditates on it feels an enjoyment that he cannot express to others.” So it is written in Japji, 13. And again in the same part of the same look :
“The hypocrite cannot realize spirit.
The river mixes with the ocean
but does not know where the sea began.
Though a man possess gold as high as a
mountain
and a kingdom as big as the sea,
He is worthless beside him who loves God.”
And in the Bijak it is written:
“There are many vibrations in our soul.
Try to realize the main one.
He is cursed who does not feel the need
to realize the sound.”
“Men shout that they know the sound,
but the sound cannot be shouted by anyone.
Try to realize it through your heart.”
“Revere the wise man
though he dress in the simplest clothes.
Don’t worship him
who has not realized the sound.”
Above brahmandadesh and within dayaldesh is the alakhchakra. In ‘Discourses’ we find Kabir has said concerning it :
“Where is the sound and from where did it come?
Try to realize.
I love the sound. It is of alakh that I speak.
We love our bodies very much,
but these bodies are like mirrors;
Through them we can see everything of this world.
If anyone would see the man of alakh,
Let him see through his own body.”
Soamiji Maharaj (Sivdayal Singh, 1818-1878) was the first to tell people about his realizations of the practice of adherence with libido and word. Huzur Maharaj (Roy Shaligram Singh Bahadur) and Maharaj Sahib (Pundit Brahm Sankar Misra, M.A.) successfully followed him. Their realizations are included in the books of Santa Scriptures.
To develop our homes, society, country, and world we need to practice this libido-word system. Before Soamiji Maharaj this system was not well circulated. It was known to a few men only. These men were not very enlightened before they began the practice, but afterwards they became great. Soamiji Maharaj has made the whole thing easy for the common people, and now lakhs of men are practicing it in their homes. The sound of dayaldesh acts beautifully on the human spirit, making the mind pure and making it easy for us to realize God. In its practice we do not encounter the difficulties that others had to face to get through the pinda and brahmanda planes. They had to go out of their homes, look for caves and dense forests, etc. to practice their libido systems. But the sound of dayaldesh can be practiced in the home by any man of any skill. That is why some saints are returning home from their caves.
To reform the society we have to establish the libido- word system in everyone. There is no alternative. It is easy and acceptable to all. When we will find truth in our hearts, we will have health, a pure mind, an active and useful life, and adjustment in our near and far environments. We can also expect new discoveries and inventions too. Truth is our life. He who has realized God the Truth becomes godly and glad, and he who will practice the libido-word system sincerely will realize God quickly.
We are aware that satsang (S. P. Bihar) has taken the responsibility to spread the libido-word system. They have organizations of ritwiks and jajaks as our forefathers had. They are ideal-bent men sacrificing their all for God. But we want more. We want more men of their calibre, not only in this country, but in others also. They can do jobs for their maintenance and do this work in their off-time. Their duty will be to show how to practice the pointing of the libido.
We want ideal homes, ideal countries, an ideal world. When we once succeed in libido-word practice, everything noble and ideal will follow. Peace will come throughout the whole world.