The Subsuperconscious: Fourth and Fifth Dimensions.

In superconscious we are functioning in a creative, intuitive manner while maintaining simshumbisi, in a mountaintop consciousness of the external world, free from reactionary conditions of the past. The concepts of the fourth and fifth dimensions from a Shum perspective. The experience of universal love, Siva as Love. "Summa Iru!" Remaining summa is without effort, finding a place within of anif, absolute quiet.

Unedited Transcript:

Good morning everyone.

Our current Master Course Lesson from "Merging With Siva" is on the subsuperconscious mind. Read a bit from that to start.

"After the subconscious mind has been very, very carefully reprogrammed into the contemplative lifestyle, there is little difference to us between the subconscious and the superconscious states. Therefore, basically, we have moved our awareness into an entirely new mind structure, or at least it seems new to us. This is called the subsuperconscious mind, or the area of the superconscious that has a subconscious which is connected with the physical-body functions and everyday life affairs."

So, that's an important idea to understand. If we're totally in the superconscious mind then there's no consciousness of your ordinary world, the ordinary life. Superconscious mind is the realm of visions and the realm of inner space so when you get in there or get into the third world consciousness the Sivaloka (Karanaloka) you lose consciousness of the external world. So when we're able to tap into the superconscious and still have a continuity with our normal external world and life then that's called the subsuperconscious mind. Or, we're manifesting the superconscious into daily life.

"The subsuperconscious state is the total man, functioning at a higher vibratory rate than he did when in the instinctive-intellectual area. What is the subsuperconscious mind? It is the superconscious of the devotee, well-programmed in the contemplative life. This devotee can work with himself and move awareness freely through any area of the mind that he wants to, consciously, without being hindered by habit patterns and reactionary conditions of the past which were programmed in the subconscious for him by parents, schoolteachers, friends and the public in general as he came along through life from birth."

So, this points out that in order to be functioning in subsuperconsciousness we can't, we need to be free from reactionary conditions of the past. In other words we can't be upset about lots of things that happened in the past, still carrying them around in an unresolved way. That creates too much motion, too much emotion in the mind for the subsuperconsciousness to function. So we have to be without that and as we know there's two kinds of reactionary conditions of the past. Some are of the distant past and to get rid of those we have the maha vasana daha tantra. And some are of the last few days. So, to get rid of that we have the art of apology, the art of forgiveness, and more practical things because it's recent. So, there's something we can actually do in regards to talking to another person to help quiet down reactionary conditions. So, in either case we want to get rid of them. And as Gurudeva says, you know, there's a difference between emotion and devotion. Sometimes they get confused. But devotion is a state of emotion where we still have control of the mind. Emotion by itself -- we've given up a certain amount of control. So we need to be careful of emotional states because emotional states, because, emotional states can easily cause reactionary conditions. Cause we end up colliding with someone else in an emotional state.

"When your timing is perfect and everything works correctly around you, things happen as you expect them to happen, or even better, you are in the subsuperconscious area of the mind. Certainly, you are not in the subconscious area or in the external conscious mind. You are subsuperconscious. You are aware within the inner realms and the external realms at the same time. When you feel stationary, stable, as if the whole world stopped and there is only you in the center, and yet you are able to converse with your friends -- this is a subsuperconscious state. Subsuperconsciousness is really awareness traveling, propelled by energy and willpower."

So that's a good measure of: if you're functioning subsuperconsciously or not, how good your timing is. When you call someone up on the phone did they just leave? When you get to the store did it just close? That shows, you know, you're not in the subsuperconscious mind. Whereas, if you call someone up and they say: "Oh, I was just ready to leave; you just called me at the right moment." Or you know, you get to the store and they say: "Oh, you know we're only open for five more minutes." You know, it's easy to measure it. It does sound like a bit of a complicated state of mind but it's easy to measure in terms of perfect timing. So it kind, the other side of that is if we're upset, you know, if we're kind of preoccupied and disturbed about things, our timing tends to be off. So again, it points out the importance of trying to be free from reactionary conditions. When we do so we're in better timing and better creativity.

"The devotee who has developed the subsuperconscious area of the mind can sit quietly as a being of pure cosmic energy and observe the many thoughts of the mind without being affected by them. The intuitive knowing that we are pure awareness, the soul, and not the thoughts that we think gives the security to move from concentration into deeper meditation. The subsuperconscious state gives that inherent feeling of inner stability, the feeling of being stationary or centered within the realms of the thinking mind."

So, in our Shum practice that relates to the idea of simshumbisi: feeling the spiritual energy in the spine and identifying with that, rather than identifying with thoughts. So if we're able to do that, that's a subsuperconscious state.

"Let us look at a mystic walking down the street who is conscious of his energy, only doing one thing -- walking, moving the physical body. He is aware of pure energy moving that physical body and walking, and yet many different things are passing by him, or he is passing by them. He sees store windows, automobiles, people, things. Many, many things are happening around him as he is walking down the street, conscious of being pure energy.

"Man in the subsuperconscious area of the mind in meditation is sitting as a being of pure energy. Even if many thoughts go past his vision, he knows he is flowing through the world of thought as a subsuperconscious state of awareness. Awareness is in a stationary state within the realms of the thinking mind. When we are out of the thinking mind, we are in the conceptual, subsuperconscious areas."

So that's pointing out: There's two ways of thinking -- one is , you know, to use the forest and trees example -- one is we're in the forest, you know, and we're surrounded by trees. So that's like thinking and getting into a lot of analysis, a lot of thought about something, but not quite feeling you have a grasp of the whole thing. Whereas, Gurudeva talks about conceptual area of the mind. When we are out of the thinking mind we are in the conceptual subsuperconscious. That's like being above the forest and looking down on it and seeing all the trees but you have an overview. And you feel you have grasped, clearly grasped, the concept or the issue. Whereas, in the other state you feel you don't. You know, you know a lot of details but you're not sure you've got it right. Whereas, in the conceptual area you know you have it right, cause you can see the whole thing.

So, I thought we'd jump into the Shum that's related. In the Shum language we have the concept of the seven dimensions. And so, the fourth and fifth dimension relate to the subsuperconscious mind. So, we'll read about the fourth dimension first.

"From the vantage point of the fourth dimension we can view the building of emotional involvement's within the third dimension, observing the workings of the emotional and intellectual units of ourselves and others. From this detachment we gain the ability to dissolve confusions, conflicts and the various and varied entanglements that are encountered daily."

So that's what we were saying about conceptual area, this is looking at an emotional forest, so to speak. If we're not in a subsuperconsious state it's easy to, for one emotion to lead to another, to lead to another, and before we know it there's an upset condition between us and someone else. Whereas, when we're subsuperconscious we see the emotions tending to do certain things and we're able to avoid the conflicts that might ensue.

"In the fourth dimension, the first glimmer of inner light within the head is seen. It is usually a pale, moon-like glow seen at the top of the head. This dimension gives us a 'mountaintop consciousness' that looks over, in and through everything and gives the facility to enjoy and participate fully in the world while knowing at all times exactly where we are in the mind. Artists are in the fourth dimension. Each time you designed or created anything, you were bringing the beauty of the within through your nerve system into manifestation. It is a beautiful place to be, and you can be there all of the time by feeling the power of your spine. The minute you feel that radiant energy in the spine you are disconnected from the third dimension and soar into the fourth."

So, that's why simshumbisi is such an important concept in the Shum language. So mountaintop consciousness: Gurudeva used to do that physically in the early years, he used to go up on top of Mount Tamalpais -- when he was in San Francisco -- the first Sunday of the month. He'd have a sunrise service on top of Mount Tamalpais. If you've every tried that it's very effective but you need a city down below. Cause you look down and you see the city, and you see, you have an overview of the city and you think about life. And before you know it, you start to think about your life and before you know it, you have an overview on your life. You know, it's an amazing experience, so, it's like a physical way of getting into the mountaintop consciousness that works. So, the idea is: Once you get the idea you don't have to go on top of the mountain; you can just go, rise above your thoughts, so to speak. You know, just look down and get an overview. Cause one of the big problems in life is: We, we get stuck in habit patterns and we don't have an overview of them. So, some of them are negative but we don't really see them clearly but we know something's wrong. You know, we just kind of get into these problem areas of the mind on a regular basis. You know, once every few months. And we know, we don't need to be there but we still end up there. So, if we can get into a mountaintop consciousness we can see the habit patterns which put us there. And then, next step of course, is to change them.

So, let me read the definition of the fourth dimension. It's slightly repetitive but there's some new points that aren't mentioned.

"Dimension, fourth; subsuperconscious mind; awareness cognizing the interrelated forces of the fifth, fourth and third dimensions; from this detachment we gain the ability to dissolve confusions, conflicts and the various and varied entanglements that are encountered daily; the realm of artistic creativity; here is the resting place where we look in and up and out and down; consciousness should never go lower but when soaring higher returns to the resting place within the fourth dimension; this dimension relates to the kamshumalinga rehmtyenali (the fourth chakra); to experience the portraits within this dimension, look at the world from the chest area. "

So this is a concept Gurudeva develops in some of the Shum writings. Each chakra is like an eye that sees into a natural realm that relates to it. So the fourth chakra sees into the fourth dimension which is part of the subsuperconscious mind. So you can actually, if you concentrate on that area, on that chakra, it's easier to experience the states of mind that are in the fourth dimension. Takes a little practice but it's fun to try.

So, fifth dimension is also related to the subsuperconscious.

"The fifth dimension is an area from which the clear white light is inwardly seen to fill the head. (So, in the fourth dimension it was just pale, right? The first glimmer of inner light within the head is the forth dimension. But if the light becomes bright then it's the fifth dimension.) ...which the clear white light is inwardly seen to fill the head. In the fifth dimension, we have no sense of ego, no personal me or mine which, after all, are composed of the elements of the second and third dimensions. People who are conscious in the fifth dimension have a deep universal love for other people. They are often humanitarians. Life for them is a joyous, even blissful experience, with events happening in perfect timing. They hold the perspective that all is well in the world."

So, you're getting into the realm of universal love. So, that's a distinction between these two aspects of the subsuperconscious mind which are the fourth and the fifth dimension. The fourth dimension isn't as profound so it's perfect timing, creativity, understanding, clarity, being able to see interrelated patterns. Whereas, the fifth dimension you're getting into a deeper state so you're feeling Divine Love or universal love or Siva as Love is an experience. And it's hard to dislike anyone in that state cause they're Siva.

So a definition:

"Dimension, fifth; subsuperconscious mind (So this is a good one.); awareness of forms in their totality in progressive states of manifestation (We won't try and get into that one too deeply this morning, but it's there, cause it relates to the akasha.); consciousness of a deep universal love for other people (Well that's easy to understand.); the dimension that opens the doors into the akasha; the inner voice comes directly from this dimension; this dimension relates to the kamshumalinga kalingkasim-m (Or the fifth chakra.); to experience the portraits within this dimension, look out from the throat area."

We're turning it backwards. If you get into this state of feeling of a universal love, you know, sometimes that happens after a festival for example. Festival puja, you might feel that for a while after a festival puja and then kind of slide back down into a consciousness that doesn't hold that. But, when you feel that state you'll, you'll sense that you're, you're more, somehow your awareness is more in your throat, someway. So, it works the other way around. When you experience the state you find yourself focused in that chakra.

So, there's an interesting practice that is helpful in experiencing the fourth dimension is to observe nature. Just to be observant of nature without thinking of nature, but just to look at it and see what, observe what's going on without thinking a lot or being emotional about it, but just be the pure observer.

And Gurudeva describes that as nashumif in Shum.

"Perspective, looking into the second dimension from the fourth, omitting the third (which means thoughts and emotions), holding no mental or emotional association with what is observed; the perspective to hold when looking at the energy fields in and through things; from nashumif, we see the eighteen basic movements of nature, subsuperconsciously."

And there's a list of eighteen movements which I don't have here. But that's one of the exercises is to try and find each of the eighteen movements of nature by observation. So, it's a good practice and in Hawaii it's fun cause there's so many beautiful things to see when you wander outside. And it helps be in the fourth in a natural way. So, when, when you're in the fourth dimension you sense a quietness and that's the other word that's in the mamsani, anif.

"Finding the place within yourself that is absolutely quiet; in anif, we are deep enough within that all of the forces of the mind can be seen and we are, like the hummingbird, totally quiet (Meaning we're hovering above something; we're not involved in it, hummingbird is above.); from anif, we look out and see the forces equalizing themselves."

So, the practice of nashumif, or observing nature, is a good way to experience anif or quiet.

Well moving along. I've chosen an aphorism from "Cognizantability" that relates to observation. I'm sure many of you know it.

" Observation is the first faculty of the awakening of the superconscious regions. This observation is cultivated by (Anybody remember?) abstinence from excessive talk."

Yes! So excessive, notice the word excessive is there. You can still talk. But, if we talk a lot then we think a lot. Talking and mental activity go along together. You don't, one doesn't happen without the other. So, if we talk excessively then we're creating excessive mental activity. And of course, when you're observing, you don't want any mental activity, right? And so we're talking about observing nature; you don't want the third dimension present. You want to perceive from the quietness of the fourth, the second. So, any kind of activity in the mind is counterproductive.

"This aphorism is self-explanatory, for we can plainly see that -- in recognizing the fact that we have created our surroundings, and everything that happens to us, by our thoughts and desires of the past -- it takes the observation of our creations to bring us to the point where we can reconcile them with the thoughts and desires that created them."

So, that's a challenging sentence to grasp without reading, I mean without seeing it. The basic idea is, you know, as we know: We need to accept what happens to us as our own creation. And so, in this, Gurudeva's saying here, what we've done in the past -- our thoughts and desires -- is what's creating our present situation. So, I was talking to one of the monks about this the other day and you know, pointing out that this acceptance kind of happens many times but at a deeper level. In other words, when we first intellectually accept this concept that whatever happens to us, there's only one person to thank or one person to blame and that person is us, right? The person who's involved, or other people that are involved are only the channel for our karma and if it wasn't that, those people, there'd be other people. And they're not to blame, you know, they're just there. Someone has to be the instrument to bring our karma back to us. And so we don't want to get too upset with the instrument, it could be other people. You know, the point is that what's happening to us, through others, is caused by us by our own actions in the past including our thoughts and desires. So, of course we all know that. It's one of the important teachings of Gurudeva, and in fact of all of Hinduism, the law of karma, what that means. But, we don't fully grasp it initially. We grasp maybe ten percent of it. And then a few other things happen in our life and we're tempted to blame it on someone else. You know, and then we say: "Oh, now I can't do that (you know); I created that." Even though I'm really mad at that person, you know, you know it's my fault, all right. You know and then you kind of get it a little deeper and then something else happens and you go through the whole thing again. You know, and finally you convince a hundred percent of you that it's true. That everything that happens to you is your own creation. So, it's an interesting process.

"Observation brings us close to seeing forms as they are in relation to other objects. In this I am suggesting the mind and thought as form or objects. When observation is practiced, we lend our lower nature willingly to the great all-knowing superconscious and blend our Ego into the essence of time and space, thus bringing forth understanding beyond the realms of reason. Continued observation unfolds perceptive meditation upon which we observe, and perception unfolds the power to cognize. Cognition is the result of perfect subconscious concentration."

So that's what we were talking about before: subconscious concentration. We can't be disturbed emotionally, or worried constantly thinking about the same thing. Worry, without coming to a conclusion. That means our subconscious isn't concentrated and the whole process won't work. So, we have to learn how to get ourselves out of the state of worry and get ourselves out of the state of emotional reaction in order for this process to work. So, the basic idea is: By observing, becoming a good observer, we to do so, we have to quiet our thoughts and emotions. And when we're successful in that, we have cognition or insights into ourselves, our life, our pattern and are able to implement that in our life.

Next part is "Summa Iru." That's one of Yogaswami's Maha Vakiam. Be still -- "Summa Iru." So it relates to anif, what we're talking about. To be a good observer you have to be still. So I pulled, there's a whole series of quotes. I was looking through "Words of Our Master" searching for summa. Pulled up about twenty quotes. But, they were all good, but I chose one, two, just four of them that had something different to say from each other.

"Now we don't control the mind. We remain summa with a controlled mind. " Now what in the world does that mean? "We don't control the mind, we remain summa with a controlled mind." Well, it's the idea, if we're still trying to quiet the thoughts or subdue, you know, or quiet the emotion, that that process is still going on, we're not totally summa. Cause there's an effort going on to do something. To be summa, all that has quieted down and we're just sitting there in a quiet state. If we fall out of the quiet state we just pull ourselves back. But, the quiet state is a quiet state. It doesn't take any effort to maintain it when it's held in it's natural sense. It's just quietness.

"The atma (or the soul) is summa. Movement is for the body and mind." So, that's saying it another way. When we're in our soul consciousness we're naturally quiet or still.

"As a dog, let loose after being tied up for some time, is energetic and active. So one, who learns to remain summa, gets increased energy which can be put to good use." That's a practical statement. So, in other words, if we can quiet the mind through say daily practice of meditation, then we have more dynamism in our thinking because of that rather than just letting the mind ramble on all the time without stopping it in meditation. So like tying up the dog, you know if we manage to quiet the mind, keep it in one place through meditation, then we have more energy at other times.

"Those who remain summa are real benefactors of humanity." That's a nice one. So that's our, one of our ways of changing the world is we make the world more peaceful by being more peaceful ourselves.

OK, well thank you very much.

Aum Namah Sivaya

[End of transcript.]