The Final Conclusions for all Mankind, Part Five
Author: Satguru Bodhinatha Veylanswami
Description: Satchidānanda, savikalpa samādhi, may be attained early on by souls pure in heart. Once one attains peace-śānti, this marks the beginning of the path, from here the practices of rāja yoga take hold. Self Realization, Paraśiva, realizing oneself as a soul rather than a mind is in several stages. Satchidānanda, timeless, formless, spaceless Paraśiva merge in a not-merging way. Ultimately the desire of the greatest unfoldment into the beyond of the beyond, the quantum level, the core of the universe, comes when the powers of evolution finally move one forward, When all bodies, physical, astral, mental, even the soul body wear out their time, then viśvagrāsa, the soul merges into the source. "Master Course Trilogy", "Merging with Siva", Lesson 365.
Transcription:
Good morning everyone. We are finishing up "Merging with Siva" Chapter 52, "Final Conclusions for All Mankind" given in 1978 and this is the last lesson of the chapter but we're not going through the chapters in numerical order we're going through them in chronological order of when they were given so we have still have about six or eight more chapters to do. So we're up to 1978.
Lesson 365
"Eternal Questions
"Many people think of the realization of timeless, formless, spaceless Paraśiva, nirvikalpa samādhi, as the most blissful of all blissful states, the opening of the heavens, the descent of the Gods, as a moment of supreme, sublime joyousness; whereas I have found it to be more like cut glass, diamond-dust darshan, a psychic surgery, not a blissful experience at all, but really a kind of near-death experience resulting in total transformation. The bliss that is often taught as a final attainment is actually another attainment, Satchidānanda, an aftermath of nirvikalpa samādhi, and a “before-math.” This means that Satchidānanda, savikalpa samādhi, may be attained early on by souls pure in heart. It also means that one need not gauge the highest attainment on the basis of bliss, which it transcends.
"In my experience, the anāhata chakra is the resting place of dynamic complacency, of thoughtful perception and quietude. Those of a lower nature arriving in the bloom of this chakra are released from turbulent emotions, conflicting thoughts and disturbances. This to many is the end of the path, attaining peace, or śānti. Once one attains śānti as just described, in my experience, this marks the beginning of the path, or part two, the second level. It is from here that the practices of rāja yoga take hold, once śānti is attained. In the anāhata chakra and viśuddha chakra, Satchidānanda, the all-pervasive being of oneness, of the underlying being of the universe, is attained, experienced.
"But unless brahmacharya, chastity, is absolutely adhered to, the experience is not maintained. It is here that relations between men and women play an important part, as in their union temporary oneness occurs, followed by a more permanent two-ness and ever-accumulating distractions, sometimes along with insolvable difficulties. Those who practice sexual tantras, seeking Self Realization through this path, will agree with this wisdom.
"Does Self Realization bring bliss to the realized one? Self Realization is in several stages. Realizing oneself as a soul—rather than a mind, an intellectual and emotional type, or a worthless person—gives satisfaction, security, and this is a starting point. Realization of the Self as Satchidānanda gives contentment, a release from all emotions and thoughts of the external world, and the nerve system responds to the energies flowing through the viśuddha and anāhata chakras. Realizing the Self that transcends time, form and space, Paraśiva, is a razor-edged experience, cutting all bonds, reversing individual awareness, such as looking out from the Self rather than looking into the Self.
"There are many boons after this transforming experience, if repeated many times. One or two occurrences does make a renunciate out of the person and does make the world renounce the renunciate, but then, without persistent effort, former patterns of emotion, intellect, lack of discipline, which would inhibit the repeated experience of Paraśiva, would produce a disoriented nomad, so to speak. Therefore, repeated experiences of the ego-destructive Paraśiva, from all states of consciousness, intellectual, instinctive, even in dreams, permeates the transformation through atoms and molecules even in the physical body. It is then that the bliss can be enjoyed of Satchidānanda—and simultaneously, I would say, Satchidānanda and the rough, unrelenting, timeless, formless, spaceless Paraśiva merge in a not-merging way, such as light and darkness in the same room. This is different than the concept of sāyujya samādhi, which is maintaining the perpetual bliss within the fourth and fifth dimension and stimulating the sixth and seventh. For this to be maintained, a certain isolation from worldly affairs and distracting influences is required to prevent the reawakening of previously unsatisfied desires, repressed tendencies or unresolved subconscious conflicts.
"Someone asked, 'If realization in and of itself is not blissful, then what impels a soul that has arrived at bliss to strive for further realizations?' We are all moving forward to our ultimate goal of merging with Śiva. Bliss quiets the senses. 'It is the natural state of the mind when unperturbed by previous desires unfulfilled, desires yet to be fulfilled and the desires known to not be fulfillable. (I think that's a great list of desires there, I'll do that again.) 'It is the natural state of the mind when unperturbed by previous desires unfulfilled, desires yet to be fulfilled and the desires known to not be fulfillable. As long as the anāhata and viśuddha chakras spin at top velocity, the senses will be quieted, few thoughts will pass through the mind unbidden, and the understanding of the Vedas and all aspects of esoteric knowledge will be able to be explained by the preceptor. Many choose to remain here, as the explainers of the inexplainable, and not go on—deep into the sixth, seventh, eighth, ninth, tenth, eleventh chakras, into the beyond of the beyond, the quantum level, the core of the universe itself. There comes a point when the powers of evolution move one forward, and even these desireless ones desire the greatest unfoldment, once they have found out that it is there to be desired.
"Realizing Paraśiva is merging with Śiva, but it is not the end of merging. At that pinpoint of time, there are still the trappings of body, mind and emotions that claim awareness into their consciousness. Ultimately, when all bodies—physical, astral, mental, even the soul body—wear out their time, as all forms wear out in time, bound by time, existing in time, as relative realities, then viśvagrāsa, the final merger with Śiva, occurs, as the physical body drops away, the astral body drops away, the mental body drops away, and the soul—a shining, scintillating being of light quantums—merges into its source. As when a drop of water merges into the ocean, it can never be retrieved, only Śiva remains. Aum Namaḥ Śivāya."
An appropriate way to end the book "Merging with Siva" right? Viśvagrāsa.
Thank you very much.
[End of transcript.]