Gurudeva divides consciousness into seven categories that range from gross to extremely subtle. The fourth through seventh are inner or mystical higher realms and while in meditation the states of inner consciousness can be related to four higher chakras. Gurudeva's Shum-Tyeif language not only describes inner experience it tells us which of the seven dimensions that experience is in. Gurudeva's description of the seventh dimensions, pure awareness.
Good morning everyone.
We finished our previous series which was the four padas: charya, kriya, yoga and jnana.
And today we're starting a new topic which relates to the seven dimensions of the mind. So, as is the case with the structure provided by the four padas and the four subpadas of each, gives us a good understanding of what we wouldn't have without a clear understanding and requires the structure of the seven dimensions of the mind. Provides us with an understanding of what we experience when we go inside our self. The Publication Department, Ganapati Kulam, is working on a book on the seven dimensions of the mind which contains previously unpublished, we call them the long explanations of the seven dimensions internally. Meaning that the short explanations have been previously published. And I've written a prologue for the book which I'll start with:
"Satguru Sivaya Subramuniyaswami's framework of the seven dimensions of the mind divides consciousness into seven categories that range from gross to extremely subtle: "The third dimension is mankind's normal level of consciousness consisting of thoughts and emotions about our and others' lives. The fourth through the seventh dimension can be described as the inner or mystical or higher realms of consciousness. They are within everyone but require training and practice for an individual to be able to access them with continuity..."
That's an important point. No one is without these inner dimensions, it's just that they're not aware of them. So we have to learn how to become aware of what's already functioning within us. And then to eventually access what, access what is within us with continuity. "...Gurudeva's framework of the seven dimensions of the mind is useful in two ways. Firstly, it helps us clearly understand in which dimension the states of consciousness are that we experienced in the past and are experiencing in the present. Secondly, it provides guidance as to how to access inner states of consciousness that we wish to experience in the future. This requires knowing which dimension of the mind the inner experience is in..."
That's one of the advantages of the Shum-Tyeif language is not only describes an inner experience it tells us which of the seven dimensions that experience is in. � "...Gurudeva gives a helpful key to experiencing the states of consciousness in the fourth through the seventh dimensions in relating them to the chakras. Specifically, he stated that while in meditation, to experience states of inner consciousness within: "The fourth dimension, look at the world from the chest area, the anahata chakra;
"The fifth dimension, look out from the throat area, the vishuddha chakra;
"The sixth dimension, look out from between the eyes, the ajna chakra;
"The seventh dimension, look at the inner world through the top of the head, the sahasrara chakra."
That's the end of my prologue.
Then to Gurudeva's description of seventh dimension from the book:
"No mind patterns are visible in the core of the seventh dimension. The seventh dimension is a silent world. Only the air exists there and not the smoke. Only pure energy which is the equivalent to pure space. What is seen here are particles of actinic force more intense than other particles of actinic force. Thus, rays of actinic force are seen in the seventh dimension as pure color or pure sound -- for sound and color themselves are one in the same thing in their breakdown within this dimension.
"When one is consciously in the fourth dimension, he sees a slight moonlike glow within the head -- just a faint glow. When he is in fifth dimensional consciousness, he comes into a brilliant inner light within the head -- bright and clear. However, when he evolves into the sixth dimension, that light glows in every cell of the body -- through the torso, the hands, legs and feet. Then in the seventh dimension he comes into pure inner space, seeing within himself a vast space that goes on and on and on. At that time he is not necessarily conscious of light at all, for light exists as the interaction of pure force with magnetic forces.
"The seventh dimension is clear inner space -- not clear white light, just clear space. It goes on and on infinitely, like an infinite inner sky. Thus space itself, even intergalactic space in the second dimension, is dark but our atmosphere is light due to the reflecting resistance or friction it offers light energy. Similarly, one deeply immersed in the seventh dimension would be aware of being aware without an awareness of light. In a sense he would be above the vibratory rate of light and with no thing to be aware of, awareness becomes conscious of itself. This bubble of light is like it is emerging from a light being, so buoyant and weightless like he is coming out of the light. To me it is sort of a shining vision where one might receive from the inner worlds.
"Awareness does not change, it only seems to change as the objects of its awareness revolve. Therefore kaif, or pure awareness is exactly the same in the seventh dimension as awareness which travels in the outer dimensions as niimf. The difference is in the dimensions, not in awareness. In other words, the same faculty of awareness that sees physical objects in the second dimension also perceives subtle forms in the fifth and sixth and is called pure awareness when it is able to eliminate all objects and be aware of itself. This can be observed by coming slowly out of deep meditation in the seventh dimension instead of coming out quickly as is the tendency. By consciously slowing down the externalizing process we observe pure consciousness first, followed by awareness of subtle forms of light and various consistencies of denser space which can be visually distinguished. This brings us from simply being aware immediately into processes of sight. We may also hear the inner sounds -- the high pitched 'ee' or the Aum.' Next actual visions could be seen. As awareness moves further out into the mind, instead of focusing it begins to travel or flow and might then come into memory patterns, then into the energy current of the nerve system and out into the physical body. At this point one could feel a blissful river of energy rushing throughout the body or perhaps discomfort or even pain. Opening the eyes, awareness finally flows out into the second dimensional world of things. It is the same awareness that functions through the dimensions, and it is closer to what you call 'you' than any other form that can be identified with the mind."
Then I chose two Shum words, seventh dimensional words this year:
1) Contemplation, prolonged kaif or awareness aware of itself.
2) Taking time to prolong kaif.
3) Finding kaif -- then through kalibasa going into it until inglingsalingba comes, then inwardly demanding that kaif be held.
4) This inner superconscious demanding is what this portrait names, only related to kaif.
So, inglingsalingba names the ability to focus a beam of the inner light upon any one or all of the darker areas of the lower mind of oneself or those of another.
After imkaif one can enter a vast sea of endless space, brilliantly yet quietly lit, and out of it enter any body as the intelligent life in that body, as niimf, in the sixth dimension, and look through to the fifth and fourth dimension.
That's one of the siddhis mentioned in Patanjali's Yoga Sutras, by the way.