Ascent to the Divine

More effulgent than the Sun,
Whiter and purer than snow
Subtler than ether in space,
The Paramatma dwells in all,
Permeating the entire Cosmos,
Shining in every atom.

You are in that Brahmam
That Brahmam is in you
You are that Brahmam
And Brahmam is you
What greater truth
Can I convey to you?

The vast Cosmos, with its myriad animate and inanimate objects, having countless names and forms, is a manifestation of Brahmam. It has emanated from the Brahmam, is sustained by it and dissolves in it. When the unmanifest Brahmam manifests itself, it is cognizable as Sat‑Chit‑Ananda (Being‑Awareness‑Bliss). Sat indicates that it is self-existing with no other basis than itself. Chit indicates the awareness of its self-existence as a self‑illumining consciousness. Ananda (Bliss) is the expression of that awareness. What is the reason for the Brahmam manifesting itself? It is for making known its infinite potencies by self‑evolution.

Kosas and purushas

Man is not a mere combination of the physical, the mental, and the intellectual. He is enveloped in five sheaths: the Annamaya Kosa (gross body), the Pranamaya Kosa (the vital sheath), the Manomaya (mental sheath), Vijnanamaya(intelligence) and Anandamaya (the sheath of Bliss). The Upanishads [scriptures] have pointed out the importance, the sacredness, and the divine characteristics of these kosas (sheaths).

The physical form that is sustained by the food that we consume is the gross body. Thereafter, we have the Pranamaya, Manomaya, and Vijnanamaya Kosas (subtle bodies) that together form the Lingaswarupa—the “Within Body” or ‘Sense Body’. The third form is the Anandamaya Kosa, the subtle body that has “knowledge of the Real Self”.

There is an entity that keeps under control the three subtle bodies—Pranamaya, Manomaya, and Vijnanamaya Kosas.This is the Antaratma—the Indwelling Spirit. This Antaratma is also known as Chaitanya Purusha. The seat of this Chaitanya Purusha is a “cave in the heart” (Hridaya Guhyam). The “heart” referred to here is not the physical heart in the human body, but the spiritual heart that is all‑pervasive, all‑knowing, and boundless. The scriptures have called it “atma” (the soul). The Isavasyopanishad has described the many forms of this consciousness and the Chaitanya Purusha (the Indwelling Spirit).

Levels of consciousness

The spirit (atma) when it is associated with the physical body is called Annamaya Purusha. This is the state of ordinary consciousness. When the spiritual consciousness is associated with the Vital Consciousness (the Pranamaya Kosa), the atma is known as Pranaswarupa (Life Consciousness). When the atma is associated with the mental consciousness, it is known as Manopurusha. The fourth consciousness transcends the human senses. It is called “Atheetha Manasatwam” Transcendental Consciousness. The Vedas and Upanishads have described this state as “Brihat” and “Ritam“. It transcends human limitations and comes close to divinity. It is called Super Mind. The atma in this state is called Vijnanapurusha. Above this state is the Anandamaya Purusha—the enjoyer of Bliss. It is a state of Super‑Consciousness, which expands in due course to merge in the Universal Consciousness.

This all‑pervading Universal Consciousness has been called “Chit‑Tapas“. It is the highest consciousness that encompasses all other levels of consciousness and is the basis for all of them. That is the “Suddha‑Sattva“, the “All‑effective Will”, “The Super‑Divine life”. This is the “Sai‑tattva” (the Sai Principle).

The Suddha Sattva, which constitutes the Sai Principle is omnipotent. There is nothing that is beyond its power. It is the embodiment of all powers. Everyone should aim to strive to recognize this Supreme Principle.

Awareness of divinity

There are some clearly defined methods for achieving this aim. Man’s vision, which is now turned outward toward the phenomenal universe, should be turned inward toward the Indwelling Spirit. One should manifest the divine consciousness inherent in him. He should submit himself to that consciousness as a spiritual discipline. This is called “Conscious Realization of the Inner Divine.”

The first task is to develop awareness of the Divinity within. The next stage is the realization of the truth that the divinity that is within oneself is equally present in all others. One must recognize that the veil or barrier that appears to separate him from others is born of delusion and every effort should be made to remove it. Only then will it be possible to experience the oneness of all living things. “Aham eva idam Sarvam” says the Shruti. “I am indeed all this.” The realization dawns: “All this is contained in me.” And then there is the consciousness, “I am Divine. The Divine is me. I am Brahmam. Brahmam is myself. There is no distinction between Brahmam and me.” “Eko devah sarvabhootheshu guudhah.” “The One God is present in subtle form in all beings.” That is the all‑pervading Universal Consciousness that is present in diverse forms. Recognition of this truth is “Realization of the Cosmic Divine.”

Six mental states

After attaining this stage there is a third stage, which has been characterized as the “Aarohana‑Avarohana” stage the “Ascent‑and‑Descent” stage. Man has six different kinds of minds. They are: 1) The ordinary mind; 2) The Super‑Mind; 3) The Higher Mind; 4) The Illuminated Mind; 5) The Intuitive Mind; 6) The Over‑Mind.

The starting base for the six levels of mind is the ordinary mind. At the summit level is the Over‑Mind. In the mental processes what goes on is an ascent from the ordinary mind to Over‑Mind as well as a descent from the Over‑Mind to the lowest level. It is when the ascending process and the descending process meet that there is fullness in the human being.

There is no difference between one kind of consciousness and another. All consciousness is alike because it is a manifestation of Brahmam (the Absolute). It is Brahmam that has manifested itself as the Cosmos.

The doctrine of evolution is being discussed widely and widely accepted. But one should try to understand how evolution takes place in nature. Evolution in nature is really the gradual unfoldment of the inherent powers of nature.

The evolutionary process

For instance, life has evolved from matter and mind has evolved from life. What is meant by matter? Matter is that which is encased in life. Consider the example of paddy. As long as the rice grain is covered by husk it is called paddy. When the husk is removed it becomes rice. Paddy has the power to germinate as long as the husk remains. Likewise, the vital principle is contained in matter. It may thus be seen that life came from matter. Likewise, the mind evolved from life. Today men are prepared to recognize that mind evolved from life and life from matter. But they are not ready to go beyond this stage in human evolution. Human evolution cannot be complete unless it goes beyond the mind.

The next step in human evolution is the Super‑Mind. But man has to go forward even from the Supra-mental to the ultimate stage of Sat‑Chit‑Ananda to realize his final destiny. The day when man is able to experience the divine state of Sat‑Chit‑Ananda (Being‑Awareness‑Bliss) is really the holy day of “Shiva‑ratri“. Till then, he is in perpetual darkness. Until the fruit ripens on a tree, its juice is not sweet. When the fruit is fully ripe, it drops from the tree. Attachment to the tree is gone. Likewise, when a man achieves spiritual maturity, he acquires automatically “Vairagya” (detachment). Man has to endeavor to reach this level of maturity by spiritual practices for transforming his consciousness. In the evolution of consciousness several changes take place.

Quest for the unknown

Today everyone knows about electrical energy and atomic power. There was a time when these were not known, but that did not mean they did not exist. To deny the existence of something merely because its existence has not been proved so far is a mark of foolishness. What was unknown yesterday becomes common knowledge today. What appears non‑existent today may become a reality in the future. No one has the right to say that what is not known can­not exist. There must be a continuous quest to discover the unknown.

When a person is attached to the body and considers the physical alone as real, he is bound to remain ignorant. The gross body is sustained by food and is limited by its material basis. But there is a subtle body that transcends the physical. This is called the Linga-deha. After understanding the nature of this subtle body, men should try to proceed further to know the nature of the causal body (which is subtler than the Linga­-deha), which is the experiencer of Anan­da (divine Bliss). Everything has its origin in Bliss (Ananda) and is depend­ent on Bliss. Bliss is present in a subtle form in every object in creation.

The urge to change

Of what avail is the study of the Upanishads or the Gita, if there is no transformation in our thoughts or way of life? There must be the urge to change and progress toward a higher state of consciousness. It is only when we reach the supra-mental stage that we can grasp to some extent the relationship between the phenomenal universe and the Divine. In reality we are all embodiments of “Sat‑Chit‑ Ananda“. Your real “I” exists in all the stages of waking, dream, and deep sleep. But in the dream and deep sleep states you are not conscious of your body. The entity that exists in all the three states undergoes no change. You must try to understand the nature of this “I”.

You must examine where all your sadhanas [spiritual effort] are leading you. You have to proceed from the purely mental stage to the highest stage of “Over‑Mind” and experience oneness with the Universal Consciousness. You may regard this as extremely difficult. But if you have dedi­cation and perseverance, it will be quite easy. There is nothing in the world easier than the spiritual path. But when there is no earnestness, it appears difficult. That is why the Gita has declared: “Shra­dhavan labhathe Jnanam” (The earn­est aspirant acquires the Supreme Wis­dom). If you are deeply interested in anything, you will accomplish it.

The Cosmic Consciousness

Hence, you should constantly remind yourself: “I am the embodiment of Divine Consciousness. Sat‑Chit‑Ananda constitutes my form.” Man, today, has forgotten his true nature and looks upon the world entirely through the sen­ses, the mind, and the intellect. But be­hind all these organs there is the Sat­-Chit‑Ananda, which is fundamental. It is because of this Atmic Bliss principle in him that man is ever seeking bliss. The whole Cosmos has emanated from the Parabrahmam—the Omni‑Will. It appears as a material object. But from the material, we should proceed to the spiritual—the Universal Consciousness.

Take, for instance, an egg. At first it appears as an inanimate object. Through incubation, life develops in it. Similarly in all the objects you perceive, consciousness [Chaitanyam] is immanent. We have to recognize the omnipre­sence of this consciousness.

There is the “Higher Mind” in man. It is present to enable man to transcend the physical and mental and reach for the Divine. Ordinary life consists of Matter + Mind. But Matter + Being is beyond the mind. It leads to the Super-­Mind.

The mind attracts many objects that it sees. It promotes a variety of quali­ties, attitudes, and attachments. Above all, it encourages the inflation of the ego (ahamkara). Puffed up by his ego, man loses all powers of discrimination and forgets what is evanescent and what is permanent. He makes himself an object of derision. It is only when the ego is deflated and eliminated that man can gradually realize his spiritual essence. Spirituality cannot be understood as long as the ego is dominant. And of what use are spiritual studies and discourses to one who has no understanding?

The world is real

Embodiments of Divine Love! You are engaged in various spiritual exercises. Some call this world illusory and ephe­meral. It is described as “Maya” or “Mithya“—as illusion or delusion. This is entirely wrong. I am Real (SATHYAM). You are Real. The whole universe is Real. Consciousness is immanent in everything. Everything is a manifesta­tion of Brahmam. When we recognize this unity that underlies everything, we shall be able to know the nature of Divinity.

To go about describing the world as unreal, illusory, and impermanent will amount to practicing a deception on the people and not proclaiming the truth. If the world is unreal, even the teaching that it is unreal is equally unreal and has no meaning. No. That is not so. This Cosmos is real. It is not a question of seeing truth within the unreal or the unreal in the truth. It is recognition of the real in the real (“Sathyamuloni Sathyamu“). It is only when this basic truth is recognized that we shall be competent to grasp the nature of our inherent reality.

The Cosmos is real. The forms in it may change. Bodies may change. It is the nature of bodies to undergo change. Change is the characteristic of the evolu­tionary process. But what should be recognized is that at the core of all things is a fundamental reality. This is the triple Principle: Asti, Bhaati, Priyam (Existing, Shining, and Pleasing) or Sat­-Chit‑Anandaor Sathyam, Shivam, Sunda­ram (Truth, Goodness, and Beauty).

Reality and change

When we recognize that the body, which is the basis of life, is subject to change, how can the phenomenal world be described as a delusion just because it is also subject to change? The uni­verse has come from the Brahmam, the Universal Consciousness. The multiplicity of forms is like the different kinds of figures made from sugar to attract children. The forms are different, but the basic consciousness is one. Just as the doll made from sugar is dissolved in the mouth, the external form of the body should dissolve in the experience of Atmic Bliss. The source of life is Brah­mam. Change and evolution are natural to it. But the presence of the unchang­ing Divinity should be experienced within the changing body.

In the evolutionary process, the Brah­mic Principle existing in matter evolved to life. The mind evolved by a leap from consciousness in life. The mind should not stop there. It should evolve toward consciousness of the Divine and ultima­tely merge in the Universal Consciousness—the Sat‑Chit‑Ananda.

Sathyam‑Jnanam‑Anantam

Every human being should strive to progress toward the ultimate state of “Over‑Mind” consciousness—the state that has been described by the seers as Vijnanamaya-Kosa (the Super‑Intellectual-Mind). Modern science (Vijnana) is concerned with analyzing physical objects. But the Vijnanamaya-Kosa (the Super‑intellectual Mind) is concerned with exploring the Supreme Reality -‑ the Omnipresent Consciousness. This alone is true scientific enquiry. It is from the Vijnanamaya-Kosathat one proceeds to the Anandamaya-Kosa—the state of Super-consciousness, of total Bliss.

It may appear difficult to attain this state. But without making the necessary effort, it should not be treated as beyond one’s capacity. Listen to my words. I shall show you the way. If merely you listen, but do not practice what I say, you will not reach the goal.

It is a natural process. In a bud, there is very little fragrance. When it grows and blossoms, it acquires fine fragrance. Likewise, when the human consciousness expands, it finds fullness in the state of Sat-Chit-Ananda. Starting with the ordinary mind, the Consciousness rises to the Super‑Mind level. Then it moves up to the state of the Higher Mind. The next higher stage is that of the Illuminated Mind. Through all these stages, the continuing entity remains the same, as in the bodily changes from infancy to old age. That is the Universal Consciousness, which is present in everyone—the One in the Many. That Universal Consciousness is the Truth (Sathyam). It is Jnanam (the Supreme Wisdom). It is Anantam(Infinite).

Turn your minds toward the Divine. Repetition of the names of the Lord has been prescribed as a spiritual discipline to turn your mind away from the things of the world. If you devote the whole of this night to thoughts about the Lord, your minds will be transformed, even if you are not able to reach the highest state of “Over‑Mind”. Ever bearing in mind the triple characteristics of the Divine—Sathyam, Jnanam, Anantam, Brahma—strive to achieve the supreme goal of man.

Source: Sanathana Sarathi, March 1988