88-APPENDIX Inner Journey LR

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Appendix - The Inner Journey

88

In my Father’s House are many mansions. —John 14.2 *Please note: all descriptions and illustrations herein are but meagerapproximation and invitation; the stages of the Homeward Journey

are experienced through practice and grace alone for whichthere is no material substitute, written, uttered, played or read.

According to many great and enduring spiritual traditions—andvalidated to some extent by modern quantum physics—the Creationconsists of vastly more than the physical universe with which we aresomewhat familiar. Mystics, via practice and direct experience, havegone much further than what is possible through empirical scientificmethod. Within mystic literature and poetry are innumerable

references to subtle universes and varying planes of consciousnesswithin, beyond, or interpenetrating our physical universe. Thismacrocosm can be accessed through the microcosm of the humanform—which the Adepts have termed as the true temple of God. Ourbody-temple contains within it subtle and spiritual essence-envelopescorresponding to similar dimensions of the cosmos. While thecorporeal world is experienced through the physical senses, additionalplanes or dimensions of being can only be accessed when the attentionis withdrawn from outside stimuli and focused within at the center of awareness that lies between and behind the two eyebrows. This locus,or doorway is called the single eye in esoteric Christianity, nuqta-i-saveda by the Sufis, and the ajna chakra, divya chaksu, or tisra til by thesages of India, and as the third or spiritual eye in the West.

Our attention is the outer expression of the soul. Concentrationof attention is required for participation in physical, emotional,and mental activities, but when focused within, through techniqueslearned from a spiritual Adept or Master, one can enter and traversethe subtle and spiritual regions.

According to the teachings of the Satgurus, here are six centersor chakras (literally wheels, or lotuses) within the subtle or astralbody—which are parallel and concurrent with the physical body,located at the rectum, genitals, navel, heart, throat, and forehead.The Adepts do not advocate esoteric practices involving the centersbelow the spiritual eye as they are limited and do not help much inthe attainment of Self-knowledge and God-realization. The journeyto divine knowledge and freedom commences only after physicalconsciousness is transcended. Most yoga systems and yogic adepts



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are unaware of the higher spiritualregions beyond the Astral Plane.The yogic system is good as far asit goes, but its ultimate goal is theattainment of the Thousand Petaled

Lotus—the headquarters of the Astralplane, which yogic literature refers toas the seventh chakra, or the CrownChakra. The Sant Masters speak of the Thousand Petaled Lotus as thehead-quarters of the Astral Plane,or the first significant step on theinner journey, and they do not referto it as the seventh chakra. Differentapplications of terminology can

create some initial confusion, but it isirrelevant as to whether this stage iscalled a chakra or a headquarter. The supreme goal is far, far higher.

With the assistance of a competent Adept who has realized thefull potential of humanhood and traversed all the stages of the inner journey, the student learns to gradually progress within. Guidedby the helping hand of his or her Master, the aspirant lays thegroundwork for spiritual evolution by cultivating ethical virtuesand developing regular and accurate meditations. While patiently

explaining the way, a competent Adept provides an indispensableseries of spiritual boosts to those whom he initiates into the mysteriesof the beyond, through the transfer of his attention or consciousness. A sacred mantra of five holy names (appellations of the deities of eachspiritual region) are imbued with the Adept’s powerful charging, andserve as passwords and a passport to the subtle and spiritual planes.The repetition of these names clears away inner obstacles and protectsthe individual from inner and outer negative influences.

Like the layers of an onion, the various coverings (physical, astral,

causal, and supra causal) which enshroud the soul are graduallypeeled away. Through regular practice, the initiate begins toexperience in meditation the various lights of the first inner stagein the form of myriad stars, big star, heavenly skies, moon, sun,tunnel, mountains, gardens, rainbows, eye, vortices of light, lightning,radiant reflections of the living Adept and other perfected sages. Thisgradual process of withdrawal from outer to inner awareness requirespractice, patience and perseverance. As concentration and devotionincrease, mysterious inner sounds and melodies become audible from



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the right side or center of the forehead, such as thebuzzing of bees, surf, bells,conch, whistle, waterfalls,birdsong, drumbeats, violin,

flute, etc. Concomitant withthe auditory and visionaryexperiences, the practitionerundergoes spontaneousever-deepening states of mystical bliss and peace.The Sound-current purifies the mind of its dross.

When complete withdrawal of the sensory current (the sense of feeling) from the body is attained, the disciple is joyously met by theradiant form of the spiritual Guide (in the mystical vernacular of the

East, this manifestation is called Gurudev). As receptivity develops,the inner guide may converse with and escort the initiate to theheadquarters of the astral plane. This center is known as the sahasrar,or sahansdal kanwal, the thousand petaled lotus (a pyramidical clusterwith one thousand glowing lights, when viewed from the side, or,like a lotus with a thousand luminous petals, when viewed head-on). While the attainment of sahasrar is considered to be the be-all andend-all by several yoga systems and religions, on the path of Sant Mat,it is regarded as the first stage of a much longer journey.

In the astral plane, one travels with the speed of thought andmay encounter many peculiar phenomenon and unusual dream-likeexperiences. The initiated are urged to ignore this region’s myriadillusions and snares, and hold fast to the inner Guide, who leads thesoul onward to more rarified planes.

Connecting the astral and causal region is a curved tunnel, termedas bunk naal. This passage is experienced not only by adepts andtheir disciples, but also by those who have near-death, or out of bodyencounters. At the end of the tunnel appears the archetypal guide, often

accompanied by a life-review and intense sensations of bliss and love. Theuninitiated however, do not have the password of the Five Names from aLiving Master, and hence cannot proceed to higher spiritual planes.

The Masters of Sant Mat speak of five great regions or planes.References to these are found in several religious scriptures, mysticalaccounts and the writings of numerous sages, saints, and theiradvanced disciples.



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Only as a handful of strawdo you know your body,

But beneath it flows the ocean of Life;Outwardly you are a particle,

but inwardly

You are more than a hundred suns! —Shams-i-Tabriz

Maulana Rumi, the 12th centuryPersian mystic and poet (the beloveddisciple and successor of Shams-i-Tabriz), makes reference to fivemuqqams or spiritual stations in hismagnum opus, Masnavi. Jacob Boehmeof 15th Century Germany speaksof five spiritual planes as do Kabir,

Nanak, Paltu, Chisti, and other Sant Satgurus (perfected Saints) of northernIndia. Sometimes they speak of fourgrand spiritual divisions: astral, causal, supra causal, and the purelyspiritual realm (where the fourth and the fifth plane are combined). All refer to the Overself or Lord dwelling within, Who yearns for theseparated souls to return Home. It expresses as the five-fold melodyof Naam or Word, the power that brought creation into manifestationand simultaneously draws it back to its Source.

The five regions or planes are characterized by five primal soundcurrents, which are different frequencies of the One creative Word orLogos. Each higher region is successively more subtle, powerful andenchanting than those it precedes. According to the Adepts of SantMat, in the astral plane the predominant sound is the Big Bell, and thepredominant vision is the thousand petaled lotus and the Master’s radiantform. This region is far greater in size and power than the physicaluniverse. Above and beyond the Astral plane lies the Causal (Brahm, orBrahmand). Here, soul beholds a vast continuous Red Rising Sun whichcolors this entire region in golden-crimson hues. The sound-currentof the Causal Plane assumes the form of pealing Thunder, excitingDrumbeats, and the sound of the cosmic OM—the motor-current of thethree worlds. This realm is also called Trikuti (three mountains), becausethe soul beholds three golden promontories (Mer, Sumer, and Kailash).

Trikuti is the headquarters of Kal—the Universal Mind, or Time—but the source of the soul is far beyond in the higher, purely spiritualand imperishable realms (for a more complete understanding of Kal’srole, refer to Chapter 19 - Western Rajasthan Tour, p. 118-119).



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Leaving the mind behind in Trikuti, soul journeys up into the thirdregion, known variously as Daswan Dwar, Par Brahm, or the Supra-causal. Here, the sound current is more melodic and enrapturing,resembling the form of stringed instruments like the Sarangi (Indian

violin) or the Sitar. The Light here is like a Full Moon that exceedsthe light of countless full moons of the physical world. The fabledpool of Amritsar (also known as Mansarovar) is at the center of theSupra-causal, in which the sins and karmas of countless lifetimes arewashed away, leaving the soul increasingly purified and powerful.

Separating the third plane from the fourth, is a kind of barrier,meant to keep back lesser souls. It is called Maha Sunna—the regionof stygian darkness and silence which only the perfected spiritual Adepts can cross, or whomsoever they wish to take along with them

(The Maha Sunna can, however, be by-passed altogether, if theMaster so wishes to take the disciple directly to the Fouth plane).

In the fourth region, the sound assumes the form of a sweet andplaintive Flute. The Light now takes the form of a grand Sun that



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exceeds thousands of outer midday suns, yet remains cool andenlivening. In this fourth cosmos is a vast, immense slowly rotatingcave through which the soul proceeds. Here, one works without hands,walks without feet, sees without eyes, and hears without ears. The soul isstripped of all coverings and shines in its native luminosity greater than

twelve suns combined. Soul now realizes that her existence is noneother than God, and cries out as did Christ: I and my Father are One! And as did Mansur: Anna’l Haq! [I am the Truth!]

The fifth stage, the Eternal Realm known as Sach Khand or Muqqam-i-Haq, is reached after the purified and realized soul enters through agreat portal. Here soul delights in the sound-current which assumesthe song of continuously playing Bagpipes, but infinitely moremelodious and enchanting than anything known on earth. Proceedinga little farther, soul comes face to face with the Supreme Being [SatPurusha], shining with a brightness greater than millions of suns andmoons combined. Often to its surprise, soul beholds one’s Satguru onthe throne of Sat Purusha. Of this revelation, Kabir Sahib says:

Guru and God are sitting side by side; to Whom should I bow?’I will bow first to my Guru, for it is he who took me to God.

In this Light-saturated, unalloyed region there is no death, norebirth, only eternal bliss and joy. Here, pure swan-like souls feedon and swim in rivers and pools of divine nectar. Their existence isperpetual, inconceivable bliss-consciousness. The drop merges.

Finally, the pilgrim soul reaches Sach Khand or the Abode of Truth. Here complete Oneness is realized and it sees all universes functioning according to His Will in devout awe and adoration. Evenremembrance of such a vision is blissful, but the vision itself is suchthat no eye has ever seen, the heart cannot conceive and the tonguecannot describe. —Kirpal Singh

Sach Khand or the Realm of Truth is the seat of the Formless One.Here He creates all creations, rejoicing in creating.

Here are many regions, heavenly systems and universes,

To count which were to count the countless,Here out of the Formless,The heavenly plateaus and all else come into form,

All destined to move according to His Will.

He who is blessed with this vision, rejoices in its contemplation.But, O Nanak, such is its beauty that to try to describe it

Is to attempt the impossible. —Jap Ji, Guru Nanak.



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K abir, Nanak, Kirpal, Darshan and other Param Sants havespoken of three higher divisions of Sach Khand (the TrueHome). Some Saints have called these stages Alakh (theIncomprehensible), Agam [The Ineffable], and Anaami [theNameless, Formless, Attributeless]. Other Masters have calledthem Agochar, Radha Soami, Nirala, Nirankar and Akaal. All written, spoken or chanted names are attributive anddescriptive, and carry no power per se, unless charged by aliving Master. Sant is the term given for one who

reaches Sach Khand. Param Sant isused for one who has reached the Anaami realm [although both termsare often misused]. All who attainSach Khand, along with their directdisciples are free forever. There isno material difference between a Santor a Param Sant. If they come intoincarnation again, it is not as prisoners of existence like the rest of humanity, but asspiritual Adeptsand Saviors, sentto bring lostsouls back totheir Source.




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T he following chart was generated by the writer, based upon writtensacred texts and oral teachings of the great Masters in the SantMat/Science of Spirituality tradition, and corroborated to a certainextent by personal experience. Again, this is only an imperfect

approximation of dimensions which are beyond human description,beyond the senses and beyond the mind and imagination. This chartis only to provide the reader an iota of the immensity and grandeurof the journey and the Source of all sources.

This cosmological chart attempts to portray the inner regionsas steps in a ladder, whereas others have tried to portray them asconcentric rings.

The spiritual regions are not ‘up there’, but within. They are notseen as ‘back there’ within the head, either. One enters them by

looking within, i.e. forward into the middle of the initial darknessin front of the eyes, after piercing the first of many veils withconcentrated attention. It is generally a long journey and requiresgreat patience and persistence, but there are great rewards at everystep.

Says Kabir, ‘Listen here, Dharman [his disciple, Dharam Das],let my advice dwell in your innermost mind,

The veil is removed only when the True Master is met, And the realm of Dayal, the All-Merciful is attained’

The high points of the journey and its ultimate consumation are theresult of a combination of sustained individual effort, of surrenderand sacrifice coupled with competency and grace of one’s spiritualMaster. Individually, there is the need to mold one’s life according tothe higher precepts of spirituality and ethical living, but that alonewill not suffice. Transformation and liberation in the truest sense isalways a gift.



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88-APPENDIX Inner Journey LR

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