The Astral World - How all Things are in The Self

[Guest guest]

Nisha : jai radhe Krishna bindu ji, good morning

 

bindu: Namaste nishu.

 

We will talk about The Astral World. 1st of all we will talk about

the decent of beingness into matter (not that it is really actually a

decent) earlier i have mentioned how the Conscious Absolute (Para-

Brahman) has the potency in it. (Para-Sakti ) and with that lord Siva

also.

 

I have said the Para-Sakti in its pure form is the Icchaa-Sakti of

Lord Siva. Let me get a quote for you from the discourse on Who is

the Self.

 

Quote

 

Will is pure Sakti..... Sakti that has not yet moved or been

employed; so it cannot be seen or known. It can only be recognized in

itself by the Lord in Himself. Yet there exists a very deep secret

about how the lord acts to create it consists in the fact that He

does not act at all.

 

The sheer power of His Will held in check.... causes the

Manifestation of the Sakti, which vibrates as the primordial unstruck

Pranavam; then the moola-maya appear "AS" that manifestation of His

potency (AS A RESULT OF HIS NOT MOVING HIS WILL) this potency is the

potential-to-be which appears as the diversity known as His Own

Consciousness (we call it TIME). It is Maya, Samsara, knowledge and

ignorance. Then there comes the whole of the Cosmic display.

 

End Quote

 

At this point the Astral World begins to Appear in the Brahman.

 

Nisha : Brahman ?

 

bindu: Para-Brahman is the Nothing --- the Naked reality .... it

becomes the Brahman when there is a reference to a selfhood such as

Lord Siva the first manifestation is the bindu.... then the beingness

of the Conscious One which exists as the Lord splits into countless

Jeeva of countless variety, type, species and sub-species along with

countless beings within each species such that the Lord has a

multifaceted consciousness not only with each species, but also

within each species existing as the ever-diversifying genetic and

ever-changing psychological states of mind of the number of beings

that exist and are coming into existence at a given moment.

 

In this way the consciousness of the lord is ever gathering more of

itself and ever expanding; embracing the necessity for omnipresence

and omniscience due to the ever expanding nature of the

Consciousness. Through this the lord can be said to be omniscient and

omnipresent forever.

 

Nisha : ok got it

 

bindu: When the countless Jiva come, there are at the same time

countless reflections of consciousness occurring in them as the Jeeva

are fragments of consciousness. These fragments, due to the Fact that

they are fragments must remain fragmented in order that the beingness

come to achieve sentience; it is something like an inverted

reflection (a reflection of a reflection).

 

Now then so that the Jiva comes to consciousness (even though it is

an merely an illusion of separation), the mind comes to maintain the

fragmentation; with that comes the multiplicity of what are called

archetypal realities.

 

The word Archetypal means: Representing or constituting an original

type after which other similar things are patterned

 

Nisha : Parabrahman = conscious absolute.... Brahman = the self Jiva

= living entity.

 

bindu: yes, perfectly so.

 

Archetypal realties are reflections of the multiplicity of the

beingness of Sri Krishna in his own consciousness. This is where the

gods come into being. They are like ever descending less powerful

selves of lord Siva; less powerful because with i-ness comes

limitation in efficacy.

 

The Word efficacy is: The Capacity or power to produce a desired

effect thus they preside over given areas or existences; this is the

nature of the fragmentation. and hence the multitude of Jeeva preside

over different aspects of the beingness of Sri Krishna. But Sri

Krishna is the Final God.

 

Nisha : oh

 

bindu: For example: The further away from base you are, the less your

radio can receive of a signal; the signal breaks up and becomes

fragmented.

 

This decent and the manifestation of the Jeeva ... is as i said

merely an illusion, but the illusion is maintained by, and as the

Maya so that the necessity for knowledge-consciousness of Sri Krishna

can exist.

 

The Conscious Absolute Sri Krishna remains transcendental in this

way. Whereas the existence becomes His knowledge of ever expanding

and imploding knowledge of His own nature.... this ever fluid and

mercurial nature of knowledge-consciousness, is his multi-faceted

Cosmic form i.e ParamAtma.

 

Now we will talk about the individual from a human perspective Jeeva,

(<---- plural) can only exist in chaos because in unity consciousness

there is realization or harmony -- this means the various lokas,

worlds, dimensions, heavens hells etc. must come as well as the

Astral worlds so that the fragmentation can remain in existence.

 

Time, movement, atomic flux and decay---- Life, Death and existence

of individual consciousness comes in at this point. because he

exists, and has seemed to have fragmented into uncountable Jeeva (i

said SEEMED to have fragment) there is then the veil of ignorance as

to His true nature appearing as the mind.

 

This veil of ignorance causes the illusion that there are other

beings. when in fact there is only one. For example:

 

To exist, as what seems to be an individual, He has become an

uncountable number of Jeeva.

 

We will talk now of the individual himself. This is the point at

which the Jeeva start to look at themselves in comparison to other

Jeeva (<--- plural.)

 

Nisha : Does this mean that to Krishna his existence is to himself

existing through uncountable living entities?

 

bindu: yes exactly; and yes he experiences countless ways of looking

at and through all forms of consciousness.

 

Thus the Siva sutra says: "He is free in all modes of His own

consciousness" he is in this way not limited in any way or mode.

but that is getting off the subject.

 

Once the Jeeva start to look at themselves in comparison to other

Jeeva. Due to the very looking; reflections appear in the

Consciousness.

 

At this point, according to the individual Jiva's acceptance of a

given level or mode of consciousness, there will be more or less

fragmentation of awareness. The fragments will appear as other worlds

or lokas or other beings or entities; archetypal or otherwise (All

other beings are also Jeeva). These jeeva will be all beings other

than the particular one who is looking.

 

The jeeva into which The Self has split (due to the looking) appear

as an hierarchy which extends from the very lowest being to the

highest god (because Sri Krishna is ALL).

 

As a matter of course, when the mind\consciousness of the Jiva opens

a little to this truth (either as the result of trauma or due to some

deliberate act); aberrations in the nature of the mind can and do

result and\or are created. thus there are different levels of

intellect and different types of psychological mind created; this is

due to the fact that the moola-maya is seen from the perspective of

(or in comparison to) the individual.

 

So it is the context of the reflection of the consciousness which

connotes the nature of the individual. From here the nature of the

Astral world which a given individual will experience is effected, or

created.

 

In short the astral experience of a given being is directly effected

by his or her decisions about the nature of reality. This means it is

nothing more than the reflection in the consciousness of his or her

belief system.

 

For example he or she creates archetypes of what he or she will not

or cannot accept. But how can this be? Did i not just say that the

Astral world is nothing more than the reflection in the consciousness

of his or her belief system?

 

Yes that is what i said. This seems to be a contradiction, but it is

not because because belief does not make the truth true, it merely

alters the face of truth to suit the believers idea of reality.

 

Why did i say the astral or archetypal beings are what he or she will

not accept? Remember i said that "ALL" Jeeva are fragments of The

Self; i also said they are reflections of The Self in his OWN

consciousness.

 

The answer can be found in the fact that to remain separate from The

Self, as a unique individual there is the requisite that certain

combinations of the nature The Self, be excluded from the makeup of

the individual; while others are integrated WITH and comprise the

individual Jeeva. THIS is what results in the myriad forms and

natures of the countless Jeeva.

 

The archetypes which are seen as separate from the Individual Jeeva

comprise the astral beings, and the astral plane comes into being as

the place in which these beings exist. They are banished to the

astral plane if you like to put it simply.

 

But there is a little more to it than this. The astral plane, even

though it seems to come into being as a result of what seems to be

rejection of an aspect of ones own being, does not exist BECAUSE of

the rejection or acceptance.. the rejection or acceptance is an

illusion because there is no Self other than Sri Krishna.

 

The Astral exists due to what i said above, regarding how the whole

of the cosmic display of the lords consciousness (ParaAtma) must

exist in what seems to be fragments .. IN ORDER that this and that

can be known.

 

For example: if all things knowable were the same thing there could

be no comparisons made... comparisons give the reference to objective

knowership. An example of this is that dark cannot be known except in

comparison to light; and the so it is with light also... light cannot

be known except in comparison to darkness; and there are uncountable

numbers of this duality.

 

Hence knowledge-consciousNESS cannot and could not be known except

that the fragmentation "SEEM" to be real when it is not. This too is

a duality as you can easily see.

 

So then in the interests of The Lord being omniscient and omnipresent

there seems to be this fragmentation .... hence the astral plane does

not exist at all. All that remains is the Transcendental lord; all

else is his moola-maya, His plaything; which is existing so that He

can know who and what He is ...... but He does not know as we know;

He knows who and what He is NOT by or in relation to what He is; (He

does not know by comparison as we do) but by and relation to what He

is not ....i.e. He is NOT his own moola-maya... which exists in

infinite variety. He is beyond it. and hence neti neti; not this not

that.

 

Yet this fragmentation, in the context of the various Jeeva, when it

is looked at from the perspective of those Jeeva. connotes a

different psychological mind for each Jiva.

 

Nisha : He is not this and not that ..yet He is this and that?

 

bindu: Yes.

 

This conoted different psychological mind, is what is thought to be

the soul... it is composed of various layers of experience and is

affected by further experience ...these layers of experience are

called vasanas.

 

The Vasanas make up what it called the Akashic Sheath of the

individual and thus separate him from the whole of Sri Krishna; hence

the Jiva's perception is distorted by his very existence itself. The

Jiva cannot thus achieve realization as HE is the actual Vasanas

which veil the Truth-Consciousness; whereas Sri Krishna is not

composed of Vasanas.

 

Sri Krishna is the Transcendental Self... The Jeeva are merely Sri

Krishna's reflection in The Conscious Absolute.

 

The countless worlds are the existences into which each jeeva is

shown to exist and each world is a reflection of the Abode of the

Transcendental Lord; That abode is His OWN Self.

 

Imagine for a moment if there were not Jeeva; then there would also

be no lokas, realms. worlds existences and NO time also; the worlds

and lokas come for the Jeeva (for the Archetypes of Sri Krishna);

there being none there would be no worlds etc. there could only be

Sri Krishna in His own Transcendental Selfhood "unknowable by any

means or beingness".

 

The Astral comes and such also the uncountable Jeeva, which exist as

His mulitplicit I-ness. Here His nature has been described in depth.

but we will now look upwards from the Jiva mind.

 

Nisha : unknowable for who ji?

 

bindu: Only He can know that, it is unspeakable.

Incommunicable........ transcendental of all knowledge.

 

Nisha : ok ji.. transcendental even for language and explanation

 

bindu: yes

 

So then looking upward from the Jiva-mind ... as if seen from his

point of view by him; due to the fact that as described above there

are uncountable permutations of consciousness due to the Vasanas....

the intellect of a given Jiva will only be able to penetrate just so

far into the truth .... he or she will not be able to understand all

of it.... it will be different for each hence the archetypal realties

will be different also and the rejected fragments of The Self will

manifest as different astral entities and experiences also.

 

bindu: do you understand the last sentence?

 

Nisha : what is Vasanas ji?

 

bindu: Layers of experience composed of memory and affected by

emotion this is why a current experience is effected by the emotions

of the previous experience.

 

Nisha : got it

 

bindu: So then here is where there levels of psychological stability

are founded; and we have countless levels of group experience and

awareness. Hence we as beings split into species and groups of selves

such as those who like a certain thing and so on. The preferences

also of individuals comes in here; the genetics also. and from here

you can form your own conclusions and connections yes?

 

Nisha : sure ji.

 

bindu: One more thing: the psychological reactions then to the

archetypal reality that a given Jiva may experience is then due to

his or her own fragmentation or non-acceptance of the beingness......

this is why people who have schizophrenia are almost always god-

oriented. thus any reference to godliness or evil and good is a bad

idea when dealing with them.

 

Nisha : hmm

 

bindu: So then i would think that if a person who has schizophrenic

tendencies may hypothetically be helped by getting an understanding

of what i have just been speaking about; however, unless he or she

has the stability to understand it, it may cause more problems.

 

Nisha : true.. but perhaps not in a explanatory way.. as u did here.

understanding would be already affected.

 

bindu: Yes; So it would be a very long process of slow introduction

of the things i have outlined here. i really think it would help in

the long term.

 

Nisha : ji how would you define an experience? (talking from a human

perspective)

 

bindu: An experience of?

 

Nisha : just experience itself.

 

bindu: well dear .. no experience could possibly be had unless there

were an individual, so there is the requirement of and the for Jiva

in this context. Now having said this; for the realized, it is a

mtter of knowing it is The Self who is experiencing himself.

 

An experience for a Jiva however, will always be relative as he will

compare it to previous experiences or information he has previously

heard about what he is experiencing; always putting himself in the

picture -seeing himself as part of the experience in combination with

the environment. This simply means he sees himself in the "CONTEXT"

of the experience. It also means he cannot see himself or know he is

having any experience at all, "EXCEPT" and "UNLESS" he puts himself

in the picture by imagining he is experiencing the experience. The

context in which he sees himself, can only be known in relation to,

or comparison to the effect of the environment upon what he refers to

as himself.

 

Nisha : Could it be possible for the Jiva to get in touch with The

Real Self.. by looking into the experiences?

 

bindu: Yes, but not unless he discovers the contextual source yet if

sought, all contexts will lead to the source (i.e. The Self).

 

Due to this if the Jiva looks at himself in the context of the world

he will never find The Self. e.g. If he looks at the experience and

not its context he will never The self; as there must be an

experiencer. Thus the reference to Mtrka (the science of Mantra) in

the Sutra is about context.

 

Nisha : He must seek the experience of the ONE who is same in all

contexts?

 

bindu: Yes.

 

So then the Jiva must learn not to superimpose what he thinks he is

upon the context then he will see the truth. All things you see,

appear in the context of The Self because there is simply no other

context that is truly existent.

 

Nisha : what does sutra say?

 

bindu: This is not word for word, but it talks about how the universe

arises from Syllables - from "MANTRA" it goes on to describe in

detail how syllables are the beginning of the idea of a certain

context. Words come from syllables; then context becomes evident in

the word. Yet The Self is beyond words.

 

Nisha : When one day i find i have changed because of the experiences

i had over 2 days.... what does this mean? Does it mean the

perception of the Jiva has become clearer... or is The Self

perceiving more clearly?

 

bindu: Both. But referring to your question: "Is The Self perceiving

more clearly?"

 

The Self is not perceiving more clearly, it is a matter of He is

revealing more of Himself each day you live.

 

Nisha : When The Self is perceiving... does this indicate a

transformation of The Self?

 

bindu: Think of it like decay of the illusional layers - of ice

melting from a frozen window so that you can see outward more clearly

with each passing day.

 

Nisha : I am asking from an Absolute point of view.. ( as it is

indicated that The Self is changeless).

 

bindu: When we evolve each day, each moment, what we know now in

relation to what we knew previously is a different point of view of

the same Self. This means He is now looking at a previously existing

(but previously hidden) aspect of Himself. It does not mean He has

changed. i.e it is just more of His pre-existing knowledge that is

now been made evident.

 

This simply means everything knowable is already existing but not

known yet; because with each change of you as you evolve. so does

your context change and with it your separation from The Self also

dissolves slowly.

 

Other beings take the place you left a moment ago.. or yesterday,

those others are you as you were yesterday; hence the you you are now

in comparison to yesterday existed before you knew her. The old you

is existing in the past; hence The Self is all throughout all times

ALL THE TIME! The same applies for ALL jiva just as it does for you.

 

Nisha : But the self is beyond Time and Context and is eternal.. so

only the senses of perception are evolving and changing and

transforming?

 

bindu: Yes, that gives the knowledge (which exists AS the

Consciousness) existence, while the Transcendental Self is every free

of knowing and not knowing; hence His knowledge is Transcendental

Knowledge.

 

Nisha : Yes ji. So The Self is not in the process of becoming.. it is

already is.. but only the senses. The senses are in the process of

being purified?

 

bindu: No no. the consciousNESS is in the process or act of being

conscious. with each experience the consciousness becomes more

conscious. This gives the variety of awareness and understanding that

is the nature of the consciousness.

 

Nisha : yes ji.. not The Self.. but it's consciousNESS

 

bindu: Yes, exactly.

 

This world ... the cosmos... "IS THE CONSCIOUSNESS" but The Self is

prior to and beyond it; hence He is transcendental.

 

Nisha : So The Self is eternal and pure.. but it's consciousNESS of

it's self is in the process of becoming.. and transforming.. and

changing

 

bindu: Yes, that is right. That is why i say use the term "Conscious

Absolute" instead of saying "The Absolute ConsciousNESS".

 

Nisha : okie got it

 

bindu: This is truth nishu.

 

Nisha : Yes, it is The Absolute Truth. But one more thing ji..

 

bindu: Yes?

 

Nisha : It also means this Absolute Truth can be reflected in the

consciousNESS and in Jiva's experiences. Yet even though it exist in

a fragmented way, it is existing in all these relationships.

 

bindu: Yes, thus you have the guru principal. But the guru knows what

is reflected is a reflection only. However we must not miss the fact

that the relationships and the moola-maya are in continous change and

flux.

 

Nisha : jai jai. yes these this is a great piece of information..

which transcends the information its self.

 

Let me explain in my own words what i understand moola maya to be.

 

bindu: ok

 

Nisha : Moola maya is the lords potency which is inferior to his

superior spiritual nature.. It is also called the material nature

which is in continuous change and flux. Even though it is eternal,

its manifestation is temporary

 

bindu: Yes, that is precisely correct. You have learned it well Devi.

__/|\__

 

Nisha : Thank you very much for making things clear to me

 

bindu: with all my heart you are welcome

 

Nisha : This is great... i cannot thank you enough for your time and

this great knowledge you have shared with me. Thank you so much

 

bindu: i will put this discourse on the Ananta Archive in a few days

 

Take note devi: Last of all - how the individual mind gets deluded by

the context and the fragmentation and is for that reason insane .....

no matter how sane it appears... thus there are countless levels of

sanity also. Hence only the realized ones are truly sane. Let this be

the end of the file.

 

with love and respect

bindu