Preface                

Introduction         

Contents              

Part 1 States of Consciousness                          

Part II  The Initial Urge and Transmigration of Consciousness                                           

Part III Characteristics of the Seven Kingdoms                        

Part IV  Reincarnation and the Impressionless Equipose of Consciousness             

Part   V The Plane                      

Part VI Summary of Divine States of Consciousness                      

Part VII  The Sevenfold Veil         

Part VIII  The Beyond the Beyond State of God and the First Urge and the Cycle of Evolution of Consciousness                

Part IX                

Part X                 

Supplement         

All souls (atmas) were, are and will be in the Over-Soul (Paramatma).

Souls (atmas) are all One.

All souls (atmas) are infinite and eternal. They are formless.

All souls (atmas) are One; There is no difference in souls (atmas) or in their being and existence as souls (atmas).

There is a difference in the consciousness of souls.

There is a difference in the planes of consciousness of souls (atmas),  there is a difference in the experience of souls (atmas) and thus there is  a difference is the state of souls. (atmas)

 Some souls have the experience of the gross world; some souls (atmas)  have experience of the subtle world; some souls (atmas) have experience of the mental world; and some souls (atmas) have experience of the  Over-soul (Paramatma).

 Some souls (atma) are on the gross plane (anna  bhumika) some souls  are on the subtle plane (pran bhumika); and some souls (atmas) are on  the mental plane ; (mana bhumika)

Some souls (atmas) have great binding some souls (atmas) have  little bindings; some souls (atmas) have very little bindings, and some souls (atmas) have absolutely no bindings.

All these souls (atmas) of different consciousness,  of different experiences of different states are in the Over-Soul (Paramatma)

If, now, all souls (atmas) are in the Over-soul (Paramatma) and   are all One, then why is there any difference in the consciousness,  (page i) in the  planes and in the states?

The cause of this difference is that the souls (atmas) have different and diverse impressions (samskaras).

 Some souls (atmas) have gross impression ns (sanskaras); some souls  (atmas) have subtle impressions (sanskaras); some souls (atmas) have  mental impressions ( sanskaras) and some souls (atmas) have no  impressions (sanskaras) at all.

Souls having gross impressions, souls having subtle impressions, souls having mental impressions and souls having no impressions, are all souls in the Over-soul ;  and All are One.

Souls of gross impressions have no consciousness of the gross body (sharir) and have experience of the gross world.

Souls of subtle impressions have consciousness of the subtle body (pran) and have experience of the subtle world.

Souls of mental impressions have consciousness of the mental    world (mana) and have experience of the mental world. *

(page 2)  Souls of No impressions have consciousness of Self (Soul, Atma,) and have experience of the Over-soul (Paramatma)

Thus souls of gross impressions experience the gross world  ; through the gross body (sharir); that is, they experience different and diverse experiences of seeing, hearing, smelling, eating, sleeping, clearing the bowels and of urinating. All these are experiences of the  gross world.

 Souls of subtle impressions experience the three planes of the subtle  world through the subtle body (pran), and in these three planes they  have only the experiences of seeing, smelling, and hearing.

Souls of mental impressions, through the mental body or mind, in the mental world experience only seeing, and this seeing is the seeing of God.

Souls having NO impressions, through the Self experience the  infinite power, infinite knowledge and infinite bliss of the Over-soul.

The soul (atma) that is conscious of the gross body (sharir), that soul (atma) is not conscious of the subtle body (pran) not conscious of the mental body (mana or mind), and not conscious of Self.

The soul that is conscious of the subtle body (pran), that soul is not  conscious of the gross body (sharir), not conscious of the mental body (mana or mind) and not conscious of the Self.

The soul that is conscious of the mental body (mana or mind) that  soul is not conscious of the gross body (sharir), not conscious of the  subtle body (pran) and not conscious of the Self.

The soul that is conscious of Self, that soul is not conscious of   the gross body (sharir), not conscious of the subtle body (pran) and not conscious of the mental body ( mana or mind).

The soul that has experience of the gross world, that soul has not the experience of the subtle world, not the experience of the mental world, not the experience of the Over-Soul.

The soul that has experience of the subtle world, that soul does  not experience the gross world nor has it experience of the mental  world nor has it experience of the Over-Soul (Paramatma)

The soul that has experience of the Over-Soul ( Paramatma), that  soul does not experience the gross world, nor does it experience the subtle world nor does it experience the mental world.

That is, the soul that is conscious of Self and has experience of the Over-Soul (Paramatma), that soul is not conscious of the gross body  (sharir), subtle body (pran) and mental body (mana or mind) and does  not experience the gross, subtle and mental worlds.

This means that in order to have consciousness of Self and to have experience of the Over-soul (Paramatma), the soul must loses consciousness of the gross, subtle and mental bodies. But as long  as the soul is impression either by gross, subtle or mental impressions (sanskaras), the soul consistently and respectively has consciousness of the gross body, the subtle body  or mental body, or the gross, subtle and mental experiences are persistently undergone.

The obvious reason for this is that as long as the consciousness of  the soul (atma) is impressioned  by gross impressions, there is no way  (page 3) out except to experience these gross impressions  through the gross  body (sharir).

Similarly, as long as the consciousness of the soul is impressed by subtle impressions, there is no way out but to experience these subtle impressions through the subtle body (pran).

Similarly, as long as the consciousness of  the soul is impressioned by mental impressions, there is no escape but to experience those  mental impressions through t he mental body (mana or mind).

As impressions completely vanish or completely disappear  (impressions of the gross, subtle and mental), the consciousness of   the soul (atma) is automatically and obviously directed and focused towards itself, and the soul then necessarily has no alternative but to absorb into the experience of the Over-soul (Paramatma).

 Now, gross, subtle and mental bodies are finite, have forms and are but the shadows of the soul .  The gross, subtle and mental worlds  are nothing but the shadows of the Over-Soul (Paramatma).

Gross, subtle and mental bodies are finite, having forms and are destructible. The gross, subtle and mental worlds are false, they are  zero, imagination and vacant dreams. The soul (atma) and Over-Soul (Paramatma are Real).

Therefore when the soul (atma) with its gross, subtle and mental bodies experiences the gross, subtle and mental worlds, the soul actually experiences in reality the shadows of the  Over-soul with the help of its own shadows.  

In other words, the soul with its form, finite and destructible, experiences falsity, zero, imagination and a vacant dream.

Only when the soul experiences the Over-soul with its Self does it experience the Real with Reality.

When the soul (atma) is conscious of its gross body (sharir)  then this soul identifies itself with the gross body and takes itself   as the gross body.

This means that the infinite, eternal formless soul finds itself as finite, mortal and having form.

Impressions (sanskaras) are the cause of this ignorance. In the beginning the soul (atma)  which is eternally in the Over-Soul (Paramatna), at first acquires ignorance through the impressions  rather than acquiring knowledge. (page 4)

When the soul acquires a particular form (body or sharir) according  to particular impressions (sanskara), it feel and experiences itself as  being that particular form (body or sharir) .

Soul in its stone-form experiences itself as stone. Accordingly, the soul experiences and feels that it is metal, vegetable, worm, fish, bird, animal, man or woman.  Whatever be the type of gross form (body  or sharir) and whatever be the shape of the form, the soul spontaneously associates itself with that form, figure and shape, and   experiences that it is itself that form, figure and shape.

When the soul is conscious of the subtle body (pran), then that soul experiences that it is the subtle body (pran).

When the soul becomes conscious of the mental body (mana or mind),  then this soul experiences that it is the mental body (pran).

It is only because of impressions (Nuqushe-amul or sanskaras) that the  soul without form, the Infinite Soul, experiences that it is veritable gross body (sharir) or subtle body (pran) or mental body (mana or mind).

The soul, while experiencing the gross world through gross forms  (body or sharir), associates  with and dissociates from innumerable gross forms.

This association with and dissociation from gross forms (body or sharir), associates with and dissociated from gross forms is termed birth and death respectively.

It is only because of impressions that the eternal, immortal  soul, existing in Reality without birth and without deaths, has to experience  births and deaths innumerable times.

While the soul has to undergo this experience of innumerable births and deaths because of impressions it has not only to experience the gross world, which is the shadow of the Over-Soul (Paramatma) and which is false, but together with it the soul has also to experience the happiness and misery, virtue and vise of the gross world.

It is only because of impressions that the soul, which is beyond and free of happiness and misery, virtue and vise, has necessarily to    undergo experiences of misery and happiness, visa and virtue.

Now this much is established, that the experiences of birth and deaths, happiness and misery, virtue and vice are experienced only by the gross form of the soul while experiencing the gross world: but the gross form  of the soul is a shadow of the Over-Soul.  (page 5)

Thus all the experiences of births and deaths, virtue and vice, happiness and misery experienced by the soul are nothing but the experiences of the  shadow. Hence all that is thus experience is false.

PARAMATMA IS ATMA IN REALITY

In order to clarify the relationship of "Atma-Paramatma" we compare  Paramatma with an infinite ocean, a limitless ocean ,and the atma is  never out of the bounds of this limitless ocean (Paramatma).

Atma can never be out of Paramatma because Paramatma, which we have compared to a limitless ocean, is infinite and unlimited.   Therefore how can the atma come out of, or have a place beyond,  the limitations of the limitless?

Hence the atma is in Paramatma.

After establishing the primary fact that the atma is in IN Paramatma we go a step further and say that atma Is Paramatma, How? For  example, let us imagine an unlimited ocean. Let us also imagine that  we separate or take out one iota of ocean from the limitless expanse of our unlimited consciousness. It follows then that this iota of ocean, while in the limitless ocean, before separation is ocean itself, and is not there in the shore less ocean as an iota of the ocean, because every iota of ocean, when not limited by the limitations of a drop,  is unlimited ocean.

It is only when an iota of ocean is separated from the unlimited ocean, or is taken out of the unlimited ocean as a drop, that this iota of ocean obtains its separate existence as a drop of the shoreless ocean, and that  this iota of ocean begins to be looked upon as a drop of the unlimited ocean.

In other words, the infinite, unlimited and limitless ocean itself is now looked upon as merely a drop of the infinite, unlimited and limitless ocean, and in comparison to that infinite, unlimited and limitless ocean this iota of ocean, or this drop of the iota of ocean, is most finite and  most limited with infinite limitations.

Similarly the atma, which we have compared to the iota of the infinite ocean, can never be beyond the bounds of the limitless, infinite Paramatma which we have compared to the unlimited and limitless ocean. 

But just as the iota of ocean acquires it limitations as a drop (page 6) through  being in the form of a bubble on the surface of the ocean, and the bubble  bestows upon the iota of ocean, likewise the atma, which is IN Paramatma and IS Paramatma, apparently experiences separative  existence from the infinite Paramatma through the limitations of a bubble (of ignorance) with which the atma shrouds itself.  

 Through this limitation, formed by the bubble of ignorance, self-created by the atma, the atma shrouds itself. Through this limitation, formed by the bubble of ignorance, self-created by the atma, the atma apparently  inherits a separative existence from Paramatma.  And because of the  self-created separativness from infinite Paramatma, the atma, which is  itself infinite, unlimited and limitless, be  stows upon itself the aspect of  most finite and most limited with infin  ite limitations. (page 6)

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