Has anyone seen a Shivling
in dhyan? A Shivling
has no beginning or end. Can you think of anything that does not have a beginning or an end? How will you visualise something which has no beginning and no end?
Some say a circle has no beginning or end. A circle has two dimensions - length and breadth. Draw a circle on a piece of paper and then look at only one aspect of it, you will find that it has a beginning and an end. A thing which is tied in two dimensions, has a beginning and end. There is length and breadth, that is two dimensions, so it not an unlimited dimension.
According to most people there are four dimensions - length, breadth, height and time. When you sit with your eyes closed, you see certain forms. Which dimension do you see those forms in? That dimension is also a physical dimension.
Healers at Dhyan Ashram can see the ailment of a person very clearly during healing. An ailment is physical, and it is not bound by length, breadth, height or time, yet the healers are able to see it. Which dimension is that?
When you see something in the physical, you see the dimensions that your senses can perceive. However, there are certain dimensions which your senses cannot perceive. Those are the higher dimensions of that thing. You can see the dimensions of every aspect of creation - sun, moon, stars, elements, the human body, even a problem or a relationship. For example, at a recent healers meet, the healers were able to perceive the details of my childhood with 90% accuracy. So what is the dimension from which they reported the details?
There are a total of 16 dimensions corresponding to the 16 senses of a human being. As one progresses in yog, there occurs a dimensional change in the person. Like just now, we did a chant after which many people reported a change - some saw something which was not there before, some felt something different. That difference is a change of dimension. A chant has the power to bring about a dimensional change in you, because a chant is a frequency of vibration as is your body and the chakras that run it. By releasing certain frequencies, the frequency of the chakras changes, bringing about a change in dimension.
The receptivity of that change by your chakras is influenced by your thought process and engagement in service and charity. Think of it this way… there is layer of dirt on your energy centres, which means they are covered. In the same way, this creation is not the way you see it, it has many layers over it. You perceive things as per your level of evolution. With acts of service and charity, gradually the veil of dirt gets removed, and automatically the clarity of that dimension increases. The reason that causes the vision to be veiled is accumulation. Everyone wants to collect for themselves. Does anyone ever collect anything for their neighbour? No. The more one collects for himself, the more layers are formed over the chakras. And the more the layers collect, the weaker becomes the psychic vision. The more weights you tie to yourself the more difficult it is to stay afloat. The heavier gases descend whereas lighter gases rise up. The difference between heavy gas and light gas, is the same difference which is in a heavy body and a light body and between a wrong thought and a right thought.
Various dimensions provide different kinds of experiences. Depending upon the desire of a person and the level of attachment to the physical world, he/she is given access to the dimension/experience desired. The clarity of perception of higher dimensions increases with acts of giving, with charity and service. You have to become worthy to be able access the dimensions which are not perceivable ordinarily. Think about it, what is so special about you that you should be allowed access to them? And if every person can access them, then what is the value of having 16 dimensions. Then whether they are there or not, it is the same from top to bottom. If every person starts accessing those dimensions then they will become for everyone and if they become for everyone, then creation will become redundant as there will be no movement and we will come to a point of stillness. There is only Shiv
that is still in creation, nothing else. Rest everything moves, either up or down. The lower it goes, the heavier it is, the grosser are the thoughts. The higher it goes, the lighter and more selfless are the thoughts, the more you will do for creation and the more the doorways of higher dimensions will open for you. The doorways of higher dimensions cannot open by leading a self-centred life - no matter how many upays
you do, how many stones you wear. These are all time-wasting techniques. If you want to access the higher dimensions, bring a change inside you.
When you see one aspect of the circle, you bind it to the dimensions of length and breadth. In the same way, in creation when you see one aspect, that which you understand, that which you require in the physical world, you get bound to that dimension and do not see beyond that. And when you do not see beyond that, the senses for things beyond, senses that you do not need, are automatically taken away from you, because the body rejects what you do not need. If you stop using one of your hands and let it hang for a year or two, it will become dysfunctional. Similarly, healing sciences which are to do with the subtler forces, if you do not have to heal anyone and you keep thinking of yourself all the time, then you cannot have them since you do not need them. Do not bind yourself.
When you see the Shivling
in dhyan, it is not like the one you get in the market - it is a longish oval and it is in multiple dimensions. The side you look at it from is the aspect that is visible to you, the aspect that you will be able to understand. However, there is no beginning or end to a Shivling. A Shivling
has all the 16 elements within it, it exists in all the 16 dimensions. Wherever you see, it will move in various directions. When you do tratak
on a poorna
then the form of the Shivling
changes. There comes a state in tratak
where you become the Shivling
becomes you, and with the blessings of the Guru
there is complete merger.
There is a small mantra
in the vedas, 'tat tvam asi'. The word 'tat' is always used for Divinity. The meaning of the mantra
is 'that is you'. Similarly there is another mantra, 'so-hum' (it is pronounced as 'h' with a bindi
used in Devanagari script). It means 'that is I'. These mantras
indicate that you become that and that becomes you. It is a dimension. The dimension that you exist in at this point of time is a very basic dimension, it is controlled by your five senses which are bound to four dimensions. Each of the 16 dimension is a created dimension, but in totality, the 16 dimensions together are Shiv, that which is anjanma, unborn, non-created, that which is there since forever. The dimensions are finite but Shiv
is infinite. All the dimensions are inside the Shivling
and there is nothing above it. When you see one aspect of something, you define it, but when all the 16 dimensions exist and come inside one, then that becomes poorna, complete. All the 16 dimensions are bound in a Shivling
and are continuous. That is, after reaching the 16th dimension, a person starts again from the first. So there is no such thing as moksha. It is described in our texts that after 284000 years a soul that had attained moksha
is also reborn. It is reborn because it is an atma. This is the difference between atma
and paramatma. An atma
can never become the paramatma
since there is an ansh
of impurity within it. There is everything in paramatma, when everything comes into one thing, it is called vairagya, which is a state where impurity as well purity finish. But when vairagya
is not there, and there is even slight impurity, it becomes an atma
and sets on the journey through the 16 dimensions. It is a like a video game, you cross all its levels and get bored and want to play another game. Nobody gets satisfied with a single game such that he plays once and quits after that. This is the basic nature of a human, nature of the atma
-nirantar, a continuous movement. And this is what a Shivling
depicts. A Shivling
has everything and that is why it is poorna, it was never born and will die, but the various dimensions are moving inside it and are bound by the dimensions. When one accesses the poorna, he/she becomes beyond dimensions - kaal-atit, because that which has everything also has birth and death within it.
Did you ever think that a Shivling
could be this complicated? And I have only begun introducing it to you…
Let us look at the other aspect of Shivling. Shivling
is the Adi Guru. A Guru
as well as apoorna. How is this possible? For a shishya
but for himself, the Guru
because if he is poorna, he cannot be in the body. Body is a dosh
is an impurity. The body is there only till the time there is a dosh
and it is necessary for a Guru
to be in the body. That is why a Guru
is both poorna
and apoorna. If you are seeing someone as apoorna, then he cannot be your Guru
because then you are only looking at one dimension or aspect of it. A Guru
is a chhavi, chhavi
of the shishya. You see your own reflection in the Guru, because poorna
has everything in it. When you look at poorna, you will see yourself only. If you do not like what you see, the Guru
can do nothing about it. You however can certainly improve the way you look. Sometime back we spoke about maya, how it shows you the mirror and gives you a chance to correct yourself. Similary, a Guru
always gives you the chance to correct yourself. Poorna
both are in the Guru. When you see one aspect of the Guru/Shivling, you see an apoorna
aspect of it. Try to look at its poorna
To look at the poorna
aspect, think of yourself to be poorna, at whatever level you are at. Everyone thinks of themselves as complete or is there anyone who thinks they are incomplete, that they have a problem or an inadequacy? No. Everyone thinks, 'I am the best and no one else is better than me.' When you are the best, then automatically you become poorna
and complete merger takes place with the Shivling. I will tell you a method achieving this merger, but for it to have an effect you need to start improving your karmas and make a Guru. If you do it properly, then vairagya
- chitt vritti nirodh, which is the antim charan
of yog, will flow into you automatically. I will describe the method here, however, you must do it with your Guru
only. Keep a Shivling
in front of you. The Shivling
should be in the form of an oval, poorna, not the one fixed on a yoni
as one usually finds in the market, because that is apoorna. That is utpatti, it is for the physical world and if you are walking with me, then I want to ensure you beyond it, for there is nothing worth coming back to this for. Shivling
in a yoni
represents duality, while we are moving towards advait
(non-dualism), one, oneness of creation. Sit in front of the Shivling
or bhairavi mudra
with your spine absolutely straight. If your back is bent, the movement of energy will not happen. Keep your eyes open and focussed on the Shivling
and chant the shloka
- poornamadah poornamidam poornaata poornam udachyate, poornasya poornamaadaya poorna mevava shishyate. The uccharan
should be proper, such that you become the mantra
and it resonates in every cell of your body. As you chant the mantra
and go deep into it, your chant will automatically increase and decrease, and every cell in the body will chant, only then the merger will happen, only then you will experience poorna. You are apoorna, but when every cell that constitutes you resonates with the same sound you become poorna, because then you merge with the Shivling, which is poorna. Then you feel all the dimensions of the Shivling. At first, the practice makes one feel intoxicated. When you are with your Guru, you feel high and there is automatic intoxication, the state of anand. But when you try to do it on your own, the vicar
(deficiency) within you will not let you reach that state, and to experience that ananda again and again, you will start using intoxicants, just the way people take bhang
or one finds sadhus
in the mountains. But that is not the right way. That is not the high we are striving for. Without the Guru
the practice will only inflate your ego and take you down further.
Right now, I chanted the mantra
only ten to twelve times and you experienced a high. If I chant it for an hour, you can well imagine the levels of intoxication you will reach. That intoxication you will not get on your own and then you will search for it in intoxications of the physical world. That is why when people come to the ashram
I ask them to think it through before coming, because then there is no looking back. If after experiencing that even one desire of the physical world comes within, then you plummet downwards because you will not find that intoxication in the outside world. And if you resort to intoxicants of the physical world then you will get caught up in them and will have to start your journey again.
So keep the Shivling
in front of you and chant and automatically every cell of your body will vibrate and resonate with the sound every cell will resonate with the same sound and after some time you will get the feel of Shivling
in your body. After that you will understand the 16 dimensions of the Shivling
I spoke about, how it is poorna
and how it is apoorna. Scientifically it has been discovered now that when two parts of the same matter are divided, both have the ability to communicate and what happens to one is experienced by the other. In in the beginning of Creation all was one and from that one all have been divided/emerged, so scientifically also we know how we are connected to the Shivling
and the mechanism behind the experience (ekohum bahu shyami, it means 'I am one, from me everything has come'). The essence of the statement will dawn on you as you the practice with your Guru.
I have only told you 10% of what the Shivling
is because you will not be able to understand beyond this. The Shivling
is taken to all parts of the body, psychically not physically, and the various dimensions are awakened from the Shivling. But that time the Shivling
is not in the shape of a Shivling, at that time the shape becomes a triangle. One might ask that a triangle is bound by three dimensions, so how can it be same as Shivling? What you are seeing is three sides but the triangle exists in many dimensions. At this point just understand that since you are apoorna, the thing that goes inside you also becomes apoorna. But it has to become poorna, so on its own, it will change shape and since its shape will be linked to your shape, so your shape will change automatically. That is why after some time, a person starts looking like his Guru, as one merges with the Guru, he takes the same swaroop
as the Guru. So follow someone who you want to look like.
Question: Swami Satyanand Paramhansa
at the age of 40 but he use to have the chilam
all the time. Why this dichotomy?
Answer: Swami Satyanand Paramhansa
at the age 40, he was touring America when suddenly it struck him and he left everything to come to India. He made a cottage next to a cremation ground and sat there in silence. He was a vairagi and such a person can do anything for it has no effect on him.
This is not the same as people who justify all their actions saying that they are in vairagya. If you want to claim the benefits of vairagya, then you should also be in vairagya. Nowadays there are a lot of tamashas.
The problem is that when someone comes to me for yog
and I ask them that on a scale of one to ten, where do they want to reach, the majority says ten. When I try to take them to level ten, then they get nervous and, finding excuses and faults which actually lie inside them they run away. Say ten if you are ready for ten. Otherwise you will get frightened and run away. Don't do that.