From Darkness to Light, Part 9: The Clear White Light

 

Description:

 

The origin of Shum. The way of the guru. Seeking the silence within. The practice of yoga. Remaining the peaceful observer of it all before thought is born.  The eternity of the moment: bîsî in Shum. Inner-searching by viewing within the two forms of actinic light, the moon light glow, balîkana and the brilliant clear white inner light, îftyê, shining through the knitted laws of existence. “Guru Chronicles” Master Course Trilogy, “Merging with Siva,” Lesson 50, The Clear White Light.

 

Text:

 

gururbrahmā gururviṣṇuḥ gururdevo maheśvaraḥ guruḥ sākṣāt parabrahma tasmai śrī gurave namaḥ

 

Good morning everyone.

 

We are continuing our series of “Merging with Siva” lessons.  Starting a new lesson today, Chapter 8, “The Clear White Light.”

 

Interesting origin of this talk:

 

“Handwritten by Gurudeva during hours of seclusion on August 13, 1967, at Carl Jung’s lakeside Casa Eranos villa on Lago Maggiore during the 1967 Innersearch Travel/Study Program in Ascona, Switzerland. It was at this same chalet on the large lake connecting Switzerland and Italy that Gurudeva revealed Shûm, the language of meditation, the following it.

 

So that was 1968, this is 1967.  And then some history from “Guru Chronicles” in the 1967 era.  Gurudeva’s early training of the monks in the Virginia City monastery.   

 

“Once, when trying to teach the monks how to control the heat of the body, he saw they were not getting it. So, he moved the 6 A.M. meditations outside. (Not too bad if it’s here, right?) It was winter, and the high mountain snows drifted deep, so deep that in some years one could walk out a second story door onto the ground. That year was particularly cold. Each morning the monks followed their guru through the newly fallen snow to an open spot where they meditated together. They had only their robes and a woolen blanket to keep them warm, and these were pitiably inadequate.

 

“As the morning winds swept snow and frozen air past their defenses, they sat, in full lotus, shivering and seeking the silence within. The guru would then guide them to warm their bodies with their minds, to bring up the heat of the body, which in his Shum language is called âlîkaiîshûm. The monks worked with feverish intensity to learn the art their guru had put before them. This was no longer an exercise; it was a matter of survival. After some weeks, most had learned to raise their body temperature mentally—not because they wanted to, but because they had to. Such was the way of the guru in those days.

 

“Such training was intense for all the monks, as the guru took them through the personal transformations needed, the changes in their attitudes and their relationships, the resolutions of their past, the firming up of their work habits and meditative determinations. He taught them willpower, how to accomplish their goals, how to overcome obstacles, how to turn adversity and obstacles into success.

 

“In everything they did, he asked 108 percent. One hundred percent, he often repeated, is not enough, is not what you are capable of. Under this intense scrutiny and guidance, the monks flourished in their inner and outer lives—so much so that, decades later, the guru would wonder aloud whether monks of succeeding generations would develop the same tenacity and strength as his first group had.” (The challenge!)

 

Then we get the text. Lesson 50:

 

“Beyond Past and Future

 

“Whenever man comes to the point in his evolution where he has sufficient mastery in the mind to produce ‘things,’ he suffers for the lack of peace, for in his activity on the mental spheres in conceiving, planning, gathering the forces together and finally viewing the outcome as a physical manifestation, he has exercised an intricate control over the nerve fibers of his mind. Thus caught in this pattern, he must go on producing to insure his mental security, for should he stop for a moment, the whiplash upon his senses as the generative functions ceased to be active would cause paranoiac depressions, at times almost beyond repair. (Quite a paragraph, hmm?)

 

“The man looking into the ‘where and when” of the future, blending his energies with those who are also striving to evolve into a more ramified state of mind, can suffer well if he keeps going, producing, acquiring and believing that materiality is reality. Evolution of the species takes its toll, for as man’s mind evolves, he is no longer content projecting into the ‘where and when’ of the material consciousness, and as he seeks some reward of peace for his efforts, he begins to look into the past for solutions, the ‘ there and then’ of it all. Thus, finding himself born into a cross-section of awareness between past and future, having experienced both of these tendencies of the mind, causes him to reflect. Philosophy holds few answers for him. The congested mass of ‘shoulds’ and ‘don’ts’ he knows has proved more to the philosopher who cleared his mind on paper than to the reader who has yet to complement with inner knowing its indicated depths.

 

“Occultism is intriguing to him, for it shows that there are possibilities of expression beyond the senses he has become well accustomed to using. But again, evolution rounding his vision causes him to discard the occult symbolism, laws and practices as another look into the past or future of the mind’s depths.

 

“The idea of yoga, union through perceptive control of the flow of thought, and of the generative processes of a perceptive idea before thought is formed, is most satisfying. The cognition of the actinic process of the currents intrigues him, and he looks further into the practice of yoga techniques and finds that peace is gained through a conscious government first of the life currents through the body and second of the realm of ideas as they flow into thought. And while remaining the observer of it all in the eternity of the here and now, the seeker fully realizes that time, space and causation are only indicated through holding an off-balanced consciousness of past and future.”

 

So my commentary:

 

Gurudeva has given a fascinating definition of yoga: “The idea of yoga, union through perceptive control of the flow of thought,…” that’s the first part, that’s the standard definition of yoga. And then the second part: “…and control of of the generative processes of a perceptive idea before thought is formed, is most satisfying.” That’s the part that is unusual. “Control of the generative processes of a perceptive idea before thought is formed.”

 

So, we have some helpful ideas in Shum.  This is a word I’m not familiar with:

 

Litaba..e  no, start again.  

 

Litabaím: 

 

A complete concept from the superconscious.

 

So, that’s the complete concept, that’s the idea Gurudeva’s is talking about.  A perceptive idea before thought is formed.  So the Shum word, a complete concept from the superconscious.  Then we get the series:   

 

Tabaím

 

A collection of thoughts that make a complete concept.

 

So, that’s a step down.  Have the complete concept before it turns into thoughts and then it steps down into a series of thoughts.  

 

And then the second dimension:

 

Baím 

 

A mixture of food items, such as for a cake.

 

Have a second dimensional word, series.  

 

So, that’s bringing in that idea of, something exists before the thoughts, something at a higher rate of vibration when you come up with a perceptive idea.  You’re seeing it as a totality.  And then, to be able to explain it to yourself and others you have to break it down into a series of thoughts.  

 

Lesson 51:

 

“Capturing the Here and Now”

 

Text:

 

“The feeling and the realization of the here-and-now intensity of consciousness becomes intriguing to him, and he works daily on yoga techniques to strengthen psychic nerve fibers and perfect his artistry of maintaining this awareness.”

 

Meaning being in the present and not pulled a lot to past and future.  And of course in Shum for that we have bîsî which we all know.  But I’ll read it anyway because some of our viewers may not be familiar with it.

 

Bîsî.  (Bîsî has an extension on there at the end so it’s a fourth dimensional word.)

 

Eternity of the moment felt in the middle of three days in the past and three in the future…

 

So Gurudeva sometimes says three, sometimes says four, sometimes says four and a half.  So, different ways of looking at it but the idea is you don’t go more than a few days into the past or a few days into the future unless there’s a really good reason to do so.  Unless it’s a productive process.  In other words, some people they’re constantly thinking about the past, sharing the past, constantly telling stories about the past.  But it’s not producing anything meaningful in the present, it’s just remembering the past. Likewise, you’re thinking about the future, in terms of worry, possibly.  And it’s not producing something positive in the present.  So we don’t want to go outside of a few days into the past and future.  We need to go there to manage our daily life.  We don’t want to go further than that unless it’s helping us actually do something positive in the present.

 

So, back to the text:

 

“Many things fall away from him as he expands his consciousness through the classical practices of meditation. He loosens the odic bonds of family and former friends. Magnetic ties to possessions and places fade out until he is alone, involved with the refined realms of mind and in the actinic flow of energies. Occasionally his awareness is brought out into a habit pattern or a concept of himself as he used to be, but viewed with his new stability in his recently found inner security of being whole, this too quickly fades. (So comes up with a new self concept.)

 

“Whenever darkness comes into the material world, this centered man is light. He sees light within his head and body as clearly as he did in former states of materialistic consciousness when looking at a glowing light bulb. While involved in inner searching some hidden laws of existence or unraveling the solution to a problem of the outer mind, he sits viewing the inner light, and the light shines through the knitted law of existence, clearly showing it in all its ramifications, as well as shining out upon the snarled problem, burning it back into proportionate component parts.

 

“Thus becoming adept in using his newly found faculties, he begins to study the findings of others and compare them to his own. This educational play-back process elucidates to his still-doubting intellect the ‘all-rightness’ of the happenings that occur within him. He finds that for six thousand years men have, from time to time, walked the classical yoga path and attained enlightenment, and he begins to see that he has yet far to go, as his light often is dimmed by the pulling he experiences of the past, by the exuberance he shares with the future and by the yet fawn-like instability of the ‘here-and-now eternity’ he has most recently experienced.

 

“Now, in the dawn of a new age, when many men are being drawn within, it is eminently easier to attain and maintain clarity of perception through the actinic light within the body. Through the classical yoga techniques, perfecting the conscious use of the actinic willpower, the energies can be drawn inward from the outer mind, and the awareness can bask in the actinic light, coming into the outer mind only at will, and positively.

 

“Occasionally young aspirants burst into inner experience indicating a balance of intense light at a still-higher rate of vibration of here-and-now awareness than their almost daily experience of a moon-glow inner light: the dynamic vision of seeing the head, and at times the body, filled with a brilliant clear white light. When this intensity can be attained at will, more than often man will identify himself as actinic force flowing through the odic externalities of the outer mind

and identify it as a force of life more real and infinitely more permanent than the external mind itself.”

 

In that paragraph Gurudeva’s given us two forms of inner light.  The one at a lower vibration is the moon glow of inner light. And then the one at a higher vibration, I’ll find it here, the brilliant clear white light.  So we have a moon glow light and a brilliant clear white light.

 

So in Shum we have two words:

 

Balîkana is the moon glow light. And Gurudeva gives this simple way of looking at it: visualize a tree, then remove the tree; the light that remains is balîkana. So that’s the moon-glow.

 

Then we have îftyê: Clear, brilliant, inner light;  îftyê is experienced in the fields of the fifth and sixth dimension. (So it’s deeper).

 

And that’s all we have for today. Thank you very much.

 

[End of transcript.]

File Type: mp3
Categories: Bodhinatha Talks
Author: Satguru Bodhinatha Veylanswami
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