The Clear White Light, Part 2. Psychic Sounds, Cardinal Signposts

 

Description:

 

The clear white light, living daily in a profound mystical experience, to the brink of God Realization. The mind is only illusion, ever changing. The only reality is the timeless, formless, causeless, spaceless Self beyond the mind.  Îmkaîf: pure awareness aware only of itself. Awareness dissolves as one returns to the source.  Cardinal signposts: the aspirant becomes the experiencer, experiencing in the ‘here and now’ the moon-like light, seeing the external world as transparent. Further attainments may be achieved by striving even more diligently than before to have the transcendental experience whence the Master infuses knowledge, causing the inner doors to open. Master Course Trilogy, “Merging with Siva,” Lessons 52-54. ” Guru Chronicles.”

 

Text:

 

gururbrahmā gururviṣṇuḥ gururdevo maheśvaraḥ guruḥ sākṣāt parabrahma tasmai śrī gurave namaḥ

 

Good morning everyone. We are continuing with “Merging with Siva” going through the lessons in the chronological order in which they were given and we’re in 1967.

 

Chapter 8, “The Clear White Light” and to give some background we have material from “The Guru Chronicles” on 1967.

 

“In the spring of 1967, Gurudeva embarked on a fourteen-week journey to Europe which he called the Actinics’ World Tour. With three monks and five family members, he flew to Paris, bought a used Volkswagen van, and set out to visit fourteen countries. (Sounds ambitious.) In each nation, they visited spiritual leaders; they met with monks in Swiss monasteries

and priests in Roman theological seminaries.

 

“In Ascona, Switzerland, he spent two weeks at Casa Eranos, Carl Jung’s charming summer chalet on the shore of Lago Maggiore, a massive mountain lake shared by Italy and Switzerland. Meditating, giving upadeshas and browsing through Jung’s personal library, Gurudeva discovered the famed psychologist’s penchant for Indian philosophy and his deep engagement with kundalini.

 

“One morning a young monk asked the guru to describe the inner light. A few words of response came, but suddenly Gurudeva grew pensive, excused himself and retired to his room. After some hours, the monks knocked tentatively on the locked door to invite him to lunch, but he told them he was busy. Hours passed, and again they knocked, with no response. Though they were loath to disturb him, this was so unusual the group began to worry aloud whether they should intervene.

 

“While those deliberations were underway, Gurudeva unlocked and opened his door, calling them all to join him on the open stone patio that overlooks the lake. It was late afternoon. With them seated around, he brought out a yellow pad of paper, the kind lawyers write on. Beaming and clearly happy about something, he repeated the morning’s question about the light, then revealed that he had ‘brought through’ a small book during those solitary hours. He announced the title, ‘The Clear White Light,’ then proceeded to read the manuscript, a profound explication of the mystical experience. Aside from ‘Cognizantability,’ it was to be the only major work he ever wrote in his own hand, all others having his inspired talks and dictations as their source.”

 

So, of course, that’s the story of the lesson we’re now reading: “The Clear White Light.”

 

We’re in Lesson 52, “Psychic Sounds.”

 

“The highly trained classical yoga adept intensifies, through techniques imparted to him from his guru, the clear white light to the brink of God Realization, the void. His entire body is faded into a sea of blue-white light, the âkâsha, where now, past and future are recorded in the linear depths or layers, sometimes seeing himself seated or standing on a lotus flower of shimmering light in an actinodic clear, transparent, neon, plastic-like-body outline as his consciousness touches, in tune with a heart’s beat, into the Self, God Realization.

 

“Keeping this continuity alive and not allowing the external consciousness to reign, the young aspirant lives daily in the clear white light, having occasionally more intense experiences as just described, while meeting daily chores here and now, until he attains the maturity of the nerve fiber essential to burst his consciousness beyond it…”

 

Okay, it’s missing a letter here.  Must be itself, right? It self is separated into two words instead of being one, tripped me up.  Okay, start over on this sentence.

 

“…Keeping this continuity alive and not allowing the external consciousness to reign, the young aspirant lives daily in the clear white light, having occasionally more intense experiences as just described, while meeting daily chores here and now, until he attains the maturity of the nerve fiber essential to burst his consciousness beyond itself into the pure nonconscious state, nirvikalpa samâdhi, the Self. (Quite a wonderful sentence.) Only known and identified by him as an experience experienced, only recognized by others as he maintains his point of reference: that mind is only illusion, ever changing and perpetuating itself by mingling concepts of past and future into the present; that the only reality is the timeless, formless, causeless, spaceless Self beyond the mind. He knows that the mind, which is made from a consciousness of time, creates, maintains and defabricates form, and exists in a relative concept of space. The Self is the only reality and is an intensity far greater than that of any phase of the mind.”

 

So, to try and comment on that:  

 

Gurudeva’s statement is:

 

“Only known and identified by him as an experience experienced…”  What in the world does that mean? It means it’s known after and not during. And why is that?  The experiencer, awareness, is not present during nirvikalpa samadhi. Therefore, it can only be known by awareness afterwards.  So that’s the idea of îmkaîf.  The experiencer, kaîf, is not present; îm is not there.  

 

So, definition of îmkaîf:

 

Pure awareness aware only of itself, dissolving; the intense state of kaîf when awareness withdraws all energies from all bodies into a peak experience; kaîf eliminates itself, or the locus of awareness dissolves, as the superconscious being of man, lamf, returns to its source; this experience may be brief; îmkaîf does not name what is found from the experience, it only names the entrance and what happens to kaîf.

 

Something to ponder there.  Then the second point, we’re quoting from the talk:

 

“…only recognized by others as he maintains his point of reference: that mind is only illusion, ever changing and perpetuating itself by mingling concepts of past and future into the present; that the only reality is the timeless, formless, causeless, spaceless Self beyond the mind.”

 

So, the comment is:

 

In other words, the yogi has a new point of reference of being the Self which is timeless, formless, causeless, spaceless–in other words which has nothing to do with the mind or with form.  

 

And we get Lesson 53,

 

“Cardinal Signposts:

 

Text:

 

“The young aspirant just becoming acquainted with the path to enlightenment may wonder where he is, how much he has achieved so far. There are a few cardinal signposts he may identify… There are a few cardinal signposts he may identify with to know he has touched into the inner realms of his mind. Should he ever have experienced a ‘here-and-now’ consciousness, causing him to fight the ‘where and when’ of the future and the ‘there and then’ of the past afterwards, he can fully impart to himself an award of having achieved some attainment by striving even more diligently than before. The ability to see the external world as transparent, a game, a dream, encourages the aspirant to seek deeper. The moon-like light within the center of his head appears during his tries at meditation, sometimes giving him the perceptive ability to cognize the intricate workings of another’s external and subconscious states of mind, as well as his own, intimately. The ability of the ardent soul to recognize his guru and identify himself in the actinic flow from whence the master infuses knowledge by causing inner doors to open is another signpost that the aspirant has become an experiencer and is touching in on the fringe or perimeter of transcendental states of mind.

 

“Many on the path to enlightenment will be able to identify, through their personal experience, some of these signposts and recall many happenings that occurred during their awakenings. But remember, the recall and the experience are quite different. The experience is ‘here and now;’ the recall is ‘there and then.’

 

Gurudeva’s making a very important point. It’s not always understood.  The recall and the experience are quite different.  The experience is ‘here and now,’ the recall is ‘there and then.’  And we don’t want to settle for recalls, we need to keep striving to have the experience in the here and now.  So that’s the basic idea.  Sometimes individuals have a wonderful experience and then they repeat the memory of the experience rather than having the experience again.  So we don’t want that.  The memory of the experience is quite different than the experience.  So we want to keep having the experience.

 

Text:

 

“However, by identifying the experience and relating it to a solid intellectual knowledge, the ability will be awakened to utilize and live consciously in inner states of superconsciousness. After acquiring this ability to consciously live superconsciously comes the ability to work accurately and enthusiastically in the material world while holding the intensity of the inner light, giving perceptive awareness of its mechanical structure. There also comes the ability to work out quickly in meditation experiences of the external mind or worldly happenings through their finding their ‘innerversity’ aspects rather than being drawn out into the swirl of them. In doing so, the cause-and-effect karmic experiential patterns of the aspirant’s life that tend to lower the consciousness into congested areas of the mind will clear up as, more and more, the actinic flow of superconsciousness is maintained as the bursts of clear white light become frequent.”

 

Then we get Lesson 54:

 

“The Leaders of Tomorrow:

 

” Those among the youth of today who have had some measure of attainment, of which there are many, will be the leaders, businessmen, politicians and educators of tomorrow. As the New Age comes more into fulfillment, they will be able to work effectively in all states of the mind, consciously identified with the overshadowing power of the clearness of perceptive vision of visible white light within the body and through the mind. Still others—disciplined beings of a vaster vision and more profound purpose—will become the mendicant sannyâsin, the sage, the catalyst teacher, the pandit philosopher, all working as individuals together to keep the teaching of the classical yoga path to enlightenment alive and vibrant on planet Earth yet another six thousand years.

 

“Remember, when the seal is broken and clear white light has flooded the mind, there is no more a gap between the inner and the outer. Even uncomplimentary states of consciousness can be dissolved through meditation and seeking again the light. The aspirant can be aware that in having a newfound freedom internally and externally there will be a strong tendency for the mind to reconstruct for itself a new congested subconscious by reacting strongly to happenings during daily experiences. Even though one plays the game, having once seen it as a game, there is a tendency of the instinctive phases of nature to fall prey to the accumulative reactions caused by entering into the game. (That’s a good one to read over.) Even though one plays the game, having once seen it as a game, there is a tendency of the instinctive phases of nature to fall prey to the accumulative reactions caused by entering into the game.” (So we need to make sure we’re not building up new reactions that are unresolved.)   

 

“Therefore, an experience of inner light is not a solution; one or two bursts of clear white light are only a door-opener to transcendental possibilities. The young aspirant must become the experiencer, not the one who has experienced and basks in the memory patterns it caused.  (It’s repeating that point we talked about earlier.) This is where the not-too-sought-after word discipline enters into the life and vocabulary of this blooming flower, accounting for the reason why ashrams house students apart for a time. Under discipline, they become experiencers, fragmenting their entanglements before their vision daily while doing some mundane chore and mastering each test and task their guru sets before them. The chela is taught to dissolve his reactionary habit patterns in the clear white light each evening in contemplative states. (So that’s the key of talked about before, previous paragraph was dissolved and this is saying how. We dissolved the reactionary habit patterns in the clear white light each evening in contemplative states.)  Reactionary conditions that inevitably occur during the day he clears with actinic love and understanding so that they do not congest or condense in his subconscious mind, building a new set of confused, congested forces that would propel him into outer states of consciousness, leaving his vision of the clear white light as an experience in memory patterns retreating into the past.

 

“The young aspirant can use this elementary classical yoga technique of going back over the day at the end of the day in an internal concentration period, holding the thought flow on just the current daily experience, not allowing unrelated thoughts from other days to enter. When a reactionary condition appears that was not resolved during the day with love and understanding, in turning to the inner light it will melt away, usually under the power of a perceptive flash of understanding.”

 

So understanding is one way to clear a reaction.  We have an understanding from our subsuperconscious mind that clears it up.  

 

Have a wonderful day and we have a big special phase ahead of us with Bala Aliya coming up.  

 

[End of transcript.] 

 

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