[Bodhinatha begins his talk. It sounds like it is raining heavily at the Aadheenam.]
Good morning everyone.
Recently we talked about the seven dimensions within the Shum language and read from Gurudeva’s talk on the fourth dimension, so I thought that we would continue on and read part of Gurudeva’s description of the fifth dimension. As a reminder, the inner dimensions — fourth, fifth, sixth and seventh — relate primarily to the corresponding chakras. So the fourth dimension relates to the fourth chakra, and the fifth dimension relates to the fifth chakra, primarily. So when you hear about it, you say “Oh, that sounds pretty great!” but remember there are two more dimensions to go — sixth and seventh are even deeper.
In the fifth dimension of the mind the total evolution of form is perceived. When we see a flower, we not only see it as it is at that moment, but simultaneously actually see the stages of its life from creation to preservation to disintegration. This is where we see “life in a blade of grass and the universe in a grain of sand.” All things are within all things.
The fifth dimension is not timeless, but it has no consciousness of time or even of the third dimension — it is pure insight. Then insight is translated to the fourth dimension where it can be comprehended by the outer consciousness of man. From the fifth dimension we can look millions of years into the past, the akashic records, or project an object into the future according to vibratory rate. In that sense, it is beyond time, whereas the fourth dimension encompasses a radius of nine days in its past, present and future.
There are vast areas of knowledge in the fifth dimension that can be consciously tapped. Deep laws of the inter-workings of form and force fields can be unfolded. From here we can penetrate the first dimension, the inside of the physical universe, and unravel the so-called mysteries of life from the cellular to the subatomic. From the fifth dimension we can also look into and know other deep mind strata — the sixth and seventh dimensions.
Metaphysicians call the fifth dimension the “mind of light”, for it is the superconscious area from which the clear white light is inwardly seen to fill the head. As man comes into the sixth dimension, that light extends throughout the physical body and can even be seen in the feet as he walks.
The fifth dimension can be related to the kalingkasim or Vishuddha chakra located at the throat. People who are conscious in the fifth dimension have a deep universal love for other people. They are often humanitarians. Life for them is a joyous, even blissful experience with events happening in perfect timing. Other people like to be with them for they are open, right there, present to the needs of others. The forces of their life are not so much consciously directed as directed superconsciously from the fifth dimension itself which keeps all aspects in proportion. Of course, they also need a strong fourth dimensional capacity to follow through on these subtle directions, and a strong third dimension to sustain the forces of superconsciousness.
There are a multitude of phases within the fifth dimension. There is one phase that handles karma, another controls time and time cycles, another that provides for the coherent and disintegrating forces of evolution and forms, and still another that oversees light in its multiplicity of vibratory expression. Although the trained mystic can remain in intense states of the fifth dimension for long periods of time, the first experiences are generally brief intuitive flashes. Yet even these seemingly short encounters represent vast mental, emotional, and spiritual adjustment, so potent are the superconscious forces.
Faculties of the fifth dimension operate totally separate from the third dimension. They are independent faculties. For instance, you could be cleaning the house and simultaneously be working at the fifth dimensional level in South America, and not be aware of it, or be aware of it. It is a totally different phase of the mind, almost like the beginning of a new mind from a certain perspective. It does not relate to your personality, to your intellect, or to anything you do or have done in the second, third, or fourth dimensions. The only way to bring through this consciousness is to have a very stable fourth dimension, divorced from the second and third. Otherwise you would not be aware of your own functioning on the higher planes.
So that is a very interesting idea — doing two things at once has a new meaning. Being here and being somewhere else. Gurudeva was good at that. He could be here consciously in his lower mind and in this dimension of the mind, be somewhere else — be in Malaysia, be in Mauritius. Generally he would choose to be where he had devotees, he just wouldn’t, you know, go out into the planes of Arizona or something to look at the cactus. If he went somewhere in his inner mind it was because he had a reason to. You can also — if you go to a temple regularly, and you are at home, you can still be at the temple in this state of your mind. You can be at two places at once is what I am saying. It is another meaning of doing two things at the same time. Being at two places at once. Your consciousness can be in two places at once for some reason, like a temple. So you could be at home doing something and you could also be present at the temple in the fifth dimension of the mind.
If you visualize the simshumbese current as a cord of wires all together, awareness would generally flow through just one of them. In order to get into the next wire it is not possible to jump across in the middle. You must go to the top, to the fifth dimension for that is the only opening. Most people are only aware of one or two currents and believe that is all that exist.
The fifth dimension is placid and contains every thing — every replica of every object in every stage of evolution. Take this book for example. It has its existence in the fifth dimension totally encompassing every stage of its construction, aging, and decay from split second to split second as well as its final disappearance into other elements. If you were to look at this book from the fifth dimension, you would see it in its totality of evolutionary development and disintegration. And you would see this all right now. If you were to see a person from the fifth dimension you would see him as an infant, a grown man, an old man, as dead, decayed and reborn all right now. Totally now. In every split second area of his whole life pattern. It’s the same with everything.
From this we can see that the fifth dimensional world, which is a very vibrant world, is the core of the body of the soul and the pivot point from which human destiny is mapped out. Yet it is a world completely independent of all others. That is the paradox. It is all form in time and space and yet has nothing to do with what we normally call time and space. In the fifth dimension, we have no sense of ego, no personal me or mine which after all are composed of the elements of the second and third dimension.
The fifth dimension is pure superconsciousness. The mind of light. Absolute consciousness. In fact, it seems upon entrance to be a new mind so unrelated is it to all known forms of outer existence. Yet it does associate with the fourth dimension. There’s an overlapping there, an interblending of the fourth and fifth layers on the periphery of the fifth which dissolves as awareness penetrates into the mind of light where there is no consciousness of time or space, and things are transparent.
When people function in the fifth dimension, they are not out of touch with daily realities. It makes them extremely alert and bright. They’re right there. They see things that have to be done and do them. Since they draw from a vast storehouse of energy and a broad evolutionary vantage point, they even do unfamiliar tasks with confidence — as thought they had performed it a thousand times. They haven’t done it before, but they have. They feel they have. Nothing seems strange or awkward. Everything is familiar and they bring grace into every department of life.
In the beginning we discover the fifth dimension only through flashes, brief insights. People have had intuitive flashes that have altered and changed the pattern of their entire life. Great inventions and music have come from the fifth dimension in a flash, followed by years of working all of the details through to the fourth and third dimensions. The still, small voice, or the inner voice, comes directly from the fifth dimension. The third eye functions from the fifth and sixth dimensions. Awakened psychics enter the fifth dimension and are able to read patterns of the future and past through the third eye.
The way to get stabilized in the fifth dimensional consciousness is to lead a positive and virtuous inner life and a positive and virtuous outer life. This simple act brings the subtle layers of existence to the forefront of awareness. One does not have to wait for a still, small voice to speak. It is always there — a functioning part of the mind and not a once-in-a while exhilaration.
That is an interesting point. Sometimes I use the analogy of a radio. You know, radios are getting very old fashioned, I will have to come up with a new one soon. [Bodhinatha laughs!] It is like a radio station turned way down. So you have trouble hearing it, but it IS on, it is there. That is like our inner voice. It is on, it is there. But it is so quiet, but we are so noisy in our external mind we don’t hear it. But it is not like we have to turn it on or something, that it is not functioning. That is what Gurudeva is saying. One does not have to wait for a still small voice to speak. It is always there — a functioning part of the mind and not a once-in-a while exhilaration. That is his point. Our intuition, our inner voice, this area of the mind is there, but our outer area of the mind is covering it up by all the noise in our outer consciousness. Our emotions and our thinking — we are covering up the sound, like a radio station. So we need to turn it up, so to speak, by quieting down the external. And also finding it, and once we find it — actually finding it with the mind is like turning up the dial on a radio. So between the combination of the two, of quieting the external mind and finding this area of consciousness, which means focusing on it, it becomes louder and more apparent. But it is always there.
Then one of the difficulties comes — that of translating knowledge and insight into a conceptual understanding. Very often fifth dimensional insight is so deep, so subtle that we cannot label it and therefore cannot reconstruct it in our memory patterns. We think, “Oh, this is so clear, so obvious I could never forget it.” Ten minutes later we are struggling to maintain the continuity of the experience which, dream-like, begins to fade. Yet as we become more and more acquainted with these strata the memory is impressed easily on the physical brain cells and the fifth dimension comes more into focus for us.
So this is an interesting point and particularly relates to initial experiences. We get some insight into our selves, insight how the mind works, insight into a project. Some type of insight comes through and we say “Oh yes, this is great” and ten minutes later we can’t remember it. It is a different type of knowledge than we are used to. We are used to sequential knowledge, meaning of thoughts in the external mind. It is, you know, you read something for three sentences and it is sequential knowledge — one thought follows another, whereas this is simultaneous knowledge. It is all there at once. So it is a different kind of knowledge and it is easy to forget it. So one simple idea is — WRITE IT DOWN! [Bodhinatha laughs!] Write it down. Sometimes it can be a dream too — you come out of deep dream which is a fifth dimensional experience and you have an idea, a very good idea or an insight — WRITE IT DOWN before you forget it. Write it down in a legible, detailed way enough so that you can figure it out later, because later on it won’t make sense. Unless you are used to it, you won’t make sense out of your own notes! It will seem so — it will seem too terse, too short. Because it didn’t come in a series of words, it came in a simultaneous knowledge. It came – you can’t say simultaneous knowledge came at once! [Bodhinatha laughs again.] Out it came simultaneously, but normally, normal thought would come sequentially. So, anyway, write it down, clearly, not briefly.
There are fourteen distinct nerve channels within the spine, each governing a complete mind territory such as language, philosophy, music and art, science, medicine, politics, yoga, religion, and so forth. So, in one of my notes I have the names of them. It is common, they are named in Sanskrit. All the 14 currents have names. So there is one of them, and I imagine this is the same current that Gurudeva experienced, called the ooda current, which is called the Sarasvati, and it connects to the tongue, according to this particular explanation, so it sounds like it could relate to language.
Only through the fifth dimension can awareness move into other channels. This is what gives people different mind structures, different points of reference, and different inner potential. They relate everything to the channels they are functioning in and appreciate and socialize with others in the same channel. People functioning in contiguous channels are close, but unless they are flowing through the identical channel of simshumbese, they will not travel together in consciousness. They may travel closely, but not together. The scientist does not look at life in the same way the mystic does, and neither of them see it as the musician would. Each channel has its own colour. The scientific channel is a very pale green, for example. The channel governing language is lavender and pale yellow. If awareness, for example, is functioning in Channel “D,” it will normally flow there for the remainder of one’s life. Awareness cannot move to, let us say, Channel “F” from the second, third or fourth dimensions. We must meditate extremely deeply in order to reach the fifth dimension at the throat chakra where entrance into the simshumbese is made.
That’s the reason people are more or less set in their patterns throughout life. They are literally confined to one channel or another of their being and there they remain, often appreciating others who function in vastly different ways but unable to be that way themselves. Or so it seems. Basically, they do not have the stability of second dimensional materialism or third dimensional mental and emotional forces well enough under their control to enter into the fifth dimension long enough to re-channel awareness.
Religious people or mystics who have plunged deeply into the fifth dimension and come out of that experience in a new channel acquire a firm sense of mission or calling. They feel reborn, awakened, transformed. The world is suddenly different and their whole life has changed within an abrupt period of time by having gone into the fifth dimension and returned to the fourth through this new channel. They inwardly perceive the ability man has to transform himself in this very life and they often assume a spiritual destiny to fulfill the larger pattern.
Still other religious and mystical people have gone deeply into the fourth dimension, unravelled profound insights and brought forth great knowledge and yet nothing changed within them. Why? They did not have the foundation — the control over the fluctuating forces of the second and third dimensions and this alone kept them from going a little deeper into the fourth where it mashes and melts into the fifth dimension. The second and third dimensions always demand awareness to return to them if it is not totally in balance.
We get examples now. For instance, if we are unkempt and messy in our housekeeping, if we strew clothing from room to room, that disorder is always nagging awareness, bringing us too far out into external consciousness, and plunging us into the mire of “I should haves” and “Well, it really doesn’t matters.” Until the outer dimensions are ordered and stabilized in crystal-clear patterns of daily life, we never go deep. The foundation must be built first and it must be strong. It is not advisable to overlook the importance of the most basic and ordinary daily chores and activities. No one wants to build the rest of the house, only to have to take it down later to repair weaknesses in the foundation.
That is a very good point. That we need to have very good habits in dealing with the physical world, which we are calling the second dimension here, as well as good habits in dealing with our emotions so that we are not always upset and we are not always upsetting others, and the ability to control our thinking so that it is not just running wild. We are not just worrying about the future, regretting the past, sitting there with an intellect which is turned on during all our waking hours. You know we have to have those three areas under control through developing positive habits.
In other words, even if some of those areas aren’t under control, the idea isn’t to simply say “Oh, they are not under control”, but to find a way to get them under control. That is what Gurudeva is saying — we need to develop positive habits in areas where we don’t have them, which create a foundation, a stable foundation.
Ok, almost done. [Bodhinatha sneezes. Bless you.]
However, the advanced Jnani is not concerned with the intricate workings of the fifth dimension which are vaster in their ramifications that the outer worlds. He is more concerned with stabilizing kaif — pure consciousness of the seventh dimension — and with That (meaning the Self) beyond a stilled mind, the Self God. He knows that the fifth dimension is there already totally unfolded, already perfect, already functioning to guide life along according to the spiritual laws.
So in other words, even though I am reading all about the fifth dimension, the fifth dimension is not our major goal. It is an area that we want functioning to one degree or another, but we want to go beyond it to the seventh dimension of pure consciousness in our Shum approach to meditation. You know, for the fifth dimension is very ramified. It is a kind of area that you can get in and become a full time psychic and read people’s past lives and future lives and make a fortune or something, but won’t get you closer to realization. It will just get you ramified in a new way. So portions of it are valuable — kind of the divine consciousness aspect of it is valuable to be able to experience, particularly when dealing with the outer world to have that going on at the same time. But we don’t want to explore it in great detail. We want to pass through it and go deeper into the seventh dimension where we have pure consciousness aware of itself.
So that is the fifth dimension. I thought that you would be interested. I know when I was reading it, parts are harder to understand than others, but a simple way of thinking about it is a sense of divinity, a sense of the presence of God — in ourselves, in others, in the world, in everything. It is a simple way of capturing one aspect of the fifth dimension. If we don’t have that sense in this moment, then we are not aware in the fifth dimension. If we don’t see ourselves as a divine being, see God in others, see everyone as a divine soul, see God permeating the world, seeing life as a beautiful place, then we are not currently aware of the fifth dimension. So as Gurudeva says, that experience comes and goes initially. It is not like we can sit there all the time, but ideally we experience it at some point. The purpose of something like a festival is to uplift our consciousness and after a special festival puja ideally we would end up in that state of consciousness for a while, depending upon our habits — mental habits, physical habits would determine how long we can hold it. You know, if we turn around and get into an argument with our spouse on the way home in the car, it is gone. [Bodhinatha laughs!] So we have to have the right kind of habits in place in order to hold on to that kind of consciousness when it arrives, and that is why Gurudeva’s teachings spend such a large amount of time developing those habits, enabling us to control the emotions, the intellect, and to have good habits in dealing with our physical surroundings — all of that is needed so that we can experience a deeper dimension like the fifth dimension, and then when we do we can hold it more than a few seconds. We can hold it for seconds, or even hours perhaps, because our external habits are good.
Well, thank you very much.
[end of transcript]