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Time in various states

Here we shall discuss the concept of time in relation to the variation of time when we view it in various states of the macrocosmic creation and beyond … Thus, this topic shall take up the aspect of time in various states of Maker’s Makings … But this discussion shall be limiting itself to the main states of the macrocosmic creation and not to every state …

This topic continues from the previous one, “Individualism and Pluralistic monism” …

 

11-AA … Time in various states … Time within four continuous planes …

There are four continuous planes of the macrocosmic creation and each of these are based within differing aspects of time (or Kaal) …

These four primary continuous planes and their times are as follows …

 

11-AA-1 … Plane of mind … Brahmic Mahat Manas or Manas Akash (the vast sky of mind) … When the mind sheath or mind vehicle or mind body (i.e. Manomaye Kosha) enters into it’s own macrocosmic principal state i.e. the plane of mind, then the mind sheath begins resting only within a state which is of “One single moment of eternity” …

This was already discussed in an earlier topic of “Aghora and one moment of eternity” … And was also taken up in the topic of Manomaye Kosha (or mind sheath) was also discussed in the topics of “Aghora, Sookshma Sharira and Manomaye Kosha”, and within the topic of “Aghora Manas and Yoga” and the same was also taken up within the discussions of “Raam Naad and Pranamaye Manomaye Yoga”) …

This is the state when the “entirety of eternity is resting within one single undivided and thus a partless moment” … This is the stage of self realization of Mann Brahma (we have also discussed this in an indirect manner in the earlier topic of “Aghora and Mann Brahma”) …

This is the state of non-duality of time even when time is still within its unitary value … But at this state the unitary value of time itself is of “one moment of eternity” …

Thus this state can also be termed as “the final singularity of each of the unitary values of time that are applicable to each of the states of Maker’s Makings” …

And it is also due to this reason of resting within the final non duality of “one moment of eternity” that the mind exists in all three-times simultaneously i.e. the mind simultaneously rests in timeless past, the ever changeful present and fathomless future …

Whilst resting within the plane mind, the mind vehicle qualifies to enter into macrocosmic voidness (i.e. voidness of allness or Sarva Shunya … Or Primordial nature or Pradhan or Prachin Prakriti) through the path of Shunya Samadhi (or absorption within voidness) but this path is also through Ahamkara (or Ahum Naad as was discussed in the earlier set of topics on “Naad Brahm … Sounds of Absolute” …

The Shunya Samadhi (or Trance of emptiness or absorption within emptiness) is arrived once the six petalled Mind plexus (Manas Chakra) is entered into by the aspirants upwardly lifting consciousness (i.e. when the white pot of lighted butter which was discussed in an earlier set of topics on “Shiva Taraka Naad” passes into the crown plexus, then it enters into the Mind plexus and thence it may even travel beyond and get into the 8th plexus (this was also discussed in an earlier set of topics on “Ashtama Chakra”) …

Lotus or chakra of mind (or mind plexus) is one of the three smaller plexus’s that is present within the 1000 petalled lotus that is located at the top of the 7th plexus of Yoga which is also known as Brahmarandra chakra and Sahasrara … This Mind plexus is having six petals and is of a white color … Mind plexus also has its petals of white colors, but the outer edges of these petals are having a blue light (i.e. a blue light envelopes these petals …

 

11-AA-2 … Plane of consciousness … Brahmic Mahat Chitta or Chidakash (or the vast sky of consciousness) … The time within the plane of consciousness is valid only “until the impressions fruit into a very subtle state and then they finally get unseeded” …

Thus this is all there is to eternity for any entity that has arrived at the plane of consciousness …

And due to this reason, once the impressions that rest within the consciousness orb of the causal body of an aspirant, become fully unseeded (i.e. extinguished and thus their earlier seeded states can no longer grow into fruit trees) then that aspirant directly enters into the “Zero-Infinite, Infinite-Zero (i.e. Shunya Brahman)” … Thus the plane of consciousness also happens to be a direct path to ones final liberation … Shunya Brahman was already discussed in the earlier topics of “As IT self expressed itself” and was also referred to in the topic of “As IT eventually became” …

When the all the impressions (i.e. all Samskaras) are unseeded from the consciousness orb (or Chitta) of an aspirant (i.e. Sadhaka) then that aspirant enters into Chaitanya Samadhi (or absorption into the supreme consciousness) … As this Samadhi progresses, then it also leads to a state of self realization of Satchidanand or Truth-conscious-bliss that inherently is within the aspirant and is as his (or her) inherent nature …

 

11-AA-3 … Plane of ether … Akash Mahabhoot … Within ether, time is of “complete stillness of individual and corpus of moments and yet it is resting within the vast timeless unfathomable expanse of ether” …

Akasha Mahabhoot or ether was discussed in the earlier topics of “Aghora and Akasha Mahabhoot” and was also discussed in another earlier topic of “Akasha Mahabhoot … Ether” …

This leads to Mahabhoot-Samadhi or the meditative absorptions (or meditative trances) within the five macro-elements or Panch Mahabhoot (or Pancha Bhoota) … These five macro-elements are of macro-elemental ether (Akash Mahabhoot), macro-elemental air (Vayu Mahabhoot), macro-elemental fire or heat or luminosity (Prakash Mahabhoot or Agni Mahabhoot or Tejas Mahabhoot), macro-elemental water (Jal Mahabhoot or Aapah Mahabhoot) and macro-elemental earth (Bhu Mahabhoot or Prithvi Mahabhoot) …

 

11-AA-4 … Plane of knowledge … Brahmic Buddhi Kaya or Brahmic Vijyanmaye Kaya … This is the all-enveloping, all connecting and all-pervading nature of time and yet in this state the time is standstill due to the direct presence of the final essence of the wise words, that there eventually is “Nowhere to go, Nothing to do and Nobody to be” …

This sets the aspirant on the path to final emancipation and where the end result would only be of a “full, final and permanent isolation from allness and her each part (i.e. Kaivalya)” but this can only be arrived at after self-realizing one’s own inner unity to allness and her each part (i.e. Brahmand Yoga) … This leads to the supreme-renunciation (Param Sannyasa) as is of the supreme-hermit (Brahman) … Brahmand Yoga was discussed in an earlier topic of “Ujjayi Naad and Brahmand Yoga” and also in many other earlier topics …

This leads to a trance of Samprajnita Samadhi or the trance within lightness or absorptions within light of supreme-knowledge … In this trance the aspirant sees the subtle impressional macrocosmic states (i.e. Sookshma Samskarik Awastha of Brahmand) that were within it, to be merging to their respective macrocosmic principals … This merging of inner subtler impressional macrocosm to the outer macrocosmic creation has already been discussed in the earlier set of topic on “Siddha Sharira and Loka” because the macrocosmic states which are within an aspirant are none other than the Siddha Sharira (or accomplishment vehicles) which get returned back to their own respective divine worlds (Siddha Loka) …

The time of this plane of knowledge is such that it seems to be of a “non dual unity of all unitary values of all individual microcosms to the ever same eternity (or finality of time)” …

 

11-BB … Concept of time in four primary states of the macrocosmic creation …

Now we shall discuss the time as it is within the four primary states of macrocosmic creation (i.e. these four primary parts of the macrocosm have already been discussed in the earlier topic of “As IT furthered itself”) …

 

11-BB-1 … Begun macrocosm or Chalit Brahmand or Samsara or cyclic existence … In the begun macrocosm (i.e. cyclic existence or Samsara) time is of “a united corpus of a vast pluralistic individuality of moments which rest within the envelope of and in sameness to same timeless eternity and where the entire corpus of individualities of moments are equal to the same eternity itself”…

Thus this stage can even be termed as “eternity which rests within individual moments and which in their entire unioned corpus, are only related to the undefined time span of eternity as is of the Absolute being” …

As any aspirant evolves, then the dimensions within which that aspirant rests, also have a bigger unit bases of time … This gives a realization that “one unit of time” is different at different planes of existences of the same universe and is also different within differing worlds that rest within the same plane of existence in addition to being different for different universes …

Thus the time in the cyclic existence could also be termed as “that which is based upon the every changeful bases of unitary values of time and yet whose united corpus is of the same eternity” …

 

11-BB-2 … Inert macrocosm or Tum Brahmand (or Tam Brahmand) or Moola Brahmand (or Root macrocosm) … In this inertial macrocosm, the time is in a state of “inertial-eternity i.e. an unmoving stagnated state of time, which itself runs until the undefined eternity” …

This means in this state, time is non-moving and thus shall be found to be steady as it shall continue to rest in the same state of inertia as is of this state and this is how it continues until the undefined eternity as is of the finality of dimension of time … This is what makes time to seem as stagnated, very dense (or gross) and unmoving (or a state which is like a stuck up clock) …

The macrocosmic creation has originally originated out of the same inert matter (or Tam Brahmand) and thus inert matter itself is the basis of eternity of macrocosmic creation … This inertial state of time (and its entire time spans which also rest in the same eternity only) does not even count at all in the life time of any of the parts of any universe …

Thus as long as a macrocosmic entity (like a dissoluted universe or plane of existence or world or that macrocosmic entity which is yet to commence as a begun microcosm) continues to rest within inertia, then as far as its own time span of existence is concerned, it’s time does not even count within and due to this reason, a dissoluted universe is holding a time which does not count in the time span of existence of the Maker’s Makings

And it is due to this reason that the dissoluted stage of anything which was resting in severities of inertia, was called as the night of creator (or Brahma) in Vedic calculations … Even our sleep is an inertial state only (but sleep does not hold so much of quantity of inertia as the inert macrocosm of our current discussion does) …

And because a major part of the begun macrocosmic creation is still resting in an inertia (as it is still existing within the state of being a non-lighted inert matter or inertial mass) so from the macrocosmic point of view, its time of existence is yet to commence and this is what renders a very long life time to a universe as majority of mass of a universe is made up of these non-lighted inertial masses (or non-lighted inert matters) which from the macrocosmic point of view, have not even commenced through their process of coming into existence …

Thus even if a part of the universe (like a plane of existence or world or even any other part of the macrocosmic speciology, like humans) dissolutes, but because that part was originated from these inertial masses and thence again returns back to the same inertial masses (after it dissolutes and provided it has not managed to “be emancipated”) then because its time stops, so its flows and dynamism also stop at this stage of inertia …

As far as the impressions (Samskaras) which were originated due to earlier desires, thoughts, emotions and deeds of the dissoluted entity are concerned, if any entity enters into the inertia of inert macrocosm (i.e. when the universe gets dissoluted and thence it returns back to inertial macrocosm) then whilst within this inertial state of the macrocosmic creation since there is a total loss of flows and dynamism and since the grosser impressional fields (Samskaras) that are resting within the consciousness orb (Chitta) of that universe have no capacity to be able to survive those long time spans of dissolution, so when in this dissoluted state, all such grosser impressions also get dissoluted … This dissolution of grosser or lower impressions only ends up refreshing the consciousness orb of the universe and thus makes it ready for its next cycle of existence which shall be entered into when the same universe shall re-begin from its dissoluted state … And the same also happens with all dissoluted microcosms which are resting in that dissoluted universe …

And even when above paragraph is true, yet some of very subtle impressions continue to exist within the consciousness orb of the universe and this is what ensure a future return back of that dissoluted universe (and its each dissoluted microcosm or entity) to their respective further incarnated states as and when the universe shall recommence its newer cycle of existence …

This is how the process of dissolution and state of dissolution also refreshes the dissoluted microcosm from its grosser impressions (I did not say subtle impressions here as these impressions remain with the universe and also with all other microcosm’s which were resting in that universe prior to its dissolution) … And these subtler impressions continue to exist until the microcosm who holds them (i.e. the aspirant) ends up unseeding them through their own efforts and during their own evolutionary process which also resumes once the universe re-manifests from its earlier dissoluted state …

Jada Samadhi or the root meditative trance (or meditative absorption in the rot of macrocosmic creation) is related to this inert macrocosm (or Jada Brahmand or Tum Brahmand) … Within a Jada Samadhi an aspirant can stay for very long periods of time (Many thousand and beyond years) and yet their physical vehicles would not age any more that what was the condition (of the physical vehicle) when they had entered that root meditative trance (or Inertial trance or Jada Samadhi) … This non ageing of the physical vehicle of aspirants who attain to Jada Samadhi is also because of the fact that due to severe (or extremely strong) inertia in the inert macrocosm (or Tum Brahmand or Jada Brahmand), the effects of time (which are applicable to such an aspirant) completely stop …

And when the effects of the primordial dimension of time stops, then the other dimensions of space, directions and state also cease their effects upon such an aspirant who either rests in Jada Samadhi as is of the inert macrocosm (or Tum Brahmand or Tam Brahmand) …

 

11-BB-3 … Macro-neutral macrocosm (Sam Brahmand or Sum Brahmand or Samta Brahmand or simply Sarva Samta or a state of equanimity to allness and her each part) …

In this macrocosmic state, there is an “utter absence of all divisions and unity” of time because time itself is macro-equanimous to such aspects of it …

Thus here the time is of a “perfect neutrality to each individuality and corpus of moments, all of which rest within the envelopes and pervadement of the same timeless eternity” …

This leads to Sam-Samadhi or trance within neutrality and which has the capability to directly transport the aspirant’s consciousness and make it enter into the pristine abode of the creator of allness (or grandfather of allness or Pitamah Brahma Ji) … This is also the path to Chaitanya Samadhi (conscious absorptions) which we had discussed earlier …

Due to the macro-neutral state (or macro-equanimous or equanimity to allness and her each part) state of it, this is of a diamond white color and so it its time …

 

11-BB-4 … Unbegun macrocosm In this there is an “emptiness of individualities of time” as these individualities non-dually merge to each other and form a vast individual-corpus of time … And simultaneously the corpus which forms, itself is leading to the eternity within which (or within whose envelopes and pervadement) that corpus also rests …

As any aspirant evolves, it let’s go of its earlier evolutionary standing and then enters into the real-next evolutionary standing … This let go is the one which leads to manifestation of an “empty impression (Shunya Samskara)” for that let gone state and this empty impression is formed within the consciousness orb (or Chitta) of the aspirant … This empty impression is for that state which is let go during ones evolutionary process (because when we evolve, we have to let go of our present state so as to reach the next state of evolution and this let go of the earlier evolutionary state is what leads to an emptiness of that state for us, which in turn leads to manifestation of that empty impression which is being discussed here) …

As the evolutionary process continues across eons and eons of time spans, these empty impressions also keep increasing in their numbers because as the aspirant evolves, then he (or she) also lets go of that earlier state of evolution which leads to origination of that empty impression (which relates to the let go state) within that aspirants consciousness orb … And when the critical number of states, modes or conditions of existences have been evolved over, then critical number of these empty impressions which rest within the consciousness orb of the aspirant, club together and form a corpus … This corpus is empty of earlier individualities of the earlier zeroed-impressions (or empty impressions) and it is this corpus which enters into the unbegun macrocosm, which itself leads to the direct-cognition (self-realization) of the unbegun macrocosm …

This stage is where the individualities of individual impressions of those states which were evolved over and thus were let go and thus were emptied out during the long course of one’s evolutionary process, unite and form a corpus of those empty-impressions … And this corpus is what leads to an acyclic mode of existence because in such a state, the emptiness of corpus of those individually emptied aspects is neither a begun state nor an unbegun state and yet because all the impressions (which were generated due to the earlier desires, thoughts, emotions and deeds of the aspirant and during its eternal evolutionary process) are still not emptied out, so such aspirants rest within the acyclic mode of existence as is within the unbegun macrocosm and yet they still continue to evolve further …

And because within the unbegun macrocosm the critical quantum of aspects are already emptied out and yet all the impressions are not yet emptied out, so such aspirants may even be given jobs to act as helpers of egoistic entities of a plane of existence (or of a knowledge system) … They are the ones who have been called as prophets within monotheistic systems …

They may return back at a future time or may even choose to continue and evolve, but within an acyclic mode of existence … This is the state of freedom to return back or not return back to cyclic existence and thus it could also be termed as a state of “free choice of choices” in lieu of what it is within the cyclic existence (or begun macrocosm) where the same aspirant was only based upon “no choice of choices” … “No choice of choices” is stated here as aspirant has to return back to an incarnated state as and when the merits of previous incarnation(s) is consumed whilst that aspirant rests in the greater reality (or subtler state of existence) which is arrived at after de-incarnation from the earlier phase of gross (or physical) existence …

Within the origination process of macrocosmic creation, the unbegun was the first state to get self originated … And since it is the eternal unbegun, so it also never ends, due to which we have termed it as the eternal macrocosmos (or Sanatan Brahmand) … That which cannot ever begin, cannot ever end and so is the state of the unbegun macrocosm …

And since it is the eternal unbegun, so this macrocosm is also the eternally unmoving one and due to this we have also termed this as the “Achalit Brahmand (or the immovable macrocosm) within this text …

So this brings up to an end of the discussion on the four states of the macrocosm …

 

11-CC … Time in other beyond states …

Now we shall discuss some other higher states and the time in these states …

 

11-CC-1 … Macrocosmic voidness (voidness of allness or Sarva Shunya) … In this state, time is rested in the statement “eternity of emptiness of individuality and corpus of moments”, so in this stage of Maker’s Makings, an utter emptiness of allness is all that is there …

This is because of the fact that “neither any of the individualities nor any of the corpuses” are found in this state …

Thus here the time is in a state which is “eternally void of all corpuses and individualities and thus it is of a state which could be termed as an eternally unbegun-unending partless-ness of voidness” … It is within this state that all that was discussed in 11-BB was originated …

And since this itself is the primordial voidness within which everything had originated , so this state can only be self realized through a complete detachment to all there ever is as “allness and her each part (i.e. the entre macrocosm and her each microcosm” …

Due to this reason, even when the existence of an aspirant continues whilst resting in the macrocosmic voidness, yet that existence is “devoid of being a state where one could be deemed to be existing “in any state of the macrocosmic creation …

And yet in this state, the existence continues in an emanatory state i.e. the entity emanates out of emptiness, does its jobs and thence de-emanates (or disappears) back into the same emptiness … During subtler travels, I have met many-many sages who rest here and they all rest within the same emanatory form of existence …

The entire begun macrocosm i.e. all universes, planes of existences, worlds and each microcosm (including all parts of macrocosmic speciology) is an emanation of this state only … All Buddha’s (of all Buddhist lore’s) are also emanations of this macrocosmic voidness only …

But within this text, this state is addressed as the “void which is not-devoid” because existence continues in an emanatory form …

The Shunya Samadhi (which means as the accomplishment of absorption within emptiness or meditative trance of emptiness) which was discussed within the plane of mind, culminates here …

 

11-CC-2 … Shunya Brahman … In this stage, time is “neither present nor absent and yet is the eternal which is both Zero and and simultaneously it is also the Infinite” … Thus Shunya Brahman also means as a state of non dual union of Zero to Infinity, and vice versa …

This is the original self-expression of the attributeless infinite being (i.e. Brahman) and is beyond terms like macrocosmic and non-macrocosmic and this was already discussed in an earlier topic of “As IT self expressed itself”) … This is the final realization prior the realization of attributeless-infinite being is arrived by any aspirant … This holds knowledge of allness of Maker’s Makings and this text originated from here …

The Asamprajnita Samadhi (i.e. trance of non-lightness or absorption in perfect non-lightness) culminates here …

And because this state is of union of Zero infinite to the the one who is addressed as Infinite Zero (which also means as “Shunya Anantah” which itself is “Anant Shunyah”) so Asamprajnita Samadhi which culminates here, renders a vast-vast knowledge of allness, to all those aspirants who enter this type of Samadhi …

The attributeless infinite being (Brahman) can also be realized in this Samadhi and if this realization happens whilst resting within Shunya-Brahman, then Brahman shall be realized as a “colorless film-like state” that pervades the perfect non-lightness as is of Shunya Brahman and make it shine in its own supreme glory (or self-luminosity) …

 

11-DD … The attributeless Infinite being … Brahman …

This holds the “undefined eternity is all that exists’ as far as time is concerned and yet that time eventually is related to this eternal state …

This is the real undefined and final nature of time … Here the “time is the void, which is even devoid of itself” and thus is the undefined, unfathomable, beyond definitions or non-definitions, indescribable, beyond visualizations and imaginations and yet realizable …

The Nirvikalpa Samadhi culminates here … The Sanskrit word Nirvikalpa primarily means that which has no alternates, as it is “neither dual nor non-dual and thus is the perfectly non-dual state of Samadhi” which is beyond the “limited-meaning” of terms dual and non-dual, real and non-real and yet it is the “perfectly non-dual real” one i.e. Brahman, to who the Nirvikalpa Samadhi relates … In this Samadhi, the incomparable Brahman is all that is and that incomparable Brahman itself is the Atman of the aspirant …

This is the state where the self-luminous is all there is because of the fact that earlier distinctions between the seer, sight and seen gets ended and where these three are such merged to each other and amongst each other, that they only stay as the perfectly detached witnesses to allness and her each part … This Samadhi denotes the stage of culmination stage of Vedic Mahavakya

This Samadhi also denotes the culmination of walking the path of “Itself within Itself” which itself is after a successful transit through the path of “Myself within Myself” and this is also denoting a culmination of walking “Brahmpath … The last Path” and whose end result was discussed in the topic of “Brahmpath … End result” …

 

And finally …

As far as eternity which itself is of Brahman, is concerned, following is also true …

The eternity is dimensionless because it cannot afford to have any dimension and yet afford to stay as the eternal, that it really is …

And Eternity is also non-dimensionless because it also cannot afford to have any non-dimensional standing and yet afford stay as the eternal, that it really is …

That who is eternal itself is the infinite, omnidirectional and omnipresent one and one who is all of these four, itself is the omnipotent, omnicompetent and omniparient one … This is the finality of all self realizations of any of the paths that could ever be across the entirety of the triplicity of time …

That finality (or the eternity which is infinite, omnidirectional, omnipresent and thus is the omnipotent one) pervades and envelopes all cycles of its own self manifestations (like cycles of time, space, directions or paths of evolution and states) and yet that eternity stays as the eternally detached one because it actually is naught but a “fully detached state which is only as the supreme witness of all” … Thus is the reason for that eternal Brahman to be told as “neither a doer nor a non doer” within the Vedic lore …

 

Continues …

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The Little Student

Irrespective of what may be apparent to any aspirant of now or ever, within the current transmigrated incarnation I remain as a little student of the Absolute.

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