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Understanding and Awakening Your Ascension By
the Celestial White Beings | | Channelled through Natalie
Glasson- 3rd July 2015- Sacred School of OmNa
Dear beloved ones we bring
forth our vibration of bliss to you, surrounding and submerging you in the qualities of bliss. This is not a quality of joy,
happiness or delight; it is akin to a cosmic happiness which fills your entire being on all levels demonstrating to you that
the Creator is fully present within your being. Bliss is like a magic which is born simply from resonance with and acceptance
of the Creator, rather than material objects, experiences or people. When you are experiencing bliss your entire being is
rejoicing in the exquisite vibrations of the Creator, healing and rejuvenation takes place which allows for sensations and
acknowledgement of contentment encouraging truth to arise. Thus greater states of bliss are experienced as you commune on
a deeper level with the Creator, becoming and embodying all that is the Creator.
For us, the Celestial White
Beings, the vibration and experience of true bliss is a symbol of being united in oneness with the Creator. When sensations
of bliss are continuous, ever expanding and deepening then one is residing within the core of the Creator, moving in rhythm
with the Creator and embodying the Creator. The vibrations of bliss when experienced purely within the emotional body, meaning
that bliss blossoms of its own accord within your being, then stirs the soul asking and encouraging the soul to awaken within
the physical body and reality, guiding further. It is often through the emotional body that the soul can be comprehended and
activated as your emotions and senses allow you to feel and connect with the expansive nature of your soul which the mind
and your thoughts cannot.
When we speak of creating, embodying and experiencing love within
your being and radiating it into your reality we are asking you to use your emotional body, your feelings and senses to form
a state of being which is open, active, expansive and aware. From this state you are more easily able to access and align
with the vibrations of the Creator, downloading and arousing the higher aspects of your being, as well as being able to more
fully comprehend the expansive nature of the Creator. Thus states and sensations of bliss are born, which is a higher frequency
of the Creator born from vibrations and connections of love. This is why focus upon love and the creation of the Era of Love
upon the Earth is essential at this time, the process of manifesting love of all forms within your reality encourages you
to enter into states of openness and willingness to connect with and remember the Creator within you. States and experiences
of divine unconditional love stir the soul allowing the soul to present itself. The body and entire being then reacts due
to the presence of the soul creating states of bliss which further heighten the downloading of the Creator and your soul.
Focus upon love is immensely important to aid divine remembrance of the Creator which is in truth the stirring of the soul
in manifestation and realisation.
Our energy, the Celestial White Beings, holds the
vibration of the origin of the Creator. We supported the creation of the Earth with our creative original essence, whenever
you connect with us we remind you of your own original essence, the core of the Creator which is so familiar to your soul.
This creates an instant awakening, alignment and remembrance, deeply supportive to the ascension of your soul. The blissful
vibrations you recognise in our pure white energy are that of cosmic awakening, alignment and remembrance, peeling away all
forms of illusions to bring forth truth. With this understanding of bliss you can recognise the healing powers within our
light which is always available to you and how we can support your acceleration of resonance with the Creator. To resonate
with and as the Creator is to react as the Creator. Observing your reactions is a powerful way of moving through illusion
into truth and clarity. It is your divine purpose to ensure your reactions are born from a space of truth, alignment and expression
of the Creator as your reactions are also your creations fuelling and manifesting within your reality. When your reactions
are born from a space of love and maybe at a later time bliss within you, then you know you are unifying yourself with the
truth of your being; the Creator.
We, the Celestial White Beings, invite you to take
time to observe whether your reactions fuel your creations and therefore experiences. By noticing the energy present
within your reactions you can recognise if it is the same energy present within the situations and circumstances presented
by you to you in your reality. We also invite you to experience our pure white light to build and awaken vibrations
of love and bliss within your being, thus aiding further remembrance and alignment with the Creator to consciously evolve.
‘Beloved Celestial White
Beings, I call upon your celestial and cosmic vibrational pure white light to enfold my entire being. I consciously open myself
to receive your light and divine intervention to form and awaken frequencies of love within my being.
May my inner love stir my
soul to become in greater action within my being and reality. I consciously open myself to receive your light and divine intervention
to form and awaken frequencies of bliss within my being. May my inner states of bliss stir my soul to become in greater action
and embodiment within my being and reality. I consciously open myself to receive your light and divine intervention to form
and awaken frequencies of remembrance with and resonance of the Creator within my being. May my inner states of alignment
stir my soul to become a pure reaction of truth from within my being, creating and manifesting the Creator through my expressions
eternally. I recognise the process of ascension taking place within my being and the journey of healing and evolution I can
experience through emotional states of love and bliss. I am my truth now and I invite the Celestial White Beings to support
my conscious awareness and experience of this in my present moment. May your light enfold me now, stirring my soul into manifestation
with my conscious acceptance. Thank you.’
We invite you to sit or lie down simply
breathing our pure vibrations into your being free from expectation with a simple knowingness and truth within your awareness.
Let us be of service and healing to you.
Due to the high quantity of the original
energy and essence of the Creator within our light we also invite you to hold the intention of dissolving illusions and expectations
while calling upon our energy to unfold you. In a time when love is the pathway to remembrance and heightened states of consciousness
we wish to make you aware that expectations hinder your spiritual evolution. Intentions are a focus fuelled by divine energy,
however expectations are a focus fuelled by and engaged with attachment, in truth the feeling of lack. Emotional feelings
and states of lack fuel a reality of separation which causes pain and suffering on many levels of your being. Such energies
and experiences are not aligned with the Era of Love and so require to be dissolved, dispersed and erased in order to offer
a space and freedom for the experiences of bliss.
‘Beloved Celestial White Beings, I
call upon your celestial and cosmic vibrational pure white light to enfold my entire being. I consciously open myself to receive
your light and divine intervention to dissolve, disperse and erase any or all inappropriate illusions and expectations which
are hindering and blocking my ascension, spiritual evolution and remembrance of the Creator. As I let go of and consciously
become aware of illusions and expectations born from my creations I encourage my soul to stir becoming in greater action within
my being and reality. Thank you.’ We invite you to sit or lie down to receive our light and a deep healing to aid your
resonance with and as the Creator.
In sacred bliss, Celestial White Beings
Read More |
Heavenletters™, bringing
Earth closer to Heaven.
HEAVEN is here to reach every soul on earth to reawaken:
* Our connection to God *
* Our
belief in ourselves *
* Our awareness of our shared worthiness to God *
* Peace on Earth *
God is always bringing
us closer to Him. | Heavenletter
#5336 The Pure Glory of Being, July 4, 2015 God said: The Truth of You bears no resemblance to the harried person you disguise
yourself in. You are not this pressured person you think you are. Sometimes you feel frazzled. However, frazzle is like
a hot spell in the weather. There can be a hot spell in the weather. You can experience a heat wave, yet you are not the heat
wave. You can have a hot spell, yet a hot spell is outside you. Frazzle is an addendum to the apparent appearance that is
not you at all. If you were not hiding out in a body, you would have no clue as to what stress and strain could be. We come
back again and again that you are not your body. Your body has temperature. The Essence of You does not. The Essence of You
has nothing to do with up or down or any apparent change. Consider stress like a sauna your body steps into. You are
not a sauna. Your body enters a sauna, and your body steps out of a sauna. You can open the door, and you step out the same
way you stepped in. You, outlined in the form of a body, can kick up a storm, yet you can never be a storm. You can
erupt like a volcano. You can be called a volcano, yet you are not a volcano. Your body can bear witness to a volcano. Your
body can erupt, yet the essence of you remains Pure Being. You can be called a spit-fire, yet Who You Are bears no resemblance
to a spit-fire. You can don clothes, yet you can never be the clothes you don. In the world you can appear as High Style,
yet the Essence of You has nothing to do with style or manners any more than the Essence of You has to do with freckles. Your
head can have frizzy hair, yet frizzy hair has nothing to do with you. Your Being is Being. Being is not something you can
comb or spritz Frizz-less spray on. In fact, your Being is always untouched. Being is beyond being affected or adapting affectation.
Being is Being. It is no stretch of your imagination. Your body can hamper you and your mind can hamper you, yet Being
is beyond your body and beyond your seeming individual heart and mind. Your beautiful heart can be affected, yet the Beingness
of you can’t be anything but what it is – the Pure Glory of Sunlight lighting up the Universe like stars in the
sky. Beingness can only be simply what it is. Yet, how you have to be reminded of your Beingness housed in the illusion
of the world. Being is centered within you. You, in the image of a body can get rattled, yet nothing can touch your
Being. God Is, and you ARE. I am formless except as I express Myself through you in a human body on Earth. The world
is a miracle of expression. All the Beauty in the World cannot light a candle to the True Reality of You which is Pure Being.
We, the seeming you and I, share Being. We appear like Twinkling Stars and Hot Sun and Cool Moon, and yet We are more than
the light that appears to nourish the Universe. Certainly, We are bright light whether you see it or not, yet Our Essence
is Being Beyond Description. We do not fit into words. You can be described on many levels, literally and in beautiful
metaphors, yet all the description falls short of the Reality of which you are made. You are beyond image. You are beyond
the content of the Whole Universe. Of course, you are beyond, because the Infinite cannot fit into the finite no matter what
the greatest of poets may put together in rhyme or iambic pentameter. |
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Suppose an enemy has hurt you now, in what
is his domain, his house etc...
Why try yourself additionally to hurt your
mind? That is not his domain!
In tears you have left your family, though
they had been both kind & nice.
So why not leave your 'enemy': The anger
that brings you internal harm?
This anger that we harbour is gnawing at
the very roots of all the qualities
and virtues, that we otherwise try to guard
and protect! Anger is foolish!
Another behaves badly... Then stirred one
becomes angry! But how is this?
Does one really want to copy the bad behaviour,
that he just committed?
Suppose another, to annoy, provokes you with
some offensive behaviour:
Why suffer then by letting anger spring up?
One is certainly punished so...
If anger-blinded enemies plans conflict,
getting angry one-self only grows
even more hostility! Therefore put this bitter
anger down, since why should
one be harassed groundlessly? Since all states last only a moment's time,
this 'enemy' has already evaporated, when the sweet revenge is planned...
But why then attack an 'absence', that is only an image maintained inside?
The 'enemy' never really was there 'outside', but only became interpreted
so, by an inner mental pollution called hate, anger, aversion, irritation etc...
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A Full Moon of Underground Proclivities
Wednesday
evening's Full Moon is a powerful one, and marks the midway point in the cycle that began with
the late-Gemini New Moonfrom the middle of June, thus reflecting the astrological weather for the first two weeks of July, up to the Cancer New Moon of July 15th that kicks off the second half of the month. This is quite an
intense configuration, providing subtlety and a series of complex interactions between personal and outer planets. An overriding
theme is the vast and yeasty underground reaches of our unconscious process, originally explored in modern times by Freud
and Jung. This is a hidden part of everyone's personal reality, underlying everything that you say and do, and yet hardly
showing itself except by indirection; you must, in the words immortalized by Grateful Dead lyricist, Robert Hunter, "close
your eyes to see."
The reason that there are emblems of deep inner process that show up so clearly in this Full Moonconfiguration is that the outer planets, which symbolize these distant portions of the psyche, are uniquely activated in the
timing of this Full Moon, and this includes the new planet, Eris, in this mix. It is unclear at the moment whether Eris will come to be considered as much a part of the set of 'outer planets' as Uranus,Neptune and Pluto, but she is certainly in the same general category, demonstrably potent in charts and partaking of the same qualities of
depth process as Pluto himself.
Uranus represents the trickster god of surprising enlightenment, and provides a
glimpse of the architecture of the universe, including those dimensions beyond the physical, while mystical Neptune is all about these extra-dimensional realms, the ocean of oneness beyond
the boundaries of ego. The intensely transformational Plutoarchetype corresponds to deep process as well, death and rebirth, fundamental desire, soul agendas. Erismanifests herself as a warrior goddess for soul purpose, equally revelatory of deep process, and of the complexes that lie
hidden in the depths of the unconscious, as I have shown in my recent book, The
Tenth Planet. All this outer planet emphasis indicates that we have an unusual opportunity, over these next two weeks
of the closing cycle, to get more familiar with what is going on at profound regions within us, below and beyond the region
of conscious thought.
In this Full Moon, Uranus in conjunction with Eris trines a close conjunction of Venus and Jupiter in Leo, whileMercury resides near their midpoint, sextile to each end, and Saturn is in close bi-quintile aspect to Eris. TheUranus/ Eris midpoint is 21 Aries 49, while that of Venus/Jupiter is 21 Leo 56, so that the trine is quite close and thus extremely potent. These latter
two planets also aspect Pluto in mid-Capricorn. The Full Moon inCapricorn is conjunct to Pluto, within 4 degrees, an aspect that perfects early the next morning, while the Sunand Moon are in close aspect to Neptune in its own sign of Pisces. Eris and Uranus are getting ready to station to retrograde motion later in the month, on
the 19th and the 26th, adding to their influence in this chart.
The Sabian Symbols for this Full Moon are also interesting in this regard. They are, for the Sun at the 10th degree of Cancer, "A large diamond not completely cut," which could be seen as a reference to the center of the psyche, partially known and
partially unrevealed. Marc Edmond Jones has "man's pilgrimage through the lower planes of being is revealed as a continual
service to higher meanings through which he knows himself." For the Moon we find: "An albatross feeding from the hand," for which Jones remarks "[one
who] reaps in life ... must sow abundantly, and he [or she] establishes himself as he [or she] expends himself ... the degree
is unusual success in dramatizing the potentialities of human nature." By delving below the surface layers of our mind and
heart, and by paying the closest possible attention as we do, we might be able to reveal to our conscious understanding much
that lies hidden within, and, in turn, succeed in nurturing the deeper needs of the world around us.
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Rudy: the 4th
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5 July Posted: 03 Jul 2015 10:00 PM PDT Waves of Ganga Experience is never possible without consciousness.
Anything that is eternal must be infinite and unlimited. Consciousness is unlimited; the consciousness of limitation shows
that consciousness is greater than limitation. Perfection is the attainment of immortal life or pure consciousness. The enquiry
of "Who am I?" leads to Self-realisation (Brahma jnana). Divine wisdom can be attained only by those who are endowed with
purity. Tear the veil. Realise the reality. Pain is the effect of not having what is wanted, or having what is not wanted. Brahman is secondless.
There is no pain or want in Brahman. Therefore pain is impossible in the Absolute. Contact is the mother of pain. The Absolute
can have no contacts and therefore no pain. Brahman is free from all wants and desires because it includes everything in itself.
Therefore it is an embodiment of bliss. Bliss is not an attribute. It is the very constitutive essence of the Self, or Atman. As the
Self is absolute in nature, its bliss is also absolute. This is the same as Brahman. - - - - - Annihilate the ego. Reach
the goal here and now. Take the inner essence and attain perfection. Relax not the keen vigilance against your most subtle
foes - egoism and desire. Where can you see the Lord? I found the Lord
where 'I' did not exist. Where there is no sense of 'I', there is liberation. It is bondage to have the sense of 'I' and 'mine'. Identify
with the all-pervading soul (Atman). You will attain immortality. This is the secret of eternal life. With the growth and expansion of your inmost
being, you attain greater perfection and fulfilment of yourself, and bliss is the result thereof. Purge yourself from self-seeking
and egoism. Escape from space time limitations. Lose all sense of separateness. Unite with Brahman or the Absolute. The practice
of the presence of God will cause the ego veil to dissolve. Divine love will now manifest and eternal bliss will flow in. The Lord's
grace is ever upon sincere, selfless souls.  | Raja Yoga, Message 31 Posted: 03 Jul 2015 10:00 PM PDT Jada Samadhi and Chaitanya Samadhi Samadhi
is of two kinds, jada (inert) samadhi and chaitanya (conscious) samadhi. There is a popular belief that samadhi means sitting
in a state of absolute unconsciousness in the lotus pose, with perfect suspension of breath. The ordinary run of mankind thinks
that the man who is established in samadhi should not have consciousness of his surroundings, and should be absolutely insensible
even if a knife is thrust into his body. Such samadhis do certainly exist. They are all jada samadhis induced by hatha yoga
exercises such as khechari mudra and retention of breath, etc. The prana is taken up and fixed in some chakra. The man is
practically dead for the time being. The breathing and heart will entirely stop. This is something like a long, deep sleep.
These samadhis are of no value. The past impressions and desires are not completely burnt. There is no perfect awareness.
The man returns from this samadhi as the same man, with the same bundle of old samskaras and vasanas. He has no super-intuitional
knowledge. This is a kind of acrobatic feat or internal gymnastics. Worldly people are deceived by such feats. Such samadhis
cannot give liberation. When the mind gets concentrated the breath will become less and less. It
will come to 15, then 14, 13, 12, 10, 8 per minute, and so on, and the pulse beats may come to 30. When you enter into very
deep silent meditation the breath will not come out of the nostrils. There may be occasional slow movement of the lungs and
the abdomen. From the nature of the breathing you can infer the degree of concentration of an aspirant. Watch the breath very
carefully. But, even if you do not feel any pulse in the sadhak when he is in meditation, even if his breathing stops, do
not think that he is in nirvikalpa samadhi. He should return with super-sensual divine knowledge. Then only can it be said
that he has attained real samadhi. The breathing and pulse may stop from various other causes also. If one abstains from food
and drink and practises a little concentration or even sits on one asana steadily for some time, the breathing and pulse may
stop. The sadhak must have perfect awareness in meditation. There is not much spiritual gain if he remains in a mere dull,
inert state, even though he is insensible to external sounds. Once two sannyasins were deceived by another sadhu who used
to sit in meditation without pulse and breathing for several hours. Later on he turned out to be a hypocrite and a hoax. He
cheated them and ran away with some money. You will have to be very very careful in your judgement. During
meditation do not allow yourself to pass into an inert state. Do not mistake this state for merging in the Lord or communion.
Remaining in a dull state for some hours is not desirable. It is like deep sleep. This will not help you in your spiritual
evolution. If this time is spent in doing japa, kirtan, mantra-writing and study of sacred books you will have quick evolution.
Be on the alert. Watch vigilantly. If there is real merging or real deep meditation you must have peace, bliss and divine
knowledge; you must be free from doubts, fear, delusion, egoism, anger, passion and likes and dislikes. Some dull inexperienced
aspirants, mistaking deep sleep or this jada state for nirvikalpa samadhi, get false contentment and stop their sadhana. Sometimes
cupidity will simulate a concentrated state. You are concentrated elsewhere but not on the object of meditation. Watch this
and withdraw the mind. In chaitanya samadhi the yogi has perfect awareness. He comes down with divine knowledge. He
gives inspired talks and messages and those who hear him are much elevated. The subtle desires are destroyed by this samadhi
and the yogi attains perfect freedom. Savitarka Samadhi and Nirvitarka Samadhi "There
the concentration in which the options of word, meaning and understanding are confused, is called savitarka samadhi, or the
samadhi with argumentation." (I-42) Savitarka samadhi is samadhi with reasoning. It is a superficial attempt
of the mind to grasp any object. Sound, meaning and knowledge are mixed up in this samadhi. The
aspirant can meditate on Lord Vishnu with four hands, or Lord Krishna with flute in hand, or any ordinary object. He will
obtain the direct perception of all the peculiar features, the excellences and the defects of the object of meditation. He
will have complete knowledge of the object. He will be endowed with all the unheard of and unthought of features of the object.
He will obtain all these through savitarka samadhi. He meditates on the object again and again by isolating it from other
objects. The yoga student can meditate on the gross elements also. He will gain power over them through
intense meditation. The elements will reveal their truths to him. Just as the new archer first aims at
big objects only and then at smaller ones gradually, so also the beginner in yoga concentrates on the gross objects —
such as the five gross elements, or Lord Hari with four hands, etc. — and then on subtle ones. In this manner the grasp
of the objects by the mind becomes subtle. A yogi directly perceives, by the force of his meditation, the real body of Lord
Vishnu as He lies in Vaikuntha, although he remains at a great distance from the Lord. "Nirvitarka samadhi
is that in which the mind shines as the object alone on the disappearance of memory, and when the mind is, as it were, devoid
of its own nature." (I-43) In savitarka samadhi, concentration is practised on gross objects and their
nature in relation to time and space. This is a gross form of samadhi. When the yogi meditates on the elements as they are,
by taking them out of time and space, then it is called nirvitarka samadhi, or samadhi without questioning, reasoning or argumentation.
This is a subtle form of samadhi. In savitarka samadhi there is a fanciful notion of word, object and idea.
There is no such notion in nirvitarka samadhi. There are three factors in the comprehension of a word, e.g. cow: (1) cow,
the word; (2) cow, the object; and (3) cow, the idea in the mind. When the meditator imagines these three to be one and the
same, it is an instance of fanciful notion of the word, object and idea. Savichara Samadhi and Nirvichara
Samadhi "By this (process) the meditation with deliberation and without deliberation with their objects
as subtle, are also explained." (I-44) "The province of the subtle objects reaches up to (or
ends with) mula prakriti (primordial matter)." (I-45) If you meditate on the subtle tanmatra (rudimentary
elements) and their nature in relation to time and space, it is savichara samadhi with deliberation or discrimination. This
is subtler than savitarka and nirvitarka samadhis. The five gross elements are derived from the subtle elements, through the
process of quintuplication or mixing. Meditation goes a step higher in this samadhi than in the previous one. The yogi will
get knowledge of the subtle elements and will obtain control over them. He will get direct perception of the various subtle
forms of the object, culminating in primordial matter. There is a mysterious power in meditation.
Although ordinary meditation is possible only in ways already heard and thought of, yet even such things as have not been
heard or thought of may be directly cognised by the force of meditation. "When the meditation without deliberation
is purified, comes the spiritual internal peace of mind." (I-47) If you meditate on the subtle elements
by taking them out of time and space, by thinking of them as they are, it will constitute nirvichara samadhi (without deliberation
or discrimination). As there is pure sattva only in the mind owing to the eradication of rajas and tamas, the yogi enjoys
internal peace or contentment and subjective luminosity. The mind is very steady. The Purusha, who is all
bliss, all knowledge and all purity, can only be realised when the mind is perfectly steady and is filled with purity. The
yogi gets simultaneous knowledge of everything. "This consciousness therein is full of Truth." (I-48) There
is real knowledge free from doubt and perverted knowledge. There is knowledge by mere intuition. The real essence is revealed
here. There is not even a trace of false knowledge. Worldly knowledge (knowledge from books) is only false knowledge. "The
range of intellect is different from those of revelation and inferential cognition." (I-49) In
this state, knowledge of hidden things and distant objects is directly obtained. This knowledge is perfectly true and is absolutely
free from errors. Knowledge of minute particulars is obtained. Reason has got its own limitations.
It is an imperfect instrument. It cannot solve many problems of life. It cannot answer the 'Why?' of the universe. It shines
in light borrowed from the Purusha. It takes you to the threshold of intuition and leaves you there. Intuition transcends
reason but does not contradict it. The yogi gets super-sensual knowledge and knowledge that lies beyond reason through intuition. "The
impressions therefrom (from the samadhi previously described) obstruct other impressions." (I-50) The
impressions produced on the mind by this samadhi prevent other impressions from gaining ground on it. The mind has become
absolutely pure now. This samadhi has the power to suppress all the old worldly samskaras. Samskaras are your real enemies.
They constitute the destiny of man. During concentration they all join together and attack you with great vehemence, but the
samskara of this samadhi comes to your rescue. It destroys all the other vicious samskaras. It is a great asset for you. The
mind is absolutely steady now. It can never run towards objects. Sananda Samadhi or the Blissful
Samadhi Sananda samadhi gives intense joy. In this samadhi the gross and the subtle elements are given
up. The yogi meditates on the sattvic mind itself. He thinks of the mind which is devoid of rajas and tamas. Through this
type of samadhi there arises in the yogi a peculiar perception in the form of intense joy. Do not give up your practices,
do not stop here. You will have to advance still further. This is a glimpse of Truth only. This is not the whole experience,
the highest realisation. This is a new platform for you. Stand firmly now on this platform. Try to ascend further and reach
the unconditioned state. Then you will be proof against temptations. Sasmita Samadhi "These
only, viz., savitarka, savichara, sananda and sasmita are sabija Samadhi (with seed [samskaras])." (I-46) In
this samadhi the mind is the object of meditation. It bestows the knowledge of the subject of all experiences. The self knows
the Self. Only the sattvic state of the ego remains. The yogi can think of himself now as without his gross body. He feels
that he has a fine body. This samadhi takes the yogi to the root of experiences and shows the way to freedom. The
yogi feels, 'I am (asmi) other than the body'. He experiences that the gross, subtle and joyous samadhis are not the highest
samadhis. He finds defects in them also, and gets disgusted with them (even though they are infinitely more blissful than
the miserable mundane life), because even lower kinds of samadhi act as an obstacle on the path of the aspirant and prevent
him from striving to reach the highest nirvikalpa samadhi. He proceeds further and practises sasmita samadhi. He experiences
consciousness of the Self (sasmita). He experiences a feeling of 'enough' and develops dispassion in its highest form (para
vairagya). This finally leads to the development of asamprajnata or nirvikalpa samadhi. Raja Yoga Samadhi "Samprajnata
samadhi or concrete meditation is that which is accompanied by argumentation, deliberation, happiness, egoism and form." (I-17) According
to raja yoga, samadhi is mainly of two kinds — samprajnata and asamprajnata. In the former the seeds of samskaras are
not destroyed. In the latter the samskaras are completely fried or annihilated. That is the reason why the former is also
called sabija samadhi (with seed) and the latter as nirbija samadhi (without seed or samskaras). Samprajnata samadhi leads
to asamprajnata samadhi. Samprajnata samadhi is also known by the names savikalpa samadhi or salambana
samadhi. This samadhi brings perfect knowledge of the object of meditation. The mind continuously, and to the exclusion of
all other objects, assumes the nature of and becomes one with the subject of its contemplation. The yogi attains all the powers
of controlling nature in this samadhi. All the forms of samprajnata samadhi are salambana (with support) and sabija
(with seed of samskara). There are three states of samprajnata samadhi. In the first, the content
of the mental modification (vritti) is existence, knowledge, bliss absolute. There is still a separate knower. You get real
wisdom. In the second, every kind of veiling is removed. The third state is the state of peace in which the mind is destitute
of all mental modifications. The knowledge that you get from testimony and inference is about objects of the world, but the
knowledge that you attain from samadhi is divine knowledge. It is supersensual intuitive knowledge where reason, inference
and testimony cannot go. The various stages described in raja yoga — savitarka, nirvitarka,
savichara, nirvichara, sananda and sasmita — all constitute samprajnata or sabija samadhi. All these samadhis have something
to grasp. There is argumentation or questioning. They give intense joy but they are not the best and finest forms of samadhi.
They cover the gross or the subtle elements of nature and the organs of senses. They give you the direct knowledge of the
elements, objects and instruments of knowledge, and some freedom. You transcend time and space. Savikalpa
samadhi of a raja yogi who practises savitarka, savichara, nirvitarka, nirvichara, sananda and sasmita samadhis, leaves the
impressions of enquiry, feeling of bliss and the feeling of 'aham asmi' — 'I exist'. This is called the 'remainder
of tendencies' and it corresponds to the lesha avidya (trace of ignorance) the sage experiences after he has attained the
state of jivanmukta. On account of this he moves about, takes bath, answers calls of nature and takes food and drink. (The
impressions of lesha avidya are like that of the garlic smell which the pot emanates even after it is washed several times.) Camphor
melts in the fire and assumes the form of fire. When salt is dissolved in water, it is no longer perceived separately; the
water alone remains. Even so, the mind that has assumed the form of Brahman which is secondless, is no longer perceived. Brahman
alone remains in its pristine glory. "By the suppression of that samskara also (the samadhi samskara) due to
the suppression of all samskaras, comes the nirbija samadhi." (I-51) When the samskara caused by the experience
of consciousness full of Truth is also restrained, all the other samskaras are also totally restrained. Now all the seeds
are totally burnt up in the fire of asamprajnata samadhi. The mind, thus having nothing to rest upon, is destroyed by itself
(mano-nasha). Purusha alone shines in perfect bliss, knowledge, peace and glory. The yogi is absolutely free. He realises
his own immortal nature. In asamprajnata, nirbija or nirvikalpa samadhi there is no ego-consciousness.
Ego and mind melt and fuse in Brahman. The distinction of knower, knowledge and the object of knowing completely vanishes.
The pure mind assumes the form of Brahman. This is the highest form of samadhi. This comes after
intuitional knowledge or the final discrimination between matter (prakriti) and spirit (Purusha). All the seeds or impressions
are burnt by the fire of knowledge. This samadhi brings absolute independence. It is the culmination or climax of yoga and
bestows supreme undying peace or knowledge. The yogi enjoys the transcendental glories of the Self and has perfect freedom
from mental life. The sense of time is replaced by a sense of eternity. In this samadhi there is neither seer,
seen nor the act of seeing, nor support. This samadhi alone can destroy birth and death and bring highest knowledge and bliss.
This is known as asti-bhati-priya or sat-cit-ananda. That which ever exists is asti (sat); that which ever shines is bhati,
absolute consciousness (chit); that which gives happiness always is priya, unalloyed bliss (ananda). This state is indescribable. In
vedanta they call it arupa manonasha and sarupa manonasha. Manonasha is destruction of the mind. In sarupa manonasha, rajas
and tamas are completely destroyed and sattva alone remains. Sarupa manonasha is for the jivanmukta. Jivanmuktas have the
form of the mind for the purpose of serving the world. Arupa manonasha comes in videhamukti, where the whole mind is destroyed. There
are two kinds of asamprajnata or nirvikalpa samadhi. In the first the jnani, by resting in Brahman, sees the whole world within
himself as a movement of ideas, as a mode of being or a mode of his own existence, like Brahman. Brahman sees the world within
Himself as His own imagination (sankalpa). So also does a jnani. This is the highest state of realisation as in the case of
Lord Krishna, Lord Dattatreya, Sri Sankara, Jnana Dev and others. In the second variety the world vanishes
from view and the jnani rests on pure attributeless Brahman. When you get full success or perfection
in raja yoga by entering into nirvikalpa samadhi, the five afflictions of ignorance, egoism, love, hatred and clinging to
life are destroyed, and the bonds of karma are annihilated. This samadhi brings the highest good and exaltation. It gives
deliverance from the wheel of birth and death. There is no imagination (vikalpa) of any sort in this condition. There is no
functioning of mind or intellect. All vrittis totally cease and there is only pure consciousness or awareness. "Then
comes the removal of all coverings of impurities due to the infinity of knowledge, and the knowable becomes very little."
(IV-31) Knowledge that ordinary men get from worldly experiences becomes very very insignificant. The
knowledge of the yogis is like a sun. The knowledge of objects is like the light of a glow-worm. In
this samadhi the yogi sees without eyes, tastes without tongue, hears without ears, smells without nose and touches without
skin. His thought-force can work miracles. He simply wills and everything comes into being. This state is described in the
Taittiriya Aranyaka thus: "The blind man pierced the pearl, the fingerless put a thread into it, the neckless wore it and
the tongueless praised it." (I-II-5). Eventually he realises his own native state of divine glory, isolation
or absolute independence (kaivalya). He has completely disconnected himself from nature and its effects. He feels his absolute
freedom and attains kaivalya, the highest goal of raja yoga. All karmas are destroyed. "Then
the succession of the modifications of gunas comes to an end, having fulfilled their part." (IV-32) The
gunas having fulfilled their objects of enjoyment, now entirely cease to act. He has simultaneous knowledge. The past and
the future are blended into the present. Everything is 'now', everything is 'here'. May you all attain success
in raja yoga and enter into nirvikalpa samadhi or the blissful union with the Lord by controlling the senses and the mind,
and practising regular and constant meditation! Jnana Yoga Samadhi Jnana
yoga samadhi is also of two kinds — savikalpa and nirvikalpa. Savikalpa samadhi is a means (sadhana). Nirvikalpa samadhi
is the fruit or the result. Though there is a perception of duality in savikalpa samadhi, in as much
as there is distinct recognition of subject and object, yet the duality only helps to know Brahman, One without a second.
In the same way as in an earthen jar there is a perception of earth though there be an appearance of a jar, so too is there
the perception of the secondless Brahman alone, even though there be an appearance of duality. Savikalpa
samadhi is of two kinds — drishyanuvidha when it is connected with an object, and shabdanuvidha when it is connected
with a sound such as 'I am Brahman — aham Brahma asmi'. When it is not associated even with the sound of 'Aham Brahma
asmi', it is nirvikalpa. When you meditate on the consciousness as the witness of the modifications of the mind (such as desires,
etc.) which are to be regarded as perceivable objects, it is inner antar drishyanuvidha savikalpa samadhi. When you meditate
and actually feel: 'I am unattached, existence, knowledge, bliss absolute, self-luminous and non-dual,' it is antah shabdanuvidha
savikalpa samadhi. When you see only Brahman in the external objects by separating the names and forms, it is
termed bahir drishyanuvidha savikalpa samadhi. That constant reflection that the unlimited substance of existence, knowledge,
bliss absolute (which is always of one nature) is Brahman, is the middle kind of samadhi or bahir shabdanuvidha savikalpa
samadhi. By the practice and experience of these two kinds of samadhi, that steady state of the mind produced owing to the
realisation of bliss (like the ocean without waves) is called the third kind of samadhi or bahir nirvikalpa samadhi. That
steady state of mind like the unflickering flame of a light in a place free from wind, wherein one gets indifferent to both
objects and sounds owing to his total merging in the realisation of his own real Self (Brahman), is termed antar nirvikalpa
samadhi. One should always spend his time in these kinds of samadhi. By these samadhis the identification with the body vanishes,
the highest Self is realised and the mind is always in samadhi wherever (or in whatever place) and to whatever object it is
directed (or runs to). According to vedanta, annihilation of ignorance leads to samadhi. According to Patanjali Maharishi,
the aspirant attains samadhi by removing the hold of the world by practice and discipline. The vedantin enjoys the
eternal bliss and natural ease of sahaja samadhi. He remains as a silent witness. He does not make any serious attempt to
control the psychic stream or thought current. He raises the thought of Brahman alone by meditation on the significance of
Tat-tvam-asi mahavakya. The subconscious (chitta) is modified in the form of the thought of Brahman alone. All other modifications
are withdrawn. This thought (vritti) annihilates the ignorance and dies by itself, and Brahman shines out as the aspirant
realises his identity. When this vritti is continuous, the highest form of samadhi, i.e., nirvikalpa samadhi, is attained.
When it is intermittent the sage attains savikalpa samadhi. Samadhi in the jnani is effortless and
spontaneous. Wherever the mind goes, there it experiences samadhi. He rests in samadhi always. There is no 'in samadhi' and
'out of samadhi' for a sage. He experiences samadhi always, without any effort. Hence, it is called sahajavastha or sahaja
samadhi. He enjoys freedom, bliss and peace in all moments of his life. He drinks the nectar of immortality in this very life. Bhakti
Yoga Samadhi In bhakti yoga there is absence of the least tinge of pride and self-assertion. The devotee
does total unreserved self-surrender to the Lord. He resigns himself completely to the Lord and obtains His grace. Grace is
a mighty spiritual force. It transforms the entire being of a devotee. It infuses in him inspiration and a new divine life.
Self-surrender makes the devotee feel the reality of divine grace and the Lord's readiness to bestow help on him at all times.
It is through grace alone that the devotee's whole being is galvanized and rejuvenated. Through divine grace there is inflow
of divine energy into the entire being of a devotee and his whole being is properly moulded for divine realisation and divine
instrumentality. Liberation (moksha) is loss of one's personality in the divine. It is deliverance from delusion
of personality. There is no annihilation by the melting of this little false personality. Just as the river becomes the ocean
itself, the individual soul becomes the mighty supreme Soul with higher consciousness and transcendental bliss and knowledge. There
are nine modes or rungs in navavidha bhakti. They are sravana, kirtana, smarana, padasevana, archana, vandana, dasya, sakhya
and Atmanivedana. Sravana is hearing His lilas (stories of God and His divine play), kirtana is singing His names, smarana
is remembrance, padasevana is service of His feet, archana is offering of flowers to the Lord, vandana is prostrations, dasya
is servant attitude towards the Lord, sakhya is friendship with the Lord and Atmanivedana is self-surrender. Admiration,
faith, devotion, taste for repetition and singing of the Lord's name, firm devoutness, intense attachment to the Lord, steadiness
in God-love and transcendental God-love (absorption) are the eight steps in the ladder of prema or bhakti yoga. Salokya, samipya,
sarupya and sayujya (remaining in the world of God, staying near God, assuming the form of God and remaining absorbed in Him)
are the four kinds of mukti (liberation) of the devotees. Surrender draws down grace. The individual
becomes one with the cosmic Will through surrender. Grace makes surrender complete. Without grace perfect union is not possible.
Surrender and grace are inter-related. Grace removes all obstacles, snares and pit-falls in the spiritual path. The
samadhi experienced by a bhakta is bhava samadhi. The devotee attains the state through bhava and maha bhava. A bhakta who
meditates on the form of Lord Sri Krishna will see Krishna and Krishna only everywhere when he is established in samadhi.
He will see himself as Sri Krishna. The gopis of Brindavan and Gouranga and Ekanath had this experience. Those who meditate
on the all-pervading Krishna will have another kind of experience — the consciousness of Virat (the Lord in His form
as the manifested universe). The bhakta enjoys the warm embrace of the divine. He attains divine auspiciousness.
All the spiritual wealth of the Lord belongs to him. He is endowed with divine vision, lustrous subtle body and divine senses.
He does not like to have complete absorption or merging in the Lord, but wants to remain himself separate in front of Him
and taste the divine honey of God-love. The absorption in the Lord comes to him temporarily in the intensity of his love and
experience in the beginning, though he does not like it. He then attains similarity with God. He is God-like. Eventually he
attains sayujya or oneness but does not lose his separate identity as a devotee. Samadhi and Work The
state of samadhi is maintained even during work. The mind and body are used as perfect instruments in the service of the Atman
that is seated in the hearts of all. Even during action Sri Sankara, Lord Krishna and Lord Rama did not move an inch from
their being established in Brahman. Rajah Janaka enjoyed true samadhi even while ruling his kingdom. He never lost sight of
Brahman even for a moment. When he was put to the test he said: "Even if the whole of Mithila (his kingdom) is burnt, nothing
is lost for me. I have the inexhaustible imperishable wealth of the Atman". He who is established in samadhi keeps his mind
and body in perfect balance and utilises them in the service of humanity with the feeling that everything is Atman. He is
ever fixed in Brahman. He is always in samadhi. There is no tossing of mind for him, under any condition. He stands adamantine
on account of his knowledge of the Self. Real samadhi should be kept up as much in action as in meditation. This is the real
test of one's inner strength and realisation. This is real chaitanya samadhi. A samadhi that one enters into in mountain-caves
and forests with closed eyes, but that is broken or shattered during work, is not the ultimate samadhi. As
long as you are established in a samadhi, there is only Brahman or the Absolute. Continuous unbroken (nirantara) samadhi does
not mean sitting blind-folded, but the renunciation of attachment to the body, regarding the individual soul and supreme Soul
as one, and knowing that the practitioner himself is the supreme Soul and acting upon this knowledge. Samadhi means the annihilation
or absorption of the mind. Wherever he goes he beholds the one Self everywhere. - - - - - NOTE:
Thus ends the series ‘Raja Yoga’ by Swami Sivananda.  |
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