09 Mind (II)

IX. The Mind (II)

As has been seen, the universe has five planes of existence (which may also be divided into seven). The forms of the earth, which are little pictures of the universe, also have the same five planes. In some of these organisms the higher planes of existence are absolutely latent. In man, in the present age, the Vijnana maya kosha and the lower principles make their appearance.

We have had an insight into the nature of the macrocosmic prana, and we have seen that almost every point in this ocean of life represents a separate individual organism.

The case is similar with the macrocosmic mind. Every truti of that center takes in the whole of the macrocosmic mind in the same way. From every point the tatwic rays of the mental ocean go to every point, and thus every point is a little picture of the universal mind. This is the individual mind.

The Univesal mind is the original of all the centers of Prana, in the same way as the solar prana is the original of the species of earth-life. Individual mind, too, is similarly the original of all the individual manifestations of the prana maya kosha. Similarly the soul, and the individual spirit on the highest plane, is the perfect picture of all that comes below.

With the four higher planes of life there are four different states of consciousness, the waking, the dreaming, the sleeping, and the Tureya.

With these remarks the following extract from the Prasnopnishat will be intelligible and instructive.

“Now Sauryayana Gargya asked him, ‘Sir, in this body, what sleeps, and what remains awakened? Which of these luminous beings sees dreams? Who has this rest? In whom do all these [manifestations] rest in the potential unmanifested state?’

“He answered him, ‘O Gargya, as the rays of the setting sun are all collected in the luminous shell, and then go out again, as he rises again and again, so all that is collected in the luminous shell of mind beyond. For this reason then, the man does not hear, does not see, does not smell, does not taste, does not touch, does not take, does not cohabit, does not excrete, does not go on. They say that he sleeps. The fires of prana alone remain awakened in his body. The apana is the Garhapatya fire; the Vyana is the right hand fire. The prana is the ahavanurya fire, which is made by the Garhapatya. That which carries equally everywhere the oblations of food and air, is the samana. The mind (manas) is the sacrificer (vajmana). The Udana is the fruit of the sacrifice. He carries the sacrificer every day to Brahma. Here this luminous being [the mind] enjoys great things in dreams. Whatever was seen, he sees again as if it were real; whatever was experienced in different countries, in different directions, he experiences the same again and again – the seen and the unseen, the heard or the unheard, thought or not thought upon. He sees all, appearing as the self of all manifestations.

“’When he is overpowered by the taijas, then this luminous being sees no dreams in this state; then there appears in the body this rest [the dreamless sleep].

“’In this state, my dear pupil, all [that is enumerated below] stays in the ulterior atma, like birds that resort to a tree for habitation – the prithivi composite and the prithivi non-composite; the apas composite and the apas non-composite; the taijas composite and the taijas non-composite; the vayu composite and the vayu non-composite; the akasa composite and the akasa non-composite; the sight and the visible, the hearing and the audible, the smell and the smellable, the taste and the tasteable, the touch and the tangible, the speech and the utterable, the hands and whatever might be grasped, the generative organ and the excrements, the feet and that which may be gone over, the faculty and the object of doubt, the faculty and the object of egoism, the faculty and the object of memory, the light and that which might be enlightened, the prana and that which keeps it together.

“’The soul is the Vijnana atma, the seer, the toucher, the hearer, the smeller, the taster, the doubter, the ascertainer, the agent. This soul [the Vijnana atma] stays in the ulterior, unchangeable atma [the ananda].

“’So there are four atma – the life, the mind, the soul, the spirit. The ultimate force that lies at the root macrocosmic Power of all the manifestation of soul, mind, and the life the principle, is the spirit.’”

By composite is meant that tatwa which has come into existence after the division into five, noticed in the first essay. The non-composite means a tatwa before the division into five.

The principal interest of this quotation lies in presenting in authoritative fashion the views that have already been propounded. The next essay explains one of the most important functions of the macrocosmic Power and Mind, that of recording the human actions, and touches upon some other rather important truths.