Different stages of the Yogi's progress toward union with the Universal Spirit mentioned in Vedanta

[Guest guest]

Sri RamaKrishna was seated on His seat as usual with His face to the north.

The western and northern doors of the apartment in which He latterly passed

His days looked out on the sacred waters of the Ganges. Balaram, Rakhal, and

other devotees and visitors were seated on a mat spread out on the floor of

the room. They were singing hymns to the accompaniment of musical.

 

One of the songs had particular reference to the six Lotuses marking the

different stages of the Yogi's progress toward union with the Universal

Spirit.

 

At the close of this song the Bhagavan said: The six Lotuses mentioned in

the Science of Yoga correspond to the seven mental planes mentioned in the

Vedanta.

 

Seven mental Planes

 

When the mind is immersed in worldliness, it makes its abode in the lowest

lotus at the end of the spine. Sexual desires rise when the mind is in the

second lotus, the sexual organ. When it is in the third, the navel, the man

is taken up with things of the world--eating, drinking, begetting children.

 

In the fourth mental plane the heart of the man is blessed with the Vision

of Divine Glory and he cries out: " What is all this! What is all this! "

 

In the fifth plane the mind rests in the throat. The devotee, talks only on

subjects related to God and grows impatient if any other subject comes up in

the course of conversation.

 

In the sixth plane the mind is localized between the eyebrows.The devotee

comes face to face with God; only a thin glass-like partition, so to speak,

keeps him separate from the Divine Person. To him God is like a light within

a lantern, or like a photograph behind a glass frame.

 

He tries to touch the Vision, but he cannot. His perception falls short of

complete realization, for there is the element of self-consciousness, the

sense of " I, " kept to a certain extent. In the last or seventh plane it is

perfect Samadhi. Then all sense-consciousness ceases and absolute

God-consciousness takes its place.

 

In this state the life of the saint lingers for twenty-one days, after which

he passes away. During these days he ceases to take any food. Milk, if

poured into his mouth, runs out and never gets into the stomach. [p. 290 &

291]

 

Source: THE GOSPEL OF RAMAKRISHNA Revised by SWAMI ABHEDANANDA

 

--

Om Namo Bhagavate Sri Ramanaya

Prasanth Jalasutram

 

Love And Love Alone