Virtue and vice are temporal entities. These things have nothing to do so far as a person’s relationship with the Supreme Father is concerned.
Suppose several boys are moving along a particular road and one particular boy falls into the drain. His dress, his body, become dirty; other people, passers-by, will laugh at him, but when the boy’s father sees his boy in that condition, what is he to do? Will he laugh at his own son? No, no, no. What will he do? He himself will go there, into the drain, and take his boy in his own lap, and clean his dress, clean his clothes, clean his body; and after that he will say, “My boy, you should walk carefully.”
Sinning persons are just like those boys in the drain. Now, high or low, upgraded or degraded, all are equal, all are equal for Him, because heaven is His creation, and hell is His creation. If we say that He is only in heaven, it will not be a correct utterance, because He is in hell also. His sons, His daughters, are never alone. He is with you even in hell.
What are you to do? You are always to remember that you are the child of a Great Father. You must not think that you are a sinner, you are a degraded person. If you think that you are a sinner, it means you are meditating on sin! And when sin has become your object of meditation, actually you will become a sinner, because a person becomes just like his or her object of ideation, object of meditation. If you always meditate on sin, “I am a sinner, I am a sinner,” actually you will become a sinner. The psychological approach is, you should forget it – even if you are actually a sinner, you should think, “I am the son of a Great Father, I am the son of a Great Father, I am the son of a Great Father.” And thus you are meditating on the Great Father, and a day is sure to come when you will become one with your Great Father. But to think, “I am a sinner, I am a sinner, oh Father, save me, oh Father, save me,” is a defective approach! You should say, “I am your son, I am your daughter, oh Father, take me on your lap, I am your son, I am your daughter.” This will be the approach. You should forget what you do not want.
Now in the phase of creation, the first point of creation is called Shambhúliuṋga. Liuṋga means “the point, the supreme point, the terminus of all expressions, all movements”. And that terminus is a singular entity. In the phase of extrovert, it is the starting-point, and in the phase of introvert, it is the culminating point. It is the Supreme Desideratum.
At this starting-point, wherefrom the first expression takes place in the first phase of creation, what happens? In that triangle of forces, triangle of principles, sentient, mutative and static, what happens due to their intertransmutation? All of a sudden the triangle becomes unbalanced, and the released resultant force comes out from one of the vertices of the triangle. There are three vertices, and it comes out from one of the vertices. And the point from which this extroversial force comes out is called Shambhú. In the phase of extrovert, in the phase of creation, it is Shambhú; and in the phase of introvert also it is Shambhú. In the phase of creation it is the starting point, it is the fundamental positivity. It is the fundamental positivity because in it lies the seed of all creation. And in the phase of introvert, it is the Supreme Desideratum, because here in this point all the aspirations, all the hopes, all the desires, of all living beings terminate.
Similarly, in the unit structure, in each and every unit structure, there is a starting-point, a microscopic expression of Shambhú in the entire Macrocosm. That is, in the entire Cosmological order there is a Shambhú point, the starting-point, and similarly, in the unit expression, in the microcosm, there is Shambhú in miniature form, in microcosmic form, controlling the microcosm. And it is this point [crown of the head], the controlling point of the pineal gland. It is the site of Parama Puruśa, Paramashiva. And in the phase of creation, while Shambhú is the starting-point, the last point of creation, the crudest point, is called Svayambhú.
Shambhú and Svayambhú. In Sanskrit, sham means “to control”, and bhú means [“created”]. So shambhú means “the controller, self-created controller”. And Svayambhú – svayam means “self”, [so svayambhú means] “self-created”. But it is not the controller, because it is the crudest point. It is the last point, the crudest point.
Now, wherever there is any expression or wherever there is no expression, the Witnessing Entity is there, just like the light of a stage, a theatrical stage. When there is an actor, the light is there, witnessing the activities of the actor. The actor says something, recites something, and the light of the stage witnesses the activities of that particular actor. And when a singer comes, that light witnesses the activities of the singer. A dancer comes, and that very light witnesses the activities of the dancer. And when nobody is present – no actor, no dancer, no singer – the light, that very light, witnesses that “Nobody is present here now.” It expresses the fact before the audience, before the spectators, that there is nobody on the stage. Similarly, where there is expression, that Cosmic Light, that Cosmic Father, is there. And where there is no expression, the Father is there to say that nobody is present now – just like that light of the theatrical stage.
Now in the case of Shambhúliuṋga, the fundamental positivity from where the creation starts, the Supreme Entity is there. And where the creation terminates, the last point, the crudest point, the Svayambhúliuṋga – the Witnessing Entity is there also, the Supreme Father is there also. Now in [Shambhúliuṋga], the human entity, the entity of a living being, is in subtlest form, is in purest form, is in unadulterated form. And in Svayambhúliuṋga, in the lowest point, in the lowest bone, of your body, the created being, the living being, is in crudest form. Because of that crudest expression, the living being will also be in crudest form. That is, all one’s divinity, one’s divinity in its entirety, is sleeping there, is in latent form there, in the last bone of the body. That sleeping divinity – actually it is divinity, but it is sleeping – is called kulakuńd́alinii in Sanskrit, “coiled serpentine” in English. “Coiled serpentine”. It is just like a serpentine loop.
Now, by dint of sádhaná – what is sádhaná? Whenever a sádhaka gets his or her own peculiar incantation from his ácárya, his or her own mantra to be practised, that sleeping divinity, kulakuńd́alinii, is aroused by the vibration of that mantra. And by dint of the person’s constant practice, regular practice, what happens? It moves that serpentine loop upward. Its original residence is in the múládhára cakra, the lowermost cakra. Now when the sádhaka by dint of his or her sádhaná, intuitional practice, exalts that kulakuńd́alinii, and when the kulakuńd́alinii crosses the svádhiśt́hána cakra, the next higher cakra, the sádhaka’s feeling, his or her expression, his or her status, is known as sálokya. It is the first stage of samádhi. A sádhaka by constant practice is sure to attain that status. But you know, the yogis say that a sádhaka cannot attain that status without the special favour of the spiritual guru. This is what they say. That stage is called sálokya.
Sálokya means that the sádhaka feels that in the stratum, or sphere, where he or she is, where that person’s exalted mind is, he or she is not alone; the Supreme Father is also there. This samádhi, where the feeling is that in the stratum, or status, where the person is, that person’s Supreme Father is also there, gives the person very much pleasure. This first pleasure is called sálokya samádhi.
Then when this coiled serpentine, sleeping divinity, crosses the mańipura cakra, just near the hub, the controlling point, of the pancreas, the person enjoys another sort of pleasure, and that pleasure is called sámiipya samádhi. Sámiipya is a Sanskrit word. It means “proximity”. That is, the sádhaka feels his or her proximity to the Supreme Father.
In the first stage, the sádhaka felt that the Supreme Father was there in the same status. He is not in the sky, he is everywhere, He is with you. If you are here and He is in the sky, then you are alone here, and He is also alone there. No, no, no, no. In the first phase the feeling was that “Where I am, He is also with me.” And in the second phase, “I have come very close, very near, that Supreme Father; I am in close proximity to the Supreme Progenitor. By dint of my sádhaná, the gap between my Father and myself is being bridged.” It is the second phase, known as sámiipya. Sámiipya means “proximity”.
Then when that sleeping divinity, that kulakuńd́alinii, crosses the anáhata cakra, this plexus, this “solar plexus” (in Latin), the sádhaka’s feelings are known as sáyujya. Sáyujya means “in close contact”. In Sanskrit sáyujya means “close contact, just side by side, just touching”. In sálokya He is with you. In sámiipya you feel the proximity, the nearness. And here in sáyujya what do you feel? A tactual experience. You get a tactual experience.
Then when by dint of your sádhaná the divinity, the sleeping divinity, the kulakuńd́alinii, crosses this point [the throat], one will experience another sort of sádhaná, a subtler sádhaná, subtler samádhi. And that one is called sárúpya. In sárúpya the feeling is “I am one with Him.” “I am one with Him” – not close contact, but oneness. “I am one with the Supreme Progenitor, I am one with the Supreme Cognition.” This is sárupya.
Then by still more sádhaná, when the sleeping divinity crosses this point [between the eyebrows], the controlling point of the pituitary gland, the ájiṋá cakra, the sádhaka’s feelings, or experiences – another sort of sádhaná, still more high – are known as sárśt́hi in Sanskrit. At that point, the feeling is that “I am He;” that is, “I” and “He”, these two entities, have become one. “I am;” but “He” and “I” have coincided.
“I” – “He”. There is one gap. “I am the Supreme Entity, I am the Supreme Entity.” There is still the connecting link “am”. But when “I” and “Supreme Entity” coincide, the gap “am” disappears. “I”, “Supreme Entity”, and the connecting link “am”. When this will coincide with this, the connecting “am” will disappear, because there is no gap. “I” becomes one with “He”. Clear? Or “He” becomes one with “I”. This stage is called sárśt́hi.
And the last stage is when that kulakuńd́alinii comes here [crown of the head]. I said that in the unit structure, Shambhúliuṋga, Parama Puruśa, is here, at the controlling point of the pineal gland. The divinity, the sleeping divinity, is to be exalted to that point, to the controlling point of the pineal gland. And there is the final stage of samádhi. That final stage of samádhi is called nirvikalpa samádhi in yoga, and kaevalya in Tantra. In Sanskrit kaevalya means “only”. Kevala means “only”, and the noun of kevala is kaevalya.
That is, only one entity exists. That entity may be I, that entity may be He. But the differentiation between “I” and “He” disappears. So “I exist” and “He exists” – these two ideas disappear: “exists”. That is, it is the stage of non-attributional consciousness. It is the supreme stage of yogic sádhaná. It is the supreme stance for a yogi.
