The Way through the super causal Regions

When the initiate leaves the region of Brahmand he passes through a huge Inner Space in order to arrive at the super causal region of Daswan Dwar where the ultimate purification of the longing soul has to take place. In Daswan Dwar, all veils and covers have been removed from the soul which then shines in its original Glory. The Lord of Daswan Dwar is Rarankar. In this vast region the soul takes a bath in the cosmic lake of immortality which is known in the Eastern terminology as Mansarovar or Amritsar. Once released from its last impurities, the soul is longing for the blissful unification with the Supreme Lord of Love.

Guru Nanak wrote about this wonderful area: 

[…] Next, the Realm of Ecstasy, where the Word is enrapturing. Everything created here is marvellously strange, and beyond description, whoever tries to describe the same, must repent his folly. Herein the mind, reason and understanding are etherealised, the self comes to its own, and develops the penetration of the gods and the sages.

Jap Ji, Stanza 36

Guru Nanak stated that the Spiritual Lake of Amritsar is the only True Place of Holy Pilgrimage which lies in every Hindu, Christian, Moslem, Sikh, in the believer as well as in the unbeliever. It is a cosmic centre of Spirituality where the longing soul is released from all its sins.

Some of the world’s religions commenced at the super causal region, but these are the exceptions to the rule, for most of the social religious communities proceeded from the causal region with Kal or Brahm – there are different names – as their supreme deity.

In fact, mystics and their disciples who ascend to this refined level at which the spirit is mixed with substance in various degrees, are rare.

All the cosmic energy of Daswan Dwar has the structure of an eight-petalled lotus that is penetrated by Divine Melodies which remind you of string instruments – Kingri, an one-chorded Instrument – on earth. However, even here any comparison and conformity is absolutely incorrect, for the sounds of music at our physical level can by no means be equated with the grandeur of the Eternal Music, the Anhand Shabd, which can be heard endlessly in this high realm.

Guru Nanak once met some yogis who were playing the kingri and said to them:

This is not the kingri that will deepen your contemplation. Play upon that kingri, oh sadhus, which is part of the Anahad Shabd, the Unstruck Music, and which unites you with God.

The Sound of the Kingri is coming from heaven. It is not the sound of any wordly instrument.

Khwaja Hafiz

In all hearts ringeth the music of the lute, its tunes exhilarate night and day; full rare are they who these enjoy, curb the mind, and by Guru’s Grace enlightened be.

Guru Nanak

The Spiritual Lake of Amritsar is also known as Tribeni, the confluence of three rivers of Spiritual energy. These three cosmic streams of Love, Light and Power come down from the Supreme Lord to preserve and support the universe of universes.

The outer Tribeni which is a junction of the three sacred rivers, Ganges, Jumna and Saraswati, is also only symbolic of the Inner Tribeni. The real river, the Spiritual Currents of power, are inside, and so is Amritsar.

The sages of old saw these things inside and named the outer objects after them just for instructing us. Only the Inner Tribeni, as well as the Inner Amritsar cleanse the soul of its karmas. After bathing there, the soul becomes amar, or immortal, and does not have to reincarnate.

This is the True Shrine of Holiness where the higher seeking soul becomes immaculate and immortal after having had its bath of purification. Now it has gone beyond its causal, astral and physical coverings and no features of the three lower regions of mind and matter stick to it any longer.

Now, the immaculate Soul brightly and radiantly appears in the light of twelve suns. It does not need to be reborn in the lower levels unless it is ordered by the Supreme Lord Himself. It has tasted the Nectar of the incomparable music – Amrit – and has a complete insight into the Real Nature of the creation.

In the realm of Daswan Dwar the liberated Soul completely realises that it is Love in its essence just like the Supreme Lord of Love Himself.

He, who comes here, is called Sadh.

A Sadh is one who has gone beyond the region of Trikuti – Onkar – which is the same as Lahut in Sufi terminology, and Hu in Islamic theology. He has witnessed the spirit in its pristine Glory, after having rid it of all coverings, and is now Trigunatit – beyond the three gunas: satva, rajas, and tamas, in which all human beings work according to their natural and native instincts; beyond the five elements – earth, water, fire, air and ether, of which the physical world is composed; beyond the twenty-five prakritis – the subtle forms in varying degrees of the elements; and beyond also mind and matter.

In short, He is an adept in self-knowledge, or the art and science of spirit, and can, at will, disengage the spirit from various koshas – sheaths or caskets – in which it is enclosed like a priceless gem.

The greatness of a Sadh lies beyond the three Gunas – as he is Trigunatit.

By a process of self-analysis, he – a Sadh – has known the self or spirit in its Real Form – to wit, that it is of the same essence as God, and now he strives for God-Knowledge.

Godman (First Edition, 1967)
III. Gradations in Mastership,
by Kirpal Singh, 1894–1974

Now, the soul really knows where the Supreme Lord resides and its most sublime desire is to consubstantiate with Him.

Concerning this state of consciousness the Adepts of Mysticism explained that nobody is a True Theist before having realised this nature of God in himself.

Until this great accomplishment is achieved, the aspirant relies on the statements of the Saints and Sages.

In most of the writings of the world such an evidence has been recorded, but the reading of Holy Books, as desirable it might be in many respects, never can grant the individual a conscious experience and the perception of the Supreme Lord in him.

Referring to the external Spiritual Practices and comparing them with the Internal Search, Guru Nanak says: 

Pilgrimages, austerities, mercy, charity and alms-giving, cease to be of any consequence, when one gets an ingress into the Til1, the Inner Eye; communion with and practice of the Holy Word, with heart full of devotion, procures admittance into the Inner Spiritual Realms, washing away the dirt of sins at the Sacred Fount2 within. […]

Jap Ji, Stanza 21

If the soul has taken a bath in the sacred fount within, the Lake of Amritsar, it joins other pure souls, which are known as Hansas, swans, in the esoteric literature, and enjoys the magnificent and enchanting beauty of this region.

Ninth lotus is in Daswan Dwar. Par Brahm liveth there aloof.

Swami Ji

Afterwards the soul rises to the higher levels of Daswan Dwar and at a certain stage it recognises the immense island, the kingdom – Achit Dip – at its right-hand side with its bright form of a twelve-petalled lotus and sees at its left-hand side the delightful region – Sahaj Dip – which presents itself as a splendidly designed ten-petalled lotus.

Then the soul reaches the first passage to a dreadful Tibar-Khand or Maha Sunn, the region of darkness.

At the entrance to Maha Sunn the highest esoteric knowledge about creation will be imparted to the soul. Only at this high Spiritual Level this knowledge is given, and it is never possible to proclaim it by means of spoken or written words at the lower levels of creation.

If the soul has absorbed this knowledge in itself, it will begin, accompanied by the Adept of Mysticism, its way through the big Maha Sunn, which is another emptiness of unbelievable darkness.

Just as fish is drawn with the fishing hook so is soul taken through Maha Sunn – by the force of Satguru’s own attention.

Tulsi Sahib

Only by merging His own soul does the Satguru draw the disciple’s soul beyond the region of birth and rebirth.

Guru Nanak

When the soul reacheth Maha Sunn – the Satguru is there to accompany thee – and take thee across.

Swami Ji

In this depressive region, Maha Kal, the highest form of the Negative – binding – Power, has put a billion deterrent obstacles in the way of the seeking soul. Only that soul which has once crossed this black emptiness with the assistance of an Adept of Mysticism can pass Maha Sunn freely from then onwards. Countless souls, each one shining with the brightness of twelve suns, live in this region, but they are not capable of liberating themselves from this bond, for, though the soul possesses such a brightness, it is overpowered by this infernal darkness and it cannot penetrate this black emptiness without the kind Mercy and protection of an Adept of Mysticism of the Highest Order.

Before the soul starts its journey through Maha Sunn, it learns about the existence of four Spiritual Regions which were not mentioned in the external teachings of the Adepts of Mysticism. These regions are the levels of the highest Spiritual Prisoners who are known as Bandivan in Eastern terminology. In their respective regions, these prisoners are not subject to any constraints, but they cannot go beyond them.

Sometimes, some of them will see an ascending soul accompanied by an Adept of Mysticism, and they implore the soul to intercede for them so that they can also rise to the higher Spiritual Regions. If he considers it right, only the Adept of Mysticism can agree to such a request, for He is an indispensable guide for the soul, if it wants to travel safely through the extensive dark emptiness of Maha Sunn. Beyond the region of Maha Sunn there are five immense Spiritual Regions which gain more and more significance when the soul rises.

The lowest region is Bhanwar Gupha – or the rotating hollow – the last region before the soul arrives at the realm of the Supreme Lord, the True Home of the spirit. While the soul is approaching this unspeakable region of Bhanwar Gupha it can hear the melody of four Sound Currents, each of Them coming from an invisible spring. One of these cosmic melodies drowns all the others and the soul feels that these melodies are indescribable and unspeakably beautiful.

The soul also sees five egg-shaped universes, all of which are macrocosms of other cosmic creations. Each of these cosmic systems has a dominant colour as e.g. yellow or green and it is penetrated and governed by a great spirit like Brahm.

In comparison to these regions the whole universe below the region of causality seems to be as insignificant as a dust particle.

You penetrate the immense vastness and also the world beyond it, for all this is your revelation. Nanak prays: Grant me the community with the Saints – the ship in order to cross the sea of life and death.

Guru Granth Sahib


Indication of Source: This chapter is based on the text ‘The Path Through the Super-Causal Realms,’ by Dr George Arnsby Jones, published in Sat Sandesh / January 1976. Further quotations and insertions were made by the publisher.

Explanation: 1) Til: it literally means the mustard seed. Here it is used for the ganglion between and behind the two eyes. Hindus call it Shiv Netra or the Third Eye. In the Gospel it is termed as Single Eye. The Sufis call it Nukta-i-Sweda. It is the seat of soul in man. It is the first stage where the soul collects itself and is enabled to rise in the higher Spiritual Planes. Guru Ram Das, in this context, says: ‘Mind wanders away every second as it has not entered the Til.’ Bhai Gurdas has given a beautiful description of it in his Kabits and Swaiyas No. 140, 141, 213, 265, 269, 270 and 294. Kabir has also referred to Til, in His Dohas or couplets. Tulsi Sahib tells us that the mystery of God is revealed only when one penetrates behind the Til. 2) The Sacred Fount of Nectar is the Amrit-saar or Amritsar in man. It is not to be confused with Amritsar, the sacred pool founded by Guru Ram Das, 4th Guru. The Sacred Fount, here referred to, by Nanak, is situated in the third Spiritual Plane, called the Daswan Dwar. The Mohammedans call it Hauz-i-Kausar and the Hindus term it as Prag Raj. It is here that the pilgrim soul gets its real baptism and is washed clean of all impurities and regains its pristine purity.