The Vedic Truth Oneness and Jibankrishna the Universal Man - Religion - Spirituality

What is God and where is God

Diamond said one day sometimes in 1955

God is within your body and no where else. All of us carrying God within ourselves.

Now the question may arise what is God. He is within this human body as Atma or soul. In every stage He manifests Himself in different forms. This universe is within the Atma and again Atma is within this body. Then obviously the universe is within this body. As soon as we are born we project this world outside. In Vedas this has been compared with spiders. They are saying that a spider ejects the net from its body outside and live there. Thakur (Sri Ramkrishna) has mentioned this only by using two words – ‘Maw’ and ‘Raa’. ‘Maw’ means god and ‘Raa’ means the world. Within this body there exists Atma or god and within it the world exists.

[In Brihad Aranyaka Upanishad it is mentioned like this :
As a spider might come out with his thread, as small sparks come forth from the fire, even so from this soul come forth all vital energies all worlds all gods, all beings. The mystic meaning (Upanishad) there of is the Real of the real. Vital energies, verify are the real. He is their Real. (2.1.20)]

Diamond explained his transformation into Universal man through five sheaths or seven planes and its effect as such:

On 26.8.1961 he discussed:

The process of transformations of the five sheaths from one into another takes place. From the human body the life-power separates, comes up, accumulates and transforms into mental plane with pure faculty of seeing god’s light in him as well as in the outer world. This transformation goes on till it turns into Bliss. It is emanation and manifestation of god with attributes in the body.
There are seven planes which are the seats of these five sheaths and each plane has got its separate manifestation and realization of god in the body. It cannot be seen by vivisection. It can be visualized in ‘Bhagavati Tanu’ (causal body), the human form which grows within the body, and it is made of god’s light. Pranamaya Kosha (Sheath) has got three planes – (a) organ of generation; (b) orgn of evacuation; (c) At the naval. In case of Pranamaya Kosha Sri Ramkrishna saya, ‘When water oozes out from the ‘Alek lata’, an invisible creeper, and gets into the abdomen, then a tree grows’. He said in such a manner that nobody understands. Can you say why he has not mentioned about the planes and what does he mean by the tree?

What I have written about this meaning is such – ‘God without any form (Nirguna Brahma – the Absolute) lying in and through the body, has entwined it like an invisible creeper. He, out of sheer mercy, releases Himself from the body and percolates in the right side of the abdomen. It is seen. It looks like light bluish gargling water mingled with peaceful sparkling moonbeams. And I saw it within my body.
Then comes Manomaya Kosha (Sheath comprising of the fourth plane – heart.
About the experience in this plane Sri Ramkrishna said that goddess Kali showed him that every article, including the door, door-steps, ceilings etc had been saturated with god’s light. But why no other people saw it? There were about a hundred maids in the temple and the villagers also used to come to the temple, but none saw it. Were all of them blind?

On a higher sphere we shall get its real meaning – Through my own consciousness I shall see the world in divine consciousness. I have written my experience thus: This is the first plane where god’s light is manifested and seen. On whatever side you may turn your eyes, you will find god’s light pervading everything coming within you ken. For instance, you turn your eyes and gaze at the branch of a tree and your eyes will meet the light like molten silver or mercury pervading the branch. Then comes Vijnanamaya Kosha (Sheath comprising the fifth plane, the sixth plane and portion of the seventh plane).

In vijnanamaya Kosha springs up the consciousness of the Real self and it is revealed – ‘Who I am’!
God releases Himself from the body and undergoing several kinds of transformations, ultimately takes the form of Atma (soul). The seer having all these sportive forms of God in his own body becomes conscious that he is not body, but he is Atma.

The fifth plane has its seat in the throat. What I have mentioned about its manifestation and realization within me?
The seer will see himself that his body is transformed into half-woman and half-man. The lower portion is woman and the upper portion is man. The condition lasts for two to three minutes. It happens in broad daylight and the seer sees it. This realization makes the seer conscious that Atma (soul) is neither a woman nor a man.

This is the first condition when animal passion (lust) commences to evaporate from the body. God is in the body. He releases Himself from the body, assumes the form of half-woman and half-man and makes you see this with eyes wide open in broad daylight.

The location of the sixth plane is in the middle of the two eyebrows on the forehead.
What I have recorded about my experiences? From the eyes come out two small circles, half inch in diameter and having the surface covered with god’s light, they rise upwards to the eyebrows and stop there. They unite, become one and vanish. In no time a single circle appears in their place, Now, the circle in it bears the insignia of knowledge – such as a small Buddha in meditation, and the image of Budddha indicates the realization to come in seventh plane. This circle is called the Jnana Netra, third eye or Eye of Knowledge.

At the gate to the entrance of the seventh plane, sahashrar, the living form of an exquisitely beautiful young lady is seen. She is the image of mysterious Maya. Maya is the goddess who keeps a man in separation from god.
It is broad daylight. The seer is lying flat on his bed with eyes wide open. He sees the lady. Her complexion is light blue, but shining just like a bluish pansy. Her apparel is of the color of the sky. At the end of her nose on one side there is a small gem fixed. Her gaze is bent and fixed on the ground. The thumb of the right hand is placed in the middle of her eyebrows. She is dancing. The dance is of very slow motion but charmingly rhythmical,. She seems to be made of joy and bliss. These joy and bliss come down from her body and flood the earth. Her bent and fixed gaze reveals that she is the keeper of the mystery of this human life, he world of god. All kinds of realizations on the way to seeing and becoming god are but vivisection of this Maya. The Supreme knowledge of Brahmajnan lies in solving the mystery of ‘Life and Death’.

The next realization is in the seventh plane but it has been mentioned grossly. My experience was beyond this plane and I have recorded it thirteen years back – A hanging silken curtain was seen and beyond it, the Aurora with a rising sun.
Next comes visualization of God. This is seen in the seventh plane.
The life-power of the Blessed one (Samprasad) reaches the seventh plane. Here god is seen. It is called the Triputy or the threefold. This is the very Trinity of the Christianity. This triputy three-fold stage in the cerebrum or the seventh plane has got three different phases; they are –

1.Jnana the knowledge, that is the Personified giver of the knowledge. He is nobody else but the very person who came down from the ‘Brahmapura’or the cerebrum or if for the first time the appears now, then he is an unknown one. But the second one is very defective as this experience is very weak and it is reckoned and accepted in the Vedas.

2.Jneya – the object to be known; this object is nothing else but God Himself.

3.Jnata – the knower.
A limitless ocean of light, very pleasing one, very soothing one, as if an ocean of charm. Over this ocean or one side stands the Person who came down from the Brahmapura (cerebrum). He takes up his right hand, stretches the forefinger, points to a thumb-like appearance but marked and encircled by a very delicate line of bluish light over the ocean of the light and speaks,’This is God! This is seeing of the God!’

Within the thumb-like appearance the knower and the object to be known are both combined. The knower sees everything and hears everything from within the thumb-like appearance. Now the Person of the Brahpapura (cerebrum) melts in it.
Then the consciousness of the Blessed one comes back and each and every iota of the scene and occurrence is remembered; and up to the date it is vividly evergreen in His memory.

No more it is confined to the Blessed individual (Samprasada); but further more the Blessed one has become transformed into the Supreme one. His stage is the sixth plane, i.e., the causal body or the Vijnanamaya Kosha in each and every member of the human race. The vedic lore runs thus ‘Swena Rupena Avinispadyate’ and again in the Brahmasutra, ‘Sampadyah Abirvabha’. The translation comes to this – the proof of the attainment of this Brahmahood will be corroborated by the appearance in the very form made of the light of god of the attainer in the innumerable people. Chandyogya Upanishad points out that not even twenty thousands hold Him but He is the boundless and limitless.The attainer of the Brahmahood will be seen by numberless people within their own bodies. The attainer himself will also see almost all within himself, whosoever will come in contact with him. The attainer of the Brahmahood clarifies and bears proof of the aphorism – ‘one is all and All is one’. The translation of the vedic stanza is this – ‘Thousands will see him within themselves and He shall see thousands within Him. This is the peculiar characteristic of the Parama Brahma (Supreme Being) and nothing else’.

This is the most mysterious feature of the miracle as it is nothing but the most insurmountable miracle for one Man to be seen by myriads of men as long as he lives.

Every human being has got an innate Brahmahood within him. Sometimes this Brahmahood unfolds itself bears its proof ‘you have become universal’. And the Truth is perennial one, as spoken in the Vedas.
Taittiriya Upanishad (3.6) has mentioned about such person going through the realizations of five sheaths as such:

He performed austerity. Having performed austerity, he understood that Brahma to bliss. For truly, indeed, beings here are born from bliss, when born they live by bliss, on deceasing they enter into bliss. Regarding visualizing half woman and half man in the fifth plane by Diamond and the realization that Soul or Atma is neither woman nor man. Svetasvetara Upanishad has mentioned on reincarnating individual soul like this:
Not female, nor yet male is it; Nor yet is this neuter, whatever body he takes to himself, with that he becomes connected. [5.10]

The effect of visualizing Atma or Soul is described by Brihad Aranyaka Upanishad as such:
He who has found and has awakened to the soul (self)
The world is his; indeed, he is the world itself’ [4.4.13]