Professor Raghavan N. Iyer

Through craving and ego clinging, masses of these miseducated elementals, conjoined with brain electricity, have left astral grooves, memories of mortality and insufficiency, of limitation and finitude,

Because of this fragmentation and discontinuity of consciousness, one constantly tends to look outside oneself for that upon which one may rely.

Owing to this exteriorization of all the sense organs and faculties, one has virtually no acquaintance with the vast internal range of these organs. The divine sight and divine hearing, the sense of inner touch

are scarcely accessible to the self-crippled victims of this ego clinging. Thus, as human beings withdraw identification from the lower forms of ego belief and clinging,

they can learn to inhabit self-consciously the stream of divine consciousness of the gods. If even the gods exist only sempiternally, but to be reabsorbed at the end of the great cosmic cycle,

This is certainly true of all human beings, unless they become self-consciously immortal in spirit. But humans are greater than the gods, and one may realize that it is not only possible to revolutionize one's thinking,

feeling and breathing in relation to the vestiges, raising them to a divine level. It is also possible to abide self-consciously in the self-existence of Sat Chit Ananda, being consciousness bliss.

beyond the realms of the gods, beyond causation and maya, is the transcendent and absolute ground of all causality.

During the long night of manifestation, when the previous subjective universe has dissolved into that great causal body, and is held in solution in space, which is filled with the unconscious pulsation of the great breath, the one form of existence is in causeless, dreamless sleep.

In principle, self-conscious immortality in spirit extends beyond even cosmic epochs, beyond the sempiternity of the gods, and beyond the largest cycles of involvement and reabsorption.

Pure unalloyed consciousness is unmodified by all macrocosmic and microcosmic existence, is untouched by relationality at every level of manifestation and time. This affirmation of the pure eternity of spirit is the central teaching of the Avatar,

given to all human beings who seek to enter the silence of the divine dark and experience the reality of the unmanifest.

If one senses the possibility of rising to and remaining in that consciousness,

then one will begin to awaken a mystical sense of inner touch in relation to the impalpable, beginningless, ethereal substratum which interpenetrates all life in every atom and form.

It is through this highest and finest veil upon pure space, upon deity itself or Parabrahman, that the wisdom magic of transmutation works.

The more one uses this teaching to awaken a deeper sense of reality and self-existence,

the more one may comfortably dispense with all the subtle ways in which Maya controls human beings through the interconnected chain of causes.

The realization of consciousness beyond all maya cannot conceivably be understood as a once and for all process for any human being in any given incarnation. Yet if human beings have lived on earth for millions upon millions of years, distilling the pure spiritual essence of consciousness through myriad lives,

They should not underestimate their noetic possibilities as men and women of meditation.

By receiving the sovereign, sacrificial teaching for the sake of serving all humanity and aiding in the divine evolution of ideas, one may become an authentic co-worker with nature and a true servant of the boundless age.