Sanskrit Name = agama (inaccesible) 4 , also called Brahmaloka, Nirvâna and the Triple Spirit
Even at the atmic level, there is a sheath of some sort for the spirit, for in one sense it seems as though it were an atom, and yet in another it seems to be the whole plane. the man feels as if he were everywhere, but could focus anywhere within himself, and wherever for a moment the outpouring of force diminishes, that is for him a body. The Master’s nirvanic or atmic consciousness is a kind of point, which yet includes the entire plane. He can bring that point down through several planes and spread it out like a kind of bubble. On the outside of that huge sphere are all the causal bodies, which He is trying to affect, and He, filling the sphere, appears all in all to each individual. 13
There are two kinds of time: our time and Gods time; two at least, but probably many more; for while we know something of our own capacity, we have no means of gauging the divine capacity. Our consciousness is a point, moving ever from the past to the future, and we give the name of “the present” to the dividing moment which divides the two; but this present is an illusion; it is evanescent - a mere knife edge. Even while we think of that moment, it has already become the past, and another moment to us the present.
Our consciousness moves along a certain line - say, for the sake of illustration, from south to north. Our memory includes more or less accurately that part of the line over which we have already passed, but not that which still lies before us; and we usually regard what we call the past as irrevocable, whereas we recognise that we possess a certain amount of power to mould our future. That is because we think that the point which is our consciousness has already moved along a certain line which cannot now be altered; but that its future movements may to some extent be controlled, since to us it appears that the events of the future have not yet happened. It is true that they have not yet happened to us; perhaps it would be truer to say that we have not yet come to them. It will help us if we can grasp the idea that we are not in reality that point of consciousness - or rather we are much more than that. We are the whole line, and the point of consciousness is passing from one part of ourselves to another part which is equally ourselves. It is within our possibilities to awaken the whole of ourselves, to be conscious of ourselves as a line and not merely as a point; and when we have succeeded in reaching that, we have transcended the delusion of our kind of time, for the past and the future lie simultaneously before us.
Take the analogy of a railway train, which we may suppose to be running from south to north. We move along that line and at any given moment we see what is visible from the particular point at which we happen to be. We remember as much as we have observed of the scenery through which we have passed; but we are ignorant of the scenery which lies before us, if it is our first journey along the line. We know , however, that the whole railway exists all the time, and that objects which we see in succession are really simultaneously in existence, and it is not difficult for us to imagine a condition in which, by being simultaneously present at every point, we could have the whole panorama before us at the same time. By climbing a high mountain or ascending in balloon we could to some extent realise this idea, except that in that case the point of view would be entirely changed and so the analogy would be imperfect. But we still have to realise that there is quite another motion going on - one of which we are, normally, entirely unconscious. We may typify this by a lateral motion of the line - say from west to east. So that if we suppose all this motion to be taking place in a square, it would seem to us that our evolution consisted in a northward movement in a line parallel to the side of the square, and to attain the northern side would seem the end and the object of that evolution. Yet the real goal is all the while, not the northern side but the north-east corner, and there is another time moving at right angles to our time, which carries our past and our future with it just as surely as that fleeting illusion which we call our present. In the analogy of the railway, this time is typified by the rotation of the earth, which is all the while carrying the whole railway (with our train upon it) from west to east, though of this we know nothing by our physical sensations. That other time is Gods time; and in that time what we call our past is not irrevocable, but is constantly changing, though always in the direction of improvement, or evolution.It may be said that the events of the past may not be changed; but that statement is after all an assumption. The important events of the past are our contacts with other egos, our relations with them; and these relations are being changed, whether we know it or not; for they are in this direction at right angles to what we call time, which at present we are unable to appreciate. But just as it is now possible for us to become conscious all along our line instead of only at one point of it, so will it in the far away future be possible for us to acquire a consciousness which shall contain the whole square - a consciousness equivalent to that which now seems to us the Divine Consciousness. Probably then the whole process will be repeated, and we shall find that the whole square is moving at right angles to itself; but it is better to try to grasp one facet of the idea at a time. In the same way as our railroad is not only being carried round from west to east as the earth rotates upon its axis, but it is also being carried through space at a far swifter rate as the earth revolves round the sun; and it has yet again an additional and quite different motion as the whole solar system revolves in its incalculable orbit round some far greater central sun. 19