The Kingdom of Heaven is not in the world of time or space6 min read

Reality is two-fold. One aspect of Reality is passing and the other is permanent. That which is passing is called phenomenal and that which is permanent is called Truth.

What is permanent? Truth is permanent; consciousness is permanent; blissfulness is permanent. These are the three permanent states or values of man’s life which are called the spiritual life.

We are students and practical; we are looking for a prescription in this world of gloom, darkness and insecurity, when the very existence of our civilisation is threatened and when the extinction of all our values seems to be imminent.

The prescription is what Christ taught: discovery of the Kingdom of Heaven within. The Kingdom of Heaven is not in the world of time or space; neither is it in the world of mind and imagination but in the world of transcendence.

Perfection, the Kingdom of Heaven, immortal Truth, the realm of everlasting satisfaction is in the realm of transcendence. Transcendence means something beyond your mind, something beyond your imagination and memory; something beyond all your feeling even of what is called love.

Love is a means to the life of transcendence but it is not an end and therefore we have to look for the realm of transcendence in our own intellect and in this realm abides everlasting Truth, everlasting consciousness and eternal blissfulness.

Transcendence means the state which is beyond all satisfaction and limitations. Mind is a limitation and all that is connected with the mind is a limitation but the realm beyond the mind and beyond all limitations is called the realm of the spirit or the realm of transcendence.

It is the realm of your I-ness; your I is beyond your intellect, beyond your mind, because the mind and the intellect are the instruments of this I, and transcendence therefore means the region of pure consciousness; in other words, the region of your I-ness.

The remedy to all the ills of man, outer or inner, is the contacting by the soul of the region which is the region of I, above mind, above time, above space; no time can affect it; no space can limit it and it is beyond all attributes.

This our Holy Lord calls the Kingdom of Heaven within.

Is this state of transcendence achievable or natural? Any condition to which the human mind aspires is either natural or achievable. Natural is that which is the nature of a thing, that is, part and parcel and something inseparable from the object of which it is said to be the nature.

For instance, the nature of fire is heat and light; whatever you may do, heat and light are inseparable from fire and are therefore called the nature of fire. Achievability is that whereby by certain incantations fire can be made to appear cold. Anything which is applied is temporary and anything which is natural is permanent.

Is the Kingdom of Heaven something achievable or something permanent?

Is it the nature of the spirit or is it something which by various psychological and mystical means we achieve?

If it is something achieved, then we do not want it because anything which is achieved will be lost one day.

If this state is not achievable, then it is natural, that is to say, the Kingdom of God is the natural state of the spirit of man.

Permanent blissfulness, eternal consciousness, eternal truth and eternal absence of any suffering.

This, we say, is called the Kingdom of God. It is natural to the spirit of man. You will ask, if it is natural, why do we not perceive it? We do not perceive it because a natural thing can be obscured but it cannot be lost.

The brilliance of the sun is obscured by clouds or other means but it is not lost and so something in man, call it sin, ignorance, avidya, or any other word, obscures the manifestation of the Kingdom of God, that is, spirit, in its natural form.

If by any means we can remove this obstruction, we will rediscover the Kingdom of God to be the nature of the spirit of man.

We have to study what is this veiling which obscures the manifestation of the natural blissfulness, consciousness and truth in man. When we know what it is, we take a sledgehammer and pulverize the porcelain cup of these limitations – if they have any real existence at all.

What happens to a man who has reached this truth? Nothing happens. Man will return to his normal condition, his self-sovereignity.

There is the physical world which is a materialisation of the thought of God; the study of the solar systems, the study of an atom or a biological law; the geological study of the deepest strata of this earth; all these reveal one fact which is that there remains something higher and beyond that.

The name of this aspect of God in which He materialises the whole world, is called in Sanskrit: Virat. Before an artist executes a picture or a statue, he makes a perfect picture of it in his mind; then he sets to work in order to externalise it. This is what Rodin and others have done. Then this world of science and philosophy and psychology and religion is a materialised picture but before the picture was materialised, it existed in the mind of the Lord and that state is called in Sanskrit Hiranygarbha.

When the essence in you is identified with the mind of the Lord, universal, cosmic, pulsating with creativity, you live and move not as a weak- kneed mortal at the mercy of circumstances, but as a potentate.

The teachings of Christ are interpreted in the most universal way by the holy saint, Shri Dada. This is the ideal of Yoga. If you want it then you must pay the price. The price is your mind. You are not asked to contribute your purse.

He does not want you to shed shallow tears; no, He only wants your mind, your heart.

“Come unto Me, ye who are weary and heavily laden” – that is to say, come and give your mind to Me, dyed in the colour of Truth, contentment, forgiveness and harmlessness; come and dance before Me and the Lord says “I will descend as your bridgroom from the region beyond your mind and imprint upon you the kiss of eternal bliss”. This is the language of Mme Guyon, the French mystic.

Everything here is presented in clear-cut language, not anything vague which may lend itself to hundreds of interpretations.

Now to go into the methods by which this Knowledge is discoverable. Only to listen to the holy truth is a luxury and no luxury is worth while.

What you hear you must put into practice. How is spiritual wisdom obtained?

This Knowledge cannot be reached by direct perception, by inference or by authority.

These are the three means by which we derive what we call the empirical knowledge.

The real Knowledge is to be discovered in the Self. These three means you need not apply.

The discovery of it in the self is called Yoga, which is the mystical aspect of the teachings of St. Thomas a Kempis and other great mystics and saints.

It is discoverable in the soul of man.