Possibility of Communion of the Microcosm with the Macrocosm Regions
Now we will see whether there is a possibility of communion between the microcosm and the macrocosm. Man is an epitome of the macrocosm. There are in man nerve centres, lying in a dormant state, and these can be quickened by the practice of the Divine Word – the Sound Principle.
There are six reflex centres in the Pind or the body, corresponding to the six centres in the Brahmand or Cosmos. These, in their turn, are reflections of those in Par Brahm or the purely Spiritual Region.
The lower six centres are the ganglions at the rectum, the generative organ, the navel, the heart, the throat and the sixth midway between the eyebrows, which is called Til or Ajna (see stanza 21 of the Jap Ji) and is the seat of the soul in man.
It is from here that the spirit current descends into the body, giving life and strength to the physical frame and its respective limbs. This spirit current plays an important part in the nourishment of the body and if this is cut off from any part, it loses all vitality and forthwith ceases to function.
The six centres of the Brahmand and of the Spiritual Regions are also to be found within us. When the spirit current is brought into play with these centres, one can have contact with their corresponding planes.
Excerpt from the Jap Ji –
edited by Kirpal Singh, 1894–1974
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, procure admittance into the Inner Spiritual Realms, washing away the dirt of sins at the Sacred Fount2 within. All virtues are Thine, oh Lord; I possess not one, There can be no worship without practicing the Holy Word. From Thee has emanated the Bani or the Holy Word, which is the Path to salvation. Thou art Truth3, enchantingly sweet, and my mind yearns for Thee. …
Jap Ji, Stanza 21
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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 and completed in the time of Guru Arjan, 5th 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. 3) Truth or Sat Naam resides in Sach Khand, which is the highest of the five Spiritual Planes, where the Formless One dwells. This is explained in the stanzas assigned for the various planes at the end of the text.