The Holy Meeting Place

The seven “heavens,” “realms,” or “worlds” mapped across the sacred texts of Judaism, Islam, and Hinduism are not literal sky shelves or geographic afterlife destinations; they are the exact internal grades of consciousness rising straight back to the Source. By pulling back the veil of literalism, we find that these celestial spheres are entirely synonymous with the seven “churches” or “assemblies” addressed by the Great Amen in the Book of Revelation.

These citadels form an interlocking chain of circles—what many Eastern traditions call the chakras. These circles draw our Souls upward, step by step, through the vertical spiral funnel of the ego-undoing process. Knowledge preceded both perception and time, and by tracking this cross-cultural blueprint, we finally shatter the illusions of religious division to stabilize our perception and return quietly to the unblemished Wholeness of Holy Creation.

Are those seven circles also the seven “heavens” identified in the Jewish Talmud as “distinct layers of the Celestial Realm,” as well as those referenced in the Holy Qur’an?

In Qur’an 17:44, we read:

The seven heavens and the earth and all who dwell therein glorify Him. There is not a single thing but glorifies Him with His praise, but you do not understand their glorification. Truly, He is forbearing and most forgiving.

It would seem so. But are they also the seven higher worlds or Lokas found in Hindu philosophy? Let’s explore that question. The lowest of those Lokas is said to be “earth,” above which can be found six “places of increasing wonder and delight where those who’ve accumulated good karma go after they die.”

The seventh Loka is, of course, the pinnacle.

According to Google, the seven Lokas of Hinduism are indeed associated with the seven chakras, “with each chakra corresponding to a particular world or level of existence. The human body’s seven chakras, which are energy centers, are seen as the microcosm that reflects the macrocosm of the seven higher worlds, or lokas.”

Apart from the location and description of the chakras, which are NOT in the physical body, the above explanation is fairly accurate; Assuming the chakras are, in fact, “energy centers.” In a manner of speaking, they definitely are — but not perhaps in the same sense most schools of yoga describe.

The concept of seven “heavens” also can be found in sacred texts as ancient as the Mesopotamian Epic of Gilgamesh, as well as in Babylonian astronomy and Jewish cosmogony. Sefer HaRazim, for example, a mystical “Book of Secrets” written in the fourth century AD, actually describes these seven spheres and the angels residing therein (the same “angels” addressed by the Great Amen in Revelation).

We decoded those messages last time. Now, we’ll explore the teachings of Islam, Hinduism, and Judaism on the subject — to determine if we can’t all (finally and blessedly) get on the same page about what these seven “circles,” “churches,” or “heavenly spheres” actually represent.

Sifting the Talmud: The Lowly Veils and the Cosmic Chorus

Interestingly, the concept of the seven “churches” or “heavens” doesn’t factor into Christian theology, insofar as I’m aware. The seven levels named in the Talmud do, however, reportedly find their way into the Old Testament. Let’s start there. The seven levels, together with the verses in which each is supposedly mentioned, are as follows:

Level One (the lowest realm) is called Vilon (וילון), which is reportedly named in Isaiah 40:22. In the KJV Bible, that verse reads:

It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in:

Not only is the above an erroneous translation in which the word Vilon does NOT, in fact, appear, it also conveys an incomplete thought, which finishes in Isaiah 40:23. When merged together and correctly translated, the two verses read thusly:

To dwell in the circle of the Land of the Living, the home of the locusts stretching out Shamayin (the arch or rainbow) like a fine veil to expand the Tabernacle (God’s Inner Altar), give the command making judgment (or punishment) in the Land of the Living empty, formless or unreal; and to plant and scatter seeds (miracles) whose stocks uproot, by the Land of the Living’s wind or breath blowing upon them, their withered and tempestuous chaff to make them commensurate with the Living Water of the Holy Ones.

The Circle mentioned herein is, in fact, the Circle of Forgiveness in the Land of the Living, wherein we gather to extend the Christ Ray’s miracles of forgiveness into the world, thereby expanding the Tabernacle or Inner-Altar of True or Miraculous Perception.

The locusts mentioned herein are a metaphor for the Cosmic Chorus we hear in our minds as a soft, multi-toned humming sound. Interestingly, locusts and/or grasshoppers (same word translated differently) are mentioned more than fifty times in the Bible–each time (I’ll wager) in reference to the Cosmic Chorus — and NOT to any plague or divine judgment (as fear-mongering Sat-an and his agents would have us believe).

The second “heaven” is identified in the Talmud as Raki’a (רקיע), a word we do find in Genesis 1:17–as raqiya‘, the word translated in the KJV Bible as “firmament” (meaning “realm”). The whole line should read as follows:

Elohim gave the realm of Shamayim to give light in the Land of the Living, the domain of the Yowm (the Lamp) in the darkness of separation; the darkness obscuring the breaking dawn of Elohim’s sight or vision of (only) goodness (i.e., no “evil,” “sin” or ego-manufactured opposites) … in the twilight of the breaking dawn of the Fourth Lamp or Ray.

Rather than belabor what Genesis actually says, let’s move on to the third “heaven,” which the Talmud identifies as Shehaqim (שחקים), a word said to appear in Psalm 78:23.

But does it?

Yes and no. The Hebrew word shachaq appears, but is translated as “clouds.” As it turns out, 78:23 is the second part of 78:22. Together the two lines should read:

To support Elohim, trust in Yeshuwah (the real name of Jesus, which means “salvation” or “deliverance”) to command the clouds above to open the door to Shamayim (the Arch above the Throne).

I kid you not. That is what it really says.

Abraham vs. Israel: The False Self and the Awakening Soul

According to the Talmud, Zebul (זבול) is the name for the fourth heaven, as supposedly suggested in Isaiah 63:15 and 1 Kings 8:13. Do either of those verses actually mention Zebul? Let’s see, shall we?

Zebul is indeed mentioned in both Isaiah 63:15 and 1:Kings 8:13. In both instances, however, it translates as “indwelling,” rather than as the name of a “celestial realm”. The KJV translations of both these verses is, in fact, so totally botched, I don’t know whether to laugh or cry.

As Strong’s presents the original wording, Isaiah 63:15 should read:

To behold Shamayim, perceive the indwelling (Zebul) holiness, glory, and zealous strength sounding inwardly the mercy or compassion to restrain the father of Abraham (the Ego Mind), not Israel (the ascending Soul) recognized by YHVH YHVH is the Father’s redeeming name eternally.

When rightmindedly translated, this verse not only refutes the Talmud’s designation of Zebul as a heavenly realm; it also (more importantly) clarifies the meaning of “Before Abraham was I Am” (as Jesus states in John 8:58). According to what’s truly written in this part of Isaiah, the Biblical figure of Abraham represents the flesh-embodied false “self” we made in partnership with Sat-an; the ego-body “I-am-ness” living and acting in the dream-world of form; whilst Israel represents the awakening Soul whose father is the True God. As rightly reported, YHVH ONLY recognizes Israel, the awakening Soul. And ONLY Israel can hear YHVH’s call, song, or ever-present echo.

I’m just saying: Let those who have ears to hear, hear; let those who have eyes to see, see; and let those who have the mind to understand, understand.

The second verse mentioning Zebul is 1 Kings 8, which translates as follows:

To build a house in the indwelling (Zebul) established place still in eternity.

Granted, it doesn’t make much sense out of context. So here’s what we get when we combine 1 Kings 7 and 8:

The Living Water of Solomon, YHVH is the Living Water inhabiting the Darkness to build a house in the indwelling established place still in eternity.

To clarify, the “indwelling established place still in eternity” is the Edenic enclosure, the walled city, and the Resting Place.

If you’re still “in,” the fifth heaven is Ma’on (מעון), which we allegedly find in Deuteronomy 26:15 and Psalm 42:9.

Rightly translated, the cited passage from Deuteronomy reads:

Gaze down from the sacred refuge (ma’on) of Shamayim to bless the I Am of Israel in Adamah (the human-soul kingdom). In fulfillment of the oath to the Father, the Land of the Living discharges the flow of milk and honey.

Psalm 42:9, which doesn’t appear to include ma’on, reads:

The Living Water of El is my fortress to forget departing into the dark oppression of enmity.

Herein we find “El” rather than the full name of Elohim. I suspect this is because El represents only the Aleph and Lamed Rays, the two chief powers of the Trinity.

The sixth heaven, supposedly called Machon (מכון), should appear in 1 Kings 8:39, and Deuteronomy 28:12. Let’s see what we find.

We’ll start with Kings, which does contain the word machon. When correctly translated, 1 Kings 8:39 reads:

To hear Shamayim and dwell in the established place (machon), forgive the spirit on the journey, path, or way, and give the understanding to know the heart-mind of the Son of Adam, by revering the Ray (yom) living in Adamah (the kingdom of human souls), given by the Father.

In this verse, machon refers to “the established place”–the enclosure established by Elohim to protect the Holy Truth in the dream-realm. So, machon may be yet another name for the sixth circle, which is indeed “the enclosure.”

The Machon Enclosure and Indra’s Seven Streams of Grace

The cited verse in Deuteronomy, which excludes the word machon, should translate roughly as follows;

YHVH draws from the holy treasury or storehouse of Shamayim to bestow the rains (matar) of the Land of the Living in the appointed time to bless the spiritual service to unleash the Great Holy Instant (goy), within which YAH-VAH gives the beginning and the end, the above and below. The hearers bring down the communications of YHVH-Elohim instructing the Rays to persevere in advancing the eschewed Word of God, the ruling Ray of Rays (Yom of Yoms) on the right-hand side moving to the left to spread out, from one to another, Elohim’s worshipful service.

Yom of Yoms? I could find no reference to Light of Lights, Lamp of Lamps, or even Day of Days anywhere in the Bible. The phrase “Ray of Rays” is, however, used in various sacred teachings. The Ray of Rays has to be Yah Ray — the Red or Blood Ray of the Father’s Will enflaming the easternmost lamp on the Golden Lampstand. In Jewish temples, that Lamp is called the Ner Tamid — “the eternal flame of God’s presence.” It is, therefore, never allowed to go out.

In Hinduism, the Red Ray is personified as Indra, the king of the gods, whose vahana (vehicle) is a white elephant with three heads and seven trunks. Named Airavata, this celestial elephant represents the Word of God, whose seven spouts shower our Souls with the Living Waters of grace. In Sanskrit, the name Airavata translates as “belonging to Iravati (“she who possesses the water”) Associated with Sarasvati, Iravati is, in fact, the devi representing the wellspring or fountain drawing from the Cosmic Ocean of God’s Holy Thoughts.

So, for now, I stand by my revised definition of Yom as Ray, rather than Day.

In 1 Kings 8:39, we also find machon, again in reference to the sixth circle. The relevant verses read as follows:

To hear Shamayim and dwell in the established place (machon), forgive and act to give to the spirit on the journey, path, or way the understanding to know the heart-mind of the Son, Adam, the revered Ray living in Adamah (the kingdom of human souls) to yield unto the Father.

Again, the established place is the Edenic, which Elohim established to protect the Soul’s treasured memories of Heaven in the dream-realm. So, we’re still talking about the Resting Place, where we gather in the Circle of Forgiveness to rain down the Living Water onto the world below.

Araboth: The Absolute Throne Room and the Inner Sweetness

This brings us to Araboth (ערבות), which appears in the Bible as well as the Kabbalah of Judaic mysticism. In the Kabbalah, the name is assigned to the seventh Heaven, wherein the Ophanim, Seraphim, and Hayyoth dwell with Elohim. In the Bible, the word is universally misinterpreted — generally as “desert,” “plain,” or “wilderness.” The word is sometimes rendered as Avaboth and occasionally, as Araboth of Mohab (from the Father).

According to Strong’s:

Araboth is mentioned in the context of the heavenly realms in the Old Testament. It is notably referenced in Psalm 68:4, where it is often translated as “deserts” or “wilderness” in various Bible versions. The Berean Standard Bible translates this verse as: “Sing to God! Sing praises to His name. Exalt Him who rides on the clouds—His name is the LORD—and rejoice before Him.”

Since Araboth can’t be both a heavenly realm and mean “deserts” or “wilderness,” let’s see what Psalm 68:4 truly communicates, if anything, pertaining to this mysterious place-name.

Rightmindedly retranslated, the Psalm in question reads thusly;

To sing unto Elohim, make the music of his Name; to rise up, mount and ride Aravah, the name of Yah (God) exulting the presence of the Father. The fatherless judgment desolates Elohim’s holy habitation.

Noteworthily, Aravah, Aravat, and Airavata are remarkably similar words. Might they also have similar meanings? Let’s examine the evidence. In this psalm, we find Aravah, rather than Araboth. And Aravah has different meanings, depending on how we divide the syllables. As Arav-ah, for example, it means something akin to “the branch of God.” As Ar-avah, on the other hand, it means Land or World of Avah–a word with multiple meanings. According to Google, Avah can mean “desire” or “longing,” but also “life,” “living one,” “voice,” “water” or “source of life,” all of which refer to the Sixth Circle or Land of the Living, where the fountain or wellspring exists.

A third option is Ara-vah, which translates as “the lion of Vah” — i.e. the strength of the Vah Ray, which the prophets saw as the lion-headed Living Being/cherubim.

The alternative spelling, Arab-oth appears to means something akin to “the desert-dwelling token” (of the name of God). The Soul, in other words. And it is indeed the Soul, which hears and sings the music of the Holy Name or Word, as Course-Jesus explains below:

The part that is listening to the Voice for God is calm, always at rest and wholly certain. It is really the only part there is. The other part is a wild illusion, frantic and distraught, but without reality of any kind. Try today not to listen to it. Try to identify with the part of your mind where stillness and peace reign forever. Try to hear God’s Voice call to you lovingly, reminding you that your Creator has not forgotten His Son. (ACIM, W-49.2:1-6).

Not being well-schooled in Jewish mysticism, I asked Google what the Kabbalah says on the subject of Araboth. Here’s the answer I received:

In Kabbalistic and general Jewish lore, Araboth (Hebrew: עֲרָבוֹת) is the seventh and highest of the seven heavens. It is considered the holiest realm and the dwelling place of God. 

Key concepts associated with Araboth in Jewish mysticism and traditional texts include:

• The Divine Abode: Araboth is where the Divine Presence (Shekinah) and God’s Throne of Glory are located.
• Abode of Souls: It houses the souls of the righteous and the spirits of all human souls yet to be born.
• Divine Attributes: The Talmudic text Chagigah 12b states that Araboth contains “Right Judgment and Righteousness,” and the “treasures of life”. These attributes are seen as the foundations of God’s throne.
• Angelic Host: It is the home of the highest orders of angels, including the Seraphim, Cherubim, and the Hayyoth (living creatures), who attend the Divine Presence.
• Spiritual Sweetness: The Hebrew word aravot is related to the word araiv, meaning “sweet” or “pleasant”. In a metaphorical sense, the term relates to a high level of spiritual service to God that is pure and unadulterated, providing a profound, inner “sweetness” beyond simple satisfaction.
• A Place Beyond Suffering: Some interpretations view Araboth as a place of ultimate peace, a “secret place in the hearts of all men and women which is beyond suffering”. 

All of these confusing “clues” suggest Araboth is, in fact, the Land of the Living on the Sixth Plane of Christ Consciousness, rather than the Seventh Plane Throne-Room of the Solar Logos.

The Chariot Throne: Ezekiel’s Vision and the Ophanim

For the sake of argument, let’s assume Araboth is the dwelling place of the Cherubim holding up the Throne of Elohim, as we see in the illustration below of Ezekiel’s vision.

The eye-covered wheels on which the Cherubim balance are the beryl-colored Ophanim or “chariot wheels.” That they are commonly depicted as gyroscopic in appearance and/or described in the KJV Bible as “gyroscopes” is an egoic deception. To be frank, gyroscopes didn’t exist at the time Ezekiel recorded his prophecies. What the prophet described were double-wheels that enabled the Cherubim to move in two directions at once, in straight lines.

The Ophanim represent, therefore, the two interlocking circles in each of the quarters over which the Cherubim preside. These wheels or chakras enable the Soul to move forward and backward on the journey at the same time — an idea incomprehensible to the linear-oriented ego.

Notice that the Living Beings don’t support the throne itself; rather, they shoulder a large plate-like platform. That disk represents, I believe, the curtain or veil between the sanctuary and the throne room — the veil that tore in two when Jesus died on the cross.

That the Ophanim are covered in eyes tells us they are mechanisms through which the Attribute Rays restore the Soul’s spiritual sight. They are not, therefore, the “eyes of the Lord” mentioned in Zechariah 3:9 and 4:10, as well as in Revelation 5:6.

The Ophanim are the chakras, while the seven eyes of YHVH-Elohim are the Seven Rays or Seven Spirits.

The Lamb of God seen by John of Patmos represents the Golden Lampstand — the inner-instrument that restores to its original brilliance our radiant divine holiness and innocence. The lamb’s seven eyes signify the Lamps or Spirits running across the top. The horn-shaped light of those lamps gradually turns around our inverted perception of reality through the Living Water of the sacred rivers. Those healing waters (of grace) flow down the branches from the Lamps on top to the chakras on the central stem of the Lampstand. The lower chakras also are, therefore, the four solid-gold almond flowers the Great I Am instructed Moses to forge on the Menorah’s stem in the Book of Exodus.

Symbolically, the Menorah’s central stem takes all of the following symbolic forms: the Ganges River, the Sushumna nadi, the rod and the staff of the Holy Spirit (Aaron, Yovah, David, and Elohim) and the “spine” of the spiritual body, where the chakras actually reside.

Let’s return to the “seven heavens,” which the Talmud erroneously identifies as Vilon (“curtain or veil”), Raki’a (“realm” or “firmament”), Shehaquim (“clouds”), Zebul (“indwelling”) ma’on (“refuge” or “shelter”), Machon (“the established place”) and Arab-oth (“the Land of the Living Water”). As I’ve demonstrated, most of these terms refer to the Edenic enclosure on the Sixth Plane.

But wait. There’s more, because we still need to talk about the Islamic Jannahs and the Hindu Lokas. Are the “seven heavens” of these two religions as scripturally unsupported as those in the Talmud?

Let’s investigate.

Sifting the Jannahs: The Walled Gardens of Islamic Philosophy

Jannah is the Arabic word for “heaven,” “paradise” or “garden.” So, the seven heavens described in the Holy Qur’an also are the seven Jannah’s about which slightly more is articulated in Islamic philosophy. The Quran describes Jannah as “a place of unimaginable beauty and peace, where believers will be rewarded with eternal bliss for their faith and good deeds.”

In Islamic philosophy, Jannah is:

–the eternal residence, where angels greet those entering with peace.

—the ultimate reward from Allah for those who believe in Him, perform good deeds, and seek forgiveness for their sins.

–a place of everlasting peace and happiness, free from pain, sorrow, or weariness.

–a garden of unimaginable beauty, with features like rivers of milk, honey, and wine, and palaces made of gold and silver.

To enter Jannah, a person must believe in the oneness of God and His messengers, do good deeds, and strive to live a righteous life, abstaining from sins.

Jannah has seven levels, the highest being Jannat al-Ardan (the Garden of Eden). The next highest, located directly under Allah’s Throne, is Jannat al-Firdaus. Firdaus derives from an old Persian word meaning “walled garden” or “enclosed garden,” so Jannat al-Firdaus is the Islamic designation for the Edenic enclosure.

I kid you not.

Ergo, Janat al-Ardan is the seventh plane, where God originally put the Logos, whilst Jannat al-Firdaus is the walled garden or enclosure protecting our Souls from the Ego’s destructive influence.

The other five levels and what they are said to represent are:

• Jannat-ul-Mawa: A place of refuge and dwelling for the righteous. 
• Jannat-an-Naim: The garden of bliss, a prosperous and peaceful life. 
• Dar al-maqama: A place of eternal dwelling or a safe place to live forever. 
• Dar al-salam: The abode of peace. 
• Dar al-Akhirah: The abode of the hereafter, the final destination

Dar al-Akhirah: Silencing the Ego and the Final Judgment

I’m no expert on Islam or the Arabic language, but I can recognize when Sat-an has tampered with the sacred truths gifted to us by God’s messengers. And I see his dirty fingerprints all over these definitions, because Jannat literally translates as “paradise” or “garden,” whilst dar can mean “house of,” “dwelling place of,” or especially “city of.”

Ergo, Dar al-salam means “the city of peace” (the exact same meaning as Jerusalem in Hebrew), whereas Dar al-Akhirah means “the city of the Ultimate”–a place ideologically linked in Islam with the Final Judgment and spiritual resurrection. To reach this level, everyone (not just Muslims) must, give up or “rise above” the judgments we lay on the world and all our fellow beings, by recognizing that our negative ego judgments are always WRONG.

Or, as Course-Jesus affirms: “The ego is always wrong, no matter what it says or does.” (ACIM, T-9.III.2:10)

As Jesus further explains in the Course, the scriptural term “Final Judgment,” (which the Ego Mind twisted into a frightening concept) refers to our suspension of wrongminded judging, rather than God’s Final Verdict for our sinful Souls. Souls don’t sin and God doesn’t judge–and neither should we, if we endeavor to think as God does again.

Dar al-Akhirah probably refers, therefore, to the Fifth Circle of Soul-Realization or Vishuddha Consciousness, which we obtain after silencing the Ego Mind and it’s wrongminded judgments. Rightly understood, the fifth plane or circle is governed by the Hey Ray. This transition marks, therefore, our resurrection into Upper World or Higher Mind perception.

Jannat-al-Ma’wa literally means “the Garden of Joy”, whilst Jannat al-Naim more specifically translates as “the Garden of Comfort.” So, both garden-names echo what we read in Isaiah 51:3:

For the LORD shall comfort Zion: he will comfort all her wasted places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, and the sound of singing.” 

From this, we can ascertain that the Garden of Comfort and the Garden of Joy both refer to the fifth plane of Soul-Consciousness, the garden of the Holy Spirit (the Comforter), where we hear the Cosmic Chorus of the Seven Rays.

On a similar note, Dar al-Maqama doesn’t mean “eternal dwelling place.” In Arabic, maqama means “Assembly.” So Dar al-Maqama literally translates as “the city of the Assembly.” The word also has musical connotations, as in “an assembly of musical tones.” In the Bible, “the city of the Assembly” is sometimes identified as Jerusalem, but I suspect it’s Bethlehem, the “city of bread” where our Souls give and receive the Hidden Manna that nourishes and fortifies the Christ-child within us. So, Dar al-Maqama (the City of the Assembly) and Dar al-salam (the City of Peace) may, in fact, be two interchangeable terms used in the Qur’an for the Fifth Plane or Realm, rather than two different levels of Jannah.

This tells us the terms identified in the Holy Qur’an, the Bible, and the Talmud as “seven heavens” are actually interchangeable terms for the three higher circles or realms of consciousness: the Gathering Place on the Fifth Plane (Bethlehem), the Resting Place or Walled City on the Sixth Plane (Jerusalem or Zio), and the Throne Room or Garden of Eden on the Seventh Plane.

Trailokya: Unmasking the Lower, Middle, and Upper Worlds

Let’s now see if the Hindu teachings about the Lokas can shed any more light on the subject. A Sanskrit term said to mean “planet,” “universe,” “plane,” or “realm of existence,” Loka actually describes a state of mind or state of being.

Christmas is, for example, a state of mind rather than a time of year, according to Course-Jesus.

In Hinduism, the most common designation of Loka is Trailokya, a term meaning “three worlds,” “three realms” or “three spheres.” Like the Jewish concept of Shemayim, those three spheres are identified as the Lower World (Patala or “the underworld”), the Middle World (Bhuloka or “earth”) and the Upper World (Svarga or “Heaven”). Also like Shemayim, those designations have been muddled over time by the Ego. Rightly interpreted, the lower world isn’t “hell”; it’s the Real or Forgiven World of the Holy Instant underneath the fabric of material existence–the chainmail Satan forged from fear, guilt, and sin.

Patala is, therefore, the Cosmic Ocean of God’s Loving Thoughts churning underneath the illusion to supply the fountain of Living Water.

To prove my point, let’s examine the etymology. The Sanskrit word Patala is a compound of pa (to drink or to shine forth) and tala (a nourishing drink, musical meter, or the palm of a hand). So, Patala literally describes the hand of God protectively cradling our sleeping Souls from underneath the dream; or, alternatively, the nourishing music (Living Water) we drink from the fountain of God’s Word to dissolve the illusion.

Similarly revealing, Bhuloka, the Middle World, means “to become” (bhu) “the entirety of the universe” (loka). The Middle Loka represents, therefore, the states of mind we move through on the western or left-hand side of the Wheel, in the first two quadrants housing chakras one through four; while the Upper World of Svar-ga (the Heavenly Music of the guru-word, Om) encapsulates the Lokas on the eastern or right-hand side of the wheel: the third and fourth quadrants housing chakras five to seven.

In most Indian religions, the Lokas are said to house Divine Beings, which guide and protect the Souls born into those spheres in accordance with the Karmic Record. And this definitely parallels the occult and esoteric teachings suggesting the Seven Rays parent and guide all the Souls born into our solar system.

Many Masters tell us we begin each life at the level we reached by the end of the last one. A class of angelic beings called “the record-keepers” keep track of our progress and also factor our accumulated and forgiven karmic debts into our future level-placement options.

This also is, I suspect, the deeper meaning of the “immaculate conception” of Jesus Christ. To spell it out, his elevated Soul was produced by the “seed” of the Holy Spirit–the Third Ray of active Divine Intelligence. His physical body was produced, as usual, by two humans; in this case, Mary and her fiancé, Joseph. To believe otherwise is “level confusion.” Only his Soul — the only part that’s real — was fathered by the Holy Spirit.

The Seven Dvipas: The Two Streams of the Golden Lampstand

In the Narada Purana, Bhuloka is presumably identified as planet Earth, the world of human beings. As is eretz, the Land of the Living, in the Hebrew Bible. Bhuloka (the dream-realm) is further described as divided into seven regions, referred to as dvipas (meaning “two waters” or “two streams”). The Narada Purana identifies these seven regions as Jambudvipa, Plakshadvipa, Shalmaladvipa, Kushadvipa, Kraunchadvipa, Shakadvipa, and Pushkaradvipa.

Note that all of these names end with dvipa, suggesting that all these “regions” are influenced by the two streams of divine energy coming down from Great Rays of Yah and Vah–the two olive trees in Zechariah’s vision of the Lampstand of Redemption; they also are, I suspect, the two rays beaming from the Sacred Heart of Jesus in the image below.

What else can we learn from these Sanskrit names?

Jambudvipa means the jambu of two streams. In the Indian lore, Jambu is the name of an apple-bearing tree that grows only on Mount Meru or Sumeru, the Hindu and Buddhist counterpart to Zion, the highest mountain of the Higher Mind accessible in the dream-realm. The Jambu tree probably represents, therefore, the Tree of Life or Higher Knowledge we rejected in the Garden of Eden (when we chose the hellish dream of concupiscence over the Paradise of Divine Reality).

Plakshadvipa means “the fig tree of the two streams.” The same symbolic “fig tree” repeatedly mentioned in the Bible. That fig tree represents the Soul bearing the fruits of forgiveness, which grow from the miracle seeds the Holy Spirit scatters, with out help. And that is why Jesus destroys the barren fig tree after entering Jerusalem in the gospels of Mark and Matthew. This is also what he means in John 15;2 and Matthew 7:29, when he says that every branch that does not bear good fruit “is cut off and thrown into the fire.”

Shalmaladvipa means “the silk-cotton tree of the two streams” or “the peace of God in two streams.” In the Hindu lore, the Shalmala tree has sizeable thorns–and, like the crown of thorns in the crucifixion narrative, those barbs symbolize the unforgiving thoughts we place on the head of the Christ Self each time we harbor uncharitable thoughts about our brothers. So, the realm of Shalmaladvipa represents the Circle of Forgiveness, wherein we choose to bestow upon Christ (our own True Self) either the thorns of condemnation or the lilies of forgiveness.

We begin this process on the Fourth Plane of the Heart Chakra– “the Bridge” between the three lower and three upper levels of consciousness. To cross the Bridge, we have to help the Christ Mind scatter the seeds that produce the green pastures in the Land of the Living.

Shalmaladvipa is, therefore “the Bridge” (As-Sirat in Islam) over which every Soul must pass on the Day of Resurrection to enter Jannat al-Firdaus–the Land of the Living Water. Described in the Hadith (rather than the Qur’an) As-Sirāt is said to be “thinner than a strand of hair and as sharp as the sharpest knife or sword.  Below this straight-and-narrow path are the fires of Hell, which burn sinners to make them fall (back into the living hell of sin-consciousness). Those who perform acts of goodness in their lives are transported across the path at speeds according to their deeds (Karma) leading them to the Hawd al-Kawthar— the Pond of Abundance, wellspring, or fountain on the Sixth Plane.”

Crossing As-Sirat: The Bridge of Forgiveness and the Pond of Abundance

When asked by his disciples to describe the bridge, Mohammad said, “It is a slippery (bridge) on which there are clamps and a thorny seed that is wide at one side and narrow at the other and has thorns with bent ends. Such a thorny seed is found in Najd (the higher plateau) and is called As-Sa’dan (As-Samdan, “the candelabrum” or “the Lampstand”). Some of the believers will cross the bridge as quickly as the wink of an eye (in the Holy Instant of release), some others as quick as lightning (through Revelation), a strong wind (via the Cosmic Breath), fast horses (the divine thoughts sent forth by the Living Beings) or she-camels (miracles). So some will be safe without any harm; some will be safe after receiving some scratches, and some will fall down, going into Hell (the dream-world). The last person will cross by being dragged over the bridge.”

So, the mysterious As-Sa’dan of Islam isn’t a plant; it’s the Lampstand on the higher plateau.

Are you starting to see the synchronicities the divisive Ego Mind has striven to hide from humans? I hope so, because that is the point of this rather ambitious exercise.

Kushadvipa means the “sacred-grass of the two streams,” so this realm represents the lawns just outside the gates of Heaven (the gate back into Eden or Paradise). And it is in those green pastures that the fountain spouts the Living Water of the two trees into Bhuloka from the primal ocean underneath (in Patala).

Kraunchadvipa: Reaping the Miracle Grains and the Crown of Glory

According to the Sanskrit dictionaries online, Krauncha can describe a crane, a mountain, or a military formation. And that indicates that the scholars don’t know what the word really means.

I believe Krauncha to be a compound of Kra (glory or glorious) and uncha (the gathering of grains), making Kraunchadvipa the miracle-working circle wherein we remember the power and glory we share with God. We remember that shared power and glory by reaping the rewards our willingness to heal and be healed scattered all over the world like seeds. In remembering our ONENESS with Them (The Great Rays of God [Yah] and Christ [Vah]) we reclaim the “crown of glory” or “crown of (eternal) life” that restores us to our rightful throne, the ancient Throne of Elohim, the Logos, on the Seventh Plane.

Or, to quote Course-Jesus:

It is Their Presence which has lifted holiness again to take its ancient place upon an ancient throne. Because of Them have miracles sprung up as grass and flowers on the barren ground that hate had scorched and rendered desolate. What hate has wrought have They undone. And now you stand on ground so holy Heaven leans to join with it, and make it like itself. The shadow of an ancient hate has gone, and all the blight and withering have passed forever from the land where They have come. (ACIM, T-26.IX.3:4-8)

Shakadvipa means “to know or embrace God in two streams.” The two streams are the Great Rays–the olive trees feeding their oil into the Menorah in Zechariah’s vision. And these two inseparable Holy Powers (YHVH) are indeed the aforementioned “El” as well as the “Cosmic They” Jesus mentions above. When “They have come,” he tells us, the Holy Spirit’s work is done. We are healed of separation-sickness.

Shakadvipa is, therefore, the Hindu name for what Course-Jesus calls the Holy Meeting Place (of God and Christ).

Regarding this “Meeting Place,” Jesus says:

The holy meeting place of the unseparated Father and His Son lies in the Holy Spirit and in you. All interference in the communication that God Himself wills with His Son is quite impossible here. Unbroken and uninterrupted love flows constantly between the Father and the Son, as Both would have it be. And so it is. (ACIM, T-14.VIII.2:3-16)

Bhuloka also has seven oceans called Lavana, Ikshu, Sura, Sarpih, Dadhi, Dughdha, and Jala. But we’ll save those for another time.

The Grand Synthesis: Mapping the Four Higher Circles

Before I close, let me take a stab at consolidating everything we talked about into a chart with explanations to follow:

The Master Matrix of Ascension

Plane / Circle	Yoga / Subtle Body	A Course in Miracles	Judeo-Christian Cipher	Islamic Cipher	Hindu Cipher
The Fourth Plane	Anahata (Heart Chakra)	The Bridge of Return; Circle of Atonement	Bethlehem (City of Bread / Hidden Manna); Circle of Standing Stones; Assembly of the Firstborn	Dar al-Maqama; As-Sirat (The Razor-Thin Path)	Shalmaladvipa (The Silk-Cotton Tree)
The Fifth Plane	Vishuddha (Throat Chakra)	The Place Across the Bridge / Across the Gap	The Gathering Place	Dar al-Akhirah (City of the Ultimate)	Plakshadvipa (The Fig Tree of Forgiveness)
The Sixth Plane	Ajna (Brow / Third Eye)	The Walled City; Golden Circle; The Storehouse / Golden Treasury	Jerusalem; Zion; The Enclosure; The Tabernacle; House of David; Land of the Living; The Resting Place	Jannat al-Firdaus (The Enclosed/Walled Garden)	Kushadvipa (Sacred Grass / Kusha lawns of Heaven)
The Seventh Plane	Sahasrara (Crown Chakra)	The Real World / Forgiven World	The Garden of Eden; The Throne Room of Elohim-Allah	Jannat al-Adn (Garden of Eternal Residence)	Pushkaradvipa (The Lotus of the Two Streams)

Thanks for visiting the Holy Meeting Place. Until you return, Om Hari Om and Namaste.