Cyrus Daily Messages

At a later time, (March 1937) Meher Baba revealed much more about the inner path and the planes:

The spiritual path is the inner planes. There are three main types of persons on the path – on the planes: the intoxicated ones called masts, the sober called saliks, and those who strive on their own efforts called the yogis. The masts are the individuals absorbed in the ecstasy and bliss of the heavens of the planes. The saliks are stationed in the planes and guided by a Qutub or Sadguru. The yogis go through the heavens to the planes and sometimes are guided by a Sadguru. These persons are on the inner path who are journeying inwardly within their own being to realize God while crossing through the subtle and mental planes and heavens.

Each of the seven planes has a section called the heaven. The seven lanes and fourteen by-lanes of the seven planes and seven heavens make up the inner path. The seven lanes are in between the planes, and the fourteen by-lanes are through the heavens of each of the seven planes.

A heaven is to a plane as a city to its central train station; one journeys on the path from station to station, from plane to plane by way of seven lanes – tracks connecting one train station with another. To reach the next station (plane), one must pass through the city which has fourteen by-lanes through the city (heaven) – fourteen streets leading in and through the city to the next train station (plane). If a person lingers in the city and becomes enchanted, lured by the city’s (the heaven’s) multiple attractions, one cannot journey further and find the train station – to advance to the next plane.

The Sadgurus and Qutubs guide the individuals they are connected with through the cities (the heavens) to the train stations (the planes) insuring that they continue to progress, from one lifetime to the next, toward the real goal of realizing God.

Those individuals who attempt to go on alone, in an attempt to go forward, without the direct help of a Perfect Master are inevitably trapped in the city by the enchanting diversions of the heavens of each subtle plane up to the fourth. Those enchanted are in a state of hairat, and it is these intoxicated masts who dwell absorbed in the heavens. But the individual who remains sober, the salik, who journeys into the inner realms with the help of a Qutub, is safeguarded from becoming enmeshed in the coils of the heavens. The salik is taken out of the heaven through one of the fourteen by-lanes and brought directly to the next plane through a main lane connecting one station to the next station.

Up to the fourth plane there exist inner stages called kadams, gams and muqams along the inner path. A kadam is a step along the crossing in any subtle plane. A gam is breathing space in crossing any subtle plane. A muqam is a place of rest while crossing any subtle plane. After so many steps (kadams) comes a breathing space (a gam), and after so many gams comes a muqam (resting place) on the way to the mental planes where one is safe from enchantment. In the seven lanes in between the planes and in the fourteen by-lanes through the heavens, there are forty-nine muqams in each subtle plane up to the fourth plane and fourth heaven.

There are thousands of steps (kadams) in each subtle plane and heaven up to the fourth, and there are several gams (breathing spaces) between each subtle muqam (resting place). There are less kadams (steps) travelling through the planes, so it is a more direct journey for a salik, and there are more kadams in the heavens so it is a more indirect journey for a mast. Masts abide in the heavens (cities) and are completely absorbed in the bliss of enchantment. Saliks dwell in the planes (at the stations) and have their own bliss and ecstasy, but they do not leave the lane to the next plane; thereby they by-pass the allurements in the heavens – they by-pass the city.

The Perfect Master takes individuals who are ready through the planes, but they are usually veiled from the conscious experience of the planes and heavens. In this sense, they pass by the planes. The yogis, masts and saliks travel the path of the inner planes unveiled, passing through the heavens consciously by their own efforts and when they get help from a more advanced soul. Heavens are the experience of the powers (siddhis) and ecstasies (haal) in the subtle planes. When an individual reaches the next plane (station) without having moved about in the heaven (city), one is in the plane, and stationed therein. That experience is the muqam of the plane. However if one moves about in the city and is caught by its allurements, then one is in a heaven of the plane. That experience is called haal.

While in the ecstasy of heaven one does not move, advance to the next plane, because one is in the state of enchantment or hairat. Progress through the heavens for a mast is slow and there is always danger of divine enchantments. Enchantments are dangerous because they are overpowering; this overpowering is called jazd. Jazd means that instead of absorbing the experience of the heaven, one becomes absorbed in the experience. A mast is so intoxicated that he does not want to leave the heaven. Jazd eventually causes a divine coma or stupor.

Lord Meher, American ed., Bhau Kalchuri, Vol. 6,  pp. 2124 – 2126.