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STRUCTURE OF S O U L
CONTENTS
What lies beyond Brahm CHAPTER 1: INTRODUCTION Soul and Science Concepts through Ages Why Study Soul
Beyond Religion Conservation of Consciousness Energy Natural and Supernatural

Uncommon Experiences Contribution of Twentieth Century A Constrained Model for Soul Notes and Comments Glossary Reference CHAPTER 2: JUNGLE JINGLES Forest Musings Omniscient Conscious Self Visions of Future and Past Body, Spirit and Soul Spirit: a Kitty of Life-energy Living as a Spirit, Soul or Body Urvee, Simmi, Sumitra and Anaro Unidentifiable Individuals Volcanoes of Power Brahman is the Master among Ten Husbands Possession by Community Consciousness Reference CHAPTER 3: THE UNSEEN WORLD Crazy Idea on a Rooftop Dissolution of Faith Barrier Heads Migrate Carried Forward Perceptions Body Consciousness Personality Traits Gap between Death and New Life Mechanism of Karms Souls Dont Die - God is of little Help - Karms of Gods Method of Fructification Transfer of information: Young Mother, Sunglow Everyone in Sight is Connectable Reference

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CHAPTER 4: MODEL OF SOUL Stop Thinking Oh Im Brahm and Ah I died! Components of Soul Foods of brahm and attadhar Psychic Energy Transfers Progeny maximum benefited Vedic Mantras Relationship between Bodies and Soul Model of Soul Catechist on the Wall Reference Notes and Comments Glossary Credits and Acknowledgements

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STRUCTURE OF SOUL
CHAPTER-1 Introduction
Soul and Science
A logical man in the age of science sees no role for soul in his life. He finds himself living physically and his fellows dead bodily. Philosophical discourses by clergy and nonscientists have little relevance for a materialist mind like him. A best seller like Chicken Soup for the Surviving Soul (1), however, does surprise him occasionally because it shows that most of us feel or believe in an apparatus of consciousness behind our life and that we are not merely a living mass of matter. Beliefs and concepts about soul and its transmigration are rooted deep in human antiquity. Andamanese have lived as a marooned people without any human contact for the last 45000 years (2). In their tradition, a man becomes spirit after death; and, they have elaborate rituals for their dead. Our beliefs and ideas about spirits and souls date back even to a farther past. No wonder, we have preserved human perceptions and convictions behind an invisible soul for ages before reaching The End of Science (3). Science has done immense good to man by imparting him logic and thinking to move away from fictions of blind faith. But it has also done some harm in convincing a layman, through faith in its oversimplified theories, that the conscious self of man is none other than his physical body. Any one may verify through an effortless experiment that his physical self is not the whole of conscious self. Such a belief is a blind faith, promoted unintelligently by the agents of science. For the experiment, arrange a 35mm SLR camera with 400mm lens and Polaroid filters. Photograph sun during mid-day, afternoon and sunset. Also, remember the size of sun as seen during mid-day and at sunset through the viewfinder of camera. It is almost three times larger at horizon, as we are accustomed to see since childhood. Now develop the film to discover that the image is of same size in three positions (Fig. 1.1). Sun is not larger at horizon as we see through the viewfinder.

Fig. 1.1 : Sun in midday, afternoon and setting positions. Photograph from top of a building using
200mm Leitz zoom with 2x converter (Vadodara, April, 1993). Image of sun at noon (left), 3 PM (middle) and in setting position (right) has same size in the negative (3 0.01mm).

Page 4 of 69 In a textbook, mechanism of our vision is explained thus: human eye works like a camera. Eye lens forms an inverted image of an object on retina, as a lens of camera. Nerve cells pick up signals from retina and carry it to brain. Brain reads these impulses, corrects the inversion of image and the object is registered in vision (Fig. 1.2). The SLR lens, eye lens and the brain are all physical entities. If the vision and mind of man were generated only by physical elements like eye and brain, then the size of sun of our vision must have remained constant in all positions like the image of camera. The experiment proves that consciousness behind our mind and vision is not an exclusive product of physical body. Had consciousness been of physical origin alone, there was no chance of seeing a larger sun at horizon; and, if we see it, our consciousness has, for certain, another invisible apparatus of consciousness controlling human mind and vision. This apparatus of consciousness is invisible and of nonphysical character. It is soul. Since all of us see a larger sun at horizon, every one has a soul!

Fig. 1.2 : Mechanism of vision as explained in optics. Role of soul in our vision is explainable by the thoughtographs of Indian solar eclipse of 1995, snapped by Vikram Bhandari. Thoughtographs are mental images captured by a camera. Young Vikram, son of Prof. Dr. N. Bhandari of Physical Research Laboratories, Ahmedabad, snapped a series of photographs of solar eclipse in Rajasthan on October 24, 95. Some of these photographs contain paired thoughtographs of eclipse (Fig. 1.3). One of these images of sun is fuzzy and bright. The other is sharp, dull and red. It is eclipsed partially by moon. The size of the red solar image is almost three times larger than the optical image.

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Fig. 1.3 : Thoughtographs of Indian Solar Eclipse on 24.10.1995. A: A pair of thoughtographs after
commencement of eclipse showing optical halo of sun (a), fuzzy replica of optical sun (b) and a red psychic sun impinged by moon on lower side (c); inset is a picture of totally eclipsed sun at 0953 IST (d). Size of images: b = dx2.17 & c=d x 3.17. B: A pair of thoughtographs 11 min. after eclipse maxim showing inverted fuzzy image b and normally oriented red image c. Image b is a composite of optical solar image a and red image c. Visual sun is either a or c not b.

Our vision mechanism is not as simple as science explains it. Up in the sky, we see a bright thoughtograph of sun (b) above its optical image, a little bigger than size of sun. To the right and below the optical sun, there are other dull red thoughtographs of sun covered mostly by moon (c, c). We see that red thoughtographs are almost three times bigger than optical image like our daily observation about sun at horizon. Both the thoughtograpic images (b and c) are generated by our consciousness apparatus or soul.

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Fig 1. 4 : Mechanism of vision corrected for the role of soul. Optical image is routed to Antahkaran through brain for a projection of the inverted retinal image of the object into space. Soul generates another image corresponding to its real orientation. In the two-component information, psychic image provides orientation while the optical image renders color and brightness. Mind integrates the two components in vision. In one of the thoughtographs (Fig. 1.3B), white and red images are seen together almost juxtaposed and inverted in orientation corresponding to the image on retina. The final perception of the orientation of object, however, is with reference to the original disposition of the object, as indicated by the red image (c in Fig. 1.3B). Brightness and colors of an object correspond, seemingly, to the fuzzy image (b). Accordingly, we dont see by brain and eye couple alone. We see by mind after incorporating the contribution of antahkaran or main psychic organ (Fig. 1.4). Our mind is constituted by two components thus -- a nonphysical soul joined by physical eyes and brain. Our concept of vision has to be corrected after new inputs from thoughtographs, which necessarily imply a key role of soul in our life. One may like to pose a question at this point. Why are thoughtographs not so common as other phenomena in nature? A plain reply to the question is These are not so uncommon either. We generally dont look into our photographs with an idea to search something new; and, when an irregularity is noticed, it is ignored. Prof. Bhandari, a hardboiled physicist, told me about photographs of eclipse two years after the eclipse when we were discussing thoughtographs in the Science of Consciousness (2). Science has its own methods of ignoring new information beyond its established paradigm. Today, Soul and Consciousness are the subjects beyond the scope of science. On November 7, 97, I sent an article to the nature - A REPEAT PHOTOGRAPHY OF CONSCIOUSNESS SPHEROIDS AT KEDARNATH, INDIA. It was received back by me with a card dated 8.2.98 reading, The Editor thanks you of the communication but regrets that he is unable to publish it.. Nothing can be printed in the journal that could affect its established reputation in science. Anyway, some staunch scientists are no better than clergy of religion in asserting their authority. They are too hardboiled to accept any thing new and would ignore it till the voice of researchers becomes loud and shrill. Until the early years of nineteenth century, for example, scientists refused

Page 7 of 69 to accept that meteorites existed; consequently any body who claimed to have seen or found one was dismissed as liar. But as soon as meteorites gained acceptance, earlier witnesses could be rehabilitated (5, p.14). Meteorites are hard rocks and a source of metals since prehistoric times. Yet, more than 250 years lapsed between the first leading scientist Galileo (1564-1642) and investigations on meteorites under the banner of science. This may prove true even for soul and consciousness.

Concepts through Ages

In religion, idealistic philosophy and psychology soul is a non-material entity that is independent of body(6). When did man discover it first during his evolution? Answer is somewhat unsettled due to unfathomable past of human prehistory. However, it is certain that the date is long before fifty thousand years when the aborigines settled in Andaman were marooned soon due to rise of sea level (2). Andamanese have an advanced concept about soul and rebirth. For them, spirit or soul is like an invisible corm in the ground and the body represents a leafy shoot on the surface. The two together form a single plant. When a green, leafy plant dries up at surface, its life continues in the ground. After death, soul grows and matures underground in the grave till man is reborn. Much elaborate rites and rituals for burial of dead (7) are based on their belief about a next life, it seems. European Neanderthal of the Middle Stone Age (120000 32000 years before present) lived in the mental frame of Andamanese and buried their dead with elaborate rites (8). They were extinct around 32000 years ago. Human beings of Late Stone Age were psychically very distinct from Neanderthal. They also observed a cult of worship, unknown earlier. During the Perigordian period (32000 20000 Years ago) they were scratching human figures in rocks and worshiping them as gods. One such carving in Rajasthan dates back to around 24500 years (2, p.143). It depicts a dual deity of Vedic age -- Dyaus-Prithivi or Dyavaprithivi (Fig. 1. 5). The godly figurines in the pillars relate to God Heaven and Goddess Earth. Concept of heaven as an abode for the noble souls emerged around this date among the Vedic people, it seems. It has been followed by other religions of Zero-gold-medal-zone where growth of consciousness and human soul has moved on a relatively accelerated pace (2, fig.1.2). Another important facet of human communication about an evolving knowledge related to his soul conveys a model of transmigration of our soul. It dates back to the Upper Paleolithic period and figures as a tell tale picture in the Lascaux Cave, France (Fig.1. 6). In the picture, drawn around 16000 years ago, a hunter has hurt a bull grievously. The latter is charging the hunter in a fury of rage. The man is falling and collapsing. A bird is quietly standing by his side to fly away as he dies. The picture conveys an unmistakable story: the bird will fly away from his body at death and will take over a new body of a baby. This concept is alive till date in the belief of Indians in Gujarat and other part of North India. Pran Pakheru or life (soul) bird is a common phrase in many Indian languages, emphasizing a perennial soul perching over an ephemeral body.

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Fig. 1. 5 : A Perigordian carving of Rajasthan. A pair of pillars shows a dual deity Dyavaprithivi, God
Heaven and Goddess Earth. A:

sun, B: moon.

Fig. 1. 6 : Soul Bird of Lascaux Cave, France. After analysis of their experience during Yog and Tantra, enlightened Vedic men conceived the soul bird of consciousness as a bird twin -- indulgent and non-indulgent. An Upanishad says Friendly bird twins are seated over a tree (human body);one of these eats fruit while the other only looks intently at the other (9a). Vedic bards also talk of five components in human consciousness: an omniscient self, fathering other four units Brahm, name-unit, form-unit and food (9b). This is cited from a

Page 9 of 69 Upanishad, a part of Atharvaved wherein one of the verses is astronomically dated around 4300 years before present (2, p.108). Duality Conceptual of soul bird in Mundak Upanishad of Atharvaved possibly dates back to third Millennium BC. Vedic bards used to memorize Veds and follow a ritualistic life in earlier years. Then, they moved to isolation of forests in old age for assiduous efforts to ascend to higher goals of life. They prayed for living up to ripe old age I wish to attain, through rituals, reincarnation, longevity and old age (10). During isolation and penance of old age they discovered a very simple fact of life. Those, who perceive experientially the consciousness self or soul, the object acting as the eye of eyes and the ear of ears become immortal if they acquire death while living physically (11a, 12a). Vedic men in Immortal State or enjoying Eternal Life not only established the bird twin concept of consciousness but also a duality in our knowledge. They felt that our learning falls in two steps. The first covers Veds, grammar and arithmetic to support goals of lower consciousness, corresponding to the bird eating fruits of agony and ecstasy. These relate to physical or spiritual goals life. The second step covered the subject matter of Upanishads, aimed at perception of primary conscious self as a noneating bird (9c). The first segment of learning, related to worldly knowledge and rituals, was termed Avidya or Null-education because it could not lift ones soul to immortality. The young preparing to enter the world were taught to pass through it diligently and then judge, in forties, if they qualified for the second step. Study of Upanishads was named as Vidya or Real-education because it leads to the terminal state of consciousness or Eternal Life. Upanishads were taught and practiced during old age after withdrawing from world, when soul ripens to experience immortality. Vedic society was aware that any amount of reading about Vidya does not induce immortality during early years of life. Like arriving of feelings of sex is only after childhood, perception of immortality could be achieved only after forties when the age of reproduction is over. There is no gain for Eternal Life in the elimination of sex in a householders life. Vidya and Avidya were imparted together for proper living in the young age to attain immortality later (13). Why were people so keen about immortality and considered that life is fulfilled only after it is achieved, else a waste (11b). Bards of Upanishad cult knew that eternal life liberates soul and opens a new state of consciousness, named as Virajapar (12b) or Abhivimanatmanam (14). In this state, meaning literally beyond-the-ego-free, a person lives as a Brahm or soul independent of body. He eats consciousness directly from fellow humans, spirits and social consciousness regime (14). A man transcends barriers of his physical food for growth of his soul. A liberated soul grows much faster when the food of consciousness is ingested directly from its prey through Tantra and Prajna. Many Upanishads have survived through the tradition of memorizing Veds among Brahmans. However, experiential attainment of Virajapar state reached near extinction when people took to secure, sheltered life of towns and abandoned the tradition of confining to forest in late age, as prescribed in classical manuals of conduct (15). Even the brilliant among the learned Brahmans of city culture could not realize that old age and isolation have a specific contribution in reaching the terminal state of consciousness. They tried to infer the truth of an experiential Virajapar state of Upanishads by guess and logic. A beginning in this direction was made first by Purans (Story + Gospel) around 1500 BC and the termination reached after Gita, around first century BC. Then every sinner found an all-forgiving Krisn, in the image of a Biblical God, and soon Virajapar state sank into an abyss of religion. A little before the sophisticated concept of bird twin in Upanishads, men at Catal Hoyuk, Turkey, had sketched their perception about soul, body and death (2, p.81). They regard soul and body as two distinct units of a living being. The former is lodged in head. God of Death is a monster bird that visits a man at the time of death. It eats his soul. Departure of soul leaves the body dead (Fig. 1.7). The concept was in vogue some seven thousand years ago.

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Fig. 1. 7 : Deity of Death at Catal Hoyuk, Turkey. At the excavation site of Catal Hoyuk, meaning a cleft mound, people had no written word but their expressions in a sketch about soul are impeccable. When the written word arrived, soul has been discussed for more than three thousand years by many civilizations between India and Egypt. Concepts about soul figure mostly in stories, beliefs, religions and philosophy. These are considered less relevant in the context of our purely scientific approach on the lines of Upanishads.

Why Study Soul?

Patanjali, the famous grammarian of Sanskrit, starts his book with definition of grammar followed by reasons for reading the difficult subject. In doing so, he communicates to his readers, most importantly, not to waste their time if utility of grammar enumerated by him does not serve their purpose. Sanskrit Grammar is tedious, tough and taxing, and those who feel its assimilation lies beyond their caliber may better save their time for reading literature or memorizing mantras. Situations with study of Soul are no different. That every one of us has a soul is demonstrated. However, knowledge of soul has a specific and practical importance for only a few. Consciousness and soul have evolved in time and advanced powerful souls are common only in specific cultural communities and geographic conditions (2). Only persons with evolved soul may evince keen interest to excel in its knowledge and pursuit. Beyond Religion In the name of religion, I am reminded of my experience during a short stay in Kashmir. It defines the type of mind where faith and religion grow and also the kind of communities who nurture such minds. I was in Kashmir for two weeks during April 1980 and stayed in the boathouse of Rahim Pala, floating in Dal Lake. Rahim discovered an exalted Muslim self in me and our daily deepening relationship was based on his perception of strong Muslim feelings in me. He treated me as a Muslim, knowing that I was a Hindu physically. Rahim asked me one evening Do you know, how India won over Pakistan in the war of 1971? I looked at him a little bewildered. Reply was known too well Pakistan lost the war. Indira Gandhi was dancing naked before Khwaja of Ajmer for the grace of the saint on the night bombs were pouring at Agra He confided to me.

Page 11 of 69 Rahims revelation shook me at heart at his stark ignorance about the Indo-Pak war. However, it was relevant for fixing a generic type of mind wherein faith or religion anchors with firmness of a rock. For Rahim and his likes, in Pakistan and Kashmir, defeat of Pakistan at the hands of India was more than her defeat in a war. It was a defeat of Islam inflicted by Hindus. Mullahs had generated a story about Indira Gandhi, the then Indian Prime Minister, and spread it among Pakistani and Kashmiri Muslims to assuage their hurt feelings for strengthening Islam. The incidence proved that persons like Rahim form a generic type of less intelligent, faithful religious minds. They lack logic and believe even in absurd stories under the authority of a religion. Fancy and concocted lies of clergy condition the minds like Rahim on logically unacceptable gospel truths in every cult. Religious heads often reap the weakness of such simple minds to coin stories for strengthening their faith in Gods A to Z. Even Science has its Black Holes and Faithful! Position or post does not change the quality of mind. Zail Singh, President of India, opined against the validity of Darwinian Evolution, Bush Jr., President of USA, emphatically stressed that human cloning is wrong and Imam of Jama Mosque of Delhi says that jihad by Taliban is valid against American war on terrorism. Logic dictates, they and their brethren belong to the same group. All of them are conditioned by community thoughts; they reject logic and act under force of emotions. Faith bound non-analytical minds line up for God, Kaba or Kumbh because Favorite men of Gods are fools (16) and believe in cooked up religious stories. Hence, intelligentsia alone may opt for liberation of soul if they can discipline their minds and body, follow Yog and Five Mahavrats (2,p. 161), as required in the pursuit. Guru culture is pretty old in India. Since long, running out of home early, preaching of scriptures subsequently, and establishing an Ashram ultimately is a respected tradition among Hindus. Missions, Ashrams and Maths add every year in the country by the children who renounce home early and become Gurus later. A logical person sees something despicable in the gamut of gurus. In almost all ashrams, more than the radiance of the teacher, one meets the nauseating crowd of vultures in the shape of administrators and volunteers forming a coterie. As usual the lure is money(17). To a reader, however, an old maxim of Sanskrit (18) may serve as a guide in choosing proper path in the game of Gods and Gurus. Alone for meditation, two for learning, three for dance, four for journey and many for war (are needed). Growth of soul is best in a loner, living in isolation, away from community, religious congregations and gurus. Conservation of Consciousness Energy Now, benefits from study: protection, survival and growth of body, mind and soul through accretion, saving and judicious expenditure of consciousness energy. One may see a hornets nest in the sentence. It has an unconventional and, to some extent, unbelievable word like consciousness energy. A graduate of science sent me nine questions in his letter of March 14, 2001 after going through the Science of Consciousness. The ninth is Finally, what is consciousness? Is it a field that radiates energy like gravity or electromagnetism? The young man is convinced that consciousness is an energy domain, but the main issue before him is its nature. For most us, intricacy of physics in explaining the energy may be less relevant than the actual description of energy as it affects our bodymind system. Energy of consciousness is related to more than one type of function or perception in a living being like man. In the thoughtographs of Ted Serios depicting a Neanderthal man (5, p. 37) and thoughtograph of an ancient fort at Lakhpat (2, fig. 9.11) our consciousness has a dual behavior. Firstly, it acts like a field of time, which annuls the present scene and bring the scenario of past time frame before the camera; and, secondly, it regenerates material image of past objects that get photographed by a camera. Decay behavior of consciousness objects (2, fig. 9.15) suggests that these are not optical images. Duration of each material image, formed by human consciousness, is about 0 .0085 second, while its frequency of generation is around 345 frames per second (Fig. 1.8). Property of conscious self to go back or forth in time is used by Ping pong players to position their racket for hitting back the high speed ball sent by the opponent (19).

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Fig. 1. 8 : Frequency of materialized image generation and its decay. The image of a pen-clip in a period of O.009 Second shows formation of pulsed images 1,2,3 and 4(4) and their decay profile A (4), B (1) & C (3). Position [2,4] in the figure, is the original position of the clip while 4is residual decayed image of site 1. Conservation of energy of consciousness goes a long way in protection, survival and growth of soul because the last requires serious attention on the type of life and lifestyle. Soul and mind mature no earlier than 50 years. An all out pursuit for health of mind, antahkaran and soul, thus, follows a simple logic: if one conserves energy in childhood his youth is fulfilled; when energy is conserved till forties then only a soul can separate out of the body as Brahm through rigors in Yog. That is why there is a prayer in Yajurved for reaching up to old age by ritual men of Vedic age (10). For protection of our conscious self we have a body, a soul and a period of 45 years between five and fifty when body, mind and soul may be mauled individually or together by contagions, physical enemies or floating souls and spirits through draining of consciousness energy. Protection of body, mind and soul till mature old age is a tough challenge. However, if the goal is clear and discipline is observed, gains are not disparaging. In the long journey of time, Eternal Life or Experiential Immortality could be set as target for soul. Mind may accordingly be set on the target and trained for conserving consciousness energy on the paths of Yog and Tantra. Study of soul enables a person to visualize a true picture of his own conscious self besides his understanding of real objective of human life and relevance of consciousness energy. Peace of mind and food of consciousness are immediate gains for him from an in-depth study of the subject through channeling his consciousness potential.

Page 13 of 69 Natural and Supernatural A word like supernatural is an unnatural nonsense scientifically if it is taken to mean, as in a dictionary, above or beyond nature; not according to the course of nature; miraculous, spiritual. We discover a Pi meson once in a 50,000 photograph. Is this elementary particle supernatural? Or, does a lone pine tree, at Varanasi, among a million billion tropical trees of the blistering Ganges basin forms a supernatural phenomenon? Neither, so long as the elementary particle is predictable in theory and the tree in the Botanical Garden of Banaras Hindu University has a history of an extraordinary care in a hostile environment. In the same rarity are lions and elephants of circus dancing and cycling or Yogis like Satyamurti living without breathing for days (2, box 2.1). Not only these but objects like Brahm (often confused as God) also fall here very rare but experientially verifiable. I confronted a friend in France during autumn of 83 who considers God as something supernatural and unbelievable. Our discussion on God commenced with his assertive conviction I dont believe in God. My reply was I also dont believe in God. But I am told you are a very religious person He said. Let me correct you my friend, about your information, I clarified I am not a religious man of faith, instead I am an enlightened Yogi who has experientially perceived Brahm or body-free soul, and documented the experience scientifically (20). It is also true that people in France cannot experience and verify my perceptions due to their warm body and inability to reach Samadhi. Taking the body to 96.5 F in Samadhi is a pre-requisite for the experience of Brahm. Cold climate, low solar energy and fabulous food habits with plenty of alcohol are the natural barriers in France. As mangoes dont grow in your country, this experience of Indian mango belt also cannot be planted in France. My running into the French friend clarified, how the phenomenon of enlightenment, described commonly in Upanishads, moves to a shady area of disbelief in Europe. An experiential Brahm of India shifts to the status of a supernatural and unbelievable entity in France, Canada or USA, purely on account of geographic and cultural factors. Many ESP experiences relating to consciousness, like Brahm, are also rare in higher latitudes (21).

Uncommon Experiences
In subjects like consciousness and soul an ancient, twofold classification of knowledge is quite useful. Topics of our learning fall under two categories: first, subjects amenable to human learning and logic; and, second, beyond logic (Paurusheya and Apaurusheya vishayas). As you sow, so you reap exemplifies the first. The second category includes phenomena like death of Jawahar Lal Nehru linked to rituals in the temple of goddess Vindhyanchal, as some claim (22) or bending of spoons by Uri Geller (23) and movement of a walking stick without any support (23). Most experiences relating to consciousness fall under the second category. These are hard to analyze or understand because they dont repeat often and lie, invariably, beyond the principles of science known to us. Upanishads discuss some of them commonly. Understanding of Upanishads merely on intellectual plane from grammatically lax translations of western pundits like Deussen (24) is wastage of time. N one can follow Upanishads properly before reaching the state of enlightenment or being taught by an enlightened. An example of their understanding merely by speculative reading is here. An intellectual asserts They (Upanishads) contain many contradictions, many concepts that are just empty boxes into which meaning are stuffed according to the convenience of the moment and many others that are just black boxes, concepts that are said to explain what is going on but when one searches out their substantive content one draws a complete blank (25). If this writer goes through human anatomy, his understanding of the subject will draw a similar blank because he does not qualify to read the subject. Ignorantly, he presumes that he can read Upanishads because he lacked a qualified guide, like my father, to tell him that Upanishads are beyond him. This is true for most men, from translators like Paul Deussen to the free

Page 14 of 69 lance writers who are not aware that Upanishads too have a pre-qualification prescribed long ago: The competent student is an aspirant who, by studying in accordance with the prescribed

method the Vedas and the Vedangas, has obtained a general comprehension of the entire Vedas; who, being absolved from all sins in this and previous life by the avoidance of the actions known as Kamya and Nishiddha and performance of actions called Nitya and Naimittika as well as by penance and devotion, has become entirely pure in mind, and who has adopted the four Sadhans or means to the attainment of spiritual knowledge (26).
Upanishads are not for all. They are mainly for those few who qualify to live with the conducts of Upanishads under supervision of an enlightened, proficient teacher prescribed in Veds and Upanishads. Many such persons with maturing souls pass through several experiences conforming to the perceptions of Upanishads. Uncommon and unexplainable experiences of consciousness have invaluable contribution in modelling the soul. The second chapter of the book describes experiences of the author since his teens. They provided important leads for establishing rules about consciousness and helped in erecting the model of soul. Western material and ideas on consciousness have brought out some eminent publications recently (27,28,29,30,31,32,33). However, these works end up far below the level of Upanishads, focusing essentially at brain. These have no use in modelling our soul.

Contribution of Twentieth Century

Initial impact of science with the commencement of twentieth century was the absorption of a concept after the theory of relativity. According to the theory, world had only two components matter and vacuum. Human mind was conditioned accordingly and a common man wrote off soul or consciousness as unacceptable entity by the mid-fifties of the twentieth century. With the acceleration of communication technologies during the late fifties to early seventies, there was a spate of events and data, which were authentic and impossible to put in the materialistic jacket of scientific thinking. There were Mysteries of the Unexplained (34) and also incredible events falling Into the Unknown (23) territory of science. Many of the events, records or phenomena relate to consciousness or soul. At the same time, a conservative, materialistic conception of mind has continued in the garb of a scientific philosophy (35). Seventies was also a period when western psychologists dared to look at the functions of mind or human consciousness as a manifestation beyond brain. To an Indian mind, soul is no enigma and its travel from one to another life falls under a common principle of all major religions like Hinduism, Buddhism and Jainism. Indian psyche, in spite of penetration by scientific thinking of materialism, remained firm about data gathering on reincarnations, Yog and Tantra. They found a place due to them in magazines and journals. In the West, with the concept of one time life in Bible or Koran, a psychologist needed courage to look into events like Life Before Life (36). When it was done by Wambach, a marvelous statistical figure emerged on a comprehensive and a credibly large data. The document proves that we are in a mill of reincarnations, taking birth and living again and again. There is little role for any God in the whole affair, and even if it is, God has a relevance of only 0.1 percent in the life death-life mill of nature. A knowledgeable conscious self or soul alone is the principal unit in the whole game of human life after life and interlude in between. The study also put to an end a hoarse claim of the materialist that life begins and ends only with our organic body. By the nineties of the twentieth century, information was enough to place the consciousness in the paradigm of science covering life, death and evolution of human mind or soul. The Consciousness of Science (2) documented the origin and evolutionary path of organic consciousness from anoxic conditions of initial life on earth to the same state reached by a Yogi the man at the apex of organic evolution. The document also demonstrates that four types of invisible consciousness bodies govern our life. At the level of soul, life is far more complex than conceived usually. Not only soul has a complex structure but it also undergoes sinuous mill of karms life after life. The new information

Page 15 of 69 constitutes a valuable basis for modeling the structure of soul. Seemingly, man is created and supported by soul for its own ends. We look at the contributions of last century on our soul, in view of consciousness bodies and role of karms, in the third chapter of book.

A Constrained Model for Soul

After conducting her experiments and concluding that each of us existed prior to birth as a soul, Wambach (36, p.167) runs through a pressing feeling of verifying her data in the truest form. Sadly, however, she realized that short of committing suicide and observing my rebirth, there was no way I could validate the material that came through my subjects. It may also be predicted that her desired step is bound to be a failure. She cannot ensure that her memory and observations after death would continue in the new life. Once I consoled a grieving lady Dont lose heart, remember you were a powerful Cleopatra some two thousand years ago. Her distressed mind was clear and loud I dont remember, I was a Cleopatra ever; Im miserable and she is of no help to me. This is a certain end for each of us till we reach a higher state of consciousness called Buddh State (2), when the past lives open up automatically. Feelings, emotions, ideas and word-bound knowledge do not travel from one life to the other, normally. Most discussions on death and soul, therefore, end up in a theoretical analysis and discussion citing Upanishads (37, 38, 39). The only well understood point in the matter of life and death, however, is the distinction between body, spirit and soul. A spirit is an ethereal replica of a physical body (including its clothes!), separable from it under certain conditions by some persons (37), or moving out of body during the out-of-the-body experience (40). Contrarily, a soul is seen as a tiny glistening ball, hovering over an unconscious man, in a sitting of Tantra (41). Description and size of the object and the near dead condition of the subject under experiment establish its identity with atta -- one of the three consciousness bodies photographed by me (2). The other accompaniments of atta in a living man are attadhar, brahm, and atma. These together constitute our soul Ultimate understanding of human consciousness could only be reached after photographic evidence on the constituents of soul came to light. How does a model of soul look like after meeting the constrains listed above? The answer to the question is attempted in the fourth chapter of the document.

Notes and Comments

It is felt that the Western Pundits have made, often, a very lax and incorrect translation of Veds and Upanishads, mainly due to their avoiding of learning grammar of Sanskrit through a tougher traditional route. Even the pronunciation of Sanskrit words is mauled. Sanskrit pronunciation of Varanasi has been taken as standard here for the nearest transliteration in Roman script. Sanskrit is a living language and the cited material or its explanatory notes are provided here for reference in the same language. Any one who wishes to undertake exploration of soul has to study this language for his/her faster progress on the path of consciousness accretion. Sanskrit controls the thought-field of the explorer and enriches him with the energy of mantras. Perception of soul as Brahm has been a geographically restricted phenomenon of the Zero-gold-medal zone where Sanskrit was a leading language during Vedic age and even later period (Fig. 1.9). It has helped people generate a mindset, which opted for renouncing worldly gains and pleasures in pursuit of Yog, Tantra and Brahm. Those keen for exalted state of their consciousness may not have other options except to chose a proper location within the Zero-gold-medal-zone and take to specific pattern of renunciation in middle and old age.

Glossary
A glossary of Sanskrit words and unfamiliar terms is provided in the terminal part of the book for facilitating a better understanding of the subject where a few new words figure as technical terminology. Some Sanskrit words are current in English but spelt differently in the book due their standard pronunciation of Varanasi.

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Fig. 1.9 : Zero-gold-medal-zone of Barcelona Olympics, 1992.

REFERENCE
1. CANFIELD, J., HANSEN. M.V., AUBERY, P. and MITCHEL, N. 1996: Chicken Soup for the Surviving Soul, 359p. Health Communications Inc., Dearfield Beach, Florida. 2. JAGADISHOMRITYUNJAY. 1997: Science of Consciousness, 275p. Attadhisthanam, Doon Enclave, Vijay Park Extn. Rd, Dehradun -248001. 3. HORGAN, J. 1996: The End of Science, 322 p. Broadway Books, New York. 4. STEMMEN, R. 1984: Ted Serios in Focus, in Strange Talents, p. 34-37, Macdonald and Co., London. 5. INGLIS, B. 1977: Natural and Supernatural, 490p. Hodder and Stoghton, London. 6. SHIKHIREV, P. (Ed.) 1985: A Concise Psychological Dictionary, 358 p. Progress Publishers, Moscow. 7. ROUSSOT, A. 1978: Aspects de la Prehistoire en Aquitaine , 112 p. Musee dAquitaine, Bordeaux. 8. MAN, E. H. 1883: Aboriginal Inhabitants of the Andaman Islands, 224 p. (Reprinted, 1975), Sankaran Prakashan, Delhi.

9a, b, c => NOTES & COMMENTS I, II, III; 10 => IV; 11a, b => V, VI; 12a, b => VII, VIII; 13 => IX; 14 => X; 15 =>XI; 16 => XII. 17. IYER, U. S. 2001: Letters, India Today, v. 26, n. 48, p. 8. 18. NOTES & COMMENTS XIII. 19. PENROSE, R. 1989: The Emperors New Mind, 466 p. Oxford University Press, New York. 20. JAGADISHOMRITYUNJAY 1982: Brahmasparshah: Eka Vaijnaniki Vicharana (Sanskrit), Surbharati, M. S. University, Vadodara, p. 82-83. 21. BROOERSMITH, P. 1989: Strange Talents, 84 p. Macdonald & Co. Ltd., London. 22. PAWAR, P. 1981: The Politics of Tantra, Mirror, v.20, n. 6, p. 66-67. 23. BRADBURY, W. (Ed.) 1981: Into the Unknown, 352 p. Readers Digest Association Inc., Pleasantville, New York. 24. DEUSSEN, P. (1897: German Ed.) BEDEKAR, V.M. AND PALSULE, G. B. (Engl. Trans.) 1980: Sixty Upanishads of the Veda, 995p. Motilal Banarsidass, Delhi.

Page 17 of 69 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. SHAURIE, A. 1980: Hinduism: Essence and Consequence, Imprint, v.20, n. 3, p. 39-107. NIKHILANANDA, S. 1978: Vedantasara of Sadananda, 133 p. Advaita Ashram, Calcutta. ARKLE, W. 1974: A Geography of Consciousness, 240 p. Nevil Spearman, London. GARNETT, W. 1987: The Spring of Consciousness, 42 p. Tabb House, Cornwell. BLAKEMORE, C. and GREENFIELD, S. (Ed) 1987: Mindwaves, 525 p. Basil Blackwell Ltd., New York. HANNAY, A. 1990: Human Consciousness, 241 p. Routledge, New York. MCGIN, C. 1991: The Problems of Consciousness, 216 p. Basil Blackwell Inc., Massachusetts. DENNET, D. C. 1991: Consciousness Explained, 511 p. Allen Lane, The Penguin Press, London. PENROSE, R. 1994: Shadows of the Mind, 457 p. Oxford University Press, Oxford. CALKINS, C. C. (Ed.) 1982: Mysteries of the Unexplained, 319 p. Readers Digest Association Inc., Pleasantville, New York. KULIKOVA, I. S. and MSHVENIERADZE, V. V. (Comp. Russian) 1988: Engl. Trans. CRIGHTON, H. C., The Philosophical Conception of Man, 360 p. Progress Publishers, Moscow. WAMBACH, H. 1979: Life Before Life, 212 p. Bantam Books, New York. ABHEDANANDA, S. 1944: Life Beyond Death, 240 p. Ramakrishna Vedanta Math, Calcutta. SIVANANDA, S. 1992: What Becomes of Soul after Death, 208 p. Divine Life Society, Rishikesh. KAVIRAJ, G. 1984: Akhand Mhayog ka Path aur Mrityuvijnan (Hindi), 112 p. Bihar Rashtrabhasha Parishad, Patna. FOX, O. 1962: Astral Projection, 160 p. University Books Inc., New York. SUKHANTAKAR, A. and INAMDAR, A. 1981: Tantra, Mirror, v. 20, n. 6, p. 58 65.

Page 18 of 69

CHAPTER-2 Jungle Jingles

Forest Musings
Education in a lecture room environment has conditioned us with a concept: a brainy person understands everything and nothing exists in learning beyond an intelligent mind. I was firm in such a conviction till receiving a mild chiding from my father in 1960, then a postgraduate student of science. I was at my village home during summer of 60, reading one of the bulky Upanishads for a fortnight. Nothing tangible entered my head including its pornographic mantras in the last part. I thought of expressing my opinion to my father about the poorly finished book. After hearing me, he gave a very short but an uneasy reply Is it necessary that you follow everything right now after you have read? There will be a day when you will follow this Upanishad. Now, I had to wait for the day when I could follow the Brihad Aranyak. How long? I dared not ask him. Culture was a little different those days and talking between elders and youngsters rather restricted, especially in the strict Brahman families. Moreover, I had faith on what he had said. He used to spend eight hours a day in penance at the banks of Ganges and was respected for his psychic faculty. I kept quiet after hearing my father, thinking about the date when his words will come true. He was not an ordinary person, nor was his end routine. In January 61, he gave me a slip with an address of Varanasi. I knocked at the door of a person unknown to me. An old man opened the door, looked at me, asked no questions and spoke I tell you this because you are son of M. He made a mistake in Sadhana (of Tantra) and will die within six months. He closed the door a minute after his unkind observations shook my heart, leaving me without any utterance for long. I was deeply shocked. I had met the person first time and he treated me merely like a letter from my father, communicating his response on the same notepad. Funeral pyre of my father was lit soon. As student of science, I had learnt something extra after meeting the elderly gentleman. Science taught in the classrooms is not the end of knowledge. There is a wide spectrum of learning beyond science outside classrooms where persons like my father and this gentleman (Guru of my father?) excelled. They lived beyond wordy classrooms in a wordless world of psychic transactions, playing the game of life and death in Tantra. After entering the invisible boxing ring of Tantra and surviving there instinctively I remember my two elders besides a common rule in life those who live by sword die by sword. Many a times I have felt, Im in a game of jingling, running to catch the bellman with my eyes blindfolded. A little extra jungle sensitiveness in me has helped me in surviving through difficult situations in Tantra. Jim Corbett, a famous hunter of India, coined jungle sensitiveness to denote the human faculty of grasping or sensing the attributes or feelings without involvement of the normal sense organs. His own example of the faculty relates to his tracking a tiger in darkness and changing his course when he approached a sensitive spot, amenable to attack by the beast. The hunter, shooting man-eaters of Kumaon, noted that the faculty, inculcated by man in forests since ages, can be acquired only by living in jungles (1, p. 155). Practice of Tantra and perceptions like Brahm or Virajapar states lean heavily on sharpening of consciousness by the Vedic men, manifesting crudely as jungle sensitiveness. Yog, Tantra and Prajna were practiced during Vanaprasth life, meaning literally firmly established in forest. With the upcoming city culture, jungle sensitiveness has become blunt and advertisements about Tantra for a fast buck are nothing more than bluffs. Vanaprasth Phase in life commenced when desire to enjoy the sensuous world tapered off around fifty or when a grandson entered the family (2a). Perceptions and feelings at this age, with a meal alternate day, contrast with those of twenties (2b). Ascending to the stage of Samadhi is easy in

Page 19 of 69 a noise free forest environment. Experience of Brahm is also possible in a prolonged starvation and extreme isolation after Samadhi (3). Even some of the Brahms or Brahmans could acquire Virajapar State (4a). Most experiences recorded in Upanishads during Vanaprasth were lost during urbanization of man, in conformity with Corbett doctrine. Sixth century BC and later periods have witnessed waves of non-Vedic religions sweeping Iran through India. They heralded a philosophical concept of freedom from death by shortcuts, like a grace from an all-forgiving God (5) or dissolution of karms (6). To add to decline of Upanishads experiential concepts of jungle dwellers about freedom of soul and eternal life, there emerged voluminous commentaries in different mental frames of young erudite philosophers of urban culture, much before the authors touched proper age of forest dwelling (7,8,9). At their age and maturity of perception, like myself as a student of M. Sc., physical senses are too energetic and it is not possible to absorb or digest exact meaning of Upanishads. When the mantra praises female organ (4b) and Tantra lays down a rule of conjugal act with every one excluding mother (10), logic tells us that their meaning is not literal for an elderly forest dweller in isolation and penance. Talks like above are no less than a fiction of highest imagination to many of us. Similar is the material in many Upanishads for the mental frame of an intellectual of city culture. We have a paradox here, however. The situation is like talking about marriage of a prince to a child in a fairy tale. A childs body and mind do not understand what a marriage means to an adult prince, but he is expected to know in future when young. Readers could appreciate the foregoing and following passages in the chapter with a similar, paradoxical mind of an enquirer who has no concept like a wife invisible. Classroom training helped me, any way, for recasting the stories in the chapter. A manual of field geology instructs: do not believe your memory and jot down observations during the filed work. After running into a Khasi spirit on 16.1.1989 and discovering on 3.2.99 that I am under her possession and chances of my survival slim, I wrote down the experiences as notes about her, her world, her actions and my problems and responses. It helped me to come out alive from her onslaught in Tantra and learning some fundamentals about ethereal world of spirits, souls and consciousness during the last twelve years. Some important observations of these years are in the chapter. My jottings could be treated as useful stories for a child who may take to Upanishads for practice and experiential perception of Brahm, later in life. Care has been taken to diffuse the identities of persons in sensitive narrations.

Omniscient Conscious Self

In March 1970, I had a near-miss accident, which forced me to analyze my conscious self critically. It was the occasion suggesting some additional instincts within us besides normal sense organs. In case of an impeding danger, input of information from an invisible sensory system of consciousness actuates certain actions to save us from death. My accident was on an empty road of Assam around sunset while I was walking on its pavement, absent minded. The ONGC Colony of Sibsagar was a mini-township those days, quiet and with only a few persons on road during evening hours. I was out for shopping and my mind absorbed in some problems of science. Suddenly, I heard a colleague calling me from behind. In reflex response, I stopped, looked back and had a pleasant surprise. There was none behind me up to the farthest end of the road. I recollected then, the person calling me was in Mikir Hills on that day about a hundred and fifty miles south. Bemused at the event, I stood for a while before setting forward my foot only to jump back in awe. A snake was moving fast across the pavement. Had I not been stopped by my friends distant call, my foot was on its head. There was a chance of snakebite, cutting short my life. I had not seen the snake, did not register any sound of its movement and my sense organs had failed to generate audiovisual signals to stop me from impeding death. The accident was averted purely due to some unknown monitoring and control system of consciousness commanding my mind. It gathered information about a moving snake across my path and also interpolated the likely position of my second or third step on its head. Sensing the event and the ensuing fatality, my innate apparatus of consciousness acted to save me from death. It made me to hear a false call from my colleague and

Page 20 of 69 stopped me in response to its bluff, a step short of death. The apparatus of consciousness within me was surely interested in keeping me alive. My conscious self wanted me to live, necessarily in its own interest. The innate monitoring apparatus had acted on its command, I inferred. The incident of Sibsagar had an answer to a haunting question for long many years: Does soul assist the body in life-functions or our soul lives the body for its own ends? Answer to my queries was: the soul or the conscious self is independent of body and lives for itself controlling and assisted by two information systems. The first set is an invisible-information-input-attribute (antahkaran) while the other comprises of our routine sense organs in a physical body. They run parallel in action. If one fails, the other takes over for survival of the physical body. Physical body is, thus, a valuable apparatus for soul. Jim Corbett, the famous man-eater hunter of Himalayas, narrates a similar incidence of his own escape from a lurking dander of being mauled by a tiger (1). He assigns his survival to the jungle sensitiveness of man. ESP (Extra Sensory Perception) now replaces Corbetts term. The object behind the ESP is our conscious self or soul, which, in the narration above, is shown to have the knowledge of the unseen snake and interpolated the future consequences. By exerting effective control on my body, it achieved its requirement. The faculties of observing, thinking and acting as a living being are not physical; they belong to the soul. Soul is no uniqueness of man. I have seen its effective role even in a charging bull long ago, when I was in teens. In the summer of 1956 I was at my village home after finishing undergraduate examinations. At the farmhouse there was nothing to bother except a field of sugarcane with a new crop. There was complete relaxation all around with nothing to do and nothing to care. Soon, however, I discovered a serious and tough job before me. There was an exceptionally big bull, grazing the crop at the farthest end of a field. The size and gait of the bull reminded me of a warning from my cousin. This bull, introduced in the village by the government for improving the breed of cows, was a dreaded object. It would attack and maul a man if some one attempted to go near or chase it. After some hesitation, I thought of driving it out of the green field by pelting stones at a distance and run to safety, in case the bull charged. I picked up the spear, signaled the dog to be with me and drove the animal out of the field, keeping enough distance for safety. Satisfied at the operation bull driving away, I was returning to the farmhouse leisurely. Suddenly I heard my dog barking loudly behind me and looked back. A chill ran through my spine. The bull was heading madly towards me in a charge, unmindful of the barking dog at its snout. I was stunned at the impeding death merely twenty feet away while my feet froze. Chance of saving my self by running away was dismal when the last breath was so close. A reflex stiffened me with my spear pointing towards the charging demon. Some thing unexpected happened next moment. Approaching close to my spear, the bull put a sudden break to itself, its fore feet making a deep indentation in the soft soil of the field. Unexpectedly, the big animal turned back and ran away with the tail up in the air, as if frightened. I lived, to my disbelief, through this never erasing accident of seventeen. However, for years, I was unable to figure out the compulsion of the bull to flee away at the last moment leaving its frail, teenager target untouched. The near miss accident of Sibsagar provided me with the clue. There was an innate apparatus in the bull too, which warned the animal of a grievous injury and likely death by my spear. The Bull has a soul for certain, I reasoned. My soul judged the situation and acted to save me from peril of snakebite. In the bull, it forced the romping quadruped to turn back and run away from the lethal weapon. I feel like extending the logic further: where there is instinct, there is soul. Man to ant, every animal is included here as soulful, etymologically. I remember two more occasions where the omniscient self made remarkable contributions while I was on field work. In Rajasthan, I was speeding past on a car on Jaisalmer-Jodhpur Road in the summer of 1994 with another geologist, conversant with the area. Nearly 17 kilometers away from Jaisalmer, I asked the driver to stop the car. My friend was a bit surprised. There was nothing important there for a petroleum geologist. I walked straight from the car to a low mound, as if driven by an innate force.

Page 21 of 69 There were astronomical equipments of Middle and Upper Paleolithic age on the hillock (Ch.-1, Ref: 2, Figs. 7.8, 7.15). On another occasion of winter 1995, I was in Madhya Pradesh and rushing towards Khajuraho to avail a flight. There was a nearly flat country without much interest for a geologist. However, after reaching close to a gently sloping terrain to the left of my road, I stopped the jeep and walked a hundred yards to the west to discover an astronomical site of Middle Paleolithic, dating back to 45000 years (Ch.-1, Ref: 2, fig. 7.11,12). I am convinced that the omniscient self within myself helped me to discover the two astronomical sites. It is not only aware of the instinctive requirements of the body but also the intellectual inclinations too of a person. One of the Upanishads describes it very aptly as all knowledgeable and all learned and with the radiant knowledge (11); my experience confirms. There is another observation about the soul, worth caring. The soul and the subconscious mind are active in the jungle or jungle like environment alone. I had no idea of my pocket being picked up in the crowd around the tomb of Moinuddeen Chisti of Ajmer till I searched my wallet for a visiting card in November 95.

Visions of Future and Past

Some of us have a faculty to forecast future through astrology or palmistry. I had a bit of surprise at the forecast by my South Indian friend when he predicted my Liberation or Eternal Life in 1970. He proved right after 20 years. Cheiro, while looking into palms of a much disliked Rasputin gave him an accurate description of his murder and sequence of his disposal in a river (Ch.-1, Ref: 34). It turned out to be true. In either case, however, time of event could not be forecasted and the answer to the question when? eluded the astrologer as well as palmist. In most horoscopes and palms, time of event is poorly predictable, we know. It is more or less an innate guess at times right, but mostly vague or wrong due to limitations of mind. Looking into future by a palmist or astrologer is due to the property of soul all knowledgeable. Visions of future and past are also an extension of the same property of soul; and, I am aware of their relevance in my personal life while dealing with spirits and their problems. I came across visions after 1981, mostly during meditation, after becoming a Brahman in strict sense, i. e., seated in Brahm. Such visions are clearer materialization of the nebulous lights, seen during meditation even before reaching Brahm state (12). I often see visions of future randomly and their events materialize physically within a couple of hours to a few months. A famous Himalayan geologist and my boss of eighties, Mr. V. Raiverman, recounted a vision while he was going through the proof of this book. It had materialized after fifty years One of my future visions of a great tragedy, however, is awaiting materialization since November 1982. In the vision, two ballistic missiles are emerging from sea and falling over a town of tall buildings while myriads of faces wither in agony. Some one told me, then, that the event of my vision is possibly the same as predicted by Nostradamus at the end of twentieth century. To my personal happiness, twentieth century closed without any such event. However, a point about visions has eluded me ever. It is the lack of a method to tie them with a date or time of future. I noted this deficiency even in a professional visionary. In 89 summer, my office colleague, who predicted my Eternal Life in 1970, requested me on phone to drop in his room. A bearded Sadhu was sitting on his visitors chair. I wasnt impressed with the man with eminent signatures in his notebook applauding his predictions. Who is your principal deity? He questioned me. None He sat gazing at my face for sometime and then spoke I see that you are going to finish a book about God shortly. It will make you famous. When?

Page 22 of 69

August, 1991 I felt relieved and happy; paid him some money and came out of the room. My relief and happiness did not lie in the expected completion of the book about God. It was for an altogether different reason. In the prophecy of Sadhu, there was an assurance of my survival for two more years in a fight of Tantra against my adversary from Isamati the Khasi Spirit. She had driven me, by this time, close to death. Two years meant a very long time and a strong chance of my success in survival! There was little chance of completing the book by August 91 under the ongoing invisible fight of Tantra between an eagle and a wild cat. My attention, however, was drawn during 1996 towards the prediction of the Sadhu in context of the Science of Consciousness. My Personal Secretary asked me to distribute sweets after she had typed its draft Acknowledgements during August. His vision about writing a book proved right as also the predicted month. Only the year was off. After the September 11 Tragedy of New York, my mind probed the non-materialized vision of 1982 once again. The scene of a plane crashing into the World Trade Center was not comparable the scene before me in the vision of 1982. Attempts to rematerialize the vision of 1982 for the second time failed. A number probably linked to the future event was available, though. It is 5485. There were no clues from this number for weeks till I thought of looking into the Third Reich (13), after the book had rested for over thirty years on my bookshelf. The Second World War started in September 1939. My number probably fixes there as 9 (5+4) of 1939 (=4=8+5). Does the vision indicate Commencement of a Third Word War when the scene may materialize or does it merely indicate the time of event? No one can be sure. And, if the latter, which is the specific date among September 2002, 2011 and 2020. Number 5485 has no definite answer for the time of event, it may be said. My vision of the catastrophic destruction of the city, however, has a message. The attack on the town is not from the soil of a distant rogue state. It is by a ship or submarine, shooting at a closer range.

Body, Spirit and Soul

The ONGC campus of Vadodara is a large settlement adjacent to a very large, lake like pond to its north. By early seventies, denser housing complexes had sprung up in some areas while others had isolated residential buildings. I occupied isolated residences in the colony during 1973-1983. By habit and convenience, I was out on a stroll on the deserted roads of the colony every night between 10 and 11. During one of such night walks I came across some airy bodies invisible but perceptible by touch. I linked their perception and experience with refinement of my jungle sensitiveness through null-mind-meditation for 1520 minutes just before walking. The meditation lowered the body temperature to 96.5 F and left the mind almost numb for about an hour. I fixed the identity of ethereal bodies with spirits due to innately available feeling of their gender as I touched them. Later, after reaching Brahmic state in early 1981, their perception became routine. Most intriguing fact about them was their very low number in contrast to a normal expectation in some areas. For instance, while I was standing near the tank of village Vayor in Kachchh (Gujarat), during a fieldwork, I walked through a feminine spirit. A little distance away was the monument of a Sati. The spirit reciprocated my regard to Sati, leaving little doubt that the spirit belonged to a revered lady who sat alive on funeral pyre of her husband. There was a surprise, however. The place was a funeral ground, and many more spirits were expected there. How is it that only one was perceptible? A similar experience was from a large graveyard of Muslims in Kachchh. There also I came across a single male spirit. These two encounters with spirits in 80 left me wondering: why are there only a few active spirits among a large number of dead people? Obviously, most people end up with weak or passive spirits. An explanation to my query was in sight at Bordeaux during 1983. During October-November 1983, I was in a small coastal town of Bordeaux in Southern France for seven weeks. My room was booked in Hotel Normandie where I spent about a month

Page 23 of 69 and half. The hotel is a renovated mansion of eighteenth century on a wide street adjacent to an extensive artificial beech forest. I came across a feminine spirit in my room. She could have been legacy of the huge mansion, a spirit from the adjacent forest or someone who committed suicide in the hotel recently. On the second or third day, I asked the Spanish manager of the hotel Has some one committed suicide in the hotel lately? He replied in negative. He was with the hotel for the last twenty years. His answer settled the issue. My ethereal room partner was there since long. Very likely, she was a spirit from the mini-jungle of beech between the 30 Juillet street and La Garonne Estuary. She was hungry both for food and sex, but posed little problems for me. She remained confined to the hotel while I was on tour in Spain and welcomed me when I returned. Some fifteen days before my departure from Bordeaux, I was shopping for sundry items. With little knowledge of French, I was stuck with a shopkeeper. His daughter arrived shortly after hearing our conversation and helped me, in English, about the price of the material already purchased. My shopping was over quickly with her help. Some days later, I received a letter from my wife enquiring if I met some female on a specific date. Her perception was right about a female interfering with the bond between us, though younger in age than my son and interacting for no more than five minutes. A few days after the incidence, a strong feeling stirred my mind. The two individuals represented the same soul in my psychic identification. The girl in the shop was not different from the spirit in my room. The whole affair kept me nagging for a few days without an explanation for tying up the identity between an ethereal spirit in my room and the beautiful girl in the shop. They were not only materially different but their behavior was also contrasting. The spirit was starved while the happy young girl showed no trace of starvation in her eyes. Again, the girl, as a physical entity, disrupted the psychic linkage between my wife and me within five minutes whereas the spirit, present with me ever since my entry in the hotel, posed no problems between us. Body with soul behaves differently from the spirit, I concluded. Paradox of the situation was that the teenaged was unaware of her link with the spirit and the spirit had no knowledge about her new reincarnation. Only the omniscient soul knew and supported them both for its own gains and possibly took me to the shop by a subconscious prompt. My ultimate conclusion was: the spirit and body belonged to a single soul and it was the soul, which severed the husband-wife linkage between two other souls, that is, between my wife and me. In comparison to a body, a spirit was a deficient object bereft of feelings among the living. The soul was mainly with the body but also linked to the spirit of past somehow. My perceptions about identity of the object related to soul. Hence the spirit and the girl were felt as the same. The soul was not only enjoying food with a physical body but also gathering psychic food though active and perceptible spirit. The spirit was rather perennial while the physical self of the girl was ephemeral. A speculation was now possible about the birth or origin of spirits. Powerful souls like Sati of Vayor, Muslim male of Kachchh graveyard or the banshee of Hotel Normandie had rejected worldly enjoyments while living and took to penance for accelerated growth of their spirits either knowingly or by a subconscious prompting. Such persons become active spirits after death and imbibe psychic food from living people around. Others become passive spirits after their death, unable to lift the food of consciousness from living persons. Technically, passive spirit population represents mostly primitive and world-indulgent souls. Spirits have an invaluable role during reproductive phase between a pair of individuals of opposite sex when they are physically far apart and pairing is hampered. Spirits or astral bodies separate out of the physical body and remain paired for transfer of energy. My wife at Vadodara and I at Bordeaux were linked through our spirits while I was in France. The Banshee, a bodiless spirit of past, would not disrupt this linkage while drawing energy from me because her intake of consciousness energy is through astral-body route. The strong soul of the teenager, with a comparatively weaker spirit, disrupted the equilibrium of our system by drawing energy from me through the same route of antahkaran as that of my wife. She cut off my wife from me due to nearness of her physical body. In the world of spirits or astral bodies there is a rule: a male cannot deny conjugal pairing to a desiring female of equal potency and closer the couple more effective their interaction.

Page 24 of 69 Lifespan of spirits may exceed 700 years, like the Mevlana of Konya in Turkey (14), visited by me in 1996. Tomb of an active Chishti of Ajmer and similar spots constitute exalted places of worship in India. Among Hindus, I have come across some powerful spirits in temples along with their living counterparts in the same town, comparable with the duo of Banshee and the shop-girl at Bordeaux. Even some Samadhi-sthals have powerful spirits, living since long.

Spirit: a Kitty of Life-energy

Mr. Jauhari Lal is Director Human Resources in Oil and Natural Gas Corporation of India. He is a distinguished person in several Ashrams of Delhi and Bombay as a respectable Hindu. Some times in May 96 I enquired about his health from Dehra Dun on phone. He was ailing and replied from Delhi You are doing nothing. How do I get cured? I was not surprised because his problems were not earthy, though they looked physical. It was a complex case of his past and his adversary soul with a physical body at Delhi was after his life. My instructions to the gentleman were I am sending a ring. Wear it. Day after tomorrow you will go to office, cured. After recovery, pray before Allah in a mosque. Later, I enquired about the mosque visited by him. He revealed the mosque as Hazrat Nizamuddeen Dargah. This mosque is far off from his office and residence both. But eight hundred years ago he had prayed there all life. His soul took him to the mosque from where his Muslim spirit loaned him energy to cure a Hindu body. Till date, Jauhari Lal knows neither about his problems nor about my logic to send him in a mosque for thanks giving to Allah. His soul knows the whole affair like myself and followed my instructions to save the present body by drawing energy from his earlier Muslim spirit. This was in lieu of his services to me then. Rule is simple in such cases: one can avail the energy of the past spirit only when the body-mind system of the living individual lies within the thought regime or religion of the spirit. Today he is a Hindu and the rule debarred him from help, I knew. So, I sent a ring to him from the tomb of Mevlana in Turkey; I have had a Muslim spirit of those days at Delhi. The two converted him to a Muslim with a Hindu body. After this, a transfer of energy could be affected and he lives with the grace of Allah. Such transfers of life energy often run into complexities, however; and, unless a matter of life and death the body-soul-spirit system is not to be disturbed by any one. I know the complications of the event. However, after his request I had only two options: either to let him die or give him life with complications. He may better live, I decided. Though intervention to the advantage of one party is prohibited in the rules of Tantra, an exception was made. The incidence above has relevance for all. Those who leave a healthy spirit behind at death may avail its energy in future life even if they do not belong their previous religion. Religion is not important for packing power or energy in a spirit; only good conduct is essential.

Living as a Spirit, Soul or Body

Can anyone live as a soul or spirit all his life without bothering for the requirements of his physical urge? One of my colleagues asked me once. Such a situation was unimaginable in his opinion as the journey of life, from womb to grave, is without any perception of spirit or soul and body alone is the visible manifestation of life. My answer was in affirmative as I have come across more than a dozen such persons in my transactions. Additionally, a good number of ascetics and beggars also fall here. Some persons subsist as souls, subordinating their body and spirits. A few others live as spirits not caring for the requirements of the physical self. In the modern social frame and education, most of

Page 25 of 69 them dont know about their exact status and undergo suffering on account of their ignorance. Two real life examples are here. Any one may compare his or her status with them in case of similarities. The first case pertains to a spirit-like existence controlling the subconscious and sidelining the physical self. The other describes a wolfish-soul (Brigalatma) using her body to eat the food of consciousness directly from the fellow persons. To them are added two passive spirits whose souls are body-holders now. All of them live as bodies, unmindful of their souls, past lives or karms.

Urvee
I met with Urvee first during eighties in connection with a VIP visit. I was explaining to her about the impropriety of unmarried girls shaking hands with men and garlanding a male guest. Both are prohibited in the traditional values of India as they relate to marriage of a bride with a groom, I had emphasized. In her perception, however, she felt no difference in shaking hand with a male or female and there was nothing wrong with the two as far as she was concerned. While talking with her, I felt there was something wrong with this super female but the topic was closed quickly since she felt happy to garland our VIP guest at his coming visit. Sometimes later, my intrigue deepened when Urvee complained, you see, people dont seem to follow what I tell them. They keep looking at me as if they are following nothing . Her narration was genuine, I felt. But, then, was she made of stone? Did she not know, in twenties, that she is so attractive and hypnotizing? Radiation from her pubic hair was available at a distance of a hundred meters and power of her breast weighed heavy even for my valor potential. The two could finish any male mind. Her ultra-powerful hypnosis, attracting the opposite sex towards her chisel-finished body, was understandable but an equalizing inhibitor in her mental frame eluded me. Her mind was childlike and she was unable to reciprocate the response from any male system. I had my own problems of Khasi spirit those days and her case was forgotten for a while. When the Khasi soul acquired a new body and my mind was free in 1992, Urvee attracted my attention once again. In exploring her system, it turned to be non-responsive. Next day I enquired about her activities last evening. She said, she was miserable by a splitting headache and was unable to do anything. This must be an old problem of yours. Isnt? Yes Can you recount, when you had it first? Yes, I was eight or nine then My suspicion proved right. Urvee was a juvenile, stunted child psychically in the body of an attractive young lady. It was also clear, the ultra-strong feminine signals from Urvee could not emanate from the captive child of eight or nine in the shapely body before me. Source of these signals was a mature feminine spirit behind her attractive physique. The spirit was using this body for robbing male consciousness and adding to her strength of pubic hair and breast power. While she was adding to the strength of the spirit, a victim male lost his command potential. She had finished a powerful male recently, I knew. The conscious self of Urvees own body was stunted and suffering. It was not allowed to interact with any male system in the age group of Urvee. And, if someone tried, a splitting headache will turn Urvee non-responsive. Urvees headache solved my speculations but bred half a dozen more problems and challenges after I focused on the past visions and associations. Her name was unusual, derived complexly in Sanskrit, and suggestive of a Vedic demigoddess, whose challenge to me had remained unsettled till then. I thought of being sure about the mystery of the name sticking to Urvee.

Page 26 of 69 Can you tell me, who gave *** name to you? My father Do you know its meaning? No Your father? No It was clear, Urvees soul or spirit had suggested this name and her father complied with the command. Derivation of her name was beyond their education, mainly in English. It also appeared almost certain that my reply to the challenge of the demigoddess cannot materialize in this life due to improbability of inducing a feeling for a male partnership in Urvee or excite her to have children. Her existing conscious self was below ten and the spirit commanding the body will not allow me to succeed in a love affair with her, even if I tried. Moreover, our office position and social status did not permit such interactions. Both of us have cared for moral and character since our association of Vedic period. We arent victors every time, all life I said to myself, reconciling with the reality of the present life and office position. Challenge of the demigoddess posed to me in my fifties was tossed in future for the next life. Maybe when young and unmarried, I would do justice to the situation before me now, I thought. While making my mind to forget Urvee, I was only wondering at two vexatious points. First was the structure and gait of body between the Vedic demigoddess and Urvee for several thousand years. We have met more than a dozen times in past and stones have taken her shape by my chisel and hammer about half this number. Whether it is Cleopatra of Egypt, or Parvatee of Baijnath in Himalayas, or Urvee of today, physique of the dame has remained constant, defying genetics. I supposed the spirit in the apsara or demigoddess has controlled this. The second point was the irony of our destiny. Why do we meet at all, time and again since ages, to relive an acrimonious past and to add acrimony for future? After I departed from the apsara, I never looked towards her again with feelings of possessing her as wife. Yet we met life after life and her unhappiness and dissatisfaction did not let me live with peace. For instance, Cleopatra killed my wife forcing an unhappy departure from her kingdom. Her statue of Parvatee was responsible for my disgraceful and unhappy departure from Baijnath almost a thousand years ago. It was a different matter that she too jumped into the torrential Gomti River on a rainy day to finish herself later. Situation was somewhat similar even today, reminding me of my earlier failures and imparting unhappiness once again. However, this time, I analyzed the past and reconciled with the present with a distinct advantage. I alone know the problems, the child in the body of Urvee is carefree and my own psychic strength is greater than the feminine charm of the spirit over me. My expectation from the destiny was, Nothing disgraceful touches me in coming years of current life. At times, characters of a story move after the writing is over. This happened with Urvee too. On a Sunday morning, my wife narrated a pathetic dream of preceding night. The statue of Parvatee was lying on sand on the bank of river Gomti. She was in pain and possibly dying. Her half shut eyes were opening and closing again and again. A week later, Urvee was talking to me about a forecast by her palmist friend regarding her marriage. The palmist has told me I will not marry. Your palmist may be wrong. I wish you marry and become a mother too I consoled her, in a way.

Page 27 of 69 The response from her system was very different now. A grown up girl, yearning for motherhood had suddenly replaced the child in her. For a moment, Urvee melted away. Standing before me was Parvatee of Bajnath, very much alive just like her statue. I recollected, once a friend of mine had complimented about its fine workmanship. Parvatee in the temple of Baijnath is just like a living lady. It would walk away any moment, one feels He had said. I did not know then, the statue was modeled by me after a Devadasi dancer of the temple. The dame lay dead on a sandy bank of River Gomti shortly after the work on statue was over. Urvee was a mere replica in flesh of my fondly finished statue in stone with a difference in color. Momentarily, I was a young sculptor, a thousand years away in time. I took no time to dispatch Urvee out of my room the same moment to shut off the painful feelings of Baijnath, ending ultimately acrimoniously in a distant past. My wife had commented many times on my innate disrespect to women. Even Urvee had complained about my harshness towards her on occasions. Past reincarnations of Urvee had their share of contribution there. Parvatee on sand bed of River Gomti was discussed between my wife and me, once again, some time in July 94. I narrated the past to my wife Mr. Brute of this life was the Head Priest of the Siv Temple Complex of Baijnath. Mesmerized by the charming Devadasi, he invited and asked me to carve her as statue of Parvatee. It took about five years to complete the work of converting a living Devadasi of teens into goddess Parvatee of stone. I had a feeling, the priest was getting unhappy day by day after the girl was over twenty. His problems were due to the long hours of Devadasi spent with me for posing as the goddess and also the fact that it impressed the ruler with my artwork. A day or two after the statue was finished Brute humiliated me for a petty cause. I left Baijnath in a huff, without my reward from the king. Sometimes later, Devadasi also run into problems with him and committed suicide. The king of the land was unhappy on what the priest had done. However, time sometimes carries out the best face saving. The priest died in a short illness. An expected story floated on the topic: an unhappy goddess killed him. I ran out of Ranikhet for Dehra Dun in fever, driving my car the whole day, after visiting Baijnath second time in June 93, you know. Brutes spirit was the source of my problem there. The statue of Parvatee is yet to be deified by rituals. The three of us as well as you are here today, once again after a thousand years. The priest is now gone disgracefully, after harassing me once again in this life, you know. My account is settled with him. Urvee too had visited Brutes residence first time on this occasion, settling what was due to her soul. Further, we cannot do much now for Urvees past reincarnation of Baijnath. Reciprocation of her past love and her desire of my wifehood is not possible with this body. However, if you can give your body to Urvee, a dying Devadasi may avail peace at death and in the alter world of spirits. I concluded my narration of the dancing girl. The Devadasi reached peace after a hell of 1000 years. Spirits dont die soon. They keep living in happiness or misery, as I felt of the Sati at Vayor or my wife saw the temple dancer on the riverbed of Baijnath. In a related windfall, Urvee received three sons without any knowledge of their existence and my own account with the cruel joke of the Spirit in Urvee was settled after several thousand years. I neutralized energy in the lower part of the spirit and her sons consumed the energy of her breasts. Urvee had complained about some one on an occasion in late nineties. Once he was so chummy with her, but now he had almost refused to recognize her. I felt satisfied at our transaction. The Vedic spirit in her, possessing and commanding males, lay defeated ultimately. In February 98 Sam Pace, Country Manager of Halliburton at Mumbai, had arranged my Farewell Dinner. The then Chief of the multinational oil well company was an American and a hot topic of discussion in every American home, those days, was Bill-Monica affair. I expressed my views in this context Bill has not followed the channel of a clergy to become a bishop. His route has been management and such things should not be given much importance in this discipline.

Page 28 of 69 I had unwittingly hurt the sentiments of Mrs. Pace. Her reaction was Can you do such an act without any objection from your wife or with her consent? Is the act morally justified for a President? I weighed for a while my reply to her question before telling, I have gone a step ahead of these with the consent of my wife. She looked at me in disbelief, unable to understand that in Tantra all operations proceed without any physical touch between the participants.

Simmi
I traveled to Lucknow, boarding an evening train from Dehra Dun during autumn 95. It is an overnight journey. On the fourth day I was back home. On return, my wife enquired if had met someone at the Railway Station or while boarding the train. Your perception is not wrong I did meet someone while boarding the train because she was traveling in my compartment. I saw her physically, however, at Hardwar after the train had halted there I explained to my wife and I closed the topic. The event was not the first or second between us. My interaction with Simmi was in the halted train when she had stopped me in the gallery near her cabin in the AC sleeper car. Her problem was a person in early twenties. Hearing her complaint, the young man left his seat and rushed to the platform. The complaint was This man is staring at me. It was approaching nine, almost the time when lights are switched off and passengers go to bed. To avoid any fuss on the matter I told her, Some officers are with me. They will tell him not to do so. Meanwhile, you prepare your bed and sleep. Anyway, young people do look intently at one another sometimes. Dont feel so bad about it. There was a mild protest from Simmi I am not so young. My son is a cadet in the National Defense Academy of Dehra Dun. A realization struck me in a flash: the beautiful lady of twenty five has added twenty more years without its trace on her face or body. I was with her till she prepared her bed. For her satisfaction, I instructed an officer about her co-passenger before returning to my berth. When the train moved out of Hardwar, I sat for meditation. Soon I discovered that my energy has been drained intensely by Simmi. My reservoir of energy, the mooladhar at the base of spinal chord, was almost discharged. While I was with Simmi with mind on her problems, there was an unnoticed energy movement through usual route of transaction: Negative charge at Female Mooladhar Fm. Head Male head Positive charged Male Mooladhar. After some time, the female had drawn back my energy from the same and other routes in an operation called Adhopahas (lower ridicule). Depending upon the strength and operation potential of the participants, either the male or the female snatches away the benediction of the other (4c). Such a condition is obtained only when a soul is free of body and spirit both. Simmi was extraordinary. She was no body, no spirit; she was a soul in the transaction of consciousness energy. Physically, the lady was unaware of her potential and the havoc perpetrated on the young man staring at her. This was an example where I witnessed a man looking so fancifully at his death. He was a frog hypnotized by a snake (15). I completed meditation and took to bed without any action on Simmi in train. Destination of my copassenger was also Lucknow and I had decided to settle our final accounts there.

Sumitra and Anaro

In 95 winter, I found my unhappy wife accusing a teenage girl I see something fishy in her eyes.

Page 29 of 69 You are right I said but her eyes of your reference dont belong to this body. These are the eyes of Ashoks daughter and your younger sister, trying to come closer to the then Greek sculptor of the Ashok Pillar at Sarnath. Emperor Ashok is yet to settle his bill with me for this monument after 2200 years. I am happy to have you in lieu, this life. Sumitra is envious of you only with reference to past, dont mind her look. She is unaware of her own look and were in fifties. There was also a day in July 98 when I came across a tender girl, studying in class 12, surrounded by an angry mob. She had hit some cyclist with her moped and people were excited while the injured lay on the roadside. I paid money required for rushing the injured man to hospital and arranged for his transport, assuring him not to worry for expenses. Then I turned to the girl, now weeping, and brought her home for contacting her father. She was a shock for my wife when the lady saw her sitting in my office. She posed a blunt question Wherefrom is this other Anarkali? I kept quiet and focused on getting the father of girl the to send her to safety. Injury to the man in accident was serious and people could become irate if her father was not around soon. His posting was in Rishikesh -- a town fifty kilometers away. After the girl was gone I asked my wife How did you know that she is Anarkali? Didnt you see her lips were thin and red like petals of a pomegranate? Her reply was worth pondering but the identification related to her soul and a past of the Great Moghul, some four hundred years ago. History is at times ridiculous and stories like Anarkali absurd. She was a maid in the house of a sycophant courtier of Great Moghul Akbar and the cunning among cunnings, as he was then, is even now the same. He used to send Anarkali often to the young prince in teens to influence the future Emperor. His game backfired. The girl was tortured; hung from a cot tied to the ceiling and beaten mercilessly till she fainted. They buried her alive in the Red Fort area of Delhi on orders from the courtier after she had fainted. The man she had hit on the road had executed her torture and burial.

Analysis
In the stories above, Urvee, Simmi and Anaro are among several persons with whom I have been interacting since 89 after identifying the past relationships and problems of individuals with me. Of these, Urvees tenure goes far in past, probably eight thousand years. Vedic men cared less for physical wealth but respected erudition and psychic powers. Reading and memorizing a text confer learning while mantras and rituals cultivate psychic powers or manojav. It was also known that the manojav or psychic potential varied in the men of equal qualification or learning (18). Learning and intelligence are related to causal body. These are worldly and useful in worldly transactions. Manojav is from spirit and soul and governs the strength of Tantra. During past, there were clashes among Vedic people for establishing superiority in the acumen of learning as well as manojav. One of such clashes was in the initial years of ninth century AD when Sankar proved his erudition over Mandan of Varanasi but lost in manojav to the Tantra queen of Assam. She asked him to marry her (through Tantra) and he proved inane. He died as a result of the spell of Tantra from the Khasi Buddhist even though Mandan had killed her by Abhichar. Death has little impact after a spell of Tantra becomes operative. Real cause of his death, detrimental to the sentiments of Sankars followers fails to appear in his common biography (16). My soured relationship with Urvee relates to an event like above. Among the followers of Yajurved, people churned a pointed wooden stick in a grove of another wood to generate fire. The stick was called Pruruva and the groove was Urvahee. These names were also given to the male and female individuals those days, especially to those who represented Fire God in different settlements.

Page 30 of 69 Once there was a proposal from one of the Pururvas to Urvshee My father will be happy to see his grandson from you. It was a request extended in love. Response from Urvashee was without realizing that the proposal was to a beloved and not to challenge her manojav. Even then she was an adult body under the command of a strong spirit without feelings of love. Yes, your father can have his grandchildren, if you can get them without touching me. The lady kicked the tender heart of her lover. For the manojav of the then Pururva, meeting conditions of the spirit behind Urvashee was impossible. She forced him to part away from her with injury and insult in lieu of her hand. He bade goodbye to the demigoddess with a vow to touch her only after having sons without touching her. In this life, there was a day when Urvee extended her hand for a handshake. In response, my hand turned stiff first. Then I touched her hand and bade goodbye to my challenger Urvashee, now a mother. Strong souls Like Urvashee are seen to continue almost unfazed from a past body and operate in the existing body by maturing it fast as a spirit (astral body). They do not care for love or physical sex. These are godly people, adding energy to their souls without physical interaction with opposite sex. They live as active spirits with a physical body. People like Simmi are extremely rare. They live and operate as free souls in a body and transact very large quantities of energy for growth of soul without any physical touch. If male, these are Brahms or Brahmans. Similar females are designated as Brahmajaya when married and Sarasvatee when virgin. They are higher gods supported by higher energy regime of mooladhar in contrast to sprits subsisting on hrit. Sumitra and Anarkali are persons with passive spirits and live as normal human beings with little energy of manojav in contrast to spirits and souls. They preserve agonies and feelings of past masked heavily by the causal body factors of this life. They fall in love and marry like common people to enjoy physical association or conjugal relationship between opposite sex persons. Most important fact emerging above is the problem of desires with soul continuing for thousands of years after the body is over. No soul has left me before settling his/her accounts of likes, dislikes, desires and lust either with me or with its adversary, taking my help. Kabir (17) has already emphasized the point some five hundred years ago. His couplet translates as Neither the allurements nor the desires die, as bodies die one after another; hopes and lusts never died, says Kabir. While dealing with the past associations, a restriction for my own self has been to exist like a soul. All the required operations were carried out on the individuals without touching them physically. I observed long ago that such transactions run at the level of spirit or soul and have little relevance to the physical self of a person. I met one of my wives of past life at Hyderabad in November 91. How did you feel yesterday? I asked her during transactions. Ah, it was a dull Sunday. Even weather looked gloomy. I felt relieved. Our painful accounts of a long past were getting settled only with a little of her gloom.

Unidentifiable Individuals
If an individual is not personally identifiable in dealing with past relationships, one can do nothing except to carryout required operations in Tantra without name or form of a body. Brihad Aranyak has provided a mantra for female organ in this context. I composed a couplet for such situations in a mantra of Kmakhya and Shiv (18). Some mantras of Atharvaved also prove quite effective here (19).

Page 31 of 69

Volcanoes of Power
After I discovered in the first week of February 89 that I am under possession of the soul or spirit of the Khasi queen and must get rid of her for survival, many knots unfolded one by one. One of them is the energy potential of the Tantra-operator. I noticed a big difference between Urvee and Tun the Khasi spirit. Urvee has continued as an individual since ages. Her powers are not strictly of Tantra but emanate from penance of an exalted feminine individual. Contrarily, the Buddhist Tantra queen was very different in potential and I had to run to desert of Kachchh to save myself. In an evening at Bhuj, Kachchh, I wanted that my hotel room remains fully lighted. The young geologist with me was counting the bulbs, fusing one by one. Five bulbs were out and replaced. When I tried to figure out the female in mediation, there was a volcano from where heads were flying in the air in place of rock pieces. Such persons are not like individual spirits in their attitude and function. They are heads of a Tantra sect and their destruction is possible after very long and complex operations. I have come across three more volcanoes besides Tun. One of them is a female of Vaisnav cult at Bombay. She clogged the main vein of calf muscle in both my legs within six months. The second is a male representative of Varun of Baku, Ammun of Egypt, a follower of Islam who terminated the worship of Kaba at Mecca and of Fire at Baku. He also ordered burying of a living Anarkali at Delhi. His retribution is now over since he is no more a Muslim, to his detriment. The third object was once a Turkish sorceress and then Sultana Raziya, some 765 years ago. Today, she is an Indian politician.

Brahman is the Master among Ten Husbands

The title, lifted from a mantra of Atharvaved (21), became an eye of storm for the western pundits to highlight the exploitation by Brahmans during the Vedic age. The mantra of Tantra was interpreted in terms of physical body and then an accusing finger pointed towards Brahmans to downgrade their moral and social conducts (22). Interpretation of the Mantra exemplifies a glaringly poor understanding of the Vedic culture by the western pundits. The then culture was a strict patriarchal society of ritual-men with abhorrence for todays concept of a Brave New World -everyone is for every one. It is ridiculous to infer that Vedic society ever allowed ten husbands to a woman at a time. During late nineties, I was finalizing a scientific agreement with a delegation from Turkey. I asked one of my female colleagues to note the discussion and draft the minutes. In my own perception, the girl was neither beautiful nor sexy. She, however, proved a heavy weight for the souls of delegation and passion ran rife in half a dozen males (felt as attraction physically). Every one of them was loading her system without drawing any response in reciprocation. Rule of nature in the situation is seen in the mating of canines on the roads. Among half a dozen dogs around a bitch, the one mating with her lifts the male power from the rest to strengthen the life energy of pups. After the delegation left, the semi-neutralized passion of the delegates in the body of the girl was added due quantum for full neutralization. The neutral food of consciousness was generated in the process and shared by us within an hour or so. There was no physical touch between the delegates and the girl. It is also certain that such transactions are hardly felt by the insensitive individuals like the delegates or the female involved. A few of airhostesses, receptionists and office girls, both married and unmarried, are the wives in context of the cited mantra since they are transacting with opposite sex every moment like the bitches on the road surrounded by dogs. Such hyper-females include the likes of Simmi or Urvee and they remain mostly overcharged and unsatisfied in psychic sex till they meet a Brahm or Brahman. Then they share the healthy food of consciousness with their spiritual husband a powerful soul (god) or a Brahm. The Mantra cited here relates to the people who, by virtue of penance, are high in manojav and psychic sex; and, are in a position to carry out mating without any physical contact. The rule of moral values does not apply to spirits and souls who transact without physical involvement. A common man needs caution here. He should not look at extra-attractive females to become a toad hypnotized by snake.

Page 32 of 69

Possession by Community Consciousness

During my night walks on the streets of the ONGC Colony of Vadodara, I used to come across clusters of spirits besides individual spirits. On the occasion of an Id-day in October 1982, I found the cluster responsive and availing my happiness and peace for their enjoyment after I gifted my happiness and peace to them in the name of Allah. During the fieldwork of May 81, I had come across a similar spirit cluster in the Buddhist caves of Bagh in Madhya Pradesh, responding to the thoughts of Buddh. A spirit cluster was also noticed in an abandoned Church of Goa in May 82, near the then Government Museum. I designated such spirit clusters as a community consciousness bodies. My experience of Vadodara and other two places suggested that each of these spirit clusters behaved like a living and responsive individual when I felt soft emotions for Islam, Buddh or Christ. Each of these bodies was like a pond of Islam, Buddhism and Christianity filled with distinct waters of different religions. It became obvious later that the thought of Buddh will not stir waters in the Christian or Islamic water bodies. Every religion is a distinct psychic entity, unable to accept the god or tenets of the other. There are a number of Buddhist Caves at Ajanta, carved between I and IX century AD. One of these is highly echoing. Standing in the cave I felt like chanting a common couplet of a prayer in Sanskrit (23). The verse translates as May the Lord of Land bestow grace upon people and raise them on the path of justice (i); may there be good through Brahmans and Cows ever (ii). I was stuck during recitation of the second stanza. My mind turned blank and any effort to pronounce it wont succeed. Since it was our routine prayer, I asked my wife to repeat it for me. She too got stuck after the first stanza like me, but her response was immediate. What are you doing? We cannot chant this prayer here in a Buddhist cave. She proved right; out of the cave, we repeated the couplet with ease. It was a terse lesson. Not only the community consciousness domain was alive, it could mute a Brahman couple in the cave, even a thousand years after the last Buddhist vanished from the caves. Community conscious domains proved as powerful objects at Ajanta. But how funny, in my several lives of the same period as the caves, I was a Buddhist but the Buddhist thought field in the cave recognized me only as a Brahman. My inference, accordingly, is that the consciousness domains of past though living in the present are mere continuation of the past community consciousness clusters, unable to observe or analyze the situations of today or past events in distant lands. These control an individuals thoughts on a single criterion: whether or not it is congenial to the relict community consciousness domain. When my thoughts were congenial to Buddhist thought domain in the cave of Bagh, there was a positive response. In the caves of Ajanta, response of the domain was just opposite when I acted as a Hindu thought-body (astral body / spirit) with my hrit affiliated to Hindu thought domain. Later on, when Babari Mosque of Ayodhya fell at the hands of Hindu hooligans in December 92, I had a better appreciation about the community consciousness. In a BBC interview, M. J. Akbar was looking grieved emotionally while pointing an accusing finger towards the deliberate laxity of then Prime Minister of India Mr. Narsimha Rao. Babar was my great grandfather once but I had no emotions like MJ and most other Muslims. Muslims of India were feeling humiliated and I was without any such perception. My feeling-apparatus (bhavaschet) is skewed towards Hindu community consciousness while those of Muslims towards Islam. Seemingly, individuals live under the control of their religious community regimes, though unaware about them. My observation also throws light on some pinching paradoxes of 2001. Tons of explosives were gleefully spent by Taliban to destroy the lofty Buddh at Bamiyan without a whimper from any Muslim in the world because Muslims declared, on 26 February, Buddhas statues as insulting to Islam! Twin Towers with thousands within were raised to ground without any accusing finger from any Muslim State on the perpetrator of the heinous crime but uproar was in air when Bush Jr. ordered a crack down on a single Moslem responsible for the tragedy. Such is the controlling strength of past Islamic consciousness domain on the living minds of Moslem community. A nonintellectual, intolerant and corrosive community field of medieval era of Islam is virtually haunting the living minds mainly due to the spirits of past 1400 years. Can such a

Page 33 of 69 community-thought-field regime let the intellectuals act logically? Answer, to my mind, is no. A Brahman couple attempting to chant Brahmans prayers was gagged in the cave of Ajanta by a 1000year old spirit-cluster of Buddhists. The same applies also to a handful of modern Muslim minds under possession of an aggressively violent spirit-cluster felling Buddha statue at Bamiyan as enemy and murdering people world over in the name of jihad without remorse. We see here a unique and incurable fossil-ego-forcing on living Islamite mind (Fig. 3.5), exerting logic and rationale. Possession by medieval Islamic spirit-mind-set, almost a fifty times stronger than the living, turns it inane.

REFERENCE
1. CORBETT, J. 1970: The Jungle Lore, 160p. Jaico Publishing House, Bombay 1. 2a, 2b => NOTES & COMMENTS XIV, XV; 3 => XVI; 4a,b,c,d => XVII, XVIII, XIX, XX; 5 => XXI; 6 => XXII. 7. SHASHTRI, U. (Ed.) 1979: Brihadaranyakopanishat, 1568p. Kailash Ashram, Rishikesh. 8. Anon 1966: Chhandogyopanishad, 956p. Gita Press, Gorakhpur. 9. SHARMA, U. S. R. 1978: Sarva Darsana Samgraha of Madhvacharya, 979p. Chowkhamba Vidyabhawan, Varanasi. 10. SHASTRI, B. 1982: Yogini Tantra, 412p. Bharatitya Vidya Prakashan, I. U. B. Jawahar Nagar, Bungalow Road, Delhi 110007. 11 => NOTES & COMMENTS XXIII; 12 => XXIV. 13. SHIRER, W. L. 1964: The Rise and Fall of the Third Reich, 1436p. Pan Books ltd., London. 14. ONDER, M. 19- ?: The Mevlana Museum, 56p. Ajans Turk Cultural Publication, Konya. 15. BARNESS, B. 1967: Snakes, in Book of Wildlife, Collins, London and Glasgow, p. 175 192. 16. MISHRA, J. 1964: Adi Shankaracharya Jeevan aur Darshan, 320p. Lokbharati Prakashan, Allahabad 1. 17. DWIVEDI, H. P. 1987: Kabir, 303p. Rajkamal Prakashan Pvt. Ltd., New Delhi 110002. 18 => NOTES & COMMENTS XXV; 19 => XXVI; 20 => XXVII; 22 => XXVIII. 21. GHOSH, B. K. 1971: Language and Literature, in Vedic Age,

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CHAPTER-3 The Unseen World

Crazy Idea on a Rooftop
I was on my rooftop around nine in an evening of April 92 holding my stubborn automatic camera, not rewinding the film before counting exposure number 36. Locked within this box were important photographs of Andaman Islands and I had thought of clicking other exposures blank for rewinding the film. However, a crazy idea struck me just before pressing the shutter. A scene of Mahabharat flashed before me. Krishn had created a sun after it has really set. I wanted to see if the event could be repeated by focusing the mind to create a sun. Mind was stressed and eight exposures snapped. When the prints arrived, there was a surprise. The crazy idea had materialized and a fuzzy sun was clearly seen in one of the gates against a dark background (Ch. 1, Ref: 2, Fig. 9. 31-Left). Its image was less clear in the other exposure due to a shining metal background (Idem. Fig. 9.31-Right). The latter photograph, however, proved more important for containing a dark sun almost twice the size of fuzzy ball. By changing the contrast in a scanner, the second spherical object stands out clearly (Fig. 3.1). Both the suns were floating free in air. It was also certain that the two freak objects were a component of my own consciousness and created in response to my own thoughts. These were thoughtographs.

Fig. 3.1 : Brahms and atmas. a brahm and b atma in my rooftop photos; c brahm of Barbara; d atmas and brahms of players during a football. Match (Source: a, b Ch. 1, Ref: 2; c The Hindu, Dec. 7, 2000; d - The Hindustan Times, Nov. 12,2000).

Two more consciousness bodies associated with my mind were added to the two already photographed within a few years (Ch.1, Ref: 2, Figs. 9.35, 9.45). One of these is closely linked to

Page 35 of 69 thinking and focusing the mind on a subject, and seen commonly with thinking people (Fig. 3.2). The other object is a faint disc ever moving with me (Fig. 3.3). None of the four bodies of my consciousness are visible. Only a camera could capture them under special circumstances. Different persons have photographed them in good number in highly charged gatherings as well as during snowing and hailing (Ch.1, Ref: 2). During snowing large amount of latent heat is released when water in liquid state turns into snow. The energy excites consciousness bodies to fluoresce and imparts happiness to our souls. Latent heat is the primary energy of consciousness and basic requirement of soul for its sustenance, consciousness bodies suggest. Relationship between latent heat and fluorescence of consciousness bodies also suggest the force behind lure for seeing or hearing exciting events, congregations, news or movies. Such events accelerate our inner self and gladden us (Fig.3.1). Photography at the rooftop led to clear understanding about consciousness bodies, soul and a living person. Each of us has a three-tier consciousness. Firstly, we live and transact as physical bodies. Secondly, there is a soul planted over the body and made of the four consciousness bodies attadhar, atta, brahm and atma. Lastly, between the bodies and souls lie our bodies of past lives now existing as spirits. The last is seldom so powerful as to be perceptible like the Sati of Vayor. The body eats organic food and spirits consume consciousness through thought and sex. The soul has, thus, a double apparatus for gathering food: a long living spirit and a short lived physical body. Any attempt to model soul has to address these three basic elements.

Fig. 3.2 : Light and dark atmas and attas. a Light atma of the person on the left; b Dark (?) atma of Shyamalan; c, d Light attass of Clinton and Badgyan: e, f Dark attas of Joginder Sing . (Source: a, d Mr. Badgyan; b The Hindutva, Jan. 26 , 2000; c The Hindustan Times, March 5, 2000; e Industrial Economist, 15-29 Jul.97; f - The Indian Express, Jul. 2 97).

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Fig. 3.3 : Attadhar of the author against the Pawai Hill in M. P. Upper view through 70mm zoom; Lower view through 35 mm zoom.

I discuss some important contributions of science on soul and document my own critical observations on the related topics for inferring vital characteristics of soul to help reconstruct its structure.

Dissolution of Faith Barrier

Our analysis of soul and consciousness may get stuck in many minds due to the faith in the prevailing concepts of science. Unless we have evidence to show that objects of today dont get lost in past but exist there as such, efforts to bring soul and spirits to the fold of science will remain questionable. As seen or perceived physically and understood scientifically an object of past is inaccessible in present. I hit a jackpot of Lakhpat photographs to solve the riddle of a 3800-year old scene continuing in the present. There are several other illustrations to suggest that past scenes and items are photographable at the same spot between today and 70 million years (Ch.1, Ref: 2). Even space-time could also be understood as a stack of fleeting scenes of Earths consciousness hologram at a speed of 1800 frames per second. Science of Consciousness has established the credibility of existence of past objects even in present, contrary to current belief and concepts in physics. We are now enabled to accept a whole world of invisible objects in the present like invisible souls, spirits and scenarios of the past.

Heads Migrate
There is a narration about floating heads of two sailors buried at sea (Ch.1, Ref: 34, p.173). During December 1924 two members of crew on the oil tanker Watertown died while the ship was en route to Panama from USA. They were buried at Sea on December 4. On December 5 their faces were seen floating in the sea; appearing and disappearing, they were keeping pace with the Watertown. When the tanker docked at New Orleans, the captain told the story at a meeting of the officials of the shipping line. It was suggested to photograph the unusual objects. When the Watertown set sail again, the faces reappeared, and six photographs were taken. Five showed nothing unusual, but in one the two faces were clearly visible. Test for fakery proved negative. The event on the Watertown confirms an eight thousand year old concept of Catal Hoyuk, which says that the soul of a person separates as a head from his body at the time of death. It also establishes that soul does not rest in peace as we habitually speak in condolence meetings. Every human soul

Page 37 of 69 migrates away to a new destination in space and time like a bird. It will perch, ultimately, on a new body a baby. Carried forward Perceptions In 1985 a news item by Express News Service: Lucknow, Oct. 25 appeared in this newspaper titled Back from death with a different soul. (Ch. 1, Ref: 2, p.159). It brings out the carried forward content of a departed head as it migrates away from the dead and takes over another body without undergoing the process of incubation in a womb or travel through the birth canal. It is a strange case of transmigration of soul from one married girl who was run over by a train to another married girl who died after an illness but revived after 45 minutes. More than one eminent person like Mr. Raghunath Singh, a Member of Parliament and Mr. S. D. Tripathi, an Ex-minister vouchsafes the story. It is stated that Shiva, a 23-year old educated daughter of a schoolteacher of Etawah town was married in a village Dibiapur of the same District. She was mother of two children and run over by a train on May 19 85. Two months later, on July 19, Savitri, a 22-year old wife of Thakur Jagdish Singh died of illness in village Sharifpur, some 50 kilometers away from Etawah. About 45 minutes after her death she opened her eyes, looking bewildered. With a distinctly changed voice she enquired about the place and people mourning there. The young lady now denied that she was Savitri and asserted that her name was Shiva, giving details about her father, in-laws and two children. When father of Shiva visited the girl, she recognized him and hugged him in tears. When the girl visited the place of Shivas in-laws along with her husband Jagdish, she recognized every one and every thing there, as if she was Shiva and not Savitri. The new version Savitri disowns her 11 month-old child, telling that its real mother is dead, though she looks after the baby. She says, "she will bring up the baby along with her own (Shivas) two children", and insists that they be given to her. While demanding the two children, she is compatible with her husband and refuses to go to Dibiapur to Shivas husband and in-laws, against the very ethics of Hindu tradition where chastity is highly respected. The girl accepts her physical status as wife of Jagdish Singh, in spite of her identification with Shiva. Savitri was illiterate but her newfound form reads and writes, and her handwriting is similar to Shiva. Shiva also recollects that she was beaten up by her sister-in-law, hit by a brick and then pushed down, not remembering exactly how did she die (at the railway track). We may ponder over the main points of the story for analyzing the soul and its carried forward attributes. Shiva spent two months in the state of a head or a body-free soul after its body was consigned to fire. About fifty kilometers away, a soul departed from a body after prolonged illness. Soul of Shiva had been forcibly evicted from her living body when she was killed, and she still had a strong desire to live and enjoy young life. Some unknown mechanism helped her soul to take over the dead body of Savitri to fulfill the wishes of a departed soul. The story brings to light that a soul carries with it many unfulfilled desires to live and enjoy a physical self while departing from body. Knowledge and information of the past life as well as identification of the self with the discarded body are also carried by it. The carried forward properties include educational acumen, feelings for material possessions and emotions for human relationships. In the new Savitri the consciousness of body and implanted soul indicate their distinct preferences. Body of Savitri with soul of Shiva did not like to go and stay with the husband of Shiva because her physical consciousness regime was same as that of Savitri. It was compatible with husband of Savitri. The planted soul, however, wanted to possess the sons begotten by Shiva. The soul and the body exhibit distinct requirements in new Savitri. Her soul desires children of Shiva but the body wants the husband of Savitri. Apparently, the head and body have their own separate consciousness apparatus, now joined in a single personality. The migrating soul of Shiva had left behind an apparatus of consciousness unable to move away from her dead body. Similarly, the departing soul of Savitri left behind an identical apparatus in her dead body. When the two joined, a new Savitri emerged as a different entity. Her apparatus of head or soul and equipment of body or spirit acted independently for their likes and dislikes. Shivas soul and

Page 38 of 69 Savitris body lived together like a grafted rose, where root lives its own life supported by the stem of a grafted variety. Consciousness units of head and body lived together in new Savitri, but soul of Shiva existed as un-dying self who declared that Savitri was dead while the now alive body of the latter was charged with the feeling, attitudes and emotions of Savitri.
Transmigration of soul of Shiva into body of Savitri suggests that mind and body possess independent units of consciousness. Mind transmigrates with soul while spirit holds, at death, the instincts of body.

Body Consciousness Form of body consciousness apparatus in a spirit, surviving after death of Savitri, is highly speculative. Authors experience in Tantra helped him to solve these speculations by noting two main elements in body consciousness of female spirit like Banshee of Normandie Hotel: first, a desire to possess a husband for feeling fulfilled; and, second, to have sex with him. Accordingly, consciousness apparatus of body is bi-componential in both the sexes. One of these is related to feelings and the other to sex. A rare thoughtograph of a yogi, dead in samadhi, throws useful light on the topic.

Fig. 3.4 : Thoughtograph of a yogi dead in samadhi.

a bhavaschet; b - kamaschet.

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My fiend Mr. R. D. Badgyan, GGM (Drilling) of ONGC at Mumbai, gave me a bizarre photograph in 1997. It showed a half decayed yogi in samadhi and a rope like object hanging over him (Fig. 3.4). Mr. Badgyan narrated, The photograph is from Gangotri in Himalayas. A photographer snapped an exposure in full moon night to capture the snowy hills. The human figure and the overhanging rope were not seen. These have appeared only in the negative. Any way, the photographs of yogi and rope are thoughtographs because these were not the objects of photography and appeared only in the negative. The yogi, dead in samadhi, did not leave behind a conventional spirit. The shining rope above him represents a part of the consciousness apparatus of his spirit, left behind while the soul migrated away from body. Experientially, the ropelike structure above the yogi is a principal apparatus of our conscious system in a living person and governs instinct, feeling and social affiliation. These continue as such in a spirit. It is an invisible apparatus enveloping brain stem in head and continuing down as a tube to the lower end of sternum where it is connected with hrit. Its bulbous part represents the brainstem segment, and the rope runs adjacent to the food pipe down to the tip of stomach (Fig. 3.5).

Fig. 3.5 : Position of ego & bhavaschet (Ego-field of a person formed by interaction of social thought field and individuals Hrit -Bhavaschet is connected to living astral bodies and spirits in time and space; hence, the society and spirit clusters both control ego of a person in a community.)

In the thoughtograph of yogi, the second important element of body consciousness, related to sex, is not very clear. Probably a small fuzzy body of dull plates, resembling the fuzzy sun of my rooftop photograph, represents the second element (Fig. 3.4) At this stage, three components of human consciousness, operated by soul in a living man, are distinctly recognizable. The first is head, migrating away from the body as a part of soul, leaving

Page 40 of 69 behind a luminous second element -- a rope or chord. These two organs are named here as manaschet and bhavaschet meaning mind-consciousness-organ and feeling- consciousness-organ, respectively. The third element of dark fuzzy plates is named here as kamaschet or sex-consciousness-organ. It is related to movement of persons and spirits as also transaction of energy through mating. The three basic personality-attributes of man emanate from manaschet, bhavaschet and kamaschet. Intelligence, logic and philosophy belong to head and transmigrate. The body or spirits segment has two instinctive organs bhavaschet related to desires, hunger and craving and kamaschet controlling sex, emotions and agitations. Three primary consciousness organs of human body are tied with the three spherical bodies of human consciousness, experientially. The dull sun or atma is associated with and governs bhavaschet as exemplified by Shyamalan; the fuzzy sun or brahm controls movements of body and passions of kamaschet as in Barbara; and the tiny atta, related to manaschet and thinking is seen commonly among intellectuals with concentration like Clinton and Singh (Fig. 3. 1,2). The manaschet, associated with the tiny atta, migrates away with the soul at death carrying knowledge of past body with Shiva. The two components of body, the bhavaschet and kamaschet are left behind in spirit but bereft of their controlling elements atma and brahm, which move out of body as components of soul. A yogi, dying in samadhi does not leave behind a spirit and the associated consciousness bodies hang around free as seen in Fig. 3.4. It has been realized, on the basis of their maximum energy radiation potential that consciousness bodies like atma falls under two categories the effulgent or bright and dull or dark designated as sitatma and malinatma respectively (Ch.1, Ref: 2, fig. 9.34). The same is also true of atta, brahm and attadhar (Fig. 3.6). There are sitattas and malinattas leading to positive and negative thinking minds. Even brahms display this duality and, accordingly, there are sitabrahms and malinabrahms producing sex-affluent and sex-deficient persons. The attadhar too, or the basic body of soul, displays a similar duality of state and we see a sitattadhar and a malinattadhar (Fig. 3.6).

Fig. 3.6 : Light and dark consciousness bodies. a, a attadhars, b, b attas, c, c brahms, d, d atmas.

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Personality Traits
Everyone alive possesses four elements of soul operating upon the three components of consciousness in the living body -- manaschet, bhavaschet and kamaschet. The attributes of consciousness integrate to form a composite consciousness profile of a man called personality. In their innate perception and logic all persons fall under one of the two basic personality types, recognized since ages when Manu pronounced first type: I ordain righteousness only for those withdrawn from sex and wealth. The indulgent in sex and wealth form the other group. The former possess sitattadhar and the latter are ruled by malinattadhar. The two traits stand bare in a story about Alexander, keen to pick up a gift from India for his teacher while departing for Macedonia. Teacher of Alexander had asked him to get a saint from India after paying him a price as desired by the ascetic. His general located a few of them near Texila, almost bare bodied and mere skeletons due to penance. On his request, one of them was ready to meet the great warrior to hear his requirements to accompany him. The monarch told him I want you to accompany me to my homeland Macedonia. I will give you every thing you want in lieu. Great King! Your mind is still on the path of acquisition, how can you have everything in a man then? The last item a logical man acquires is peace of mind for his soul. It can be acquired only after the lust for sex and worldly success is left behind. I will accompany you gladly, the day you are in a position to give me some peace. You know your present status of peace because you are intelligent and logical both. Shall I accompany you? The ascetic walked away from monarch without any protest. Intelligent and logical among us must realize, like Alexander, their own status of involvement in world and state of agitation within. The three consciousness segments of body, viz. manaschet, bhavaschet and kamaschet also have a higher or positive and lower or negative states, imparting six main types of personalities among people, irrespective of gender. The one governed by positive manaschet will be learned, logical, forgiving and scrutinizing his own actions for right and wrong. He may be is a Kabir, an Aurobindo or a Gandhi when attadhar is positive. Their antipodes are Hitler and Osama within the fence of malinattadhar and malinatta, ever convinced about appropriateness of their most brutal actions. In the compartmentalization of mental, emotional and sexual fences we have a dozen pure personalities (Table 1). Most of us are, however, a mixed type unable to remain happy in world and also unable to renounce it. A man seldom remains in the same personality bracket all his life. Depending upon his karms, his position shifts from a lower to higher type or vice versa. Those who are at the top of the hill have every chance to roll down fast and must struggle hard to retain their position.

Table 1: Principal types of human nature.

SITATTA

MALINATTA MALINABRAHM MALINATMA MALINATTA MALINABRAHM MALINATMA

SITATTADHAR

SITABRAHM SITATMA SITATTA

MALINATTADHAR

SITABRAHM SITATMA

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Gap Between Death and New Life

I have perceived on a small sample size of 15 souls that they usually take to new bodies between death and five years, and around 80% of them acquire new bodies within 10 years. Case histories and physical records of actual time gap between death and new life are very few, however. A model investigation by Deepan Dasgupta and Pradeep Tewari of the Indian Express figures in a report filed from Patiala/ Sangrur on 17.5. 2000. I saw it in a cutting of the paper sent to me by some one from Chandigarh. Presumably the article appeared in the Chandigarh edition of the newspaper in the third week of May 2000. Deepak a ten-year-old child of Patiala died after being crushed under a tractor trolley on 28.5.90. The transmigrating soul of the child was born at Sangrur, about 50 kilometers away from Patiala. The child named as Preetjot Singh was born on 26.12.93 (Fig. 3.7). Gap between the lost and new bodies of the child is 3 years, 6 months and 29 days, precisely. Cases of such new lives, with memories of past, are reported often. The Journalist community could work on some of them precisely like Dasgupta and Tewari to document a hundred and odd cases for an up to date, verified percentage of time-gap between death and new life. Death is frightfully taxing to many of us. A good and statistically sound demonstration proving that every one of us will have a life again after a little gap will be a great solace to many. People must be happy to discover that grave is not the end of their life. A new life is waiting for every one of us within a few years of death.

Fig. 3.7 : Dead and Re-born. Mother of the dead child in photo-frame standing with his new reincarnation

Mechanism of Karms
Intriguing is the mechanism of Karms say the knowledgeable. In spite of a little better understanding of karms through my personal experience, I also dont have an exhaustive understanding of the intricacies, which govern them. Even on the hard ground of science the subject has a weak standing. We have, till date, nothing except a single photograph to give some insight into the problem. My first fascination about karms was in a travelogue by Shastri (1). During 1940 he traveled from Karachi to Baluchistan in Pakistan on foot along with a group of pilgrims bound for the shrine of Hinglaj. There is a customary ritual before reaching the shrine. Every pilgrim has to confess his sins and ask for atonement from a presiding deity Chandrakoop. During one such confession Hansubhai, a male pilgrim, started in feminine voice suddenly He destroyed my virginity and, in shame, I plunged into water, ending my life. The feminine voice requested the deity to kill him. The person confessed his

Page 43 of 69 sin subsequently. My attention in the affair was on the likely mechanism by which a female soul, leaving the body long ago due to death, forced her killer to confess his sins in public. Unless the soul was sticking somehow to the person for several years, such an event was unlikely. However, we have already seen that most souls are re-born within ten years and continue their life with a new body. Accordingly, there has to be some other method for communication and execution of karms and such sins. After over thirty years, I felt somewhat nearer to solution of the problem while dealing with delicate re-incarnation of Anarkali. She too made a very similar demand during my meditation Kill him! He had ordered my burial while I was still breathing. It was clear that Anarkali, buried alive in the Red Fort of Delhi about 400 years ago, has a living reincarnation now by the name of Amrasha. The bhavaschet of Anarkali could be in communication with soul of Amrasha and the latter is in my contact. The communication route of Anarkalis wish is obvious. However, in the travelogue of Hinglaj, there was no such person where the soul of the raped girl could have taken refuge and communicated her agony through Hansubhai. The rapist had carried the record of his black act though his own bhavaschet the feeling and emotion apparatus. The bhavaschet of the dead girl remained connected with the bhavaschet of the man for his whole life till her revenge was over. He remained bonded and carried the sin of rape and murder on his soul till confession. When the pilgrim was commanded to accept his sins, his manaschet commanded his bhavaschet for acceptance of sins but the ego of the personality overruled confession. The connected bhavaschet of the raped and dead lady was actuated at this point and there was a return command from her bhavaschet. She possessed the mind of her killer and then spoke of his actions in her own feminine voice. It is hard to run out of sins, the above transaction shows. The case history also suggests a perennial connectivity of ones bhavaschet or kamaschet with the other till the fulfillment of karms in the present life. My own sins of killing the Buddhist queen were hanging upon me, the same way as that of the rapist, for nearly a thousand and two hundred years, till I kneeled down before the Khasi queen at Isamati and she pushed her dagger in my chest on 16 January 89 in retribution. Between her death and my present life, I have had several reincarnations but could not erase my dark act of killing an individual through mantras.

Souls Dont Die

At several occasions either I myself or spirits like Anarkali wished to kill some one. However, it is abundantly clear in the operations of Tantra that none cal kill a soul. A body alone is prone to death. Killing a soul or spirit is improbable. Retributions at the level of soul or spirit end merely in humiliation of a person and drawing energy forcing an insult upon him or her. In cases like Anarkali or the rapist in the pilgrimage of Hinglaj a specific quantum of energy leaves the sinner and goes to the aggrieved, dragging the attadhar and the other three constituents of soul from a higher charged state to a lower charged condition. Those who care for soul enjoy humiliating the opponent even by losing life because there is nothing wrong in losing a life if someone pays a hefty price of consciousness to soul. One such example is seen in Mahabharat. An unequalled warrior Karn was son of Sun (a human figure designate of Sun god) and provided by his father a protection shield for his life against the mantras by enemies. Indra, the other god, wanted to see the warrior killed in a future battle and stooped down to beg his protection power as a donation, posing as a Brahmin. Karn was informed of Indras plan and advised not to lose the shield. His decision was I want to see that God begging and dispatch him as a beggar! The then beggar had not realized that his act will keep him humiliated, life after life, till he could change his status from a beggar to a donor with reference to Karn. Why will the soul of the warrior allow him to do so? Indra died as a humiliated person some 3000 years ago and will die as humiliated man even in this life. Only those who dont beg and discard obligations can save their souls and avoid humiliation. The one who can sacrifice body for soul can never be defeated as a soul. Example: Christ. I spent twenty long years to read Sanskrit and associated literatures, including Veds, not understanding precisely for what. It was, among other objectives, to humiliate an egocentric Brahman by an essay, which he can neither digest nor contradict due to shallowness of his knowledge. He has

Page 44 of 69 lived for long with a conviction that there is none parallel to him in intelligence and knowledge about Vedic culture but the Goddess of learning would not let him die with this satisfaction. Game of humiliations, any way, is a consistent feature in the life of those who live for soul. Rule of the game is very simple: the ridiculer gains and the humiliated loses energy of soul. Players may belong to the same or opposite sex. Only energy transfer mechanisms differ in the two sexes. It is also seen that souls keep meeting life after life to repeat their fight again and again. Friendships die but enmities continue perennially.

God is of Little Help

Gods and mantras are important for soul because they have communal energy and exert specific control over the psychic state and manojav of a man. Gods also prompt positive or negative traits in personality depending upon their type. Religions, however, have stretched the role of God a bit too far by propagating his image as an all-forgiving authority. It is mainly for luring men for conversion and appeasing the rich or powerful for gains. If there is a Krishn to proclaim his all-forgiving power in Gita, there is also a Christ to guaranty forgiving to his followers. Every major religion has a deity to forgive the worst sinners for a little of confession, prayer, atonement, and offering. It is seen that God, call Him by any other name, has no role in creation or execution of karms. Karms get generated at the moment of action or interaction of two or more people without any involvement of God. There is no method known to any God to convert the ever-pinching shame and grief of a raped virgin into happiness, as the case of Hansubhai demonstrates. Curse from the victim and sinful karms are released at the moment of action and continue till consummation. A God, amenable to prayers of a community, has no role in the domain of karms.

Karms of Gods
Organized communities and their Gods are as old as the modern man. Earliest among widely worshiped deities is a Vedic God Dyavaprithivi, carved around 25000 years ago in Rajasthan (Ch. 1, Ref: 2). When Indian society moved towards agriculture and urbanization, reducing need for hunting and slaughter of animals, Buddh introduced a religion emphasizing nonviolence and happiness through logic in a philosophic approach to life, distinct from the experiential Brahm through pursuit of manojav or psychic potential under isolated conditions of forests. Vedic gods and Brahm touched a low in strength when Buddhism spread over India and abroad during the reign of Ashok around 260 BC (2). Soon, however, the cult drifted away from logic to idolatry when its followers swelled under the three shelters of religion Buddh, Buddhism and Community Centers (3). The hard ground of its masters logic disappeared in the slush of stories about him. As a result, when another witty philosopher appeared on the scene in ninth century AD, Buddhism was washed out soon in India. Sankar brought back a philosophic version of Vedic cult along with an image substitute of Buddh the knowledgeable Krishn. God Buddh died on the Indian soil giving way to God Krishn along with a philosophical interpretation of Brahm. An experiential Brahm was reached neither by Sankar nor his disciples. However, Buddhism had come up through argumentation; Sankar and his team sank it in the very waters of logic and arguments. At the Mediterranean coast, Christ a Yogi, launched a new revolution in religion. He gave message of happiness through tolerance and love and explained consequence of force and hatred: those who live by sword die by sword. His followers live under the protective shadow of Christs God though shaken by the blaze of materialism. Almost six hundred years after the death of Christ, Mohammads Allah sprang into history as a God of war destroying the opponents of Mohammad when he captured Mecca, dismantled 360 idols of the solar-movement-house of Kaba and cleaned the temple for the followers of Allah (4). A similar scene was enacted almost 400 years later at the temple of Somanath with much plunder, loot and massacre of human life (5) by another incarnation of the same Bedouin. Felling kefirs shrines and converting them into mosques is a basic tenet of Islam, continuing in India till three hundred years ago in the reign of Aurangzeb. Mohammad was neither an erudite Vedic penance-person nor a Yogi like Christ; leave the intellectual heights of logicians like Buddh and Sankar. He was an illiterate Bedouin hired by a trader

Page 45 of 69 widow for her needs. His Allah took sword to make him and Islamite rich and powerful with all acts of human torture or slaughter. Massacres at Mecca and Somanath to World Trade Center or burning alive the people in a closed compartment at Godhra are valid for Allah if a community is labeled as kefir or murders and plunders are named as jihad. Koran has nothing like Five Mahavrats or Upanishads May I hear good, May I see good O, God! In Manus concept of religion sermons only for sex and wealth deniers a polygamous war-runner Bedouins Islam is no religion and his fretful idea of jihad despicably inhuman. Yet Islam rules Muslim minds firmly. In January 2002, an educated Musarraf put a bold face to reform Islamic terror cult in Pakistan and put some 2000 men behind bars. By March 2002 his Presidential powers failed against jihad-runners beheading Pearl and exercise of reforms called off. Allah of Mohammad was expanding during medieval era basically through gallants occupation, coercion and conversions of the defeated and humiliated people. The community is under pressure today due to changed conditions of society. Medieval tenets of Islam are no more valid and jihad is redefined as terrorism. Other Gods are eating Islamic consciousness by humiliating the community as an uncivilized lot. A thousand years ago, Allah was a roaring lion of Middle East. He is tamed now by a handful Jews in Israel, and Mecca is negotiating a peace treaty when time has invalidated swords against missiles. A bold Osama Bin Laden is a mere fugitive under American wrath. After a thousand years of slaughter at Somanath, Muslims of Gujarat have paid for Mehmuds genocide once they burnt Hindu passengers in a train at Godhra in February 2002. Time has robbed away the awe of Allah and His mostly poor and illiterate followers have to live today as unhappy, helpless and frustrated lot, subjugated and exploited by consumer-culture-runners. Such is the pattern of karms among Gods. Karm of Gods fall in the category of Samasti Karm (karm of community). Each God has a time of rise, decay and fall. Members of a community share the gusto and grief of their God automatically due to instinctive conditioning of bhavaschet.

Method of Fructification
An example of fructification and execution of karms in the next life may be reconstructed from the photograph of Bill Watkins where he is not the subject of photograph (Ch. 1, Ref: 23, p. 175). The caption of this photo reads Three faint but still identifiable images of young Bill Watkins appeared mysteriously on Polaroid film, although the boy had not been the subject of the picture (left) taken by his brother. Shortly, thereafter, Bill was involved in a car accident (Fig. 3.8). Technically, Bill Watkins generated an event-thoughtograph of his past life. A close scrutiny of the photo shows that out of the three figures in the same dress of knickers, the one to the left alone belongs to Bill. Other two do not match with Bill. In a closer scrutiny, it is seen that the other boys have their left leg damaged and partly disintegrated. The dark Negroid child to the right has also a plastered left hand. A damage to the two boys was possibly done by a reincarnation of Bill in some unknown past life. Soul of Bill, they thought, was responsible for their misery (and death?). The bhavaschet of the then sufferers had contacted the soul of a healthy and happy Bill of now for a retribution of past. The soul had recounted and projected the thoughtograph wherein Bill is intact and the other two are in pain. He met an accident shortly to lift their pain and sorrow of past in this life by reaching a similar state.

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Fig. 3.8 : Bill Watkins and his aliens. (After Ch. 1, Ref: 34).

Message is clear in the photo of Bill: we carry our misdeeds and sins in our migrating head after death. In the new life, the head becomes a part of the soul. However, it does not forget its karms and carries them out even on a new body. Avengers of past life appear when their turn matures and get projected by the soul to remind their curse. The sins, retributions and awards of the past are then executed by the soul in a new body. Karms are an inescapable compulsion on a soul and are not on the body that generates them. It is, however, important to remember that the physical body is the basis for executing karms. These become inoperative when the physical self is destroyed. Again, in the domain of karms an individual has to undergo fulfillment of his vyasti karms (individuals karms) within an overall frame of samasti karms. It may also be emphasized that even community Gods behave as individuals and will not forgive persons who have hurt its community in past. The feller of Somanath Temple of Gujarat is a confused and agitated man in USA today after running away from Gujarat. He has no help from Allah because he is a Hindu now. Shiv, the presiding deity of Somanath, has remembered and exiled him from Gujarat after 800 years.

Transfer of Information
Transfer of information from past life to living reincarnations for fulfillment of karms involves a complex system in the consciousness domain. Two case histories below illustrate the situations in real life. Young Mother: In February 92 my wife and I were traveling by train between Dehra Dun and Puri via Varanasi. Visit of Sarnath, a Buddhist excavation site near Varanasi, was the main attraction of the journey through this town. We had Dehra Dun - Lucknow journey during night, and when the train departed for Varanasi it was around nine in morning. A young mother with her son was in our cabin as a co-passenger right from Dehra Dun. After the train had left Lucknow, the mother sat on her berth to feed her baby in a casual and care free style, not bothering about co-passengers in the cabin. She opened her breast and was feeding her son unmindful of our presence. Her style of feeding the child wasnt decent, we felt. She got down from train a little later. My visit to Sarnath was quite pleasant on the fourth day of sojourn at Varanasi. Next evening I was in a train to Puri, sleeping comfortably all night. I woke up around five in morning. The young mother and her past life at Sarnath had sneaked into my head during sleep, I discovered. In a way, the

Page 47 of 69 subconscious had brought all the past information almost after 36 hours since my departure form Sarnath. The mother in the train proved to be the lady carved as the sixth disciple of Buddha, with her child behind, in the most fascinating statue of Gautam Buddh, smiling serenely (6). She was the wealthy widow who ordered sculpturing of this magnificent work. I had been visiting Sartnath since 50. Revival of the past, left behind at that time of statue, never entered my head earlier. It surfaced only after the lady carved as sixth disciple of Buddha met her sculptor in the train. Again, there was no trace of this information for three days after meeting the lady before visiting Sarnath. Obviously, my access to the past information involved a set of steps. First, there was a communication between the souls of the sculptor and the wealthy widow when the young mother and I met each other in train; second, my visit to the statue after meeting her actuated the bhavaschets and kamaschets of our spirits; third, transfer of feelings of past from the two spirits to their living counterparts ensued due to actuation of spirits; and, lastly our souls reacted in the present body to the unconsumed feelings of the past. Any model for transfer of emotions from past to present must assume that the lady and the sculptor were continuing at Sarnath as spirits after their death since fifth century AD when Buddhs statue was carved. Their bhavaschets and kamaschets remained charged with attraction for nearly 1500 years but their spirits were unable to exchange feelings due to the absence of causal (physical) bodies. When their souls met in the present, their interactions of past were actuated by a common scene of the past the wealthy mother feeding the son almost in the same style as today. My subsequent visit to Sarnath attracted the two spirits belonging to the same souls. One of these passed on its feeling to me and the other to the young mother at a distance of about 200 kilometers. This happened on the night I visited Sarnath (because of subconscious transfer during sleep). During the second night, reactions of the souls in the individuals were exchanged as emotions and passions. The Sarnath Episode suggests that spirits of sculptor and his employer continued with frozen desires and emotions for about 1500 years. Spirits cannot actuate transfer of energy within themselves to calm their desires, feelings, emotions or passions. They require a causal or gender body, which is the psychic base of a living person. A physical body is essential for consummation of karms, therefore. These could either be consumed physically through physical body or through Tantra with the help of gender or causal body. I consumed them through Tantra, keeping the young mother unaware of her past. Sunglow: I met Sunglow in Ankara when she was thirty-five and mother of a son, around five. In November 96, the day I was returning to India from Turkey, we were in Attaturk Memorial. While walking in the huge campus, I touched a sensitive spot in the life of the widow inadvertently. She broke down, sobbing and weeping. To relieve her of sorrow, I caressed her right scapular area. An unexpectedly large barrel of pain flowed from her chest to mine. It was clear right then, her agony was not related to the event of her life discussed there. It had a touch of our own association in past, now buried under ignorance of our living bodies. Back in India, I meditated on the problem periodically to get rid of the burden of Sunglows unhappiness dumped upon me. There was no success, however. Situation was reconciled after six months and Sunglow forgotten with a satisfaction now her soul was free of the past agony of our association. A couplet of Kabir was in mind It is the punishment of birth and life that all have to undergo; an ignorant cries and weeps while the knowledgeable suffers silently, wisely. In late 97 one of my General Managers introduced me with an Egyptian Scientist visiting our Seismic-data Processing and Interpretation Center at Panvel. Next morning I learnt who Sunglow was! Her face floated before me, not as she was in her Turkish attire but exactly like Nefertiti, the queen of Akhenatan a pharaoh of Egypt. Incidentally, gloomy Sunglow of today is a look-alike of a sad Nefertiti 3300 years ago. The Egyptian scientist was her sculptor, carving her famous portrait (7). Past of Sunglow also unfolded her pains through visions. The villain of Sunglows unhappy past was working with me at Mumbai but I had run out of time for initiating any strong action against him. To my luck, however, 3300 years after the death of the queen, a male reincarnation of her daughter was with me. He, without any information of past, helped me see the end of sorrows of his mother queen of Egypt.

Page 48 of 69 Sunglow presents an example of complexities of karms and randomness of future lives in space and time. In November 96, she passed on her sorrow to me as my accompaniment for life unexpectedly. However, an Egyptian Scientist arrived in 97 and her past, buried in a distant land, peeped out of the grave for avenging the villain with the help of my young associate. The latter compensated my absence at Mumbai in the execution of karms while I stayed away at Dehra Dun. By the year 2000 unhappiness of Nefertiti, loading my chest, had vanished. Story of Sunglow also reveals that souls have no fixed gender, religion, caste or status. These are the features of body and culture. The Egyptian scientist was a Sun worshiper and the villain was a follower of Amun. The former is a Muslim and the latter a Hindu. My young associate is a Hindu and his mother a Moslem. Once a queen, she is now in a secretarial service. Incidentally, beauty remains her asset in past and present both. It made her queen in past but is of no help now. At Dehra Dun, an observation showed something even more startling and drastic about movement of soul from one life to other. While out on a road, I found a pup licking my feet in a chilly evening of January 99. Once its soul was with my servant in the same town, during sixties. This man had descended down, literally, to live as a dog under the dictates of his karms, I thought.

Everyone in Sight is Connectable

In one of the Television shows, Uri Geller demonstrated that he could bend spoons by looking intensely upon them. A lady is also reported to have seen spoons bending while Uri Gellers show was on (Ch. 1, Ref: 23, p. 261). The experiment demonstrates that a person in sight, even through a small screen, gets connected with the soul of another person and energy is transferable between the two. The spoons of the lady were bent and turned by the energy of Uri Geller hitting the items through her. The sight of a person and knowledge of his name are important requirements for conducting Tantra. Revolution of television has expanded the field of karms, if not Tantra, globally. Now, many persons are connected with one another for consummation of their karms. Even, a telephonic conversation between two unknown individuals acts in the same way as their visual connection.

REFERENCE
1. 2. 3. 4. 5. 6. 7. SHASTRI, D. 1978: Jai Hinglaj, Navneet, v. 27,n. 6, p.53-64, 129-138; n.7, 128-155. WELLS, H. G. 1960: A Short History of the World, 367p. Penguin Books, London. GYATSHO, G. T. (14TH DALAI LAMA) 1965: An Introduction to Buddhism, 31p. Secretariat Dalai Lama, Dharamshala. MIAN, M. S. M. 1968: The Prophet of I.slam, 119p. Kitabistan, Delhi-6. MAHAJAN, V. D. 2001: History of Medieval India, 408p. S. Chand and Company, New Delhi 110056. AGRAWALA, V. S. 1984: Sarnath, 29 p. Archaeological Survey of India, New Delhi. ANON 1984: Early Civilization, 240p. Marshall Cavendish book Limited, London WIV 5 PA.

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CHAPTER-4 Model of Soul

Stop Thinking
The Himalayan Hospital of Jolly Grant was a coming up complex near Dehra Dun during early nineties with modern facilities for conducting physiological tests. I was one of its sponsored visitors in April 93. My department was keen about health of brains of its General Managers! The tests were not very comfortable for the physiologist who would not agree to my explanation about them. For example, her suggestion to stop thinking while measuring activity of my brain produced a reverse result. Instead of an expected fall in the signal output from brain, there was a drastic increase. She was astonished.

I explained that the pattern she expected was true only for a common man. It will not apply to a Yogi who moves his consciousness in his body at will. I have stopped thinking by simply pressurizing the cortical area of brain by a command in the corpus callosum, beneath the cerebral cortex. My brain has stopped thinking at my command, which is not possible for a person other than Yogi. Yog, by definition, gives the potential to stop thinking at will (1). However, terminating thinking by this process will show a gain of signal in the monitor due to pumping of neutral consciousness in cerebral cortex.
Can a professional doctor believe and agree to my suggestion? Yogis are not interested in their tests because they add nothing to their life. I too was a sponsored candidate. There is little data, therefore, on the consciousness pattern of brains in elevated Yogis.

There was a second observation also about my physiology where the doctor was stuck. It was my breath extremely shallow with hardly any intake of air into lungs.
You see, those who inhale consciousness directly from the environment around themselves dont need much oxygen. Through a long practice of Pranayam in the fourth step of Yog, I cut down intake of oxygen during 1973-74. The body system has stabilized subsequently with a limited intake of oxygen, although Pranayam was abandoned later I explained to her. She was not impressed. The Himalayan Hospital experiments were of great relevance to me, however. My days at Bordeaux flashed before me. I had landed at Bordeaux with a body weight of 60 kilos in the October 83. I was feeling suffocated and hungry all the time. During the day, I used to stand for almost half an hour in sun with a hope of gaining some energy from noon Sun. It wasnt of much help, however. Soon I turned into a glutton, adding almost eight kilos in a month. My breathlessness vanished at 68 kilos. There were two inferences from experiments above: first, in India, when a person subsists on low food intake almost 10 to15% of consciousness energy is absorbed by the body directly from atmosphere. Through practice, this could be increased further during penance when people continue on near-foodless life for months. In high latitudes like France, free consciousness energy is quite low in the environment. There, we cannot sustain ourselves without an equivalent food and added effectiveness of physical body. Physical body derives consciousness through food and oxygen and the main user of its energy is the causal body. On the other hand, consciousness energy absorbed from environment sustains, essentially, the astral body. Based on my personal experience, I fixed the outer boundary of high consciousness energy zones as 332 latitude. Yog and Brahm are too intimately related to astral body and due to this geographic disparity in consciousness regime none can develop into a Yogi north of 33N or south of 33S. Experiential realization of Brahm is also ruled out north of 33N and south of 33S accordingly.

Page 50 of 69 Variation of consciousness on earth has influenced human perceptions, quality of mind and concepts in thinking. In the zero-gold-medal-zone (Fig. 1.9), the tenth book of Rigved differentiates between two consciousness attributes of man intelligence and manojav (mind generated force = psychic potential). The first is linked to the quality of brain while the second is essentially related to the spiritual strength. It was also understood that manojav varies in the range of ankle-deep to neck deep ponds among the colleagues of equal mental caliber (2). Contrarily, people north of 33have talked only of intelligence and philosophy from Democritus though Russell for about 2500 years, and, for them, there is no psychic property like manojav. Indeed, Democritus insisted that man has no soul (3). North of 33N level of manojav is too low and experiential perception of soul as a Brahm, independent of body, is unimaginable. Yog, by definition is a process that stops thinking (4). It is an anti-thinking instrument operating through energy of manojav in a powerful spirit. In the eight steps of Yog, the first one is Yam that implies stopping speech and thinking (5). The last step of Yog is samadhi, which takes a person to null mind meditation over half an hour (6). By the concept of Upanishads, wordy thinking and intelligence constitute non-knowledge while silent manojav and Yog are knowledge. Yog is neither a subject of classroom lecture nor a practical session in a hotel or ashram environment, therefore. It requires withdrawal of person from social life to isolation; and, in higher steps even a sound-free environment (7). If a proper and qualified individual desires for strengthening of manojav and Yog he must be first in a suitable geographic location. Then, he has to take to silence and stop thinking to reach samadhi. Such a person alone can succeed in experiencing Brahm or body-free-soul in his head, like the bards of Upanishads. He could also verify experiential aspects in the functions and structure of soul discussed here. Faiths and religions with aim and prayers of material prosperity or heavenly abode will have a negative role in his success. Unless one takes to Upanishads and Yog, a person will best end into an active spirit after death like Mevlana of Turkey. He will not experience Brahm; he will not experience Eternal Life; and, he has little chance to become a Buddh or Virajapar. These states are available while living and not after death. Model of soul, presented in the pages to follow leans heavily on my own observations in the domain of manojav, Tantra and Prajna. Photographs and the gathered information serve as its building blocks. Their arrangement to reconstruct the most likely model of human soul takes into account my prolonged operations in energy transfer during Prajna between several individuals either directly or through a medium. The topic is slated to be discussed later elsewhere (Yog and Tantra for Moksh). Oh Im Brahm! and Ah I died! The above remain indelible experiences of my life during 81 and 89 respectively. Turning into a Brahm from a Yogi is described at some length elsewhere (Ch. 1, Ref: 2, p 240-243). Brahm is a routinely experienced perception in Upanishads, and the then bards were aware that the egocentric self of a man or Atma is perceived as Brahm by a Yogi (8) when he ascends above the final step of Yog (samadhi). It is an elevated personality of a Yogi, designated as Turiyateet State (9). I have corroborated the observations of Upanishads personally as in the first personality the pronoun I was identified with the body-intellect system, in the new personality the I-ness recognized itself independent of the body-mind system (Idem, p. 242). On 5.2.81 my I-ness shifted from bodybound state to a body-free state. The self within me transformed from Atma to Brahm, that is from ego-bound state to ego-free state of soul. Brahm state was a common feature during Vedic age when the Brahm-experiencing person was designated as Brahm-man or Brahman. A Brahm has a practical advantage in life. He can stop thinking at will, without closing eyes and getting into samadhi. He can also move his consciousness freely in his nadies (channels of consciousness). No amount of reading or prayer can take one to Brahm because this state is related to energy gathering by bones and muscles, stored in spirit or astral body. Essential for attainment of Brahm are renunciation, silence, less than 33 latitudinal position, starvation and eight steps in Yog. Almost eight years after living as a Brahm, I died on January 16 at Isamati. The unexplainable experience also looked as a routine type in the life of Brahms (10). After a critical evaluation, it was

Page 51 of 69 also recognized as another point of personality shift. Between 5.2.81 and 15.1.89 there was a personality of mine that felt I am immortal Brahm, free from time and space. On 16.1.89, however, another feeling overpowered me when I felt I am dead. This perception dawned within me after the spirit of the Khasi queen killed and turned me into a dead. A point was, however, driven into my head straight: I wasnt an active spirit like Mevlana, who, like the Banshee of Bordeaux, is not a liberated soul or Brahm. The active spirit of Mevlana has neither the knowledge of his past lives nor future reincarnations. Instead, my personality was like that of an old Buddh, practicing Mahayan for Moksh, with the knowledge of his earlier lives. Such a personality was, therefore, named as Buddh Body (Ch. 1, Ref: 2). I did not die physically at this occasion, but some kind of spirit-formation had cloaked me after death with a clear knowledge Im an immortal self, neutral and independent of the present body but connected with the spirits of my past life and their allies and enemies. Upanishads designate the same personality as Virajapar.

Components of Soul The rooftop and related photographs brought out four types of consciousness bodies that constitute a
human soul. There is a spiral body -- attadhar -- made of galaxy like arms looking like a string of little balls. In smaller attadhars arms of galaxy are absent. Also, there are little spherical attas and larger balls of atmas. Former are dense looking while the latter are less compact. Lastly, there is an unusual object pulsating and jumping. It is brahm. Whereas attadhars and brahms are easily distinguishable due their shapes and features, distinction between atmas and attas is not clear at times. There is a continuous gradation in size and compaction of the two spherical bodies. Among human beings, diameter of attas is two to four centimeters while larger spheroids are atmas. In Tantra, distinction is obvious between low-energy atma associated with the frontal area of brain and hrit and high-energy atta associated with spinal chord, pons and devasthal. Both respond to wordrelated information and commands. The first, however, is related mainly to various feelings while the latter to memory and logic. Their food intake is also different. Digestive system is the base of food for atma that lifts its food from the navel area of alimentary canal. For atta, spinal chord acts as a food canal, especially its chest part. Its food intake is from spirits or souls as also from consciousness of environment (Chetanakash), interacting with the vegetative nervous system.

Foods of brahm and attadhar

Brahm and attadhar also avail their foods in a living person. The former has two sources and the latter only one. Brahm avails its food, firstly, in the lower latitudes, through sunlight. Highenergy gravitational particles (gravitons) penetrate muscles and reach bones where these are absorbed by calcium nuclei and then the gathered energy is made available to cerebellum in the rear part of brain case. Bones of braincase, due to large volume and thin skin-cover contribute considerably in the absorption of energy for brahm. The other source of energy for brahm is the food in stomach from where the annasthal or food ganglion lifts the food for brahm (Ch. 1,Ref: 2, Box 8.1, item 13). In the areas north of 33, annasthal is the main source of food for brahm. In Prajna it is seen that foods gathered by atma, brahm and atta make their way ultimately to mooladhar (idem, item 1). Attadhar lifts ifs food directly from mooladhar through spinal chord and attasthal (idem, item 6). Mooladhar of one individual is connected to other individuals of the same sex besides the mooladhars of his/her spirits scattered in space-time. Attadhar of a Virajapar can also draw food from mooladhar of other individuals in a predator - prey relationship.

Psychic Energy Transfers

In November 96 I was in the fire temple of Baku, near the shore of Caspian Sea. When I opened my eyes after chanting a hymn from Rigved in prayer of Fire Goddess, there was a congregation of school children around me along with their teachers. I rubbed my finger on the shoot around the fire and made a mark on the forehead of the boy to my right, wishing him success in life. A line was formed immediately for getting shoot mark on head girls and boys all included. There was no verbal communication but they had a faith, a mark of fire will do them good. They remained in a line till the ritual was over. Who had taught them to do so? None, sharing love and faith is an ingrained feeling in every human soul. It lies beyond cast, creed or religion. For Baku boys it was irrelevant that

Page 52 of 69 I am a Hindu and for me they were all the children of Fire, irrespective of being Muslims. Names of religions are meaningless for intercommunication between bhavaschets because such communications relate to energy transfer from one soul to another. A similar occasion of energy transfer flashed before my eyes involving a frail old lady in a plane at Calcutta airport during January 85. The flight from Delhi had landed a short while ago and sitting by her side, I saw a beeline of people with all sorts of papers in their hands, from little slips to the journal of the Indian Airlines Swagat. She was writing a constant message on each God Bless You, and then signing. After the line had disappeared, I lifted the little luggage of the lady, disembarked from the plane with her, and handed it over to a nun who had come to receive her at the airport. In 1997, a huge Cross floated during my evening meditation. Mother Cross was no more on earth next morning. Some one signing on behalf of God was not available to the people of India. Those forming a queue for her signatures were mostly Hindus and she was a Christian. Energy transfer from bhavaschet, however, cannot draw a distinction between a Hindu and a Christian. It emanates from one soul and enters into another. The two cases above relate to direct transfer of energy at spiritual level between a donor and a recipient. I had picked up energy from the Goddess of Fire at Baku through my prayers. Usual route of such transfer is: Energy of community thought regime (Goddess Fire) vegetative nerves in the back of recipient spinal chord pons manasthal bhavaschet. Energy from my bhavaschet moved to each student through touch. They felt valorous and happy and imparted happiness to me in lieu. This was also true for Teresa. Her bhavaschet was charged through prayer of God. A cow feels so happy to feed its calf. The same was true for her. Baku has a lesson for us. There is no better source of energy for the spirit within us than prayer (or Prajna) and unless a person performs ritual/prayer every day there is no chance of growth of his spiritual strength and related properties -- valor, courage and peace of mind. Thus, only those who pray could feel happy and peaceful. Atheists, Secularists and Materialists possess Low-energypsychic-systems. They have to live in the misery of agitation, depression and haunting fears all life. Progeny: maximum benefited I was asked to write an article in 56 for my college magazine on a strange topic to my age Parental Care among Animals. I remember to have highlighted man as the highest evolved animal that cares for its offspring longest, up to adulthood during education. At Baku, there was something extra to understand about man. Man is not only an animal; the species is also a psychic population of emergent active spirits and Brahms and the progeny is highly dependent upon parents for health and growth of their spirit and soul components. There is a strong bhavaschet bond between father mother child up to 12 years of age and every child lifts nobility, valor and peace from his father through mother. There is a proverb at Varanasi Crops grow through personal efforts while children grow through religious merit of father. It is a practical understanding of the spiritual tie up between parents and children. In modern age we are learning through experience, once again, what is natural in parental care? We have passed through decades, feeding our children on powder milk through bottles only to discover lately that breastfeeding is good! It is now the turn of worship and rituals to improve the psyche of the progeny after successive ones are growing from rowdy to rowdier. Example of Prof. BLK Somayajulu, working at the Physical Research Laboratories, Ahemdabad during eighties, may serve as an example. I asked him once By your surname it is obvious that some of your ancestors has performed Somayag ritual. The ritual carries its positive impact down to seven generations, my teacher told me once. In what generation is BLK? He was in fourth generation and his son in fifth. Impact of Vedic ritual had proved true till five generations. Somyag is an exceptional ritual, virtually beyond reach for a commoner. However, people may better remind themselves every day about their karmas (11) and resulting impact on progeny.

Vedic Mantras
One can take to Vedic Mantras for spiritual powers irrespective of his present religion since these are quite effective in action. They have to be memorized and recited in Sanskrit alone for their effectiveness due to Vedic though-field restrictions, however.

Page 53 of 69 Some one asked me once Did I exist in the Vedic times? Span of Vedic land covered three main rivers during eight and five thousand years -- Ila (= Na Ila = Nile), Bharati (Euphrates) and Sarasvatee (Sutlej). I have seen a Vedic sacred thread of reed from Kirkuk in Iraq Museum, dating back to five or six thousand years. All territories between Egypt and India formed the Vedic Land once and not only names like Abraham (Aa+Brahm = Brahm Experiencer) or David (Dyau+Id = Heaven Worshiper) are Vedic but also the tradition of circumcising is a crude literal act of a spiritual Vedic Tantra when the cult decayed in West Asia and fell in the hands of quacks. A Mantra of Tantra in the Brahmaved or Atharvaved implies, I pierce thy penis to enable you to reach Brahm and be expansive like the urine freed from urinary bladder (12). Degeneration of Vedic cult of sacred thread led to this torturous ceremony to the agony and death of millions of children. Almost each one of us has a Vedic past between Egypt and India, extending to the north up to Black Sea. All can recite Vedic Mantras with positive results because soul can draw Mantra power from its past spirits as exemplified by the case of Mr. Jauhari Lal.

Relationship between Bodies and Soul

Body is a physical apparatus of an animal man for most of us. To many of us, however, even an astral body is a distinct possibility. It is perceptible during out-of-the-body experience or astral projections. A third body of man is also recognizable through migrating heads of the sailors of the Watertown. Between the two non-physical bodies the astral body is related to spirits and governed by brahm. It is a storehouse of energy for movement, conjugal interactions and emotions. The other body, essentially head (+ spinal chord) is named as Buddh body by me elsewhere (Ch. 1, Ref. 2: Box 8.1). It is related to atta and activities of atta, i.e., intelligence, memory, logic and hypnosis. An advance yogi sees and deals with yet another body within his physical body. It contains consciousness channels and antahkaran (Idem, Box 8.1). Externally, this invisible body is a replica of physical body and related to functions of spirit and soul, i.e., instincts, feelings and reproduction. Upanishads call it Ling shareer (body). Ling has a dual meaning knowledge and gender. Both meanings apply to Ling body. It is a knowledgeable or sensitive body in contrast to the inert physical body; and, it is a gender body because of different responses of the same consciousness ganglia or chakras in the two genders. It is also known as causal body (Idem, Box 8.1). The causal body has two major centers of consciousness one at the base of spinal chord (mooladhar) and at the top of head (attasthal). The two centers are also associated with spirits and Buddh body.

Model of Soul
Inter-relationship among consciousness bodies and living individuals suggests that attadhar is primary or basic unit of our soul. Atma, brahm and atta are secondary units, and in certain situations attadhar alone migrates away from body at the time of death, leaving others with spirit. Soul may be framed into a model with available photographs of atma, brahm, atta and attadhar and observations about movement of consciousness in the body and beyond the body during Yog, Tantra and Prajna. Figure 4.1 shows main features of soul, body and spirit and the following text sums up their interrelationship.

I.

Consciousness of man has two basic units: a Soul free of body and a consciousness center of causal body -- the mooladhar. The latter is connected to all the members of the same sex in a species. Mooladhar is, thus, consciousness nucleus of species in everyone. Axis of attadhar is connected to the mooladhar through attasthal and spinal chord. Attadhar is connected to three other objects of human soul atma, brahm and atta. These, in turn, join different parts of brain and brainstem to carry out their functions. Atma joins cerebrum and hrit, atta takes to dev-sthal and pons while brahm is connected to bram-sthal, cerebellum and annasthal. Soul is related to and controls two invisible consciousness systems of our body -- the causal and astral bodies. The causal body contains the consciousness ganglia (chakras) and channels (nadies) under the control of a Yogi. In the astral body there are three psychic organs kamaschet, bhavaschet and manaschet, supported by brahm, atma and atta respectively on one

II.

III.

Page 54 of 69 hand and by the mooladhar on the other. The causal body, typically animal in traits and crazy for acquisition, is run by mooladhar. The astral body, treating renunciation and celibacy as wealth, is governed by soul. Strength of astral body determines if a person will get wasted after death or survive as an active spirit for gathering food of consciousness to accelerate the growth of soul through atma and brahm left behind with spirit. IV. After death, the astral body continues in time at the same place as a spirit while the causal body disintegrates. When spirit is weak, soul migrates away with all its constituents at the time of death along with the head or manaschet. Such weak spirits are supported by community consciousness pool, e.g. Buddhists of Ajanta Caves.

Fig. 4.1 : Relationship between elements of soul and psychic human bodies.

Page 55 of 69 V. A strong spirit holds back atma and brahm to live as an active spirit while manaschet migrates away as head. Devoid of manaschet, an active spirit is a part of the communal system and lends strength to community thought field, like Chisti of Ajmer. In case of experiential perception of Brahm, the conscious self or Iness withdraws from routine centers of activity of atma, brahm and atta and shifts to spinal chord and brain. Kamakhya-sthal, Nrisingh-sthal and Ashapurna-stal become the seats of operation for atma, brahm and atta respectively after this event. When a Brahm-man dies, the whole soul migrates away to take a new life. In the new life, Brahm acts as a hungry-soul like Simmi. A Virajapar is a living Brahm whose consciousness has mostly withdrawn from the causal and astral bodies in the existing life. His spirit of the present life is inane in the functions of bhavaschet, kamaschet and manaschet. In its place there are a host of his past spirits who are desirous of settling their scores with past adversaries, now available as living persons or spirits. After account settling is over, his past spirits disappear from the scene. In the end, a Virajapar is free from his past spirits and past karms. This is what is Moksh (liberation). Such a Virajapar is a neutral un-involved self, described aptly by Kabir, Standing in a market place Kabir wishes good to all, while he is neither their friend nor enemy.

VI.

VII.

Catechist on the Wall

I was mapping rock formations around a small helmet of Jeolikot near Nainital during summer of 60. There, I met a witty and jovial catechist and soon we were good friends. Those days my messiah was Lenin and I had equal contempt for all religions exploiting the gullible folk in the name of God, Heaven and Hell. In an evening chat he told, I dont know where will communists proceed after death, but it will be easy for you to locate your friend. Expecting a witty piece of humor, I asked How? You will find me on a wall He continued Hindus and Muslims will be on either side of it in heaven and hell. Christians will be right on the wall, checking the trespassers. We had a hearty laugh. In the tailpiece of my document, the humorous pal of my young age flashes before me, now preparing seriously for his next assignment! Wambach and my experience abolish a key belief about role of a Monotheist God in life and in existence of a heaven or hell for soul after death. Even a Virajapar has to have a next life soon after death. There is no option against next life because our soul needs a body for its food from mooladhar. Monotheist God, heaven and hell are in the stories of stone-age-men 50000 years ago, and are continuing in many religions. An intelligent person can only place himself in one of the four categories of consciousness types (Table 4.1), and try to direct his actions for a higher state of consciousness in coming lives.

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Table 4.1: Categories of Human Consciousness

CATEGORY / STATE

PERSONALITY Videh, Brahm, Virajapar or Buddh.

TRAITS Direct ingestion and

I: ULTRA-CONSCIOUSUS STATE

digestion of consc. thru Prajna.

------------------------------ Samadhi/Turiyateet Boundary -----------------------II: HIGH-CONSCIOUS STATE Yogi, Paribraaj or Ascetic Semi-direct absorption thru Mantra and Yog. ----------------- Acquisition / Renunciation Boundary -----------------------

III: MEDIO-CONSCIOUS STATE

Humanitarians, Nobles Deeply religious and Ritual-persons.

Additional consc. accretion thru

mantras, prayers and respect.

-------------------------- Liar/Truthful Boundary ---------------------------------IV: LOW-CONSCIOUS STATE Money, Body and Position Seekers. Consciousness thru food alone.

There is a saying in Sanskrit mind alone is the cause behind bondage and liberation. One can easily check the status of his mind in the four categories above. The base population of man (IV) depicts an intelligent animal without any spiritual acumen; some persons in category III reach active spirit state; most in category II form active spirits. Category I includes Brahms and Buddhs. The four grades indicate levels of manojav alone and are unrelated to intelligence. My experience about personality shifts from a mortal to Buddh state gives three options for a person for future course of his soul. 1: If mind is focused extrovertly, traits of secularism or materialism take over the person and excite him to lose energy of soul for community consciousness; soul may move to a subhuman form of life, as a result. 2: A devotee of God will end as an active spirit lifting the food of consciousness from members of his community but stupefying next lives like Urvashee, now born as Urvee. 3: Only persons practicing Five Mahavrats and Yog can accrete and direct manojav to reach Buddh state. Since a God with power to alter karms doesnt exist, preaching and catechizing are doubly unintelligent acts. Firstly, the Faithful believes in falsehood about some one non-existent; and, secondly he wastes his mind and speeches on a non-entity (13). Proselytism proves madness.

Page 57 of 69 Lastly, a village boy of eight, buried in me, blinks his eyes after 55 years and asks, Did you achieve any thing spectacular, so far? I sum up Society clad me with spectacles of ego during my years of education and service to promote its own growth as an Animal Farm. Through Yog and Tantra, I threw the goggles away and realized experientially: I gather consciousness energy in my mooladhar for my species and my soul lifts its little share as a reward of my effort. I move out of the barrier of Social Ranch to the open Meadow of my Species. Achchha, says the child with no thrill. For a young Jagadish, I achieve nothing. With same condition of mooladhar at his age he asks, Why did you waste so may years for education and service then? Can some one reply him on behalf of an Ex-Corporate Manager ?

REFERENCE
1. NOTES & COMMENTS XXX; 2 ==> XXXI; 4 ==> XXXII; 5 ==> XXXIII; 7 ==> XXXIV; 8 ==> XXXV; 9 ==> XXXVI; 10 ==> XXXVII; 11 ==> XXXVIII; 12 ==>XXXIX. 3. KOROVKIN, F. 1985: History of the Ancient World, 246p., Progress Publishers, Moscow. 6. VIVEKANAND, SWAMY 1969: Rajyog, 288p. , Ramkrishn Ashram, Dhantoli, Nagpur. 13. DYE, D.L. 1966: Faith and the Physical World, 206p., The Paternoster Press, Devon.

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NOTES AND COMMENTS

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GLOSSARY
Abhichar: Destroying or killing an enemy through rituals and mantras; usual time-span of action: 6 months. Abhivimanatmanam: A state of Conscious-self above the initial Brahm state or Vimanatmanam (Egoless-self). Same as Buddh, Videh or Virajapar state. Active Spirits: Spirits continuing in time like living persons and collecting food of consciousness from living individuals through bhavaschet and kamaschet. In contrast, there are Passive Spirits who are buried in time soon after death of persons to become a part of community consciousness pool. The spirit community pool eats the living community domain and weakens the successive generations till a new community takes over the area or the old community disappears.

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Adhopahas: A psychic conjugal act in Tantra aimed at humiliating the enemy of opposite sex both living persons and spirits. Duration of act: a few hours to over twenty years. Ahankar: Ego. Apsara: Demigoddess. Apaurusheya (subjects): Topics where normal physical rules of cause and effect dont apply like Paurusheya subjects. Antahkaran: Psychic apparatus running the causal body; constituted by nadies (consciousness-channels) and chakras (consciousness ganglia), arranged mainly in a frontback girdle in the midline of our body (Fig. 1). A few chakras and full length of nadies also traverse the limbs. Annasthal Antahk. (Fig.). Ashapurna-sthal Antahk. (Fig.) Ashok: An Emperor of India ca. 260 BC Ashram: An establishment in forest for rigors to attain Brahm. Astral body: Subtle spiritual body capable of separating from physical body and traveling in space-time. Atharvaved: One of the four veds dealing mainly with Tantra for Eternal Life after attaining Brahm; hence, also named as Brahmaved. Atma: Ego-bound or Body-bound conscious self feeling, Im body. atma: A component of soul responsible for feelings, food and reproduction. Atta: A component of soul responsible for word-based knowledge and psychic potential. Attadhar: Main body of soul holding together atma, atta and brahm and connected to living body and spirits. Avidya: Learning related to worldly and heavenly gains like science and religion Bhavaschet: Upper psychic organ of astral body or spirit related to feelings. Brahm: Ego-free or Body-free conscious-self feeling Im not body; I am space-time free Brahm, expansive and pervading space-time. It is an experiential achievement of a Yogi when he ascends above samadhi or null mind meditation above 30 minutes, which is the 8th step in Yog. A Yogi seated in Brahm lies above samadhi, hence also known a Turiyateet person. A Brahm-man was designated as Brahm, Brahma or Brahman. The last became a class or caste when progeny of a Brahman availed his fathers title. A Brahm undergoes stages of growth and changes. Prominent among these is the death of a Brahm when he reaches Virajapar stage or beyond-ego-free state. It is also the Eternal Life state. It is named as Buddh, Moksh or Videh states also. brahm: Attadhar. Brahman: Brahm.

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Brahmaved: Atharvaved. Buddh: Buddha Buddhi: Intellect Causal body: Psychic body corresponding to physical body and holding antahkaran. Ling body or Ling Shareer is its other name. Cerebral cortex: Upper dome-like part of cerebrum in the brain. Chakras: Ganglia of consciousness girdle (Fig.1). Chetanakash: Consciousness milieu around us and filling the space in universe, and sustaining the invisible past, visible present and invisible future scenarios. Karms and movement of souls seem to be governed by C. Consciousness channels: Antahk. Devadasi: Dancing maid in a temple. Eternal Life: Brahm. Five Mahavrats: Five Main Abstentions for strengthening spirit within and attaining Moksh 1: killing, 2: untruth, 3: acquisition, 4: thieving and 5: sex indulgence. Gita: A book of sermons for Hindus. Hrit: An important ganglion of Antahk. Immortal State: Eternal Life. Kamakhya-sthal: Antahk. Kamaschet: Lower psychic organ in an astral body or spirit related to sex. Kamya (karm): Karm Karm: Psychic component of actions performed by a person and resultant attributes of negative (unhappiness) or positive (happiness) type in near or far future, due to participation of soul in each act. We perform satkarms (good acts) as also nishiddh or prohibited acts besides indulging in kamya or lustful acts. Those with regulated life have daily chores as also specific rituals for purifying soul nitya and naimittik karms. Karms are individual (vyashti) as also of community (samashti). Usually karms dont fructify immediately; instead they accumulate (sanchit karms) before fructification (prarabdh karms). Gap between the sanchit and prarabdh karms is several thousand years some times, since the carrier of karms is soul and not body and it is the soul/spirit which will lose or gain energy in the ultimate settlement of individual as well as community karms. Ling body: Causal body. Ling Shareer: Causal body. Late Stone Age: Geological Time between 10000 & 32000 Years ago. Malinabrahm: Low energy, lowly pulsating brahm.

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Malinatma: Low energy, lowly fluorescent atma. Malinatta: Low energy, lowly fluorescent atta. Malinattadhar: Low energy, lowly fluorescent attadhar. Mahayan: Higher between the two main paths of Buddhism. Manojav: Psychic potential related to effectiveness of mantras used by a ritual-man to deliver the results as indicated by ritual. In the case of a person with high manojav, depending upon the ritual, results come forth between 3 days to 6 months unless the ritual aims at a result after death, eg, abode in heaven. High manojav is associated with elevated souls. Manojav has no relationship with intelligence. Intelligence is an attribute of physical and causal bodies whereas manojav is governed by astral body + spirits charged with psychic power + soul. Mantra: A psychic energy generating syllable, word or stanza used for repeated recitation to accumulate psychic energy mass for purification of mind or antahkaran, rituals for improving the self or for destruction of enemy in Tantra. Accumulation of mantra-power is with astral body or spirit and, hence, it is carried forward by soul life after life. Also, mantras have restrictions of community and caste etc in their effectiveness during use. Again, a mantra becomes effective only after the person reciting them completes a certain number. For Gayatri Mantra the number is 24x24000. Whereas it is good to recite and accumulate ever beneficial mantras like Gayatri, mantras of Tantra have their own strictness of conduct and none should be tempted towards them without a guru. Active spirits usually finish a novice without protection of a master either physical or spirit. Middle Paleolithic: Geological time between 32000 and 120000 Years ago. Middle Stone Age: Same as above. Mooladhar (Chakra): Main consciousness ganglion of body located at the base of the spinal chord (Fig.-1). All members of the same sex in a species are connected through mooladhar and the ganglion is responsible for instinctive behavior among individuals of a species. In man, mooladhar of an individual is connected also with the earlier spirits of the same individual and helps to draw psychic energy for survival in illness. The chakra is of special relevance in Tantra. A yogi in Virajapar state some times annihilates his enemies by drawing the energy of enemy through this ganglion. Moksh: Brahm. Nadi: Antahk. Naimittik (karm): Karm. Nishiddh (karm): Karm. Nitya (karm): Karm. Nrisingh-sthal Antahk. Parvatee: Wife of God Shiv in Indian mythology. Paribraaj: A wandering ascetic.

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Passive spirit: Almost 99% astral bodies constitute low energy spirits or passive spirits after death that are unable to stand out as independent psychic entities from community thought-field to survive in time as individual spirits (active spirits). Such weak spirits constitute passive spirit. They preserve within themselves desires which, when fulfilled, will provide succor to the spirit and it may ultimately get dissolved into the community thoughtfield. One of the oldest such spirits in my contact dates back to over 5000 years. Theoretically, those desire-free will neither leave active nor passive spirits and their souls would transmigrate with maximum earning of energy when these move out of the dead bodies. Paurusheya (subjects): Topics where one to one correlation is possible between action and result, e.g., a bullet aimed at bulls eye normally hits it or hits nearby. Prajna: Tantra. Pran Pakheru: Life Bird. Rigved: Principal among four veds dealing especially with prayers of over 60 deities. Sadhans: Instruments, especially the instruments needed for success on the road to Brahm in Vedant. Sadhu: A wandering ascetic. Samadhi: Last step in Yog characterized by over half an hour of null-mind-meditation accompanied by at least 25% fall in pulse rate and 2 F in temperature. Pulse rate may become 0 and body temperature close to that of atmosphere in prolonged samadhies. The stage looks somewhat akin to the hibernation among animals during winter. Samadhi-sthal: A monument at a place where a Yogi has willfully departed from his body. Samasti karm: Karm. Sankar: A great thinker, argument-wizard and philosopher of India responsible for routing out Buddhism in this country. He established a concept of Brahm through Aparokshanubhooti (non-indirect perception) or intellectual appreciation rather than experience of its consciousness attribute in head as per Upanishads. Obviously, neither he nor his disciples were close to experiential Brahm when they were beating drums of Brahm to finish Buddhism and establishing an updated version of Vedic cult to suite their times. His life was cut short by the spirit of the greatest Buddhist Tantra queen of her time at Guahati. The Khasi Queens spirit possessed and tortured him through Tantra after Sankars disciple Mandan killed her. The spirit had her peace only after it killed Mandan in January 1989 and paraded her kill before the spirit of Sankar at Kedarnath in October 1992. Such intense has been the hatred and anguish of this beautiful Tantrik against anti-Buddhist Brahmans, demolishing Buddhism through logic. Life after life the active spirit of Tantra Queen gathered energy to avenge and kill the person who finished her once through abhichar some 1200 years ago. There is no logic and no forgiving in an enemy mindset of a spirit. The event also exemplifies that religions, even at the highest plane of thinking, breed animosity and hatred due to ingrained instinctive trait of survival in each religious community. Sarasvatee: Goddess of Vidya or enlightenment; an enlightened virgin Brahm courting male Brahm in Tantra. Shiv: Shiva or Siva.

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Sitabrahm: High energy, highly fluorescent brahm. Sitatma: High energy, highly fluorescent atma. Sitatta: High energy, highly fluorescent atta. Sitattadhar: High energy, highly fluorescent attadhar. Tantra: Connotes to rule or keep under command through psychic energy instead of worldly carrots and sticks. There is much confusion and hatred towards the subject because its misuse by those who master it or posed to have mastered it. Many of them ruled over people, like the Khasi queen, through the power of Tantra. They also entered a monarchs cabinet and ruled over the whole country by possessing the mind of the ruler. Ashok was one such victim of a Buddhist Tantrik who emptied his treasury, under possession, for propagating Buddhism. Temples of Khajuraho were built under similar conditions. Broadly, operations in Tantra fall under three categories and practiced by three levels of people in the strength of manojav. Lower among them are the persons who use mantras and rituals for fulfillment of a purpose. Such mantras abound in Atharvaved. The next category of Tantriks includes Yogies of high attainment and seated in Brahm. They are in a position to move consciousness in their body and transact, mostly with sex organs of opposite sex, without any physical contact for accreting consciousness. The conjugal act, conducted through astral body, has no social bar on relationship of physical type. A person in Virajapar state performs the highest form of Tantra, however, for Eternal Life. It is known as Prajna. In the process, consciousness energy may be drawn from any one or any community and then neutralized through specific living form/ spirit/ or a God. Specific components of soul are involved in the cited three stages of Tantra. The lower stage operates through atma; the middle stage through brahm and the highest one is through atta. Among body parts too, there is a distinction in the performing segments of body. Mantra operates through energy from abdomen; Yogic Tantra works on energy of muscles and bones while Prajna operates on the energy from nerves. Tantrik: An operator of Tantra. Thoughtograph: Photograph of a mentally projected image. Turiyateet: Meaning beyond fourth state of consciousness, it connotes a person experientially seated in Brahm state, which lies beyond samadhi or fourth state of consciousness. The other three states are awaken, dreaming and asleep. Upper Paleolithic: Late Stone Age. Urvashee: A demigoddess of Vedic age representing feminine form of Fire. Vanprasth Ashram: Establishment of a renouncing person in a forest for penance and rigors for attaining Brahm. Vaishnav Cult: A sect of Hindus who worship Vishnu as their principal deity. Varun: A Vedic God related to Water. Virajapar: Brahm, Tantra.

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Vidya: Subject matter or teachings and sermons, which help a person to attain Brahm and Eternal Life. Yog: A discipline of learning leading to control over the perturbations and agitations in conscious self. The subject has a thorough practical pursuit of steps that lead ultimately to null-mind-mediation over half an hour. Yog is the primary requirement for the one in pursuit of Vidya, Brahm or Eternal Life. It is a practical training and has nothing to do with religion or sect, even though Five Mahavrats are essential for the one contemplating success in different activities of Yog. Those who are still in the grip of evil forces like anger, fear, pride, hatred and jealousy will find Five Mahavrats a hard chore for adhering. Solar energy, absolute detachment from any intoxicant, starvation and hard physical and mental exercises appear to be most vital factors in making of a Yogi. Semidry tropical climate with fewer trees and an isolated place near a riverbank constitute ideal setting for an ascetic student of Yog who, to the mind of the author, should best be in thirties or early forties. Those who are householders may also undertake Yog for self-purification, with varying degrees of success depending upon the manojav of pursuer, his environment and efforts. Actions or exercise in Yog is grouped under eight steps and unless the lower step is nearly perfect, the upper step does not yield desired results generally. The eight steps are: 1.Yam: Withdrawing of mind from multiple worldly desires and exert control over its instinctive reactions. 2.Niyam: Observing and conducting regulated life of rigors and prayers mostly under sun. 3. Asan: Conduct specific physical exercises for enhancing potential and power of muscles and bones. 4. Pranayam: Exercise to deny oxygen to lungs for enhancing anaerobic respiration and activating desired parts of brain for adapting lower levels of oxygen for slowing down its activity. Standard breath is one and half minutes for a minimum of 10 deep breaths during exercise. Pratyahar: Restricting the wandering mind from multitude of topics arousing feelings and emotions to a few non-emotional themes, e.g., derivation of words in pratyahars of Sanskrit grammar. The step also implies a radical cut down of physical food and enhance intake of food of consciousness through isolation, starvation and silence. Dharana: It is an exercise for freeing mind from emotive objects and focusing neutral thoughts on limited subjects. Holding and locking mind on a neutral, emotion-free theme like memorization of aphorisms of Sanskrit grammar is a handy tool. Intricate features of a natural scene traversed recently, when recollected stressing the mind for details, also help. Never focus on deities and gods. It will turn you into an emotional sheep before a shepherd community Lord. Yog is essentially a process to step out of emotions and ego. Dhyan: Process of null-mind meditation by cutting the body segment from brain through applying thought pressure on Ashapurna-sthal area at the base of the brain. Initially, it results in splitting headache but gradually null-mind-meditation sets in. After meditation has crossed duration of over 15 minutes, Pranayam should be discontinued. Samadhi: Samadhi. One seated in samadhi, high manojav, may opt for miracles (siddhies) or take to additional efforts, in isolation, for attaining Brahm and Eternal Life. Many elevated Tantriks of past

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belonged to the first category. They either ruled themselves or possessed mind of kings to rule over their kingdom. Yogi: A pursuer of Yog.

CREDITS & ACKNOWLEDGEMENTS

Structure of Soul uses some uncommon illustrations and statements related to
consciousness, souls or psychic phenomena from earlier published documents. Sources of illustration and information have been indicated and referred in the text. I thank the publishers of the articles or illustrations that have been quoted or re-illustrated in the present work for the cause of elevating our knowledge about soul among my fellow humans. My friend and past co-investigator of Cretaceous/Tertiary Boundary, Prof. N. Bhandari of Physical Research Laboratories, Ahmedabad, needs special mention along with his son Vikram for the thoughtographs of solar eclipse. There was a time when Bhandari and I wanted to finish a scientific probe on these photographs and publish it under the banner of Science. My interaction with the nature, however, on a similar article of Consciousness Spheroids of Kedarnath, let me drop the idea till the scientific community of future accepts consciousness as a subject of investigation in science. It may take some time when thougtographs of Vikram or invisible objects like atma or attadhar will be in the ring of boxing scientists and their referees. Mr. R. D. Badgyan, Ex-GGM (Drilling), ONGC, Mumbai gave me a key thoughtograph of a Yogi dead long ago at Gangotri and his own photograph with atta. Mr. V. Raiverman, my loving boss of eighties and also a victim of the Khasi queen for extending help to me, has read the proof of the book and introduced needed corrections . Their help is thankfully acknowledged. Some of my associates during service figure in Structure of Soul. Sufficient time has lapsed between past transactions and the book. Besides, I have also taken care that their exact identities remain masked when the issues are somewhat sensitive. I thank them all friends and foes alike to help me clear the burden of my karms and providing data for the document.

ATTADHISTHANAM Dr. Jagadishomrityunjay Dehra Dun May 23, 2002.