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. 

II.                 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 anna-sthal.

III.               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 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.

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.

VI.              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  likeSimmi. 

VII.            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”.