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 Shiva’s 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’ (Shiva’s) 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 Shiva’s 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. Shiva’s soul and Savitri’s 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. Author’s 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.

Thoughtograph of a yogi dead  in samadhi

Fig. 3.4 : Thoughtograph of a yogi dead  in samadhi.  a – bhavaschet; b - kamaschet.     

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).

Position of ego  bhavaschet

Fig. 3.5 :   Position of ego & bhavaschet (Ego-field of a person formed by interaction of social thought field  and individual’s 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 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).

Light and dark consciousness bodies

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