ARTICLE

Yogi, Brahm and higher states of consciousness 

 

Introduction 

 

Three persons in seventies read through ‘The Gods’ for me to convey their views. The first, a past principal of a college and English teacher by profession, saw plenty of vulgar sex in the book; but, more than that was his scare and obsession for persecution by vile Swati parsina because he was helping me in completing the document.  The leopard-like goddess Breast-fire of Turkey was on his nerves and his fears proved right soon. He landed in a nursing home shortly down with a lever abscess and came out after his pocket was lighter substantially. The second was my past boss, figuring in the book as V. R. and responding “Your book has a racy style – scenes after scenes moving rapidly as in a movie, ending in a grand finale. I want to write a book in a similar style.” We keep talking of a few continuing tyrannies of the goddess even now.

 

My third reviewer was a senior colleague of mine during nineties, forthright in his telephone from Chennai. “You must have been running through some kind of hallucination”, he communicated on the line in October 2008. I admired the strength of conviction in his view even though nowhere close to truth. The book deals with the perceptions and transactions in Braahman god state; and Upanishad is clear: detailing the perceptions or transactions of prajna in the state is a viglaapan (depressive, exasperating aversion)1. This exactly was the response of my senior PVK along with more than a dozen editors of magazines and newspapers. Papers did not publish review about unbelievable stories in ‘The Gods’.

 

 None except me have written about Braahman state wherein we transact with the spirits and gods of bygone past and distant lands. A Braahman erudite poet alone2 describes the feelings of the state very precisely in two lines of his poem:

 

A bodiless artist-divine has finished his creation as painting perennial;

It’s on a canvass of zero-wall, while colors he declined to use or avail.

Objects of (karma)-canvass fade not on washing and none can kill them ever;

Fear and sorrow grip as one sees his self imaged on the wall here and there.

 

Such perceptions are limited to Braahman state alone when  a person in Brahm state ‘dies’ and a Braahman is born in a process named Brahmajanman. He turns into a living phantom in the world of undying psyches left behind by the bygone dead.    What he sees and feels do not exist in the  lower states of consciousness or minds and disappear soon after a Braahman god ascends to Purush state (Fig. A).   

 

TYPE

CHARACTERISTICS

ACTIVE  ELEMENT

7

Purush        

CALM &QUIET SELF; ANN FROM ALL LIVING & DEAD

SOUL / PURUSH

6

Braahman   

ACTIVE,    EGOLESS SELF  JOINED WITH FOSSIL EGO OF CHARGED SPIRITS FOR ANN

PSYCHE / PRAKRITI

5

Brahm     

RENOUNCED & WITHDRAWN SELF, EATING CARRIED EGO OF THE SELF IN PRESENT LIFE

PURUSH

4

Yogi

WITHDRAWN MANASCHET-SELF CARRYING OUT 8 STEPS  OF RIGORS FOR SAMADHI / BRAHM

PURUSH

3

Ritualistic

FORCEFUL FAITH IN 5 MAHA VRATAS AND LIVING FOR BETTER LIFE NEXT-TIME, RITUALISTIC

INTELLECT AND MANASCHET

MANOJAV –RICH POPULATION  ~  10%

///////////////////////  EMERGENCE OF MANOJAV  HALF A MILLION YEARS AGO ///////////////////////

MANOJAV-DEFICIENT POPULATION  90%

2

Demons 

COERCING, HARASSING, TORTURE IMPARTING COMMUNITIES AND CULTS

BHAVASCHET / EGO

TERRORIZING-MEN  &   POPULATIONS

////////////////////  EMERGENCE OF ROPE & NIGHT-HUNTING  16000 YEARS AGO ///////////////////////

NOBLE TRIBAL TRADITION POPULATION

1

Base Population   

INTENSE FEELING OF SELF AS BODY; FOOD, SEX & ENJOYMENTS MATERIAL GATHERING INSTINCT FEELINGS: LOVE & EMOTIONS

INSTINCT / BHAVASCHET / KAMASCHET    

 

 

Common men transact only in three states – Base population, Demoniac and Ritualistic; and, response of PVK and editors was very natural to their state. Most people of the three populations are unaware that man has also evolved in a direction other than intellect, logic or I.Q. It is the line of manojav or psychic potential where Yogi state forms   the lowest rung of the ladder and the Purush is the last (Fig. A).

 

 The stages of accreting and accelerating consciousness among semi-starved people of higher   consciousness lie far above the psychic potential in the sensuous, calorie conscious, pot-bellied population of today living    either for money or striving for rewarding position in the society through wealth or political power.

 

From Vedic period to as late as beginning of Christian Era, concept of manojav or psychic potential and growth in the trait had a simple formula in India. From south to north and east to west in the mango belt of the country a qualified disciple could approach a Vedic guru with humility and follow his instructions for achieving Brahm state. The adage is no more valid these days of globalization and money-laundering. Gurus with potential to take one to the state of Yogi or Brahm have disappeared. Yet, I made a mistake in not realizing the point when I followed Khajuraho method of dissemination of a rare knowledge   and inserted some illustrations related to the higher states of human consciousness without explanatory notes.

 

Khajuraho is a complex of ancient Indian temples made around 1000 A.D. with exotic pornographic carvings on their outer walls. Some of these connote complex or abstruse operations in Tantra. They are for use by expert Tantrists after decoding their notation.  For others they are like one of the common exotic and sexy nonsense. My drawings in ‘The Gods’ are, likewise, meant for elevated people in manojav or psychic potential moving between the states of Yogi and Purush. The figures could help them understand their status and operating potential better. Today, Khajuraho motifs and figurines are useless because we are bereft of knowledge in Tantra. So are my illustrations in the book. Hardly anyone will follow them in context with the four higher states of human consciousness – Yogi, Brahm, Braahman and Purush.

 

A bit of explanation about these drawings may help some men high in manojav and keen to take the ladder of Yog for higher consciousness levels. This may embolden their conviction to see the reality of soul and   non-materialist spectrum of a living self within each of us. It was imparted to a deserving disciple by a competent guru to help   him in the pursuit of Brahm. The contents to follow are prepared with a view to educating and guiding the emerging population of the high manojav men and women to take up self-elevating exercises in life.

 

Pursuit of erudite Elders in past      

 

Vedic people who took up the penance and exercises for Brahm state   were extraordinary in a way. They were learned men memorizing thousands of hymns from Veds and other subjects, strictly ritualistic in attitude and ever observing the five-great-penances: truth, non-violence, non-accumulation (of wealth), non-stealing and celibacy. They realized also that their pursuit may not fructify in a single span of life; and, hence prayed “heavenly selves and human bodies (life after life), longevity and old-age we wish through our rituals and worship”3.

 

A disciple on the path of higher attainments was clear about his own goal besides praying for the others4.  Fodder and water was the requirement of the cattle-like-people; abode in heaven he prayed for the ritualistic and eternal life for the gods (Braahman and Purush). For the self, it was   not fodder and water as he prayed for a commoner.  He was for ann or the food of consciousness nourishing our souls and available to the men in Yogi and higher states of consciousness. Ann was accessible to a person during penance through Pranayam or breathing exercise and switching off mind during Samadhi in Yogi state, and through direct ‘inhalation’ from the regime of Brahm in Brahm state. In Braahman state, they knew, ann is available from connected men and spirits.   In Purush state, most ann is from Brahm regime but occasionally it is also available   from gods.

 

The higher states of consciousness relate to the size and brightness of soul in a man. A bright, powerful soul alone drives a person to higher states of consciousness for effective gathering of   food of consciousness to accelerate its   nourishment and growth.

 

Physical apparatus or human body turns into a Yogi and draws   ‘food’ from the atmosphere using methods of Pranayam and Samadhi in a soul with effulgent attadhar5 and modest growth. Still powerful souls in a stage higher than Yogi, named Brahm, invoke active spirit for this purpose. The two are, anyway, passive states with low inputs of ann. The succeeding Braahman state is comparable to a carnivore or predator; and, he hunts and eats ann from ghosts and men around.  Still higher Purush state is rather passive again like Brahm state, sustaining the soul and self mostly by a high flux of tyad ann from the regime of Brahm around. Tyad or nectar-feed is a synonym of Braham (Ti+ad = nectar + feed).   Occasionally a   Purush eats gods and goddesses.

 

 Deserving disciples received knowledge about different conscious states of man, and it passed from one generation to another through tradition. They taught “if the mind is worldly due to  low effulgence soul, it is not worth torturing the physical self in penance; and, a modest effulgent soul   is sure  to reach Yogi state to  die in Samadhi leaving his  psyche in peace” (Ref. 5, fig. 3.4; Fig. B).  Such people could as well achieve Brahm, Braahman or Purush states.

 

Purush element Annad (A) and Prakriti Element   (B)

 

 Aa: Annad 

 

Ba: Sex system unit or Kamtantra :1. Large intestine and psychic  connection with liver (2)  and Kamaschet ( 3), Operating right (4) and accumulator left  leg (5).  

 

Bb: Ego-emotion unit or Bhav-tantra: 1. Bhavaran , 2. Frontal channels, 3, Cervical channels, 4. Shoulder channels.  

 

Bc. Mental segment or manas-tantra

 

     

 

Figure B:  Prakriti (psyche) and Purush (self-monitor)

 

Changes in Perception


Pursuant of consciousness noted changes in the perception of the worldview after moving from lower state to higher
6. Perception of a Yogi is typically of a commoner – plurality around. His consciousness is body-tied and recognizes the self as a body; and, his is a world of plurality. Such a perception disappears as a man reaches Brahm state, pronouncing and feeling “I am Brahm and not body”. Since Brahm is rare and no other interacting Brahm is around, a feeling of singularity sets in the pursuant, excepting on rare occasions when an active-spirits of opposite sex give short company to remind a duality. Spirits, anyway are not Brahm; hence, the singularity of perception holds in Brahm state till he feels ‘he is dead’ even though alive. It is   a strange phenomenon of death when Brahm migrates away as a spirit from body leaving behind psyche alone in a living body. The phenomenon brings forth Braahman god sate. The individual is now a psyche-self ‘living’ among plurality of multitudinous charged psyches left behind by people at death and behaving like a live-self in the world of dead. A Braahman does not live as a physical-self though he looks so; he treats himself a psyche and transacts also with them.

 

Purush, again, is a standard state of singularity; but different from Brahm. He represents singularity of a high-energy-psyche cut off from the charged psyches of commoners around him till sometimes ago. Brahm or spirit has already departed from such a person long ago when his Braahman state came into being.

 

 The listed experiential perceptions, anyway, are limited only to the self of an individual. No other person can know the status of the self in another man.

 

Brahm regime is nearly missing in non-solar lands


An ancient bard observes ‘Lord Pusha, the nourishing Sun, who’s most benevolent radiance sustains people through bundle of rays from sun, I see you as Purush and so am I (being your replica on earth)’
7. The radiant energy regime of consciousness is perceptible as vitalizing peace in the Purush state conforming to the meaning of tyad or nectar feed. It has its base in sun is known since Vedic days; and, its nature as primary life-source was also an equally acknowledged fact among them. Praan (vital-air) does not activate Brahm the vital-air itself acts as a life-giver on account of Brahm, they document8. Its ubiquitous nature too was a matter of common knowledge like its synonym Praan.  ‘Brahm is in front as well as behind, in south and in north: above and below it is expanding everywhere on expansive earth’,   bards would teach9. These people were sure, we live not due to breathing air but by inhalation of Praan or vital-air, which was as ubiquitous as air; and, it retained life in a Yogi when he stopped breathing for days10.

 

I had a somewhat different experience that contradicted a ubiquitous and uniform Brahm when I visited Bordeaux in France for two months   during October-November 1983. I was in mature Brahm state at Vadodara, weighing 62 Kilograms and sustaining myself on a 1000 Calories through single meal a day for years. I turned miserable soon after reaching Bordeaux – feeling a strange breathlessness. Standing in mid-day sun was some relief but my misery had little help from a ‘cold’ Sun of Bordeaux at noon.

 

 It was obvious that Brahm or Praan regime responsible for Yogi, Brahm and Purush states in India and aplenty at Vadodara   on latitude 20˚N was nearly missing in Bordeaux at 45˚N. I tried to figure out the ‘northern limit’ of Brahm-aplenty during my flight from India to northern counties. It lies between 32˚N and 35˚N.

 

Brahm, a radiant energy regime of sun, fades out towards north and south of equator; and, it is not ubiquitous as the Indian bards of Vedic period thought. Its abundance is limited more or less up to the tropical belt. It is no more possible, therefore, to take up pursuits of Yogi and higher states of consciousness in the territories beyond latitudes 35˚ North or South.

 

Lesson from Knife-Upanishad


Upanishad with an atypical   title asks Yogis   to do strange jobs – cutting of the body parts. An example is here. “Segment of the body above the feet be focused in thought (and cut from the legs using the knife) of sharpened mind through stepped up practice in Yog”
11.  Morphology of psyche (Fig. B) shows distinctiveness of leg and body segments, and suggests validity of such an operation through a psychic command by a Yogi (in Braahman and higher states).

 

Like the segmentation of body, psychic head   too has three main segments: first, between partitions at the base of brainstem and at its top or base of cerebrum; second, between the base of cerebrum and its top; and, third, between the top of cerebrum and top of scalp.  The lower is mantra- or manojav-segment, the middle functions as psyche or instinct-segment, and the third is Savita- (solar) or Brahm-segment. “One who knows the ‘three steps of Father in cranium’ (turns) father-eternal (himself)” proclaims a hymn12.

 

Formulation in the Upanishad is valuable for Yog. Till a person established in  Pranayam exerts mentally to cut his head from the body by focusing on the partition at the base of brain, his entry in the Samadhi state cannot materialize. Brahm state too has a restriction. Unless partition at the base of Savita-segment breaks in a highly starved Yogi, he remains barred from experiencing “I am a Brahm, not body”. ‘Air’ of Brahm must fill the annad sack in the head of a Yogi (Fig. C) for severing his tie with middle or instinct-segment of cranium bonding his self with sensuous body.

 

1. Annad connected to Manaschet

2. LS of Annad    3, 4. connections to hrit and heart

5. Manaschet   6. brahm    7.atta     8.atma 

9.  attadhar   10. annad – attadhar conduit.

 

 

Figure C: Elements of Purush for gathering ann for soul.

 

Consciousness force and strength of attadhar, basic body of soul, appear to be a major factor in attaining Brahm. That is why Upanishad says “a person does not make to Brahm; it is the Brahm that elects a person and stamps him with his mark”13. The consciousness regime emanating from sun – Praan or Brahm – alone judges the worth of a soul to stamp it with success of Brahm; and, soul communicates it to the mind.

 

Effulgence level of souls and consciousness activity in the three segments of his psychic head determine the type of a person in real life. Commoners are darker or dull souls with active middle or instinct-segment in their psychic head.  Effulgent souls are usually ritualistic or righteous in attitude at lower levels and take to pursuit of Samadhi or Brahm when mature and powerful. A Yogi established in Samadhi has activated lower or manojav-segment while a Brahm is typically with an active Savita-segment.

 

Braahman and Purush are no humans in a way. They are powerful psyches in the category of community gods and have potential to act like them. Among the two, A Braahman god falls in more common category of ann or lower gods while Purush represents Brahm, Savita (Sun) or Siva. Braahman god is a predator unable to eat Tyad. He lives on ann from psyches, spirits and men. A Savita-god eats no men; Tyad or Bram-ann supports him. He may ‘eat’ a community god or goddess occasionally, however.

 

Verification of Concepts

 

Men in the pursuit of soul understood that their goals lay in non-physical world in contrast to sensuous commoners surviving on ‘fodder and water’.  Theoretically, there is no way to enter into the subtle world of Brahm without renouncing the physical one.

 

Sixteen elements in the world constitute our physical life, some pursuant propounded. These are five gross matters or elements (solid, liquid, gas, space and energy), five sense organs, five organs of action and instinct. Instinct or mind is essentially an acquisitive force of life for survival of body. The subtle world of spirits and karmas, they thought, has another eight elements. These include five mere-matters (tanmatras), intellect, ego and basic temperament (Mool Prakriti).

 

Soul is also a subtle object, commanding life in the body and independent of twenty-four earthly elements, they said; and, it is   working for its own growth to become free from world attractions ultimately. They named Soul   as Purush or the male who ever wished to get free from wife-like Prakriti (nature) bonding a man with enjoyments.

 

The subtle elements of Prakriti associated with life made two everlasting   components transacting through our physical body. One was an unseen body of psychic self corresponding to  physical body14 –  psyche ; and the other, called dehi15 or jeevatma  that  migrated from one body to other after a person died  and his soul moved to be born again. It is spirit. Some people could recount many of their past lives16 without undergoing into hypnotic state as is the practice today17, 18, 19.

 

Western mind thinks that    hypnotic journey of subjects to past lives brings relief to them, at least seemingly. It’s an illusion, however. Unless karmas dissolve, a relief in the present life is not possible.  Imagine a case not mentioned in ‘The God’. A famed lady of Gujarat committed a ritualistic suicide in 1978 end   driven by innate pressure of her past life.  Her new body met me in Dehradun body on her twenty-second birth day in 2002 for carrying out her revenge on the people who did not let our marriage materialize through machinations. Husband of her long ago past life died a painful and untimely death in summer 2005; and,    the then psyche of the lady could reach peace only after the last villain in the game stood as hunted and humbled in 2008. The girl does not know her past today but her psyche in the present body, joined to  her past psyche, kept burning with vengeance even for another  six  years after  we met. Knowing the past life is of little help to a soul unless the karmas dissolve through energy transfer. Subconscious selves of psychiatrists (psyche+ spirit) transfers energy to the patients (refs: 17-19) as cited here. The psychiatrists are themselves new lives of Tantrists of past.

 

Opening of the window   of past lives is a typical phenomenon in Braahman god state when a realization dawns:  psyches are ever living and those charged with negative karmas are a misery perennial. There in no options for a soul to rest in peace except to strive for reaching higher states of consciousness to dissolve the past karmas in Braahman state. Past men of India worked for relieving their souls from vile and dreaded karmas by pursuing higher states of consciousness during late age above 50, often dwelling in a forest for isolation.

 

Support from modern documentation


Concept of mere-matter of invisible world and related energy system of ancient times arose on account of apparitions and poltergeists. They are rare but yet available to a fairly large population for credible documentation. One could consider as credible an account with photographs of ethereal heads migrating with a ship
20 to validate the migration of a dehi   for new life. One such head has taken even a dead body to turn it alive21.

 

An invisible body of a yogi dead in Samadhi arrived on a negative like many other photographs of the type22. Based on the photograph, structure of a psyche and its Purush and Prakriti components is drawn (Fig. B). Photographs of mere-matter bodies also made possible to model ‘Structure of Soul’.  If we go by accounts of investigators, stories of people under hypnosis are no different than figuring in ‘The Gods’. My book is different from other accounts, however. It is a document from a man in highest state of consciousness in place of a commoner. 

 

                                                                                                     

 

Figure D: Photograph of a phantom in a cafe (http://paranormal.about.com/od/ghostphotos/ig/Paranormal-Photo-Gallery/Caf--Phantom.htm).  

 

      

 

Mere-matter scarf on head unseen          

Figure E: Semitransparent Photograph of a head scarf  of Goddess Durga around a face  afloat in front  of an Individual           

 

A stark fact is before us. We have existed in past as living selves; and, have left behind our charged psyches on the spot of death. They are still running around here and there, a photograph proves (Fig. D).  Gods are available perceptibly only in Braahman   and Purush states and not before is a notable fact. Only one god   is universal and named by ancient Yajnavalkya as Praan or Brahm23. It is perceptible as inhalation-substance filling the space all around and drawn by the bulbous head of annad through a 3 inch circle in the scalp above. Gods have no figures or faces. Insignias represent them, however. I saw goddess Swati parsina as volcano in vision, figured so in Catal Hoyuk. Durga appeared in a photograph as a head-scarf around a face (Fig. E). ‘The Gods’ talks of two types of gods – effulgent and dark – worshipped by noble and vile men.

 

Concepts of the erudite men of India, who laid down the path for ascending to  Purush state after  dissolving the sins of  past lives in Braahman god state, is as valid today with scientific tools and documentation as it was during Vedic past.  

 

Goal of a soul

In the transaction of karmas between a Braahman god and a past psyche available in the present through living individual, movement of energy or ann   triggers positive or negative feelings.  For the souls, it means energy transaction alone through psyche of past + body in the present that constitute a single init.  Energy streams out of one living person and gets into the other. One of the souls loses and the other gains in the energy.

 

A Braahman god alone is aware of transaction either as a recipient or donor.  A normal man or woman does not   feel it, I observed long ago24. The day transaction of ann is over between the two souls, the gaining soul loses past grudge towards the accused.  The   association gets consumed; and, the relationship between the souls turns neutral.

 

It is also evident that ingestion and assimilation of ann for intake of soul is not a simple process. Ann from an individual remains charged with the polarity of sex; and, it must be neutralized before soul assimilates it. Transaction of ann among psyches and gods lower than Brahm is a long operation often, therefore.

 

In contrast, energy available from Brahm is quite different. Firstly, it has not to be hunted from the aliens around: and, secondly it has no   problem   of polarity. Annad absorbs it freely from scalp and passes it on to annasthal or atmasthal25, close to stomach of a starving Yogi, Brahm or Purush. A part of it moves to brainstem to usher the feeling of satiation from hunger; and, the other moves to attadhar or soul as neutral ann.

 

Ann or Brahm-ann support soul and psyche alone. It cannot support physical body for long, however. Even people in higher states of consciousness require some physical food, therefore.

 

“Body is a potter’s wheel”26 says a phrase. Bards tried hard to reach Purush state, which is a neutral psyche at maturity. Nothing remains for achieving after turning in to a psyche living as Purush on the energy of Brahm. Yet, the body keeps living like a potter’s wheel in motion after the last clay vase is complete and making of pots is over.

 

 Compulsive forcing drives to higher states

 

Higher states of consciousness are not a requirement of body nor of lower souls. Only higher, effulgent souls drive psyches to avail higher quanta of ann for their faster growth. It is possible only through continuous supply of ann in Purush state.

 

 Souls fall under three groups on account of the type of their attadhars, which is reflected by primary temperament of the psyches (persons) under their control. Highly effulgent souls have peaceful,  positive thinking  and renouncing minds;  low  effulgent types are with acquisitive minds  engage  in constructive worldly gains; and, darker souls  prompt men  in  tyrannical  and coercive  traits for the  unhappiness  of  others.

 

Higher souls alone know that nothing except renunciation can help them27. They force the erudite noble men to draw energy from Brahm regime and drive them to take the path of reading, reasoning, righteousness, renunciation and rigors for rising to higher levels of consciousness.  Soul in two lower categories regards such pursuits as illogical or even madness.

 

 Every erudite noble could be sure within himself about a simple law of nature applying in his case: a bubble of air keeps moving upwards from the bottom of a pond till it reaches water-air interface. Air bubble does not stop before dissolving in air. So is   luminous soul, moving to its goal of Purush state for breathing freely in Brahm-regime.

 

 Luminous Noble Souls must keep moving.  May silence, tranquility and peace enter pursuer’s heads from above, from in front, from behind, and from left and right!

 

JAtanakram 1 (* *J)/0   

 

[Ref. cited: 1. Brihadaranyakopanishad: 4.4.21 | 2. Vinayapatrika of Tulsidas: 111. 2 | 3. Yajurved:18.3 | 4. Chhandogyopanishad: 2.22.2 | 5. Structure of Soul | 6. 1:4.4.19 | 7. Isavasyopanishad: 16 | 8. Kenopanishad: 1.8 | 9: Mundakopanishad: 2.2.11| 10. Science of Consciousness: p. 13, Box 2.1 | 11. Kshurikopanishad: 12 | 12. 3: 32.9 | 13. 9: 3.2.3 | 14 Gita: 15.16 | 15. 14: 2.13 | 16. 14: 4.5 | 17. Life before life, Bantam Books, New York (1979) | 18. Journey of souls, Llevellyn Publications, Woodbury (1995) | 19. Many lives, many masters, Piatkus Books, London (2008) | 20. 10: p. 178, Fig. 9.2 | 21. 10: p. 159, Box 8.2 | 22. 5: p. 63, fig. 3.4 | 23. 1: 3.9.1-9 | 24. 5: p.51 | 25. 5: p.99. Antahkaran – 13| 26. Sankhyasutras: 3.82 | 27. Kaivalyopanishad: 3]