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 body-bound –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 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 wasn’t   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 ‘I’m 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.