Section 2: Live and let live
You’ve earned your wages
Abhichar and Rakshohan: Theory
The subject was never discussed when Tantra ruled India during past. People were scared even to tell or disclose their names to a new person for the fear of Jaran-maran (frittering and killing). Tantrists were a dreaded clan. Hardly any Tantrist of caliber is left in the country after sixties, and none remembers a name for long in the culture of exchanging cards these days. There is no chance of death by Tantra for one reason: no one has potential to conduct Abhichar. Quantum of energy, mantra power and stifling operations in the last phase of the ritual are beyond the endurance of anyone adapted to the T.V. culture and worldly enjoyments of the day.
It has been possible for me to understand the fundamentals about two components of human life on two counts: as a student of comparative anatomy, geology and evolution I have learnt our evolution as a brainy animal; and, through pursuance of Yog, transformation into Brahm and Abrahm states I learnt the principles of transfer of consciousness between psyches or living individuals experientially in a period spanning over thirty years. Science of Consciousness and Structure of Soul give a reference of a forthcoming book – Yog and Tantra for Moksh. Idea of writing the book is now dropped. A condensed knowledge, almost abstract, in the present document is for understanding vital operations of Tantra, however.
Human body is a result of almost 450 million years of evolution among the backbone bearing animals. These animals have three primary components: belly, muscles and spinal cord. Our brain is at the frontal or upper end of the spinal chord for helping interaction in the world external to the body based on the input from sense organs and suggestions by instinct, animal intelligence and mind. Body is basically an apparatus for reproduction for continuation of human species.
There is another invisible apparatus behind the body, which turns it alive, keeps it living during hibernation even when the body freezes into ice; and, at the evolutionary level of man, carries knowledge of a past body into the newly acquired one. It is souls, spirit or psyche, which is synonymous for most of us because the derivation of three words suggests so. Soul and Spirit refer to breath (Turkish soluk and Latin spirtus), which is indicated as a bird in a telltale illustration of Lascaux cave of France (2), and phrase pran-pakheru (breath-bird) in India. Psyche means butterfly in Greek, suggesting another winged creature in place of a bird.
West does not know beyond this level of knowledge about the life of man because their culture of body is unable to experience consciousness beyond body; and, hence, the subject falls beyond the scope of knowledge documented as science. Western publications referring to spirit or soul are restricted to the very meaning and concept, which simplifies as: a soul is an object that keeps us alive and carries knowledge of the past body into future ones (5, 6).
In the traditional wisdom of India, based mainly from the Vedic background, Yog and Tantra, a well known concept about life says: we are made of a perishable physical self and a hidden behind imperishable self. The latter is unseen Jeevatma or the psychic self, joined to and identifying itself with the physical self.
Physical self and brain generate the intelligence and logic in a man, and the Jeevatma gives us manojav or psychic potential, which is independent of intelligence or intellect. Among the men of strong Jeevatma and high manojav, identification of the self may shift from physical self to psychic self. There are three components of Jeevatma: a body-like psychic self, psyche or gender body (ling-shareer); a detachable and migratory psychic self called spirit (Brahm), and a neutral conscious body or Atma made of attadhar joined to atta, atma and brahm.
A person of high manojav often turns into Yogi and pursues rigors for experiential knowledge about conscious self. In his first experiential transformation he says “I am no more body, I’m Brahm”. A Brahm is same as spirit or a migrant head after death. Active spirits (ghosts) are perceptible in this state because Brahm by itself is a near-active spirit joined to a physical body.
In the second, higher, experiential perception same Yogi may say “Oh! I’m dead” or I’m ap-Brahm (fallen Brahm). Abraham or Braahman god is the name of this state. The psyche and its structure are perceptible in this state. Psychic ganglia (chakras) and system of psychic body turn active in Braahman state to move consciousness through them. Structure of a psyche reveals ducts and channels of consciousness as also an emotion plate in front and a corresponding valor plate in the rear.
It also dawns during Braahman state that the apparatus that monitors the state of consciousness and feels the ego-states like I’m body, I’m Brahm and I’m dead is an independent psychic unit called Purush running the bhavaschet.
Head is a distinct unit of psyche connected to body through psychic channels. It commands three important apparatus – bhavaschet, kamaschet and manaschet related respectively to emotions, sex-related desires and knowledge base. Psyche and its components constitute Prakriti; hence a Braahman represents Prakriti state of human consciousness. The gods too – Melanic and Luminous both –are a component of Prakriti due to their attribute of emotional force
A state of consciousness higher than Prakriti is available experientially to a mature Braahman in Purush state when a person is in a position to assimilate consciousness directly from atmosphere and men around in near neutral state and feed it to his Atma or soul.
Soul is independent of psyche, spirit, and Purush. Its four components – attadhar, atta, brahm and atma –are linkable to spinal chord, brain, muscles and visceral components of the physical body; and, these control their functions under command of attadhar.
At the time of a routine, old age death, the head or spirit and attadhar of the person migrate away for a new life, leaving behind a neutral psyche or Prakriti and Purush behind (Figures 1,2; Box 1). Such a left behind body is called passive spirit In case of an unexpected death the physical body falls and decays; and, the imperishable psychic body, Purush and spirit together turns into an active spirit. There is an intermediate state too – a charged spirit of psyche – when a person dies with yearning or unfulfilled desires.
An active spirit, which is also supported by the attadhar of the dying man, constitutes a complete apparatus of a living man and acts like a physical body in ghost state. Malun’s was an active spirit supporting two deities – Lonkha and Swati. She occupied me as a living self along with her two goddesses.
Psyche is the apparatus targeted during Abhichar and Rakshohan in an active spirit. Psyches of the people around a man are interconnected like neurons of brain with one other. Psyche is traversed with consciousness channels in the same way as arteries and veins net physical body; and, it is filled with a ‘fluid’ called ann. In the process of Abhichar and Rakshohan both, a performer of the ritual draws ann from the ‘one to be killed’ into his own psyche. The drawn out ann is offered simultaneously to a deity along with other ingredients of oblations being poured in the fire. The process weakens the psyche and loosens its bond with the spirit. In case of active spirit like Malun – a combination of psyche and spirit – the ritual ‘kills’ an active spirit setting its spirit free for a new life.
Ritual driven operation usually takes 21or 42 days but may extend up to 63 days in exceptional cases. These operations involve serious dangers to the life of a performer, however, and are not worth pursuing for a commoner irrespective of his education level and intelligence. They belong to the regime of manojav and not intellect.
Hindu cult strictly prohibits ritualistic killing of men for a person lower than the state of Brahm (7). It generates worst sins for him. Killing of Malun by Mandan is an example.