The Internal Being

Reincarnative and Intuitive Psychology

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 The Internal Being
Reincarnative and Intuitive Psychology

All Rights Reserved © 2000 by Raymond Bates

No part of this book may be reproduced or transmitted in

any form or by any means, graphic, electronic, or mechanical,
including photocopying, recording, taping, or by any
information storage or retrieval system, without the
permission in writing from the author.

First Printing
January 2000
ISBN: 0-595-16934-1

Revised E-Book Edition

July 2005
ISBN: 978-0-9796660-3-2

Revised Electronic Edition

March 2016
ISBN: 978-0-9796660-5-6

Published by
Raymond Bates
215 Oak St.
Mound Valley,
Ks 67354 USA
turiiya@gmail.com

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 The Internal Being
Reincarnative and Intuitional Psychology

By Raymond Bates
Revised Electronic Edition
March 2016
ISBN: ISBN: 978-0-9796660-5-6

Dedicated
To Ba‟ba‟

Shrii Shrii Ánandamúrtijii

Whose knowledge truly comes
from a place beyond,
all understanding
Ya'drshii bha'vana' yasya siddhir bhavati ta'drshii
"As one thinks, so one becomes."

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 TABLE OF CONTENTS
Introduction 10
Chapter One 12
The Concept of Mind 12
General existence of mind 12
Some basic assumptions of Mind 13
Cosmic Mind It evolves. It expresses 16
Need for new concepts to define mind 17
Mind evolvement 18
Evolvement of human mind 19
Types of unit minds 20
Structure of unit mind 21
Table of unit mind layers (kos’as) 22
Protozoic mind 24
Collective Protozoic 24
Un-under developed Metazoic 25
Developed Human Metazoic 25
Chart Types of Unit mind 26
A Mind’s Eye - View of Time 26
Conscious mind expressed in time 27
Conscious Time and Relativity 28
Non-human mind 30
Non-local consciousness phenomena 30
Chapter two 32
Spiritual Evolution 32
Standard Evolution 32
Physical De-evolution 32
Mental Evolution 34
Chart Composition of minds by type 36
Evolutionary speed and change 36
Co-Evolution 37
Chapter Three 39
Senses and Knowledge 39
Sense Perception 39
Sense and Non-sense waves 39
Standard perception 40
New and old perceptions 41
Attributes of the five rudimental factors 41
(Bhútatattva) 41
The Solid factor or Ks’ititattva 42
The Liquid factor or Jalatattva 42
The Luminous factor or Tejastattva 43
Aerial factor or Va'yutattva 43
The Ethereal factor or A'ka'shatattva 43
Time and the apperceptive plate 44
Direct & indirect sense perception 45
Review of the factors affecting sense perception 48
Knowledge 48
Why Objectification of mind 50
Subjectivity & objectivity 50
Expanding our awareness or subjectivity 51
Direct Spiritual Knowledge (Aparoks’a bodha) 52
Nerves and Nervous systems 54
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Afferent/efferent objectivation (a'jina' na'd'ii) 54
Hypothalamus 54
Ectoplasmic structure (citta) 56
Psychic transmission 57
Chapter Four 59
Rebirth 59
Intro to vrtti 60
Periodic Table of the Vrttis 61
Multiple expression of vrttis 64
The 20 basic variations of (3.6) Anger vrtti 65
Five External Motor Organ expressions 65
Five Internal Motor Organ Expressions 65
Five External expressions of Sensory Organs 66
Five Internal Expressions of Sensory Organs 66
Newborn sense development 66
Newborn sense recognition 67
Personality development 69
Newborn personality 69
Mind by Composition 70
Human Simultaneous Minds 71
Faculties of Mind 73
Unit knowing faculty 73
Unit existential faculty 73
Chart of Mind by Existential feeling of I 75
Endoplasmic coverage 75
Chart of Abilities of Faculties of Mind 76
Collectivity of mind – direct/indirect relationship 77
Mind - death relationship 78
Reincarnative developmental evidence 79
Newborn vrtti detection and recognition 83
Cerebral and Non-cerebral memories 85
Chapter Five 88
Natural Consciousness Transfer 88
Transmigration – Soul Transfer 89
Aspects of Person in Consciousness transfer 89
Psychic Structure 89
Psychic transfer and sam’ska’ra 91
Need for sam’ska’ra 93
Sam’ska’ra development 93
Types of temporary consciousness transfer 94
OBE’s, FDE’s & NDE’s 95
Unnatural Consciousness transfer 97
Chapter Six 98
Psychic Parts of the Internal Being 98
Mental development of ego (Aham’ka’ra) 98
Ego and Soul Paradigm 100
The apperceptive plate (Sthirabhu'mi) 101
Ectoplasmic mind stuff (Citta) 103
Parts of the Soul (Átman) 105
Drawing Psychological parts of the Unit Soul 108
The Existential – I 110
Human guiding psychic 111
Evolution of the Existential I 112
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Chart of Existential Evolution of Unit I Feeling 114
Forces of the mind 114
Human Guiding Psychic vs. Aham’ka’ra 116
Organ transplantation 118
Intuition and Cognition 120
Chart of Comparative Capabilities of Unit Mind 123
Chapter Seven 124
Expressions of Consciousness 124
Expressions of the 1st Cakra 124
Dharma (happiness) 124
Primary Dharma (obtain happiness) 125
Secondary Dharma (waveform expression) 125
Negative Pratisaincara 126
Dharma as a practical expression 128
1.2 Artha’ (psychic longing) 129
Artha as a psycho-physical expression 129
Artha as a psychic expression 130
Artha as Psychic Motivation 131
Artha as a Dharmic expression 132
Artha an example at work 133
Psychic expansion and psychic DNA imprinting 134
1.3 Kama (physical longing) 136
Kama as an expression of dharma 136
1.4 Moks’a (spiritual longing) 137
Six Vrttis of Physical Objectification 137
Chart of Vrttis carried forward to next life 138
Pleasure through Objectification 138
1.3 Kama (physical longing to object attraction) 140
Kama as human vrtti 140
3.3 Iirs’a (envy) 141
3.8 Moha (blind attachment) and 142
4.4 Mamatá’ (mineness) 142
4.8 Aham'ka'ra (false-ego) 145
Games “Ego” plays 147
4.8 Prestige (pratis’t’ha’) 147
4.8 Arrogance (gaorava) 148
4.8 Conceit (abhimána) 148
3.8 Abhinivesha (the self’s obsession) 150
4.5 Vanity (dambha) 150
4.10 Kapat’ata’ (hypocrisy) 151
4.6 Viveka (discrimination) 152
4.12 Anuta’pa (repentance) 152
3.9 Ghrn’a’ (hatred) 153
4.11 Vitarka (sharp tongue) 154
3.7 Trs’n’a’ (yearning for acquisition) 155
4.9 Lolata’h (greed) 156
Other psychic vrttis 157
4.1 A’sha’ (hope) 157
4.2 Cinta’ (worry) 157
4.3 Ces’t’a’ (endeavor or efficacy) 158
General Cakra development 159
4th cakra differences of Human and Animal Mind 160
Expressions of 2nd & 3rd Cakras 160

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2.1 Avajina' (indifference) and 162
3.6 Kas'a'ya (anger) 162
2.2 Mu’rccha’ (psychic stupor) and 164
3.4 Sus'upti (staticity) 164
2.3 Pran'a'sha (indulgence) and 166
3.10 Bhaya (fear complexes) and 166
4.7 Vikalata’ (psychic depression) 166
2.4 Avishva'sa (lack of confidence) and 169
3.1 Llojja’ (shyness) 169
2.5 Sarvana'sha (helplessness) and 170
3.5 Vis’ada (melancholy) 170
2.6 Kruratá' (cruelty) and 171
3.2 Pishunata' (sadistic) 171
Acoustics & Flavors of the 5th Cakra 172
The Seven Vocal Expressions 173
Chart of Seven Vocal Expressions 173
5.1 S’ad’aja (Peacock) 174
5.2 Rs'abha (Bull) 174
5.3 Ga'ndha'ra (Goat) 174
5.4 Madhyama (Horse) 175
5.5 Paincama (Cuckoo bird) 175
5.6 Dhaevata (Donkey) 175
5.7 Nis'a'da (Elephant) 175
The Seven Ideational Expressions 176
(5.8 to 5.14) 176
The Two Spiritual expressions 176
5.8 Onm (creative expression) 176
5.9 Hum’ (spiritual awakening) 177
Five Ideational Expressions of the aware self 178
5.10 Phat’ (practication) efficacy 178
5.11 Vaos'at'ha (physical welfare) 178
5.12 Vas’at’ (psychic welfare) 179
5.13 Sva'ha' (spiritual welfare) 179
5.14 Namah (self surrender) 179
Two Acoustical Expressive Vrttis 179
5.15 Vis’a (angry dissent) 180
5.16 Amrta (deep affection) 180
The 51st Vrtti (Ananda vrtti) 181
Conclusion 181
Master Samskrta Glossary 183
Other books available by same author: 193
Hold Control and Click Charts
Table of unit mind layers (kos’as) 22
Chart Types of Unit mind 26
Chart Composition of minds by type 36
Periodic Table of the Vrttis 61
Chart of Mind by Existential feeling of I 75
Chart of Abilities and Faculties of Mind 76
Drawing Psychological parts of the Unit Soul 108
Chart of Existential Evolution of Unit I Feeling 114
Chart of Comparative Capabilities of Unit Mind 123
Chart of Vrttis carried forward to next life 138
Chart of Seven Vocal Expressions 173

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 Introduction
Normally an introduction of this type would introduce
the author; but in this case the real author is Shrii Shrii
Ánandamúrti, His spiritual name; or P.R. Sarkar the name He
writes His social philosophy under or simply Ba‟ba‟ as His
devotees call Him. By His example, He inspired many to
understand their own selves, to look into their own being.
Ba‟ba‟ was someone who literally and figuratively saw things
differently than you or I see things. He could literally walk up
to a rock, tree or person, and tell what happened to that object
for the last hundred thousand years. He became one with the
object, knowing more about the object than the person (object)
itself. Losing His sense of I-ness (ego), merging the subject and
the object, as one. He showed by example that the age-old
wisdom of the sages was in fact a possible reality in this world.
What better kind of inspiration is than to witness this type of
person and His demonstrations, in action?
His seeing was not limited to objects. As we learn later
in the chapter Senses and Knowledge, we see what we want to
see. We find that which we want to prove. When one leaves the
collected baggage of the imposed world of ideas aside, and
walks into the uncharted world of the unknown, only then can
we truly begin to learn and look at things from different aspects
and see different realities. Ba‟ba‟ didn‟t have to try to leave
anything aside. He just naturally saw it that way. Only we have
to try and see it from another aspect. Want an example? Try
reincarnation from a so-called western-Christian attitude.
When you drop your imposed ideas on the subject, you will
enter a completely new world of views. When you view it from
the attitude of, „yes it exists‟, then completely new areas of
proofs appear. They were always there. It‟s only where we look
to or from, that makes the difference.
Naturally, He didn‟t want the world to know of what
we call miracles. He led a cloistered life among monks that
followed strict sets of disciplinary rules which He called the 16
points. Mind is the path to controlling the mind. Discipline is
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 the key to the mind. If you don‟t control your own mind
through discipline, then your own ego-I will control you. Mind
control is no more than concentration of the mind. However,
how will you concentrate an uncontrolled mind?
Of course, when one knows that something is possible,
then he/she will want to try and understand how it is possible.
To try to convey the un-conveyable, to explain the
unexplainable is where I come in. No more, no less…just the
impossible.

November 20, 2000

Raymond Bates, Baguio, City of the Pines,
Philippines
Email turiiya@gmail.com

Note: ALL QUOTES are from: Ánandamúrti, Shrii Shrii, Ananda Marga
Publications, 527, VIP Nagar, Tiljala, Calcutta, India. Electronic Edition 7.0
UNLESS otherwise noted. The format: This_and_That.html is the html file within EE
7.0 that the quote is taken. Newer versions of Electronic Editions are available from:
http://innersong.com/products/dharshan/ElectronicEdition.htm

Editor’s Preface to the Revised Electronic Edition March 2016

This book is meant to be primer on the study of the unit consciousness
(mainly human) and Cosmic Consciousness mind structures. Although it is
written in an authoritive manner with few references, all ideas come from the
direct (English) and translated works of Prabhat Ranjan Sarkar (Shrii Shrii
Ánandamúrti). The subject of collective microvitic mind theory and its
interactions appear in later works of this series. This edition has extensively
expanded many drawings, charts, updated electronic references and “Evolution of
Existential” sections added. R. Bates, 28 March 2016

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 CHAPTER ONE

The Concept of Mind

General existence of mind

Writing about mind is like writing generally about the
world. To know the subject, you must first experience it. What
does “knowing” and “knowledge” mean? Knowledge means to
take the objective world as object of one‟s own mind and make
it internal or subjective. But, can you ever experience the
whole world? The world is so vast; one can never take all the
objects and bring them into the realm of one‟s own mind, or
make them subjective. This process of making the objects
known to the physical/mental mind is flawed from the very
beginning. One can never completely know or experience such
a vast object as world or mind; with the limited facilities, we
call our individual mind.
On reflection, we realize that it is not the idea of
knowing mind or world that is flawed…it is the very process
that our individual mind uses to know. We use five (sometimes
six) senses, which have their inherent defects. These defects
are:
1. They may not be capable of sensing the object.
2. They may be out of sensory range.
3. The sense organ or pathways may be weak or defective.
The ignorance of the materialists is betrayed when they
think that they can know this type of objective reality. This
type of knowledge is bounded by our very small physical
limitations, those relativities we call Time, Space and Person.
If one keeps their mind, like the proverbial ostrich,
buried in the materialistic sands of sensuality…. You will
never see the light in the other world of spirituality. Only when
you open your minds subjectivity to include new aspects, will
some „senseless‟ ideas of mind controlling matter and energy,
come into your reality. Only when you open your mind to new
ways of viewing the relative world around us, will you see the
spiritual world around you.

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 That understanding of one‟s owns internal being; one‟s
spiritual self is self-realization. This type of knowledge that
one obtains is the real knowing.
Shrii Shrii Ánandamúrti tells it like this:
Knowledge is the subjectivisation of external objectivities. When
external objectivities are not subjectivised, there occurs either internal or
external reflection or refraction on the mental plate… This is not true
knowledge, or direct knowledge; in fact, it is not knowledge at all but a shadow
of knowledge.1
Self-realization is the only knowledge. All other types of knowledge
are simply the umbra and penumbra of knowledge,” because they do not
contribute to any real understanding of objects. 2

In other words, if we can raise the level of our self-

awareness of our own being, using the facilities of our mind, to
a high level, where we become one with the object of
knowledge… then we will have instant knowledge of the
object of ideation. We know all information of that object.
Yes, we had to make some basic assertions. Like
relative knowledge is bounded by the relativities of Time,
Space and Person and that unit or human mind is flawed by the
senses. However, later we will expand on these and show the
reasons why. Why I write these pages, is because I knew Shrii
Shrii Ánandamúrti (or Ba‟ba‟) as one who could become one
with any person, any object or anything, anytime, anyplace. He
could literally demonstrate the ability to become „one‟ with the
object of knowledge, and tell all to be known about that object.
When one sees that it can be done, then we here are only
exploring how it was done.

Some basic assumptions of Mind

We have to make some basic assumptions. First, let us

assume that we (and Cosmic Creation) are coming from some
place and going to some place. That all we see and know and
can know is not chaos, that things, as we will understand them,
have some order and purpose. The materialistic scientific world
that we live in prides itself on the fact that everything has
system and tries to follow pattern. Let‟s assume those are the
1
Cardinal_Spirit_Action_and_the_Supreme_Stance_of_Devotion.html
2
Cardinal_Spirit_Action_and_the_Supreme_Stance_of_Devotion.html
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basic constructs of nature, as we can possibly know it. Not
assertion, just assumptions for the time being.
If we can agree on the first basic premise, then we come
to the first basic function of Cosmic Mind. We call it in
western philosophy „Creation‟. This is one of Cosmic Minds
two functions3, to create and/or to evolve.
Being a scientist at heart, I can see where the scientific
method has us today. We have preconceived materialistic
attitudes that allow us to view mind and matter from a very
limited perspective. Most times, we tend to prove the aspect of
what we want to prove, by accumulating a mountain of so-
called facts to support a preconceived idea. We tend to take the
objective scientific approach to studying reality, not realizing
that being objective means fragmenting the whole. Our mind
must be taught to expand and think in the holistic larger view.
To think that two wrongs and a didactic approach will make a
right is fallacious from the start. Consciousness is an
interconnected study of Time, Place and Person. To under
undertake a discussion or study from a fragmentary approach
only limits the ability of the conscious mind to comprehend the
large whole.
There is an inherent problem in viewing the mind
through a mountain of facts. Just like the old telescopes on
earth, they tended to view the heavens through the multiple
layers of their own world atmosphere. Upon the advent of the
Hubbell space telescope, the inherent viewing interference was
removed. More worlds, galaxies and universes than we could
ever comprehend were revealed. We have to remove the clouds
of microcosmic mind from the picture, for a while, and then
maybe by looking at the holistic picture, from a macrocosmic
viewpoint, maybe we will eliminate the cloudy viewing
perspective, of our own mind.
The scientific approach to knowledge should include a
definition of what is knowledge and how consciousness fits in
that definition. Are sense perception-impressions the only

3
The characteristic of that Supreme Being is its all-pervasiveness… all-mighty, all-observing, all-
knowing, self-controlled and Svayambh or self-creating.
The_Intuitional_Science_of_the_Vedas_1.html

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acceptable definition of knowledge? Intuition must and
someday will be recognized, as knowledge.
Most philosophers, scientists and psychologists have
tended to view the mind through their own perspective. Each
had certain limitations that kept him or her from seeing the
complete view. Plato had a very complete view of the reality of
the universe we inhabit and we still use his paradigm today.
Most of western philosophy and psychology stems from his
holistic views. Plato didn‟t have available to him, in his time,
the vast body of knowledge of the human body and mind that
we can avail of ourselves today. For Plato, reality was absolute,
unchanging and permanent in his world of Universal Ideals.
Kant followed two thousand years later and expanded
on the theories of Plato. However, he again lacked definitive
knowledge as to the inner workings of his own mind. His ideas
of „synthetic a priori judgments‟ are still looked upon as the
basis of modern transcendentalism. Modern theorists have
taken his famous “Critique of Pure Reason” works and
expanded into all sorts of theories of the mind and their own
schools of philosophy. Kant‟s basic ideas that Objects of
themselves have no existence (and therefore are fundamentally
unknowable), and space and time exist only as part of the
mind, as „intuitions‟ by which perceptions are measured and
judged are still being expanded on by other theorists today.
Kant was close... others expanded his views but could
not understand the co-relation of mind and time… others not
mind and senses… others not cosmic mind and unit mind.
Before we get involved in an attempt to re-right all of
modern philosophy and psychology lets step back for a
moment, and take a different Hubbell approach to the subject.
Instead of trying to define a microcosmic human mind in our
own special terms, let‟s start from Cosmic Mind and define it
in terms of what functions it appears to accomplish. By
viewing the subject from this aspect, we can compare the
human unit consciousness as a limited subset of the entire
cosmic mind. The human mind is just what it appears to be, a
very limited part of an unlimited or infinite creation (Cosmic
Consciousness). We will assume that human mind displays

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 some if not all of the characteristics of Cosmic Mind but in a
more limited way.
We cannot define Cosmic Mind, except through our
own perceptions and awareness of it. The limits our own
awareness define our understanding of human mind and
therefore Cosmic Mind, to the field of our own senses, and of
course eventually to our own logic and reason. The very
consciousness that we use to perceive mind lies within our
awareness perception. Is this just a play on words? Actually,
our awareness ability defines what we see as consciousness.
Even the most modern views of quantum physics feels that
minds consciousness can actually interfere with the results of
the sub nuclear particles they are observing. This would mean
that this quantum consciousness awareness affects what we
(our consciousness) perceive.
Consciousness exists in more manifested ways than our
limited awareness allows us to perceive with our small senses
and comparative mind. We can only define mind as we
perceive it and are aware of it through its interactions with our
unit being and the more limited relative actions that our false
self (aham’ka’ra- see Psychic parts of the Internal Being) may
witness. Does this, our limited ability, really define the limits
of mind?

Cosmic Mind It evolves. It expresses

Our basic assumptions of Cosmic Mind allows us to make some

basic precepts from a cosmological viewpoint, that Cosmic Mind
creates (evolves), maintains its expressions (flows) (rasa), and
eventually returns all unto Itself. This Cosmic Mind expansion (vistára)
and contraction, is an overall Cosmic Cycle called Brahma Cakra the
cycle of creation out of Consciousness, and dissolution back into
Consciousness, through process known as saincara and pratisaincara.
From Itself and back to Itself. From the human aspect,
we call this Cosmic Creation. To the human mind, the Cosmic
Mind appears to be a self-perpetuating process, but we see
things as a sub-set of the Cosmic Mind. Human flow is but a
relative flow in the infinite Cosmic Flow. Philosophically

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speaking, we say therefore that Mind must be coming from
some place (evolving) and going some direction.
A philosophic corollary of this is that Cosmic Mind has
mobility (gati). A second corollary is that since it has mobility
it also has energy (implied from movement) any form of
energy, in this case, psycho-spiritual. Lastly, for any object
(even Cosmic Mind) to be quantifiable (as mobility) it must
have a witness to substantiate the mobility. On the Cosmic
Mind scale, this is Omniscient Cosmic Cognition the Causal
Matrix or Purus‟ottama. On the unit individual level, this is
jiivátman (unit soul).
Actually, we view Cosmic Mind this way because we
view mind from a relative viewpoint. Meaning we see it from
the aspect of Time, as having movement (gati) from place (A
to B) and therefore relative direction. Human mind is not
omnipotent like the Cosmic Mind; it views Cosmic Mind from
an objective relative viewpoint, so we must look at Mind from
many different aspects.

Need for new concepts to define mind

The human mind is made up of not only the physical

memory cells and synapses, but also of those psychic portions
that must exist to define the cruder physical portions, i.e. cells,
etc. In other words, to define a mountain, you must speak of
trees, streams, snow, rocks and dirt. To define trees, you must
speak of leaves, branches etc. So to define mind, you must
speak of finer items of the mind, such as citta, reflecting plate,
Atman and sam’ska’ras. The farther we go into the discussion
of the mind, the finer the objects of definition become, until
perception beyond the senses becomes the realm of a whole
new and normally unused area of inferential and intuitional
senses and feelings. The study and use of this range of senses,
incurs lifetimes of study and work and does not fall within the
scope of this work, which is limited to the theory and will leave
the practice up to the reader.

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 Mind evolvement
It is not the existence of mind that is unexplainable; it is
the variation in quantity and quality that we find hard to
understand. Mind or consciousness exists in all things. Mind
exists in rock or stone. There it remains in a very crude form
and relatively unexpressed. We all know, from modern physics
that the vibrations we perceive as light, heat and cold, cause
rock and stone to decrease and increase their inter-atomic and
subatomic spaces. Why? Where is mind in this stone? What
controls these decreases and increases?
According to standard atomic theory and atomic
distances, the ratio between electrons and other parts of a
standard atom is approximately equivalent in ratio to the large
distances between the planets revolving around the sun. So
why doesn‟t the entire planetary or solar system expand
perceptibly like a rock when it becomes heated by the sun?
Why doesn‟t the inner atomic space we call distances between
the earth and sun, also increase and decrease, measurably,
when heated? Dumb question, it seems maybe… but not
answered by conventional science. Many other theories of
matter are not answered by quantum physics. In fact, whether
atoms and particles are to be treated, as waves or particle
theory can‟t be decided by today‟s modern physics, after more
than one hundred years of studies.
What if, an electron and other small atomic particles
were made up of coalesced or condensed energy? What would
happen if the crude vibration of heat and light were to interfere
or impinge on the bottled up energy of the so-called electron?
Could we not expect a slight quantum shift in energy level with
a slight output of light energy, when the bottled up energy was
disturbed?
Even an expansion and contraction between inner
atomic spaces, causing molecular expansion and contraction,
would be expected. Is that not what happens in rocks?
What does that have to do with mind? Well, below the
unexplained molecular theory of matter, lies another
explanation… That the Cosmic Mind emanates cosmic thought
waves or idea and this is the cosmic matrix, or stuff from
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which the bottled up energy that we call atoms is made. Those
atoms (matter) actually consist of “bottled up” energy and
energy is transmutable. That all energy is only Cosmic idea or
thought waves crudified or condensed, through an extroversive
force prevalent throughout the manifested and unmanifest
universes. These assertions are part of the cosmological
makeup of our constructed universe in the realm of physics and
physical sciences – not psychology.
In summation: matter comes out of energy and energy
comes out of Cosmic idea or thought waves. That matter, force
and idea are not independent entities and they are completely
dependent on time, space, and person for their existence.

Evolvement of human mind

Human mind did not just occur from some “big bang”
theory; it evolved. Human mind is only a small part of the
expression of the Cosmic Mind. Human mind when viewed
from the psychological viewpoint has the same basic duties or
objectives as Cosmic Mind: To evolve or expand itself and to
express itself. It is part of the overall Cosmic Mind expansion
(vistára) and contraction and it returns to the Cosmic
Consciousness. Human mind expands through increasing its
awareness or subjectivity as part of its normal psychic process.
It evolves through change, and is constantly in a state of flux.
Philosophically, as we have seen, Cosmic Mind must be
coming from some place (evolving) and going in some
direction
The property of all mind is to expand. Human mind is a
subset of Cosmic Mind. In the normal expansion of Cosmic
Mind ideas expand the unit mind. Ideas are the building blocks
of our universe. Figuratively, literally, psychically and even
physically, we must expand the horizons of our mind. We must
allow the mind to take in new ideas. The human unit mind
expands to allow it to vibrate in harmony with the longer
Cosmic Mind wavelength. If we expand the psychic ability of
our unit mind, we increase the capacity of the unit mind to
catch the higher vibrations of the Cosmic Mind. The ability of
the unit mind increases as it comes closer to the vibratory
frequency of the wavelength of the Cosmic Mind.
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 Human mind finds new ways; it changes,
metamorphoses and diversifies. Why? Because it has the gati
or mobility quality of Cosmic Mind. When the human mind is
looked at from a physical-materialistic viewpoint, it appears to
have an ability to catch these subliminal cosmic waves, to form
them into some useable concepts, to compare them with
previously stored concepts (either from impressed memories or
extra-cerebral memories) and to do other things like imprint
etc. The cosmic gati quality of all minds gives the human
mind, existing in time, the delusion that we and our creations
of ideas and things are original. In fact, nothing is original. We
exist in the greater Mind of the Cosmic. That/It/He is the only
thing original. We are relative.

Types of unit minds

Mind has been defined in many ways. It has been
defined in terms of how the cosmic mind appears to us on
microcosmic human levels and in terms of the apparent
functions that it performs. Even it has been defined in the
psychological terms of conscious and unconscious. Let us find
some common thread between these various aspects of the One
Mind.
If we try to view the structures that any type of mind
might take, using the groupings from an ordinary materialistic
viewpoint, we will see mind as a complex and complicated
structure that in its complexity causes a more complex mind to
occur. This is a scientific materialistic type endpoint theory.
This is a theory that sees that the complicated physical
structure of human mind has a more sophisticated mental
structure or mind. It does not see the reasons for spiritual
evolution. It takes the endpoint effect of complexity as the
cause itself. This type of complexity theory provides no
plausible explanation as to why or how more complicated mind
structures evolve.
As humans, we tend to look at mind from our own
relative human view of mind. Try to look at all mind from a
more Cosmic view. If we look at mind from the most basic of
commonly understood structures, say atomic or cellular, then
each of these cells or atoms would have an individual mind of
20
its own. The grouping of the smaller unit structures into more
complicated structures allows more refined functions of mind
to become evident in the material world. This is the common
physical view of cells and organ structures.
In the holistic approach, we show that not all mind is
the same. It is of various classifications. That is, each
classification has its own function in developing and causing
the underling structural changes which we observe. We see that
mind works both through a feedback system of physical to
mental and works at the same time from the mental, causing
the structural change to occur. That mind has a commonality.
That commonality is collective.
When enough of a certain classification of mind
collects for a common purpose, it can produce a more
complicated physical structure through a feedback system of
the collective mind. This is called endoplasmic mind coverage
and is a function of developing mind. This collective coverage
provides for changes that affect the common good and need of
the underlying structure. Individual or unit mind provides other
basic functions of the unit. (See Human Simultaneous Minds)
The underlying spiritual/psychic structure defines the
actions that a more complicated physical structure performs. It
is not that complexity causes a more complex mind to occur
and that the physical structure allows thinking to occur. It is
that mind in itself is an attractive force and collects around
more complicated structures, then allowing mind to evolve
more complicated functions.

Structure of unit mind

Grouped generally by function, human unit mind
consists of crude conscious (citta) mind stuff, subconscious
(aham) subtle mind stuff and unconscious (mahat) causal mind
stuff. This type of grouping is relative and overlapping,
meaning they occur together in different concentrations within
the same mind. The categories conscious, unconscious and sub-
conscious are a broad western type psychological terminology
and do not fit many types of mind functions.
Shrii Shrii Ánandamúrti generally used two basic
categories to describe how consciousness works in all types of
21
 microcosmic unit minds. He divided consciousness structures
within minds into the knowledge faculty and the existential
faculty.
Through the faculty of knowledge we see the evolution of the
actions of the unit type minds from instinctive reactive, memorizing,
thinking, perceiving type minds into higher developed mind functions
as conscience, discrimination and intuition. With the knowledge faculty
we as a unit being use our consciousness (in the form of conscious
mind) that is attached psychophysically to our physical being to process
thought waves into recognizable psychophysical informational format
(forms). We simply call that our conscious mind.
Through the faculty of the existential I we see the evolution of
the existential I from the simplest protozoic unit I to the complex
metazoic developed human mind eventually allowing the existential
feeling of emotion and sentiment. We use the existential faculty (as
humans) mostly subconsciously to maintain our physical and
psychophysical structures through microvitic collective endoplasm and
our human developed guiding psychic.
These structures will be developed both by describing
types of mind stuff, abilities and characteristics they impart to
the different regions of the mind.

Microcosm (unit mind) Comparative terminology

Sanskrit Western
Kosa (layer) Eastern Layers of
Layers of State
mind
mind
Annamaya physical brain

Crude conscious conscious

Manomaya sub- sub dream

Subtle
conscious conscious (svapna)
supramental

Causal subliminal unconscious

Hiranmaya subtle
causal
Table of unit mind layers (kos‟as)

22
 The above table shows the relationship of Eastern and
Western psychological differences in mind classifications.
The collectivity of mind means that the units group
together to perform more complicated functions that they could
not do individually. This would be for the collective good.
Collective mind is under the control of the omniscient
Macrocosmic Cosmic Mind, until the psychic abilities of the
unit microcosmic collective enables the then newly evolved
greater mental unit to control itself. Human mind and body
uses a combination of collective minds. Human mind consists
generally of the functions of the protozoic mental cells
characteristic functions along with their individual controlling
minds, and a unit microcosmic complex metazoic human mind
of which one part we call the soul.
Viewing mind from the aspect of function, protozoic
mental structures are capable of performing the simple first
functions listed below. Metazoic mental structures are capable
of more complex physical functions. The important point here
is that higher mind functions cannot appear in lower
evolutionary structures and higher evolutionary structures
contain all the lower mind functions, plus additional functions
brought on by their more complicated psychic structure.

The apparent functions of mind, ordered from the

crudest to most refined are:
1. reactive-repetitive mind function
2. rational simple comparative mind function
3. intellective, memory and acquaintance mind function
4. discriminative mind function and later
5. intuitional mind functions.
These are discussed briefly below.

Viewing human mind in accordance with the actions it

performs shows us that different types of mind are capable of
performing different actions. It may at first appear that the
mind that remembers a poem and the mind in the individual
cell that remembers immune response of mine and foreign, are
the same. However, they are not. These are two different
responses from two different types of mind. One is a repetitive
23
conditioned response, a conditioned learning process or
imprinting, whereas the other is an observed or observational
response reaction. Individual cells have an imprinted or
remembering ability that comes from a DNA/RNA structure.
Mind on the cellular level is strictly a crude mind. It functions
to allow cellular memory, by the repetitive response learning
process or imprinting. Cellular immune response falls within
this group.

Protozoic mind

When cellular minds collect to form a common

function, the resultant collection of cell minds is known as
protozoic or instinctive mind. This crude mind is composed
mostly of crude cosmic mind stuff or citta. Citta can only
function on a crude level and psychologically demonstrates the
characteristics of the crude undeveloped mind and the
instinctive processes that are brought forward from previous
lives, through an imprinting and response process. These
include, but are not limited to, the responsive reactive momenta
that occur without conscious thought on a cellular level. This
type of mind does not learn from acquaintance and experience.
Common examples of this type of mind are ingesting food,
defecation and reproduction. This is a crude physical mind,
without the advanced abilities of rationality, intellect,
discrimination and later intuition.

Collective Protozoic

The higher intellectual processes of mind starts when

protozoic minds collectively come together for a common
cause. When grouped protozoic mind recognizes some
objective matter and takes action accordingly, psychologists
may call it observational response. Here it is known as
collective protozoic4. It uses physical knowledge and lacks
intellect and rationality. Typical responses of this collective

4
Protozoic minds move instinctively, whereas metazoic minds move with abhiji t
[acquaintance, experience]. Hence undeveloped and underdeveloped metazoic structures work
with both acquaintance and experience. Knowledge_and_Progress.html

24
protozoic mind are food gathering processes, infant breast
sucking and supporting offspring.
Protozoic instinctive mind is also present, but not
dominant as the collective protozoic psychic mind now has the
controlling functions.
The existential abilities are different here. Where the
protozoic has a simple unit I function, the collective mind has
the greater existential ability to compare and eject any unit I
cell.

Un-under developed Metazoic

We have metazoic mind associated with feelings and

senses, conscious remembrances from previous and learned
experiences. The axiom “an animal does not understand
discrimination, but it understands the stick” applies to this type
of mind.
This is a relatively intellectually developed mind with
rationality and observed response reactions. It displays some
discrimination (Abhijinata') through acquaintance and
experience, so it uses intellect, but no intuition.
Hence undeveloped and underdeveloped metazoic
structures like sub-human animals such as dogs and monkeys,
work and learn through both acquaintance and experience,
having not yet developed intellect and intuition.
The existential collective microvitic endoplasm has
developed here to allow coordinated controls of organs.

Developed Human Metazoic

Developed metazoic mind has all the lower mind

functions and the complex guiding psychic of developed
human mind. This is why instinctive responses are common
alongside higher mind functions. An example would be animal
characteristics shown in certain human being, coexisting along
with the attributes of higher mind, like intellect and intuitive
thinking.

25
 Here is a simplified chart of the types of mind. The
basic examples are cumulative in that as the faculties of mind
expand they contain within all the previous characteristics.

Mind
Type Consists Action „Eastern‟ „Western‟
instinctive citta Thinks- crude conscious
associates sense
knowledge
Intellect & aham Has reflection, subtle subconscious
rational
Cerebral
memory, dreams
intuition mahat Extra cerebral causal unconscious
memory
Source of supramental
infinite
Chart Types of Unit mind

See Chart of Abilities of Faculties of Mind for a more

comprehensive description by abilities of mind.

A Mind‟s Eye - View of Time

“Time is merely a measure of our thought, and thoughts being inconceivably
swift.”5 Swami Vivekananda

To understand the essence of change in our being, we

must understand the meaning of Time Place and Person. Then
we can see how this movement of change occurs in our being.
Everything in our universe is moving. Everything is
changing. Everything is relative. Time is one of the three
fundamental relative factors of our universe - Time, Place
(space) and Person. Shrii Shrii Ánandamúrtijii defines time as a
“mental measurement of the motivity of action”6. Time is a
measurement of some movement or action. To measure time
one must have a place or space and a witness to do the
measuring. In other words, each of the three relative factors is
dependent on the other two, for their existence. Like, a three-

5
Complete works Swami Vivekananda, Calcutta: Advaita Ashrama. 1997.
6 Relativity_and_the_Supreme_Entity.html
26
legged stool needs the other legs to stand on its own. To
measure time you need a place (space), relative movement
from A to B and also person or witness for the measurement, to
give meaning to the time between A and B. Time is inseparably
connected to person. It cannot be separated from it. Without
person, you cannot witness or measure time in microcosmic
(unit human) mind. The same without person you cannot
measure or witness place (space). Here person is not limited to
the human being. It can also mean the spiritual witnessing or
Macrocosmic aspect.
For those intellectually inclined, when they read the
above, the age-old question may come to mind, “if a fly is
walking across a table, and no person is present, then, who
hears the fly walk? And, does the fly exist in time, because no
witness is there?” Remember that the discussion above is
limited to the human microcosmic individual mind. The answer
to the above question is applicable to the witness of
Macrocosmic mind. Cosmic Consciousness is not limited to the
human viewpoint of time. Cosmic Consciousness is
omnipresent and exists both outside all time and inside time.
Such a non-definable, great, infinite Entity has its own aspect
for witnessing time. Sometimes this Entity is referred to as
Purus’ottama and that portion of Purus‟ottama that is the
witness both in and out of time is called Parama’tman. In
conclusion, it is only our human mind‟s relative viewpoint, or
the way we see things in time, that allows us to view time as
finitely quantifiable. Cosmic Consciousness does not have our
finite human limitations.

Conscious mind expressed in time

Microcosmic (human) or unit mind exists in time.

Outside of time, micro-human mind exists in latent form only.
It is normally unable to express itself as human mind, in this
form. The tree exists in its latent form as seed. If we view the
aspect of the seed only (and not the aspect of time) then the
tree cannot exist, unless we include time and place for it to do
its duty and grow. Therefore, if we view microcosmic mind
outside of time, then we take away the aspect of human
27
 expression of microcosmic mind. We then have human mind
without the ability for expression. This means there is no body.
This is exactly the state of affairs that we find the so-called
bodiless mind. In the state of death, mind does not exist in
time. Yes, microcosmic mind is still there, in its latent state
unable to express itself, by any action (in time).
Sleep, unconscious, dream and death, these are all
similar expressions of the same unit consciousness. Not that
mind has or has not an object for expression in these cases. The
difference is in the ability of the unit consciousness to express
itself. In these cases, unit mind has object (even in death), but
cannot be expressed because the re-creative psychic powers of
the mind are detached from the nerve cells of the brain, and
therefore cannot perform any action.
Time is used within the conscious aspects of the human
mind. Human mind exists, partially in the subconscious and
partially in the unconscious human mind outside of time. In
other words, only the conscious mind views or thinks in terms
of time. Time is a relative factor in the human conscious mind.

Conscious Time and Relativity

Time is the psychic measurement of mobility of action.7
Shrii Shrii Ánandamúrti

Time is measured based on relativity. It is a relative

measurement. Therefore, time is a relative factor, not an eternal
or absolute factor. Time is only a measurement of our thoughts,
using the conscious portion of the human mind to do the
measuring. Place is the manifestation of person, in time. Person
is the so-called eternal portion of the soul, and can be either
expressed or unexpressed in time. An example of unexpressed
mind (on the unit being level) would be a bodiless mind. On
the Cosmic level, it would be the evolving cosmic mind. Both
portions have their witnessing aspect.
Why mention all these things? Time is wholly a
conscious event. When you wake up from a sleep (unconscious
event), are you able to tell the amount of time that has passed?

7 Relativity_and_the_Supreme_Entity.html

28
No. There has been no conscious awareness of the unconscious
event of sleep. If you take away person from the above
equation (such as in a bodiless mind example); then time does
not exist. In other words, time does not exist for the bodiless
mind or that portion of our being in death. It‟s only when that
portion of our being is reborn in a new body that time exists.
That portion of our being must be attached to the biological
machine of brain and conscious mind for the witness aspect of
it to see time. Unless and until the psychic power of the mind is
attached to the nerve cells of the brain, and therefore can
perform actions; time does not exist for that portion of our
being. See time and the apperceptive plate below, for a more
definitive description.
In reality, the thing that we call mind sees time as a
series of segmented discontinuities, which we call past, present
and future.
The fundamental basis of all relativity is the concept of
time and the precept that all manifestations in the physical,
psychic and even spiritual world, change. By definition, that
manifestation or movement in itself denotes change. Of course,
the evidence of physical change is self-evident and confronts
us daily in our everyday world. The basis for psycho-spiritual
change is a theme of this work. Spiritual change also evidences
itself in the physical and psychic worlds. Existentially,
mentally and philosophically, we come from the Spiritual Mind
and we return to that same emanation.
We think that we “are” and “exist” as a result of the
“things” that shape the “world” and “future”, but none of the
above is true. We think that our only existence is conscious,
but we have the ability to shape and guide our existence. Our
future is a result of the ability of our own higher mind to see or
understand reality as All – in – One. This future is a function of
the higher unconscious level of mind, not as the conscious
mind appears to us in time.
Is it any wonder that this thing we call mind, working
sometimes consciously and apparently not working other times
(unconscious), seeing things around us through segmented
discontinuities called time, and using fallacious five senses to

29
do all this, presents us with a completely false picture of our
own existence in time, place and person?

Non-human mind

What does non–human mind look like, viewed from the

human aspect? For example, non-human mind could exist in
multi – dimensional aspects. Can our conscious aspect view
(which we call the three dimensions of time, place and person)
of reality, comprehend the multi – dimensional aspect of mind?
What about the possibility of the existence of one unit
consciousness (person) having a multi – dimensional existence
at different places and times?
Conscious human mind views from a special aspect and
is limited to one slice-of-time. To human mind, time is in
segmented awareness compartments, where it becomes
relatively old and new. Mind as we know it in the human form
is limited and exists within the framework of time, space and
person. Non-human mind may be collective in nature and not
be limited to our dimensions of time, place and person. It may
be able to transverse time, as we know it and function in
dimensions that we cannot consciously inhabit.

Non-local consciousness phenomena

That consciousness as a non-local phenomenon is a

materialistic paradigm of science. It is rooted in what science
refers to as non-local space. It is a phenomenon deduced from
sciences current materialistic conclusions that there is an
instantaneous transfer of information between two or more
space-time regions during an experiment called quantum
entanglement. They define non-locality as: an interaction or
influence that goes beyond a local space-time region; existence
of super luminal influence. Example: quantum correlations of
entangled particles.
This can be broadly construed to have many meanings,
especially that the so-called “interaction or influence” is not
defined in terms of how this can happen. Science relies on
“observations” and hypotheses; not detailed explanations of
how and why these observations occur.
30
 For example: If we re-defined non-local space as any
space outside our normal observational space as “that goes
beyond a local space-time region”, then even such observations
a NDE occurrences can fall under the category of quantum
entanglement. If the higher unconscious mind is termed
residing in non-local space as defined “that goes beyond a local
space-time region”, then when we observe the subject mind of
the individual has left the conscious body and we know that
there is a transfer of information from the non-local
(unconscious) portion of the mind of the subject. Could not this
be an example of quantum entanglement? If not, then the
subject person would be dead. But there can be other non-
material explanations of non-local transfer of information.
Current theories of quantum entanglement leave no
explanation of how these entanglements occur. In Shrii Shrii
Ánandam rti‟s psychology, non-local space-time is a non-
occurrence. The physical life sustaining function of the
person‟s body is maintained through the subconscious using
guiding psychic and microvitic endoplasmic coverage.
Endoplasm is a collective mind that is in contact through proto
yoga, with the ubiquitous witness of Atman. The subconscious
of the individual mind is composed on non-material mind stuff
and microvitic existential I controlling endoplasm. A psychic
connection is maintained between the unconscious and the
psychophysical brain controlled actions. Simply said; there is
no interaction or existence of super luminal influence. No such
thing as quantum entanglement. Only they cannot understand
the non-material aspect of any other explanation because they
cannot verify them experimentally.

31
 CHAPTER TWO

Spiritual Evolution

Standard Evolution

Darwin proposed during the 1800‟s his Origin of the

Species the revolutionary theory of “natural selection”. In his
theory of evolution, he observed that changes in the physical
(and we suppose, mental) structures occur over long periods.
He theorized that it was due to a natural selection or evolution
where the strongest and best are the natural survivors in a
natural picture of evolutionary change. The process of
evolution proceeds along well-defined paths and species,
eventually producing the ultimate survivor, man.
In all three spheres, consciousness continually evolves.
Darwin‟s Origin of the Species set the stage for physical
evolution. Psychic and Spiritual evolution, is less fully
understood. It‟s expressed around us and in us continuously -
but to understand - we must accept one basic premise… there
is a guiding force, that penetrates and permeates and sets the
stage that all manifestations of the three spheres evolve from.
Call this guiding force by any name, God, Cosmic Force,
Cosmic Consciousness or Brahma; but this guiding force exists
and is the binding principle that brings logic and order to what
would otherwise be chaos. Everything in and out of our world
of comprehension has meaning. Nothing occurs by random
chance, or chaos would reign; only on some level we must
know and understand this ordered force.

Physical De-evolution

Darwin in his revolutionary and hurried theory of

evolution, failed to realize that all species of life follow not
only the path of evolutionary progress towards the theoretical
“omega” god-man point, but also that de-evolution co-exists
alongside of evolution.
32
 He proposed that evolution of birds, swimming and
crawling things eventually produced primates and then, on to
man but overlooked the cases of de-evolution, where certain
species didn‟t fit into his well-ordered form of things. Some
species were summarily placed in categories that tended to
support his theories. Later, as studies that are more detailed
were undertaken, of the same species, it was found that birds
(as an example) were placed in evolutionary order by the
progressive change in the shape of their beaks.
Later, it was found by further study of the same isolated
birds and islands, that the change was dictated by necessity of
diet, in other words, the birds were forced to eat different food
on different isolated islands, and the shape of the beak was the
resultant of a very necessary change in diet. Not that the beak
shape changes showed an evolutionary change, because the
birds were proceeding upward in a certain evolutionary path;
but that the changes came about as a result of desire to eat and
a need to survive…not natural selection of the strongest.
A further example could be produced by the flight-less
cormorant bird that was in the process of losing its wings. This
is an example of physical de-evolution, caused by the necessity
of the bird to adapt to water to survive, as food was available
only in the ocean. The cormorant needed to lose its wings to
swim streamlined in the ocean, just to survive. True there is a
natural selection and survival of the fittest process going on all
around us, but this in itself does not account for the evolution
(and co-corresponding de-evolution) of man.
Physical de-evolution occurs naturally alongside of
physical evolution. Until the special case of humans, at which
time the psychic development of the ego with a certain
awareness occurs. At this special point in consciousness
development, a possible psychic de-evolution of the human,
can also occur. This is explained under negative pratisaincara
in the section on Secondary Dharma.

33
 Mental Evolution

“As we think, so we become”

Knowingly or unknowingly, consciously or

unconsciously, we become what we think. In ancient terms “As
we think, so we become.” This is a universal law, applying not
only to humans, but also to all animate and inanimate things.
Mental evolution physically objectifies the unit
consciousness, working in the environment of the innate nerve
structure of the individual species. As the complexity of the
nerve structure increases, it does so corresponding to the
capability of the nerve structure to house the more developed
consciousness and the higher mental and spiritual structures.

As Shrii Shrii Ánandamúrti says:

“According to the development of the psychic structures of

human beings, changes occur in the realm of thought and ideas. More
development takes place in the psychic sphere than in the physical
sphere, and physical structures undergo metamorphoses to adjust with
psychic development.” 8

The above quote is very revealing in that mind (as consciousness)

evolves physically, mentally and spiritually and that psychophysical
adjustment is dependant on changes from the higher sphere. In order to
study those evolutionary changes, we must know what each sphere
consists of and how it affects the lower sphere. Notice He mentions
both “though and ideas”. These generally occur in different levels if the
human mind. Thought generally is a conscious function that may use
some parts of the subconscious mind. Whereas ideas are a sole function
of the higher subconscious mind.
When we want to see the areas that these changes take place in, we
use the word faculty. There are two general faculties of the mind. The
mental faculty of mind consisting of those non material things that
allow us function physically. They can be grouped by the different
basisc type of mindstuff and compared against the physical evolution of
matter. Because all matter contains some form of mind.

8 Geology_and_Human_Civilization.html

34
 Below is a comparitive chart of the evolution of the mental faculty.
The evolutionary characteristics of each type of mind relate to the
volume in unit microcosmic classes of mind. Macrocosmic mind is
estimated for this display only. This chart needs further explanation.
You will notice that in the three classes of lower minds inorganic,
protozoic and undeveloped metazoic that the unit citta exceeds the
amounts of unit aham and unit mahat. This is because unit aham and
unit mahat express the ability of mind to do physical thing through
more developed mental structures with the Doer I and the existential I
of unit mahat. Those are described under the evolution of the
Existential I faculties. Unit citta (ectoplasm) basically just takes the
shape allowing the senses to function and later follows what the aham
and mahat desire.
In the developed human mind you notice that the mahat and aham
volume exceeds the citta. This is for two reasons. The unit existential I
(Knowledge of own existence) and unit aham (Doer I- ego) is
predominant over the citta. But also, mind consists of mental vibrations
that are measured in wavelengths. Wavelength is measured in meters
which is a function of volume. Therefore, since mahat has the longest
wavelength it will appear to have the largest volume. This chart does
not mean that our mind is mostly mahat by density. We will learn later
that all mind is really citta (ectoplasm) and that existential I and doer I
are only psychophysical mental constructs of relativity (relative
existence). Psychophysical constructs die at death.

35
 Composition of Mind Types by
Faculty of Mental - Knowledge
Macrocosmic
Citta
100% Macrocosmic
80% Aham
Volumne Amounts

Macrocosmic
60%
Approximate

Mahat
40% unit citta

20% unit aham

0%
unit mahat

Chart Composition of minds by type

Evolutionary speed and change

In the lower species, the evolution of mind (and

corresponding physical) structures, changes occur in
accordance with the need and speed of the species. This means
that the lower (biologically lower than man) structures change
their physical (and mental) structure (relative to time) in
accordance with their need (actually desire of objectivity).
These desires fall into four broad categories: reproductive
instincts (sex), food, sleep and survival.
The less evolved the species, generally, the slower the
evolutionary speed of development. The evolutionary
development speed of plants is less (relative to time), than that
of animals. The speed of physical evolution is controlled by the
relative complexity of the structure of the nervous system of
that unit consciousness and its need or desire for change. In the
36
lower species (i.e., single cell, amoebae, etc.), generally the
need for survival is the greatest motivating factor for change in
structure. As the species develops increasingly complicated
psychic structures, still the factor for survival is the dominant
motivation for evolutionary change; but other more
complicated motivating factors come into play.
As an example, the giraffe has developed a very long
neck, for reaching the higher leaves on the tree, which he likes
so much. Also, the longer neck helps in its survival, in that it
allows the giraffe to see from higher up and spot the predators
from a greater distance, there by contributing to a greater
survival rate for the giraffe. Possibly, if one could ever find say
a fossil of a giraffe stomach intact (not to probable) 10 or a 100
million years ago, and then compare the stomach contents, with
the present day giraffe‟s stomach, and then make relative
comparison of that same leaf that the giraffe likes so much, you
would find that the evolution of the leaf has changed very little
in the same time that the giraffe has evolved from a very small
creature to the present very tall giraffe.
Recent archaeological discoveries from the stomachs of
frozen mammoths have tended to show the relative speed of
evolution is faster in animals than plants. Fossilized plants
along side of very ancient mammoth bones, compared with the
same plant species as recent as 4000 years ago in frozen
mammoth stomachs, show similar plants in their eating habits,
over long period of history. While during the same period of
history the mammoth evolved from huge in size to very small.
Because of the relative variables in this type of evidence, only
a general trend can be pointed out.

Co-Evolution

The giraffe example points out two things. One the

relative speed of evolution depends on the psychic structure
and that more complicated psychic structures allow increased
evolutionary speed through stronger energy flows or desires.
The desire or longing for change, must be there first - then
biology adapts to the psychic mind flow. The example shows –
the neck of the giraffe became long, because it had a desire to
37
reach the leaves higher up in the tree, not as an evolutionary
defect or defective mutation. Defective mutation indicates that
the change or mutation is by chance and therefore a product of
possible chaos. Nothing is by chance, certainly not even
evolution or evolution of the mind. Everything in our universe
happens for a reason; only many times, we have yet to know
that reason.
In looking at the structure of mind, what we normally
fail to realize in our physical-materialistic analysis of mind and
structure of mind is; that a co-responding psychic/spiritual side
of mind exists alongside the obvious physical-materialistic
side. We must look at the spiritual to understand that mind has
a co-evolutionary unseen psychic structure similar in many
respects to physical structure, in that it contains certain
structural rules. Here are a few.
 The speed and force of the co-evolutionary physical
change is directly proportional to the capacity of the
psychic and spiritual mind in the unit object.
Alternatively stated, the more consciousness is
concentrated, the more the biological material structure
can be modified.
 Any physical or psychic change is preceded by a co-
evolutionary psychic and/or spiritual change.
 Just like elements combine to form compounds in
chemistry and physics, developed mind elements are
called vrttis and combine to form more complicated
structures, evolving whole different compound
structures of mind.

38
 CHAPTER THREE

Senses and Knowledge

Sense Perception

In order to understand how the spiritual mind works, we

must first understand the process of how the physical world can
connect to a psycho-spiritual portion of us, and then when that
connection is made, we can have some basic understanding of
the inner spiritual working of the mind.
Ask yourself; do we really perceive anything directly?
What do we really touch when we touch something or see
something? How do we know an object? Our sense organ
encounters the object and the synthetic vibration that is
produced reaches through the nerves to a particular point in the
brain and then we experience perception. Then through the
brain the vibration reaches the mind, we get cognition. The
presence of the object is sensed in the mind and the vibration of
the object proceeds to the mind, through the brain.

Sense and Non-sense waves

Classical physics would describe the vibrations of our

universe as consisting of rapidly expanding and contracting
particles and/or wave like vibrations, depending on which
school you listen too. Here, in spiritual physics, there is a little
more complete hypothesis.
The vibrations of our universe can be categorized into
five vibratory patterns, for discussion only. Generally, these
vibrations are given the ancient Sam‟skrta name of bhutas.
These are the five rudimental building blocks of existence as
we know it, namely solid, liquid, fire (luminous), aerial and
ethereal. Each in turn, is the host for the five types of tánmátrik
vibrations, which in turn affect the five respective sensory
organs. In order, these are the five rudimental perceptions of
hearing (shravan'a), feeling by touch (sparshana), vision
(darshana), taste (ashva'dana) and smell (a'ghra'n'a). The
39
functions of the five sensory organs in the same order are --
ears, skin, eye, tongue and nose. Their function is to receive the
tánmátrik vibrations (see below) from the external objects and
act as a gateway for these vibrations to the mind stuff citta.
When theses bhútas come under the purview of the
senses, only then are they referred to as tanma‟tras. Tánmátrik
waves by nature are tiny microscopic fractional sub-waves
riding heterodyned on each of the five general inferential wave
classifications (bhútas). These fractional sub-waves are the
source of the activation of the afferent waves in our nervous
system that carries the incoming vibrations to our mind, for
sense formation. Riding on these sub-waves are even smaller
wavicles called microvita, the actual composition of which are
only a theoretical speculation.
Certain rudimental inferential waves (bhútas) have the
ability to carry sub-waves, but in a definitive order. The order
is the more crude or shorter the inferential wavelength, the
more tanma‟tras can be heterodyned. For example
heterodyned on the inference waves of the crudest Ks’ititattva
(solid factor) is the vibration of gandha tanma‟tra (odor). This
smell tanma'tra passes through the nose to the various nerves.
Also heterodyned on the same crude inferential wave are the
other four basic tánmátrik vibrations. See detailed description
below.

Standard perception

Let‟s give a practical example of standard sense

perception and tanma‟tras to see how they make our senses
work. Mind continually compares the incoming tanma‟tras,
using the five senses, with previously perceived sense
vibrations stored in memory. If for example, the incoming
tanma‟tra, from the form image of a book, matches the already
perceived image of a book, then mind concludes that this
object is indeed, a book. This conclusion can come from any of
a combination of the five tanma‟tras, since the solid object is
radiating all five tanma‟tras. Even, the sound of a falling or
closing book has particular characteristics, which would lead

40
the mind to conclude that the heard object is in fact a book,
without sight, touch, smell or taste, being involved.
Let‟s take another example, a rock rolling down a
mountain. The solid rock emanates all five tánmátrik
vibrations, and your sense organs, in turn can receive the sound
of it bouncing, feel it, see it, taste it, (if you care to) and lastly
smell it, if you were close enough and of course, if the smell
vibration was distinctive enough. Here it should be noted that
just because the human senses are not sensitive enough or
should we say capable of receiving all the vibrations of any
given object, does not in any way mean that the object is not
transmitting the vibrations. A dog or a fly, both receive
vibrations on many different levels that humans can never hope
to receive with normal senses.

New and old perceptions

Now, let us say that the object being sensed is a new or

unperceived object, say a lulu bob! What we now are seeing
and hearing through the senses will be imprinted on the
temporary memory cells in the brain as a lulu bob! Since we
have not perceived a lulu bob before, mind will simply store
the perceived vibrations, until needed. If similar vibrations
should appear in the mind before the temporary memory
vibrations become lost due to standard temporal synapse
deterioration, then of course the mind would recognize the lulu
bob, again.

Attributes of the five rudimental factors

(Bhútatattva)

Any discussion of the five rudimental factors should be

prefaced with a note on the macrocosmic and microcosmic aspect.
The nature of this work is discussing the five rudimental factors
relative to how they are perceived by our microcosmic unit
consciousness. This means, how they are seen by our senses. The
five rudimental factors are Macrocosmic in composition and are
responsible for the constitutional make-up of our phenomenal
universe including atomic and other material objects. But what we
41
 observe with our relative senses is only a reflection of a refracted
fraction of the original waveform9. This portion is seen as the five
rudimental factors described below. Consciousness within what we
call the unit mind forms or coagulates around basic psychic centers
called cakras. Each cakra is associated specific rudimental factors
of creation, each generating a specific wavelength or vibration.

The Solid factor or Ks‟ititattva

The Solid factor (as it translates into English) consists

of all five sensual vibratory tanma‟tras heterodyned on its basic
and relatively crude waveform. Because of that relative
crudeness (short) waveform, it is able to carry all of the basic
five tánmátrik vibrations easily, throughout its vibratory range.
We tend to relate this solid factor to the function of smell
gandha (odor), as it carries the smell tanma‟tras through the
nose to the nerves, because this tanma‟tra is not carried on any
of the other four general inferential wave groups. It is only a
solid particle that has smell. When smell (solid factor) is
apparently sensed to be coming from liquid factor, it is only a
subtle solid particle carried physically along with the liquid
factor.
The other four tanma‟tras (in order of subtlety)
heterodyned on this factor are: rasa (taste), rúpa (figure),
sparsha (perception) and shabda (sound). At this point, logic
and the senses themselves confirm the presence of all of the
above. It might be added that the most subtle and hardest to
detect tanma‟tra of sound the shabda tanma‟tra, we can still
find traveling through wire made out of solids.
In this factor, internal friction is the highest causing a
gradual increase in the inter-molecular gap and the eventual
breakdown or pulverization of the solid substance into more
subtle forms.

The Liquid factor or Jalatattva

9
From this we arrive at the conclusion that mind never enjoys the original object, it enjoys only
the reflected shadows of the original object. Spiritual_Practice_and_the_Cosmic_Science.html
42
 The liquid factor is mostly noted for carrying the rasa
(taste) tanma‟tra through the tongue to the nerves sensing
fluidity of a liquid substance. In addition, it also carries the
rúpa (figure), sparsha (perception), and shabda (sound)
attributes. Most attributes are obvious but it carries shabda
tanma‟tra because sound can be heard under water (in liquids)
and great distances across the surface of liquids. The solid
factor is absent from this bhúta.

The Luminous factor or Tejastattva

The luminous factor most notably carries the form

(light wave) tanma‟tras through the eyes to the optical nerves.
Heterodyned on its inferential waves are also the tanma‟tras of
sparsha (perception) and shabda (sound). Fire is a good
example of tejastattva factor. It can be seen and so has shape
and form. It has the ideatory vibration producing (rúpa
tanma‟tra) in it otherwise, we could not see it. Fire can also be
felt, and so it carries the shabda tanma‟tra of tactual perception.
The liquid and solid factors are obviously missing.

Aerial factor or Va'yutattva

The aerial factor carries the inference of tactility

sparsha (perception) through the attribute of touch and the
tactual nerves. It carries shabda (sound) as well as that of
sparsha (perception). We feel the presence of air by touch only,
and so the sparsha (perception) tanma‟tra is present in it. We
cannot see air as the form /luminous factor is not present. We
of course hear sound through air.

The Ethereal factor or A'ka'shatattva

The ethereal factor has the sound carrying attribute of

shabda (sound) only, carrying the sound tanma‟tras through the
ear to the auricular nerve.
It is the subtlest of all five inferential wave forms and is
vibrated naturally by dynamic objects such as aerial waves,
43
liquid waves, electromagnetic waves, etc., which are accepted
and conveyed by the auricular nerves as sound. We must
amplify and re-transmit the sound vibrations received by a
radio receiver a second time, into a sea of surrounding air, in
order for us to realize those subtle sound waves. The range
(amplitude) and frequency of the waves included in the
ethereal factor are huge compared to the small range and
frequency of the total a‟ka‟shatattva (then called tánmátrik)
waves acceptable to our auricular senses. Remember those
vibrations that may come with the range of sense perception,
alone are called tanma‟tras.

Time and the apperceptive plate

All bhu‟ta factors are not like our material elements,

existing in time. Bhu‟ta waves exist some inside of time and
some outside of time as time is relative to the viewer.
To see this, we must look at a cosmic viewpoint using
the human perception of senses; specifically using the
apperceptive mental plate of human perceptions. This
apperceptive mental plate functions in time, but pauses and
receives the inferential waves only at the moment of apparent
pause in the systaltic flow. By varying the pulsative feature of
the apperceptive mental plate, the plate can perceive different
reflections from those existing on the higher levels (outside of
time or causal effects) and also lower levels of conscious
waves (our conscious mind existing inside time). The variation
(or apparent variation) of the pause period is the cause of the
different receptions of different wavelengths. Only the
conscious mind sees it (inferences/tanma‟tras) against a
relatively steady background (the mental plate of the citta) and
like a cinema frame, views the movie of life in terms of relative
time.
This represents the difference between what we
perceive with or senses and the cosmic cognition view of those
systaltic waves. This is our particular limited view of reality
and time. In other words, we perceive only a small portion of
the cosmic wave vibrations. In fact, only when our plate pauses

44
to view, does the wave appear to our finite perceptive
viewpoint.

Direct & indirect sense perception

The basic differences in two different sense perceptions

are in the number and type of tanma‟tras received. In the case
of direct sense perception, all five tanma'tras are perceived.
You can actually see, hear, feel, smell and taste the object in
front of you. For example if we use the direct smells and sights
of London. The cruder/shorter inferential vibrations of smell
and taste leave a very strong perception on the senses and
therefore leave a more lasting impression on the mind. This is
why they are called direct.
In indirect sensory perception, only the higher
tánmátrik inferential perceptions are received. In indirect
sensual perception, you can gain knowledge indirectly through
inferential tánmátrik vibrations about something like the
example in London. You may not have directly visited London
and gained direct tánmátrik vibrations about it, but you have
seen pictures, and have heard descriptions. You heard and saw
pictures about London, but are not directly seeing or have seen,
London, so you could not have received the lower tánmátrik
vibrations of smell or taste.
From a technical standpoint, both types of sense
perceptions (direct and indirect), in becoming knowledge,
depends on a concentrated vital force (pranah). Pranah as a
force of the unit mind can be directed at will. Normally, this is
a so-called subconscious mind function. In direct tánmátrik
perception, when the vital force becomes more strongly
concentrated, in say the optical nerves, one may not hear what
was also spoken, at the same time. Vital forces (pranah) can be
at many places or available at many places at one time, but
when the mind is strongly concentrated at one point, say the
eyes, it will amplify the afferent wave that proceeds from the
optical nerve to the citta. In this case, it is not that the other
tanma‟tras were not proceeding normally to say, the ear… but
solely that the vital force (that was also present in the auditory

45
nerves) was not brought to the attention or amplified
sufficiently to be perceivable to the citta.
The theory here is that the subliminal vibratory waves
traveling from the apperceptive plate with a relatively high
amplitude and shorter wave length (like solid and liquid
tánmátrik waves) will cause a relatively stronger impression to
be made on the mental plate. This is why the sense perceptions
of solid and liquid have a relatively longer lasting effect on the
mind. In addition, solid may carry two or more high amplitude
tanma‟tras (solid can carry up to five) that will cause even a
longer lasting imprint on the citta of the mind and the
corresponding mental memory cells. We will see later, that
patterning is a dominant force that shapes the habits of the
mind. The direct effect that patterning has on memory cells
(both conscious and higher mind cells) is determined by three
factors:
1. The actual factors that is affecting the apperceptive
plate. Solid factor inherently carries more tanma‟tras
than ethereal factor.
2. The amplitude of the tánmátrik wave. High
amplitudes cause more impact on the subliminal
nervous systems.
3. The concentration effect pranah energy has on the
afferent nerve proceeding to the citta.

Here, it must be pointed out that the concept of time in

this description is defective. We currently use time segments to
define waveforms in physics. If we use time (as used in
waveforms) to describe the apperceptive plates functions, both
in and out of time, it is like pulling oneself up by the
bootstraps. Please understand time here is a general concept,
not an actual definition of specific terms. Terms like time and
repetitive patterning may be (at a later time) described as
fractal functions or recursive patterning.
The job of the sensory organs is to sense the incoming
vibrations, and accurately pass them on through the nervous
system to the mind. When the job is not done properly, that
also causes a reaction. In the case when the motor organs are
working hard, like when running, pushing or pulling with the
46
hands; the job of the sensory organs can be blocked. Here the
sensory organ cannot react properly. These are also reactions,
but of course negative. As an example, can you taste food
nicely when you are running? When mind is in a concentrated
condition on one or more organs it tends to ignore the other
organs. Many times, we do not see or hear something that
happens in front of our face, because our mind is concentrated
on something else. The student reads the book, but his mind is
on another object, he does not absorb the subject.
Sensory vibrations can be perceived directly or
indirectly in the process of becoming knowledge. However, it
becomes knowledge through the minds comparison ability. The
mind must compare the sense vibrations received (as saying,
coming from a cow or music, etc.) with some previously
imprinted vibration and must give an associative meanings to
the incoming tánmátrik vibrations. These imprinted vibrations
exist of two basic types, in reference to time.
First, those vibrations which were previously incoming
tánmátrik vibrations and have now imprinted their vibrations
on brain nerve cells. Standard memory cells retain the imprint
for some days, unless they are re-imprinted by the
remembering process. However, since they are of limited time
span and exist in the psychophysical level of the mind, any
impressions they retain are limited to days or certainly not
longer than the physical life span of the body.
The second type of remembered vibrations is called
non-cerebral. Memory is not only of one type or level, not only
temporary mind cells imprinting but also of another type or
level, extra-cerebral. This is memory that is built up on a non-
brain, non-temporary level. Examples of this type of memory
come to us from all directions; persons talking in tongues they
never heard before, persons recalling past lives experiences.
Simple experiences, like knowing things to be right (for us) or
wrong, without really knowing why we feel that way or why
we made that very definite decision. What about the feeling of
having been there before or of knowing that we visited this
place before… but not consciously in this life? Sometimes we
know or feel certain persons or feeling or even place or
situations to have affected us before or even occurred before.
47
There appears to be no conscious reason or memory or even
cause for these perceptions. This happens to all of us
sometimes in our life. The technical aspect of non-cerebral
memory is discussed in detail under apperceptive plate
structure. Different ways we perceive are discussed below
under knowledge.

Review of the factors affecting sense perception

We may summarize by saying the complete expression

of any sense depends:

1. Incoming vibrations are affected by physical

condition of the gateway organ. Partially blind or
deaf cannot receive complete vibrations.
2. Weak nervous systems (afferent and efferent nerves)
cannot transmit to and from brain accurately.
3. Newly received vibrations must be compared with
previously stored images in the brain cells. Brain
cells may suffer from weakness, or loss of memory,
causing inaccurate comparisons.
4. Even though all else is functioning properly, the
mind itself (ego-aham‟ka‟ra) may reject the properly
received incoming information, as it may not be in a
proper state to compare properly the incoming
vibrations as when concentrated on another gateway
or expression. This was discussed before under the
effects of vital force or pranah on sense perception.
5. The actual tanma‟tra being received. Solid factor
tanma‟tras has more lasting and forcible impact on
the senses than ethereal factor tanma‟tras.

Knowledge

When we started our discussion of mind, we mentioned

that knowing was to take the objective world-objects and make
them internal or subjective. That is the substance of this
discussion. What is objective, subjective and how we make
them internal? Since knowledge is of different types, first let us
look at knowledge before we see how it is made subjective.
48
 It can be said there are two general types of knowledge.
They are either direct spiritual knowledge of a subject
(aparoks’a bodha) and conceptual knowledge (paroks'a bodha)
or knowledge that we form a conception about. This conceptual
knowledge could be in different ways, through the senses or
not. However in both cases the knowledge obtained is only a
close approximation of the original. We say through perception
of the senses we obtain a close approximation of the object.
Therefore, you have one of the two ways we can gain concepts,
by sensory perception, either direct or indirect.
The other way to gain a close approximation or
conceptual type of knowledge is through spontaneous
intuitional knowledge (sphu'rtta jina'na- indirect experience).
This is knowledge gained through intuition, not through the
senses. Intuitional knowledge can further be broken down into
its two types, those of focused intuitional knowledge
(aparoks'a' bha’s’a) and spiritual (direct) intuitional
knowledge (aparoks'a ánubhúti).
In outline form it appears like this:

1. Conceptual knowledge (paroks'a bodha)

a. perceptional knowledge (matijina'na)
(1) sensory knowledge (indriyaja bodha)
(a) direct sensory knowledge (sarala
sam'yukti)
(b) indirect sensory knowledge (tiryak
sam’yukti)
(2) acquired knowledge (sa sk raja bodha)
2. Spiritual knowledge (aparoks’a bodha).
a. spontaneous intuitional knowledge (sphu'rtta
jina'na)
(1) focused intuitional knowledge (aparoks'a
bha’s’a)
(2) spiritual-intuitional knowledge
(aparoks'a ánubhúti)

Before we take a closer look at the specific types of

knowledge and see how they are objectified by the mind and
even what objectifies these objects. Let us think what it means
to objectify an object and in turn bring it within the realm of
our subjectivity. Then we can clearly see what an object is and
how we are seeing these objects.
49
 Why Objectification of mind

The need is for the biological machine of mind to

perform actions, to express itself. When mind is attached to the
brain-body, it carries out these functions as a conscious human
being. Like any machine, the biological machine of mind needs
an object for its expression. It‟s very purpose and function of
the mind is to achieve objects. Through these very objects
mind desires to get its ultimate goal, pleasure. Knowingly or
unknowingly, the unit mind may or may not want to know it,
but it can never obtain an unlimited pleasure with a limited
consciousness10. The limits of the human minds expressions
are in the objects that it can encompass in its subjectivity. It
further follows that if human mind has no object, it fails the
test of existence.

Subjectivity & objectivity

To objectify any subject in the mind, be it an external or

an internal input, it must first be reflected off the relatively
steady apperceptive plate (sthira bhu’mi) or movie screen of
our mind. Only then, can the other functions of the mind
occur. When the Atman (jiivátman) witnesses the reflected
object, then the aham‟ka‟ra (ego-I) can make use of the
reflection, doing its duty of comparing and sending orders to
other parts of the mind, for action.
Remember, we said knowledge is when the object
became subjectivized or knowable to our mind. If that
knowledge is a result of a projection of our own mental force
(using tanma‟tras) being reflected back and received by our
senses, then we call that sensation, perception and conception.
Here the mind stuff (citta) actually takes the shape of the
returning waveforms in the mind. If the object has been
previously entertained by the citta, then it has been stored in
the mutative and higher sentient portions of the citta. To

10
The Dharma or characteristic of an individual is to advance from the finite towards the infinite,
from a part to the whole. This characteristic emanates from the desire to attain happiness – for self-
preservation. As long as the goal is not limitless, one cannot gain the eternal happiness of all the
imaginable and unimaginable entities. The_Intuitional_Science_of_the_Vedas_1.html
50
compare the incoming waveforms with the previously stored
waveform is a normal duty of the mind and the result is called
perception. If the result is an exact replica of an object
previously perceived we call that conception.
If the incoming vibrations are warped or refracted, then
the comparison provided by the aham‟ka‟ra portion of the mind
may not be exact. In this case we call these incoming vibrations
as having an incorrect comparison or inference. Even if the
incoming vibrations are incorrectly compared, due to the fact
that there was no previous perception existing in our mind, we
still call this inference. For example, the mind when seeing the
incoming vibrations of a star apple may incorrectly infer that
because it looks like a sweet apple, it is sweet. However, since
it has not tasted star apple before, it will learn that it is hard and
sour. This is not knowledge, only a very dangerous penumbra
or shadow of knowledge. A sort of false subjectivation or
vanity consisting of false assumption from reflected and
refracted information is called an inference.
We can accept knowledge in our explained world or we
can reject it as immaterial and unknowable. The remembered
form that citta (mind stuff) has previously taken, being
compared to the image created by the incoming tánmátrik
vibrations through our sense organs, is a normal comparative
duty of the conscious crude mind. This should not be confused
with the psychic discriminatory ability of our mind called
Viveka 4.6. Viveka makes a determination of spiritually either
lasting (eternal) or temporal. Nor is it the vrtti Trs‟n‟a‟ 3.7, the
expansion of our desire for increasingly physical and mental
desires. (See description of vrttis Chapter 7, Expressions of
consciousness)

Expanding our awareness or subjectivity

In one sense, it has been said:

“Nothing new can exist; that has not already existed before.”

When the idea or subject already exists, only then can it

become objectified or the object of the unit minds mental plate.
What we perceive or think to be new is only new to the
51
subjectivity of our own unit consciousness mental horizon. As
we ever expand our mental horizons to take in ever-new
thoughts and objects, our unit consciousness expands to allow
greater understandings of that which already exists. This is true
in the sense that we can never bring all the external objects of
the external world into the range of the apperceptive plate of
the mind. The apperceptive plate being mental is very large,
huge… but not unlimited and can never bring all or even many
objects within its scope. Can any mental plate ever bring into
its scope of perspective knowing all the bricks on even, 65 th
street in New York? We say that the subjectivation of all
external objectives (or knowledge) can never be done by any
microcosm (limited human mind).
How do we expand our subjectivity of the unit mind?
Look at the wall in front of you. Your conscious range includes
the limits of your peripheral vision. The senses are causing the
citta in the mind to take on the shape and color that what you
call wall. Now close your eyes, to the extent of your conscious
memories ability you can picture the same wall in your mind.
The citta retains the shape of the objectified wall. Now increase
your conscious picture to include looking at the whole house
then see in your mind your house sitting in relation to the
neighborhood. Now, try to see your house from say space,
where your house would be in your country and then from the
moon, as you would view your country on the earth globe.
Now view the earth from the edge of the solar system. Then try
viewing from our solar system and from a faraway galaxy. The
subjectivity or jurisdiction of your mind has taken on greater
and greater objective expansion or awareness. Psychically we
can allow our mind to take on greater and greater expansion or
awareness.

Direct Spiritual Knowledge (Aparoks’a bodha)

This is the modern age of information technology,

where with the push of a button or the click of a mouse, you
can have more information readily available than you can read
in a lifetime. Nevertheless, unless it‟s properly filtered and
focused everyone knows it‟s useless. Real knowledge is when
52
there is no objectification - taking place. Where there is no
difference between the object, knower of the object and the
substantiator or witness of the act. Real knowledge is where
all-are-one in a sort of an omni-telepathic oneness with the
object in question. Where you know everything about that
object, where you are one with the object. Unreal? Impossible?
Wrong twice.
Direct spiritual knowledge can be broken down into
two parts: focused intuitional knowledge (aparoks'a' bha’s’a)
and spiritual-intuitional knowledge (aparoks'a ánubhúti).
Since all things (even knowledge and objects of
knowledge) lie within the periphery of the omniscient Cosmic
Mind, direct knowledge is when the unit mind is in direct
connection with that knowledge. No senses transforming the
knowledge or comparing it to previous forms. The problem lies
in that the unit mind uses an apperceptive plate to receive and
focus all vibrations so that the conscious mind can
acknowledge or use that input. When the apperceptive plate
can be calmed sufficiently or the disturbing influences of the
senses can be eliminated long enough, through certain
meditative techniques, then the focused mind can be directed
into the higher levels of mind.
The Cosmic Mind is spiritually effulgent, meaning it
doesn‟t need any illuminating psychic pranic energy or vital
force from our small unit minds to allow us to receive its
vibrations. We only need to be able to remove the disturbing
vibrations from our apperceptive plate to witness the Cosmic
Minds effulgence. Then the object to be known, the knower,
unit mind and the knowledge, all become one. This is known as
focused intuitional knowledge (aparoks'a' bha’s’a). Of course,
when the mind becomes so pure that focusing is not required to
gain the direct spiritual knowledge, this is known as spiritual-
intuitional knowledge (aparoks'a ánubhúti).
The Master Shrii Shrii Ánandamúrti demonstrated
many times and told of this type spiritual-intuitional knowledge
like this:
“One who is established in the Macrocosmic Mind is the
knower of all objectivities. To such an entity knowing the entire Cosmic
stance, all knowledge is spiritual-intuitional knowledge. When the
perceiver, perceivable and perception, or the knower, knowable and
53
 knowledge become one, or when the deed and the "do-able" become
one with the doer, one attains non-dualistic self-knowledge, or becomes
embodiment of knowledge. Only this is real knowledge. All other
knowledge is the shadow of knowledge, …insubstantial knowledge.”11

Nerves and Nervous systems

Afferent/efferent objectivation (a'jina' na'd'ii)

We have seen from our study of the

subjective/objective portions of the mind that the mind works
in two distinctly different compartments. This same
compartmentalization exists in the nerves and systems of the
human body.
The vibratory patterns of synthetically and externally
created tánmátrik vibrations (sense vibrations) are eventually
transmitted to the mind through the afferent (incoming)
nervous systems, and then objectified in the citta or mind stuff.
These are called externally activated memory cell. Let‟s take a
simple example. A mosquito lands on your leg. Eye nerve
fibers receives the form (color and shape tanma‟tras) of the
mosquito and re-transmits those through the afferent optical
nerve fibers using physical electro- synapse vibrations, to the
portion of the brain that specializes in afferent optical
vibrations and eventually to the hypothalamus.

Hypothalamus

This hypothalamus portion is made of special type of

brain cells that have the ability to reverberate on a higher
psychic level to the non-cerebral mind. These specialized brain
cells again reverberate the just received optical nerve vibrations
in two directions. One is for a normal comparison that the brain
makes with previously formed similarly stored vibrations. We
call this conscious brain or memory recall. The brain cells

11 The_Supreme_Question_1.html

54
retains a vibratory pattern for a limited period of time, and
mind performs its normal comparison duty on each bit of
vibration to determine if it has previous conscious sense
knowledge of the mosquito vibration. This is a normal
conscious-in-time function.
If the comparison is close or positive, then sensation or
conceptualization has occurred. Then further conscious
decisions may result in further actions. In which another
physical vibration travels through the efferent (outgoing or
peripheral) nervous system down the spinal cord and is re-
transmitted to the motor organs, through the responsible
portion of the physical brain, to the muscles, and hand slaps
mosquito. That is the normal physical function of the
hypothalamus.
We cannot call these different brain cells afferent and
efferent cells just because there is a physical nervous system
using those names. Afferent and efferent refers only to the
direction of the nerve impulses. Different types of brain cells 12
are vibrated and re-vibrated (activated) by either internal or
external vibrations.
The other direction that these specialized hypothalamus
brain cells vibrate is on the subconscious psychic level13. This
psychic vibration is picked up by the citta. The citta does its
only job, and takes the form, shape and/or color from the sense
representations presented to it. Now this is where the subjective
portion of the mind comes in. When the citta takes the form
and shape, new higher psychic vibrations are formed. A
permanent memory (but not easily recallable) psychic vibration
is sent at the same time to the non-cerebral portion of the
subconscious mind14. These are psychic vibrations being
retained in a subconscious portion of the subtle manomaya
kos‟a portion of each unit mind. If the vibration returned to the
conscious-in-time level is negative (like a Buddhist restraint

12
The nerve cells in the brain differ according to the different vibrations they carry. Some carry
vibrations of knowledge, others the vibrations of action. Cerebral_and_ExtraCerebral_Memory.html
13
Functions such as recollection and thinking fall within the field of the subconscious mind.
Mind_Memory_and_Colours.html
14
The manomaya, performing the function of recollection and contemplation,.Kosa.html
recollecting and the rethinking.Satsaunga.htm
55
against hurting anything), then the hand will be refrained from
the slapping of the mosquito.
The mechanics of comparison of the incoming
tánmátrik vibrations to the vibratory patterns stored in the brain
cells and the non-cerebral portion of the subconscious mind is a
type of physic-physical parallelism. This is an internal
determination of the congruence or incongruence of waveform
vibrations.

Ectoplasmic structure (citta)

Ecto means outside of or external of the unit biological

structure. Ectoplasm mind stuff is an almost material but
ethereal substance that is the lowest class of mind material. It
remains with the material body at time of death. It can only
handle a limited number of functions including taking the
shape from either extroversive or internally generated wave
forces. It is present in all plant, animal and human minds. It be
observed functioning in the conscious/subconscious levels of
mind. It can be externally or internally projected. If
ectoplasmic waves with a strong pressure are created, then
strong extroversal waves may be projected outside the body.
These can produce either positive or negative hallucinations.
Whereas, the afferent nerves presented a very powerful
(normally the most powerful) sense stimulation to the mind
cells and a simple pleasure/pain like/dislike response is
forthcoming. There also is another comparison being made. A
psychic level comparison based on images held in the
subconscious mind. A strictly sam‟ska‟ra reaction can be
determined.
The subconsciously the aham‟tattva (doer-I) also makes
a decision based on past sam‟ska‟ras, and acts with or against
the action that may have been decided on a strictly physical
afferent nerves sense level. This amounts to a higher mind
subconscious decision or comparison between the permanently
embedded sam‟ska‟ra of the higher mind and the image being
continuously formed in the conscious citta mental plate
In order of strength, the image forming capacity in the
citta is mostly affected by the perceptions received through the
56
 afferent (incoming) nerve vibrations. Thoughts and
recollections have a lesser effect on the image forming capacity
of the citta, because the image is formed from a secondary
vibration emanating from the higher mind cells. Lastly, the
vibrations coming from the comparison on the psychic level of
subconscious stimulated nerve cells have the least effect on the
citta representations given to the conscious mind.
We mentioned above when discussing citta formation
about thoughts and recollections that recollections are
generated by the mind from previously stored sensations on the
physical memory cells… but what about thought generation?
Thoughts appear to be an original emanation of the mind; but
on closer examination, we see differently.

Shrii Shrii Ánandamúrti says it like this:

“Someone who has seen a rhinoceros will easily be able to

recreate an image of it in the mind. But the person who has never seen
a rhinoceros or who has never even visited a zoo is unable to mentally
think of such an animal. Humans are unable to think anything original:
they can only think about those objects they have previously seen in the
external world.”15

Therefore, we see why thoughts are not original. They

are generated from the nerve cells of the brain and other higher
mind functions and work directly and indirectly in the
conscious (ja'grata), subconscious (svapna) and unconscious
(sus’upti) states of mind. They cannot be generated except
from previously formed images, either recalled from this life or
higher mind functions.

Psychic transmission

An important point that has not been specifically noted

here is that the psychic centers are located on and near the
spinal column of humans. Psychic mind has the particularity of
locating itself in different psychic centers at different times.
Transmission of psychic mind occurs along an omni-telepathic

15
The_Endless_Quest_for_Him.html
57
line, not along a physical path as with physical nerve
transmission
We said that mind could move through the psychic
centers comparing the images in the citta to the higher levels of
mind. The proper name for these psychic centers is cakras. In
moving through the cakras mind becomes colored or
influenced by the psychic occupations of mind and vrttis. So
here we add another element to the many ways we view the
result that we call sensation and conception. If mind has a
sam‟ska‟ra predetermination against say snakes…then the fear
vrtti may amplify the predetermined sam'ska'ra against snakes.
When we see that rope over in the corner of the dark room, we
may scream that we just saw a snake! What we see objectively
in the citta tends to be according to how the vrttis filter/color
our thought comparisons.
Telepathic waves are generated from the brain and pass
through the psychic minds comparison function, through the
medium of sam‟ska‟ras and vrttis, and eventually find their
way to the motor organs through the efferent nervous system.
The secret of this efferent nervous systems function is in these
substations or cakras. The individuals‟ psychic power is in the
egos capacity to activate or radiate these same efferent nerves.
In the same light, hypnotism is nothing more than the complete
internalization or concentration of one‟s mind and then
expanding the minds awareness to include the afferent and
efferent nerve centers of another. In other words, psychically
generating thoughts, like creating a scene in one‟s mind. This is
the way hypnotism makes others see what your mind is
internally seeing.
Human mind has both an internal wave generating
ability and an external wave projecting ability. Mind with a
strong ectoplasmic structure and strong efferent nervous
system, can project ectoplasmic thought waves externally, and
produce positive hallucinations of objects created in the mind.
Similarly, the normal function to create internally generated
waves in the citta as discussed above under nerves and
systems.
Notice that the mind seems to both work in time and
out-side time... at the same time. Contradictory? The physical
58
function of comparison of the vibrations incoming from
afferent nerve sensations, to previously generated and stored
physical mind cell memory, occurs in time. The time that
passes from receiving incoming mosquito tanma‟tras until the
moment that the efferent nerves react to slap the mosquito,
amounts to about one of two hundredths of a second. In that
small increment of time the mind must not only make
comparisons, but also must pass in to the higher functions of
mind to view the sam‟ska‟ras and vrttis, because it also decides
whether or not to kill the mosquito depending on its vrttis and
sam‟ska‟ras. Only, when mind works in the subconscious
levels, comparing sam‟ska‟ras, it is working outside of time...
as it does when we dream and sleep.

CHAPTER FOUR

Rebirth
In the previous chapter, we discussed about the
differences between senses and knowledge. It is obvious to all
reading this that all knowledge is not brought forward when we
are physically born. The line between knowledge of the past is
generally drawn at the level of the conscious mind; however, it
will be more specifically described below.
59
 Regarding senses and knowledge, certain types of
knowledge are carried forward. We have discussed some of
these as non-cerebral and some as sam‟ska‟ra. Granted these
may not fall exactly under the definition of knowledge. Again,
in order to learn how and why, we must understand the specific
parts. One of the easiest ways to see these is in the
examination of the mind of a newborn infant. Here we will find
that the newborn mind carries forward from the past many
things, some expressed right away, such as the personality, and
others expressed later. The major influence in the
characteristics of the new mind comes from vrttis.

Intro to vrtti

Since mind is on the psycho spiritual level – in order

for it to express on the physical level – it must pass through
certain psychophysical centers or psychic organs called cakras.
These cakras are generally seven in number and their exact
location; colors, shapes, sonic roots and other details are
discussed in more detail in other works. Here we will precede
the discussion of vrttis with some brief borrowed background
on the psychophysical aspects of cakras.

“Cakras are various psychic plexuses or „seats of the mind‟.

Cakras are where vital components such as the nerves (psychic or
physical), glands, emotional expressions and mind interact together.
There are seven main cakras, five aligned along the spinal cord, which
relate to the physical and emotional elements that compose the body.
The others are in the brain. First cakra is at the base of the spine. The
second cakra lies in the spinal column, opposite the genitals, and has a
control over them. Third cakra is at the navel area and controls
secretions of pancreas and adrenal glands. Our fourth cakra lies in the
center of the chest and uses the hormones of the pituitary, thyroid and
parathyroid to manifest various qualities. At the throat region sits the
fifth cakra and it controls the thyroid and parathyroid. It further uses
pituitary and thyroid hormones after the fourth cakra takes its share.
The sixth cakra is located between the eyebrows and uses pineal and
hypothalamic hormones. It controls the pituitary. Through the
development and control of cakras people can make important changes
in their nerves, glands, expressions and their mind. That is why control

60
 over the cakras and purification of the cakras is important in advanced
meditation practices.”16

The relationship of the psychic cakras to the physical

gland and sub-gland systems of the human body are discussed
in detail by many other works. More recently, Dr. Singh in
Biopsychology describes the physical relationship of the cakras,
glands, endocrine system and hormones in detail.

“When a nerve impulse is transformed into a hormonal

secretion, this process is called neuro-endocrine transduction. Such
biological processes are well known to occur in the hypothalamus of the
brain and the pineal and pituitary glands. Perhaps such a
transformation is only a part of a bigger broader phenomenon where
the mental propensities are first converted into neural impulses that
are then transuded into hormonal responses. Scientists have discovered
a complex chemical system that can transmit messages between the
brain and endocrine glands. The above organs are possibly the sites of
these phenomena and cakras possibly play a vital role in it.” 17

The spiritual – psychic relationship of cakras and vrttis

are explained in detail in the work Yoga Psychology 18 by P.R.
Sarkar. This work Yoga Psychology from among P.R. Sarkar‟s
many works forms the basis from which many other works
stem.
These cakras in turn act as the controlling points for
fifty propensities of mind, or vrttis. The human mind expresses
itself through its own egotistical psychic arena of occupations
or vrttis. These vrttis are the purely psychic occupation or
propensities of mind, like love, hate, fear etc.; but they are also
the basic elements that make up what we call mind. The little
understood interaction among these basic elements of the mind
is the purport of this work.

Periodic Table of the Vrttis

16 Anandanivedita, Avdk., 1999 Head in the Stars, Feet on the Ground, Anandanagar, India: Gurukula Publications,
.
17 Singh, Dr., 1998. Biopsychology, Anandanagar, India:Gurukula Publications.
18 Sarkar, P.R., 1990. Yoga Psychology, Calcutta, India: Ananda Marga Publications.

61
 Periodic Table of the Vrttis
Sam‟skrta Controlled
Cakra Short Definition
Vrtti Hormone
Mu'la'dha'ra Terranean plexus
1.1 Dharma psycho-spiritual longing

1.2 Artha psychic longing

1.3 Ka‟ma physical longing

1.4 Moks'a spiritual longing

Sva'dhis't'ha'na Fluidal Plexus

2.1 Avajina' indifference

2.2 Mu‟rccha‟ psychic stupor

2.3 Prashraya indulgence

Genitals
2.4 Avishva'sa lack of confidence

2.5 Sarvana‟sha hopelessness

cruel not to recognize
2.6 Krurata‟
compassion
ipur Igneous Plexus
Pancreas &
3.1 Llojja‟, Lajja‟ shyness complex
Adrenal
3.2 Pishunata' sadistic

3.3 Iirs'a' envy

Prostrate
3.4 Sus'upti staticity, inertia

3.5 Vis'ada melancholy

3.6 Kas‟a‟ya Anger, peevishness

3.7 Trs‟n‟a‟ yearning for acquisition

blind attachment
3.8 Moha
(4 types)
1. blind attachment for
3.8a deshagata Pancreas one's country (geo-
sentiment)

2.blind attachment for a

3.8b ka'lagata
particular period of time

3.mind rushes again and

3.8c Mudha
again to particular idea

62
 4.infatuation to object or
3.8d a'dha'ragata
person
3.9 Ghrn'a‟ Pancreas & Hatred, revulsion

3.10 Bhaya Prostrate fear complex

Ana'ha'ta Solar plexus

4.1 A'sha' hope

4.2 Cinta' Pituitary, anxiety, worry

Thyroid &
4.3 Ces't'a' Parathyroid endeavour

4.4 Mamata‟ possessiveness

4.5 Dambha Thymus vanity

eterno-temporal
4.6 Viveka
discrimination
4.7 Vikalata‟ psychic depression

4.8 Aham'ka'ra pride

4.8a abhimána 1. conceit, inflated ego

4.8b gaorava 2. Self-aggrandizement

4.8c Pratis‟t‟ha‟ 3. Prestige

4.9 Lolata'h avarice greed for wealth

4.10 kapat‟ata hypocrisy

argumentativeness
4.11 Vitarka
altercation
4.12 Anuta‟pa repentance

Vishuddha Sidereal plexus

5.1 S'ad'aja peacock

5.2 Rs'abha ox bull

5.3 Ga'ndha'ra goat

5.4 Madhyama deer

5.5 Paincama cuckoo

Thyroid &
5.6 Dhaevata Parathyroid donkey, ass

5.7 Nis'a'da elephant

5.8 Onm‟ (aum') acoustic root of creation

sound of the kula
5.9 Hum'
kun'd'alinii
putting a theory into
5.10 Phat'
practice

63
 expression of mundane
5.11 Vaos'at'ha
knowledge
materialization of
5.12 Vas‟at‟
welfare
5.13 Sva'ha' Pious resolve

surrender to the
5.14 Namah
greatness of the Supreme

5.15 Vis'a poisonous mentality

5.16 Amrta deep affection

A’jin ’ Lunar plexus

6.1 Apara' Pineal & mundane Knowledge
6.2 Para' Hypothalamic
spiritual knowledge

Multiple expression of vrttis

Combined, the propensities of mind are approximately

one thousand in number, at present. As the neural system of the
human being becomes more complicated – the number of vrttis
will increase. Such things as cunningness, depravity,
sophisticated types of cruelty, ego centered lust for wealth,
power or maybe even pain are examples of the future expanded
psychic arenas of the mind. These will increase the number and
variety of vrttis, as mind seeks more and more to expand – and
uses whatever facility of human mind, that is at hand, to obtain
its dharma.
The complete expressions of all vrttis are the factorial
sum of 1000. This number of human propensities is beyond
comprehension. This includes all the possible permutations and
combinations of the 50 basic vrttis. That is, each possible 1000
individual expression in possible combination with the
remaining expressions, to form a mixed expression. Even this
expressed number of vrttis will change as more complicated
nerve structures and desires are created by the ever-expanding
needs of expression of the human mind.
Each of the basic fifty vrttis has two modes of
expression, internal mode and external mode of expression.

64
Herein there are examples of both internal mode and external
mode of most of the described vrttis. However, not described is
the ten different ways of expression of each of the internal and
external modes of each of the 50 vrttis. This is the total 1000.
(50 x 2 x 10 =1000)
The internal mode and external mode is each expressed
through the five motor organs and the five sense organs. Here
an attempt is made to describe the 20 basic variations to one
vrtti (3.6) Anger, and leave it up to the reader to fill in the
reiterations of the other 49 vrttis.

The 20 basic variations of (3.6) Anger vrtti

Five External Motor Organ expressions

It would be easy to think of the internal expression of

(3.6) Anger as only, “I am really angry at that person”. This is
like thinking in your mind about anger towards an object.
However, anger is expressed through each of the ten organs or
gateways of our body. Five are motor organs (having
movement) and five are sensory organs. Listed are the external
actions of the five motor organs -- vocal cord, hands, legs, anus
and generative organ, first. Anger is expressed typically by
each motor organ: by striking with the fist, kicking with the
feet, and loud and abusive actions and language with the voice
and other organs.

Five Internal Motor Organ Expressions

Just as the actions were actually expressed externally,

they can also be expressed internally, without actually doing
the action. Internally, we didn‟t actually do the actions
described above, but we actually could see the actions
preformed in our mind. The mind takes the shape the actions
usually from previous experiences. The action is imagined and
preformed internally. This internal expression has the capacity
to cause a hormonal reaction, just as the external expression
causes a hormonal reaction. Internal expressions in dreams

65
occur frequently. We even react in dreams, because our
internally oriented vrttis function, even asleep.

Five External expressions of Sensory Organs

What about the five sensory organs? The sensory

organs are Ears, Eyes, Nose, Skin, and Tongue. Some
examples of each are: when one gives “bad or dagger-like”
looks with the eyes. The irritating habit of blowing air out the
nose when upset or angry. Spitting with the tongue. Ears and/or
skin turn red or irritated when angry.

Five Internal Expressions of Sensory Organs

Anger causes an internal reaction in each of these

organs. Any or all of the five motor organs can express anger
(3.6) externally and at the same moment, the sensory organs
can react in an internal way. Therefore, when we say an
internally expressed example of the sense organs, because they
are internal organs anyway, what we mean is “how the internal
sense organ reacts to anger (3.6) occupying the mind. When the
mind is occupied in an angry (3.6) mode, then the sensory
organs react internally. The eyes may water or bulge out; the
ears turn red easily from both anger and shyness. (3.1). The
skin typically becomes flushed from anger and clammy from
fear (3.10). Animals can easily smell fear (3.10) and other
emotions like anger (3.6) and hatred (3.9); but humans have
about 200 times less sensitivity in the nose.

Newborn sense development

Vrttis develop along with the cakras, by age. Just as all

senses are not all 100% effective at birth, so vrttis develop with
the age of the child.
At birth, eyesight is first available to the newborn
infant. At the instant of birth, the infant can focus clearly on an
object. However, at birth the infant has a blank, new physical
brain. No previous sight impressions are on it. The baby sees a
lion, he has no previous sense impressions to compare the lion
too, and has not learned to fear or love lion. The newborn has
66
to associate pleasure or painful experiences with each sense
impression, in order to be able to exhibit an external reaction to
the sight stimulus.
Smell is relatively under developed in infants. It is well
known that dogs for instance possess 100-200 the olfactory
power of humans.
Hearing and touch are the subtlest of the senses and
develops first in the fetus. The first thing a doctor does to
stimulate breathing in a newborn is spanking the bottom. What
is the reaction? Hollering! Tactile sense has developed in the
womb, and sound (vocal in this case) is also developed before
birth. Of the motor organs, voice is the subtlest and expresses
first. Hands and feet express next in their movements. Then
would be the reproductive organ (as urination) and lastly the
anus.

Newborn sense recognition

In reincarnative psychology, the newborns mind is

continually drifting in and out of consciousness in a semi-
dream state when the baby is in light sleep. When the
reincarnated mind is awake or conscious in the baby‟s body, it
experiences real time direct conscious sense inputs. These are
compared to any previous sense impressions impressed on the
new brain to determine a pleasure/pain response.
Take a newborn infant and waken it by new loud sound
or new rough touch (not a painful level of stimulation).
Observe the now conscious newly awakened mind responds. It
will first accept the immediate sense perceptions - loud noise
and vision and then compare them to the already learned
pleasure pain responses. Since the loud noise is not identifiable
and the vision (of me) has not previously produced a pain
response, the newborn will not cry out. It will simply look
confused. It may continue with a cry response, if some further
desire (like milk) is awakened.
Mind is a goal seeking, pleasure oriented mechanism,
psychophysical and very mechanical like by nature. When the
pleasure responding area of a laboratory rat is wired to receive
a slight electrical stimulus through a certain learned action, the
67
rat will continuously repeat the pleasure stimulating action,
until death. Even food or sex will not stop the pleasure seeking
process. In the case of the rat, direct outside electrical stimulus
was the cause of the pleasure. In the case of human, we learn to
seek more and more pleasure by redirecting our goal
orientation.
The above examples are of the conscious physical
mind. There are in addition, psychic and unconscious reactions
and comparisons being constantly made on other than a
physical level.
Newborn minds must build a repertoire of sense
experiences in order to make the pleasure - pain comparison. A
newborn infant can be observed in its sleep, laughing, making
slight pleasure stimulated giggles, even awaking, crying in
fear. There were no previous sense impressions in the new
brain-mind to cause these. There was no direct conscious sense
stimulation involved, until that moment. These responses come
from the dream state of mind. Past life, experiences that have
given pleasure or even great fear are being relived in the
infants sleep. In the first few months of the new life, the infant
has a very hard time to distinguish what is the real world of this
conscious life and the world of his dreamy past life (or lives)
world. Usually, until the age of four or five the child
remembers past life experiences19. By that time, the real world
becomes the world of direct sense perceptions.
Many times an infant will awake from a sound sleep
(with no external stimulus) crying and shaking (or showing
other painful responses) when it relives a very traumatic
experience from the remembered unconscious past life. Simple
calming words like “OK, OK” from the mother will bring the
newly awakened infant into the real conscious world of the
mother and then the calm assurances of the mother will send
the child back to sleep. Over a period of years, the newborn
naturally accepts the real world of the new mother as its reality.
If the child does not completely accept the new real
world by approximately the age of twelve, the result is called
schizophrenia. A normal definition of schizophrenia is "mental

19
The memory of its past life remains awake for approximately the first five years of its new life.
Cerebral_and_ExtraCerebral_Memory.html
68
disorder marked by loss of contact with reality, personality
disintegration, and often hallucination". Traditional psychology
does not have a plausible explanation, because a non-dominant
split personality failed to emerge.
In reincarnative psychology, the incompatibility of both
old and new minds, existing in the same brain, will normally
result in death. However, schizophrenia is not a normal
condition. Sometimes the dominant personality will accept the
non-dominant personality with placations to its own false ego-
I. Believing things like “God must have wanted it this way”
and accepting the non-dominant personality‟s idiosyncrasies as
part and parcel of its existence. Recent well-documented case
studies of “Alien Hand syndrome” produced a situation where
a person‟s hand moved against the will of the dominant
personality, over a long period of time.
Controls of motor organs (hands in this case) are
controlled through the vrttis. Anger (3.6) can be expressed
through the hands as striking or hitting. The pent up psychic
energy of the repressed vrtti anger (3.6) is being expressed by
the non-dominant personality, having being brought forward
from the last life and repressed in this life, without the
conscious knowledge or help of the dominant personality.
The intrinsic and implied corollary of a bodiless mind
reincarnating in a newborn is that it may also be possible to
transfer minds in an adult bodies. This is addressed in Types of
temporary consciousness transfer , chapter five.

Personality development

Newborn personality

Personality is inborn. It arrives as a package of three

basic components. Spiritual mind, mental and physical. At the
moment of birth, the infant already has a complete personality.
The only problem is in its expression. In simple words, he has
to grow up. At the first stages of infant personality
development (say the first six months), the personality is
already evident; but the expression is limited to the physical

69
(and to some extent) the mental capabilities of the infant. The
personality is a product of the spiritual inheritance of the
individual. Not only a physical learned capability from
environment, siblings or adult influences. All of these will
later modify the already inherent personality; but are not the
cause of such a personality.
General personality characteristics are displayed as a
result of the dominance of the type of inherent mind of the
individual. For example, a person that displays animal like
characteristics has a dominance of the crude physical mind of
the ka‟mamaya kos‟a. This is the instinctive mind carried over
from many animal lives. The stick is what teaches an animal
mind, it is not taught by intellectual arguments or reason.
When the dominant mind is crude mind then the lower
instinctive-reactive animal characteristics will be dominant in
that personality.

Mind by Composition

We saw in the Structure of Unit Mind section that

organic cellular structures consist of generally, metazoic and
protozoic mind types and work generally on two mental levels
conscious, subconscious.
Human unit mind is a collective metazoic structure. It
consists of both protozoic cells and their accompanying mind
structures and metazoic cells and their accompanying mind
structures. The other parts of the complex human metazoic
mind are the guiding psychic and higher spiritual function
called characteristic spiritual self (some refer to as soul or
Atman). How we see the overall human mind, depends on the
aspect we are looking at.
There are two basic viewpoints or faculties. When
viewing from Faculty of Knowledge aspect we have to look at
the inherent level this portion of the overall unit mind displays.
On the protozoic cellular level, the knowledge this cellular type
of mind displays is instinctive, using the (ka‟mamaya kos‟a)
level of reactive-repetitive control. Protozoic mind consists of
citta (crude mind stuff) only.

70
 When we look at the higher protozoic structures, such
as collective protozoic cells acting together as a unit, as in the
case of most colonies and organs, then these collected
protozoic units have collective minds and still display the
instinctive, spontaneous mind of citta. They have additional
capabilities of rejecting any unit. There is no display or
development of the higher aspects of mind as shown in mind
structures containing aham or mahat mind stuff. These
collective protozoic types of unit minds have no thought of I -
exist. They succumb to, physical discipline and physical
reactive momenta.
When viewing mind from the human unit level, we
inherently see our mind from the I - exist point of view. The
unit human mind displays the higher types of knowledge and
has aham and mahat mind stuff with mahat in preponderance.
It uses an additional function of discrimination to identify the
unit consciousness “I” with the object self. For example, “I am
cold, I am hungry”. This is an example of existential faculty at
work. The more developed the mind, the clearer and distinct
the existential “I” feeling becomes. Plants and most animals do
not possess this clear existential “I” feeling because they do not
have the requisite mental structures (cakras) to hold the higher
mind functions. When unit human being develops the 3rd and
4th cakra plexi, this level of mind finds a place to rest in the
human structure. An example of this occurrence could be found
in monkeys, apes and young humans, when they look at
themselves in a mirror. A bird or lower animal will think in
terms of another bird or animal is in the mirror; but it is
humans who think from the higher mind of I - exist. The
monkey will recognize his own self, in the mirror and typically
smiles.

Human Simultaneous Minds

The unit mind of the human being exists simultaneously

on three basic levels. The inherent psychological characteristics
of the unit personality are already there in the unconscious
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level of the unit spiritual mind as sam'ska'ras and past life
memories; but cannot come into psychophysical expression
until the proper higher cakras and neural pathways are
developed after birth.
Specifically, the crude conscious mind (ka‟mamaya
kos‟a) is concerned with the mundane aspects of human
development. This is also referred to as instinctive mind in
humans and is the predominant mind developed in animals and
plants and lower life forms. It is the doer and caretaker of the
necessary functions of the lower two cakras in humans and the
same instinctive reactions in other species. It consists in the
recognition of some objective matter and the action done
accordingly. These include responsive reactive momenta like
food gathering, ingesting food, supporting offspring, infant
breast sucking, defecation, reproduction, cerebral memory and
experiencing of pleasure and pain.
Reaction is the common ground in all these diverse
functions. Stimulus response. Knowledge by repetition. We
define instinct, as those physical or psychophysical actions that
have become habituated, and are carried over into the next life.
The higher capability of human mind is not just a result of
the particular grouping of protozoic and metazoic cells. It is not
just the sum total of the lower cell mind functions. It is a higher
function that comes together only as a result of the more
complex psychic structure. Not a psychic structure that comes
together because of more complex or grouped lower physical
structures.
Human mind already exists on the spiritual level and only
displays its self in nature, when the proper psychophysical
structure comes into existence, after the physical structure has
sufficiently evolved. Body and matter evolve from mind; not
mind evolves from matter. Physical evolution occurs only after
mind (psychic) desires, and spiritual waveform has already
changed and dictates that physical change.
Obviously, the above paragraph is an assertion.
Assertions must be backed up by facts. Facts require
materialistic proof. However, as any good detective knows,
facts can be found depending on how and where you look. To
accept that “matter comes from mind”; you must drop the
72
 attitude that the proof will be found in matter. You must
expand your mind and look at new ways of thinking and new
types of proof.

Faculties of Mind

All mind structures are limited by the composition of

the underlying knowing and existential faculties. Let us look at
these particularities of the unit mind.

Unit knowing faculty

The knowing faculty of the unit is limited by

underlying composition of the citta ectoplasmic stuff that
makes up majority of the unit mind. All simple protozoic and
metazoic mental units‟ cells have the same limitations imposed
by their composition of this basic ectoplasmic mind stuff. That
is to simply do the job of taking the form and shape. Protozoic
and metazoic mental units are influenced by outside waveform
stimuli that are provided either by tánmátrik waveforms or by
higher non-cerebral waves. They cause the citta‟s
psychophysical material (ectoplasm) to take the shape that is
then sensed by the unit. Protozoic minds knowing capacities
are limited to stimulus-response and patterning functions20.
Collectively, the knowing faculty portion of the metazoic mind
has increased capacities compared to the protozoic mind.

Unit existential faculty

The existential portion of the mind allows psychic

progress to be made. Comparison of the unit “I” waveform to
the collective higher standard waveform, allows the unit
waveform to attain congruence with the higher collective wave.
The unit moving into congruence with the collective many or
becoming psychophysically parallel with the many is the
reoccurring method of waveform progress, whether it is from

20 Protozoic minds move instinctively, whereas metazoic minds move with abhiji t acquaintance, experience . Hence
undeveloped and underdeveloped metazoic structures work with both acquaintance and experience.
Knowledge_and_Progress.html.

73
 physical to mental or to spiritual. When the protozoic unit “I”
becomes expressed as the metazoic feeling of “I am”, we say
that psychic progress has occurred.
The small amount of existential I within these
developing protozoic unit “I” mind structures has the sole duty
of adjusting each unit structure with the environment and
maintaining the structure, increasing the number and then
destroying the structure. This is what is known as instinct.21
We as humans have this instinctive mind in us only because we
are a complex collection of all the various protozoic and
metazoic mind structures. Both knowing and existential
faculties are cumulative.
The existential faculty of the unit protozoic mind also
has simple comparison ability. The use of the existential
faculty in the protozoic mind unit is the simple comparison of
the unit vibration of what is “I” to what is not “I” or foreign.
As the mental volume of the unit (usually cellular) structures
increases, the collective sense of individuality, the unit “I”
feeling increases it becomes a collective. The scope of the
existential collective faculty increases to where the unit
(usually cellular or organ) can reject-eject any individual
defective unit22. The next mental structure is a un-under
developed metazoic mind structure.
As an example of this, in the latter half of the 20 th
century, metazoic structures, such as organs, were being more
frequently transplanted into host bodies. Because the psychic
relationship of host-donor was not understood, the rash of
rejections was normally attributed to physical „rejection-
acceptance‟ problems. Protozoic/metazoic cell units such as
skin and organs reject transplants simply on this “I” feeling
basis. Even individual protozoic cells reject dead or defective
cells on the same unit “I” feeling basis.
Undeveloped unit protozoic/metazoic mind cannot
express itself through vrttis; but unit protozoic cells are

21 Adjusting the existential faculty with the environment and maintaining the structure, increasing the
number and then destroying the structure, is known as “instinct”.
Questions_and_Answers_on_Psychology.html
22
The “I” feeling of the collective protoplasmic cells is affected by feelings of pleasure and pain of the
unit protoplasmic cells,…. The collective “I” feeling can eject any unit protoplasmic
cells, .Some_Questions_and_Answers_on_Ananda_Marga_Philosophy_B.htm
74
 affected by sense of pleasure or pain. Individual units or cells
have the ability to expand or contract due to outside stimuli. In
nerve cell protozoic groups this causes sensations of pleasure
or pain. Less complicated heterogeneous and homogenous
structures like rock and atoms simply expand and contract, due
to different external stimuli. The identification of “I am”
expanding or receiving pleasure or pain is not present.
Below is a simplified chart of the relationship of human
existential I feeling for each type of mind.

Chart of Mind by Existential feeling of I

Unit I feeling

100%
90% Collective I
80% feeling
70%
Approximate

Instinctive
Amounts

60%
50% reactive
40%
30% Simple
20% Comparsion
10%
0% Sentiments
& Emotions
ectoplasm
(citta)
Endoplasmic
Coverage

Endoplasmic coverage

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 Mental structure gives form and shape, also. The shape
is called “coverage” and the form is “feeling”. What is the
coverage or shape of the collective physical and mental
structure? Physically we say “I am going to cover the football
game.” We don‟t tell what the individual me is doing there, we
tell what the collective or teams are doing.
Collective coverage of mental structures is called
endoplasm. Endoplasm is the coverage or outer surface that
holds the ectoplasmic individualistic unit existential "I"
feelings. 23
Endoplasmic coverage allows the full expression of the
unit‟s mental faculties. It allows for the expression of higher
mental structures like vrttis. Endoplasmic psychic coverage
allows the expansion of the existential faculty to the next step.
Endoplasmic coverage allows the form of the “I” expression to
take on a more complicated setting, that of sentiments and
emotions.
Undeveloped and underdeveloped metazoic minds move
with experience based on their increased knowing faculties of
intellect and reasoning24. However, the expanded endoplasmic
existential I coverage in the metazoic developing unit mind allows
for the additional faculties25 discrimination, sentiments and
eventually intuition to develop. These are psychic developments in
a mental arena, not physical stimulus-response developments in a
physical world.
Below is a chart of the general microcosmic unit types of
mind showing their comparative capabilities relative to the two
basic faculties of knowledge and existential I. Please note that the
capabilities are cumulative. All these faculties are discussed at
length in their appropriate subsections.

Chart of Abilities and Faculties of Mind

23
Endoplasm is the outer surface of ectoplasm. The collective form of ectoplasm increases the sense of
individuality – “I” feeling. Questions_and_Answers_on_Psychology.html
24 Protozoic minds move instinctively, whereas metazoic minds move with abhiji t acquaintance,
experience]. Hence undeveloped and underdeveloped metazoic structures work with both
acquaintance and experience. Knowledge_and_Progress.html
25 The effect of endoplasmic coverage is to register the reflection of the expression of human sentiments,
so endoplasmic coverage allows the human mind to be more subtle and more receptive.
Questions_and_Answers_on_Psychology.html (Q5)
76
 Chart of Faculties of mind
Faculties of mind Examples (are cumulative)
Unit
Unit
Knowing Types of Physical Abilities of
Existential
faculty mind Examples mind
faculty
(ectoplasm)
protozoic Protozoa instinct,
reactive- Protozoic
“I” unit Amoeba pleasure and
repetitive cellular
feeling Organelles pain
protoplasm
simple collective Collective
organs eject any unit I
comparative “I” feeling protozoic
plants
memory, Un-under
endoplasm most thinking
acquaintance, developed
coverage animals comprehension
experience Metazoic
conscience complex Developed
sentiments
discrimination guiding Human Human
emotions
intuition psychic Metazoic

Collectivity of mind – direct/indirect relationship

How does collective mind function and what are its

attributes? Mind forms along the lines of two basic structures, the
unit structure and the collective microvitic structure. Both types
of collective structures have certain particularities and
similarities. The inherent corollary in a collective metazoic
structure is that that structure must be linked together, with the
unit parts, in some manner. Mind has both a direct and an indirect
linking relationship, with each of its units.
The collective minds influence is indirect and therefore
subtler. Unit collective protozoic cells and metazoic cells
perform their functions collectively without any direct action
by the conscious brain on the physical nerves. These organs
work collectively “all on their own” for the benefit of the
whole. This is a unit type of collectivity. That is, it is
existential unit I type minds collected together for a common
purpose. The overall human mind is also affected by the
instinctive-reactions of the unit protozoic and metazoic cells
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 and their associated minds. Instincts in the human mind are not
a direct function of the human mind. Instincts are the indirect
function of the collective unit minds.
Direct physical relationship is obvious, through the
mind to nerve influence and resulting nerve to brain pathways
and subsequent influences.
There is a continuity of mind not explained by common
ideas of electrical nerve pulse transfer of information to and
from lower cell structures. This instantaneous transfer of mind
impulse exists. We may use the old analogy of instantaneous
thought transfer here. We know it exists, but lack the physics
for proper physical explanation.
The direct/indirect relationship that collective mind
enjoys extends beyond the physical. We see the relationship
that the various organs enjoy with each other and that there is a
relationship of subconscious mind to the physical aspects of the
human corpora.
Specifically, here in the human corpora there is a
guiding psychic faculty (See Human guiding psychic ) that is
independent of the instinctive contraction and expansion of the
protoplasmic nerve structure. This is part of an indirect
microvitic endoplasmic structure linking the mental faculty of
ectoplasm to the existential feeling of existence. Guiding
psychic faculty is the overall unit human mind structure that
compares, makes decisions based on present and past
experiences. It is sort of a combination of our characteristic
spiritual self and or relative existential self.
Collective and unit structures also enjoy a prota-ota
relationship of the One to the many and the individual
structure (collective or unit) with the others. This is discussed
more fully in Macrogenesis 26 and involves the relationship of
the multilateral-omnipresent cosmic mind with all its own
structures.

Mind - death relationship

26 Macrogenesis, A New Paradigm in Consciousness, Baguio, Philippines; ZigZag Pubs, (July 2005)
turiiya@gmail.com E-edition

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 Psycho-spiritual mind does not die. It is always
expanding. Metazoic collective mind works on a physical-
psychic level. That is, it recognizes some physical (or in some
cases psychic) objects and takes action accordingly. The
knowledge it gains is strictly physical knowledge. Metazoic
collective minds reactions are gauged by the interaction of
instincts, physical acquaintance and physical experience.
Should that interaction be cut off, through the death of the
physical body or the unit mind leaving the corporal structure,
then the psychophysical mind relationship between the nerves
and the metazoic mind is lost and the unit microcosmic mind
cannot remember or react with anything physical from this
temporal plane. In other words, soul (as átmabháva) cannot
interact, with any physical stimuli, unless it is in touch with the
physical world through the metazoic (and protozoic) collective
units mind direct and indirect relationship to the corporal
nervous structure. This is why death results in the loss of any
relationship between human mind and body.

Reincarnative developmental evidence

If we look only at vrtti (mental propensities)

development in a newborn and compare that with the possible
parallel sense development by age, we can see clearly where
current level of sense development cannot be the cause of
certain developed vrtti. Take an infant of say one-two months.
The major influence up to this moment is the mother. Father
and others role modeling is limited to some holding and
looking. No active role modeling is apparent. In an
environment, where the mother shows no traits of say anger,
aggressiveness of actions (like throwing objects) still the child
may exhibit these traits when the opportunity arises. In young
infant development, where the active role modeling
characteristics are very carefully controlled, like in a very
loving mother role environment, where no sharp emotional
vrttis of anger, hate, fear or greed are shown to the infant. Still
at three or four months, many times the infant will exhibit traits
of anger or displeasure at things or visual objects he has had no
previous connection in this life.
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 The mind of the infant is very fresh from past life. If it
was a highly developed, say psychically (in psychic traits),
then those traits are still available in the infant mind. However,
he cannot connect to them and cannot express through words
… only actions. An example of this is when an infant sees for
the first time, a certain person… sometimes he will start
screaming, at that persons presence, for no apparent reason.
The mother will guess the apparent problem, and remove the
infant from the area… but may not know the underlying cause.
Some infants before (six months) express very
dramatically their desires and displeasures. Many of the actions
we can contribute to physical displeasure or physical
reaction…however, some are not so easily explained. As some
infants just push aside dolls and toys with no apparent interest
in them, grabbing other objects every time. Others infants will
grab the dolls and stuffed toys always first, having seen none of
those objects previously in this life. The mother did no more
than present the objects, the child made the decision from past
life habits of choice carried over into the fresh mind.
Other examples of traits carried over from past life
come to mind, like when an infant will just stares at a place in
open space. He may be playing in your presence and then he
will look directly at a place where no apparent object is
present. Frequently he looks back at that place. If you look
there, you will see nothing. Psychic ability to see auras of
psychic beings is frequently present in small children until the
age of approximately five years. The imprinting of the hard
real world directly on the five senses on the child slowly,
causes these inborn abilities to fade into non-use. These inborn
abilities will be lost until next life, or until an environmental
opportunity comes along again; unless the parent understands
what is happening and encourages the development.
Our past lives have molded our desires and tendencies
that we express in this life. A small infant can express these
carried over tendencies but only to the limit of his physical and
mental development at that age. Each carried over tendency
shows the radius of the past lives mental development and will
define the direction in which he could move in this life.
Environment affects the practical application of the past life
80
tendencies. As a parent, teacher or guide we cannot change
those past life tendencies, only help point and provide the
proper environment for them to bloom again in this life. For
example a spiritual environment will help the child bring out
the spiritual tendencies in a child. However a harsh non-
spiritual place and upbringing will discourage those tendencies
or put them off unto later life or next life.
In the newborn new sense impressions are nonexistent
(with minor exceptions in the womb). If one takes the logical
physical viewpoint that a newborn‟s mind is created “blank and
clean” without carried forward impressions, then logically no
personality could be present because there has been no lower
sense perceptions. This is why even while the newborn is
awake; it will not respond to normally fearful situations like a
lion or fire. The conscious mind directly attached to the
conscious brains citta (mind stuff) receives the incoming
waveforms (tanma‟tras) of lion; but the new brain has no
previous lion pictures (sense impressions) stored in the new
brain to make comparison. If a previous impression of lion
were associated with pain or fear, then the infant would show
some reaction, even hollering. Nevertheless they do not
although they have the motor ability. Fear is a learned response
of a developing vrtti.
Personality traits (in the form of vrttis) are carried
forward from life to life in what is generally referred to as
instincts in humans. Instinct is defined as, those physical or
psychophysical actions that have become habituated and are
carried over into the next life. This occurs in cellular, animal
and human mind through the imprinting process.
The instinctive desires of the newborn infant child can
clearly be seen as carried forward from past life in the basic
longings of the child. Verbal expression can be seen arising
from the face, throat and lips trying to and express the desire
already formed deep inside. A newborn infant, at birth,
obviously, has a clean new brain – devoid of any concepts,
form or imposed desires. But where did the new mind of the
infant get these learned responses? We have seen previously
that there are the four basic inborn instinctual desires (vrttis)

81
carried over in each organism. But in the newborn child these
are more developed.
When one observes a newborn baby in light dream
sleep, one will notice that facial expressions are continually
changing. Quick smiles, fear and other obvious facial
expression appear readily in the newborn, although there are no
outside stimuli. However, the infant has received no pleasure
or fearful stimuli in this short life. Some traditional
psychoanalysis‟s attribute early behavior patterns to archetype
personalities carried over by physical reproduction, apparently
from the parent‟s physical gene pool or a rather undefined
unconscious. Nevertheless, the indisputable fact is that each
newborn definitely has a specific and different personality at
birth. It may not be able to be expressed easily, because the
motor organs of the child are not sufficiently developed.
In reincarnative psychology, instinctive desires are only
habituated learned physical and psychophysical responses to
desires, brought forward from past lives. The new infant
brought forward the some habits and desires in this life from
last life as inborn sam'ska'ras in seed form in the unconscious
mind. Others are instinctual and inborn.
Remember the brain is only a comparative biological
instrument. It is possible for the child to recall similar
vibrations from past life experiences. We have seen that
sam‟ska‟ra predispositions are stored on an unconscious level.
A child‟s mind in the waking state is normally concerned with
the world of new objects surrounding him on all sides and
pummeling his senses. In this situation, it is difficult for the
newborns mind to calm itself sufficiently to reach into the
unconscious portion for these previous imprinted sam‟ska‟ras.
Nevertheless, when the infants mind is focused it is possible
for the child to make a comparison between old and new
impressions and react accordingly.
Association and re-association are fast learners, but the
psychic-physical structure to express the words, does not exist
until later. Verbal expression finds its beginnings in the lower
cakras, passes through the various stages of form and
expression and eventually animates in the tonal expressions of
the fifth cakra, the vocal cords. The strengthening of the cords
82
and the fifth cakra do not occur until later in the infant‟s life.
Many cases are on record of young children with strengthened
vocal cords and corresponding fifth cakra, speaking in
languages and experiences of past lives.
The reality of past live experiences and present life
experiences, are that they are freely mixed until the child
reaches about 4-5 years of age.

Newborn vrtti detection and recognition

A similar question arises in, “how do we detect those

carried forward personality traits?” Certain vrttis are expressed
immediately after birth as inborn, instinctive or immediately
learned. We see the evidence of this in the behavior of the
newborn infant. By observing the newborn infant, some inborn
vrttis are evident.
Of course, vrtti only means propensity for expression
or in another sense possibility for expression. The tendency for
expression of the particular vrtti for expression may still exist;
but the physical possibility for expression may not yet exist.
Just as a seed has the whole expression of the tree inside it, so
does the vrtti carry the potential for the maximum development
of that tendency. Psychically, the particular cakra may not be
developed to such a degree to allow the expression of the vrtti
that resides in that particular cakra. Physically the motor organs
of the infant may not allow expression although the propensity
for expression is still there.
Cakras develop by age and vrttis develop along with the
cakra. A newborn infant has not developed the cakras
sufficiently to allow complete (or even partial expression in
some cases) or observable expression of the particular vrtti.
The first two cakras and the accompanying vrttis in a human
infant are developed at birth. The third cakras vrttis are present
but the developments of the vrttis are mixed. Some of the
tendencies are acquired after birth, some are inborn at birth.
(See Sam‟ska‟ras Development)
Although we say these are acquired after birth we mean
that the vrtti exists in an undeveloped state and develops in a
positive or negative manner, depending on the latter‟s learned

83
stimulus. For example Viveka 4.6 discrimination, cannot be
demonstrated in a newborn because the fourth cakra does not
develop until after the child has more fully developed the third
cakra around 3 –6 years of age. Viveka develops much later.
Most vrttis of the third cakra are dependent on the early
development of the ego through the inborn Moha 3.8 vrtti.
Examples are: Llojja‟ 3.1 Shyness, Pishunata‟ 3.2 Sadistic
tendencies, Vis‟ada 3.5 Melancholy, Trs‟n‟a‟ 3.7 Yearning for
Acquisition, Ghrn‟a‟ 3.9 Hatred, Bhaya 3.10 Fear. The third
cakra cannot be developed and cannot be expressed until the
newborn develops self-consciousness traits inherent in the
Moha 3.8 Ego attachment vrtti. This vrtti is carried over inborn
from last life. As learning is impressed on child, the other
acquired vrttis develop.
Although Iirs‟a‟ 3.3 Envy is an inborn vrtti, it requires a
sense of “I” awareness to develop. Therefore, it is not easily
detectable in infant.
Of all the vrttis of the third cakra, Krodha 3.6
Peevishness can most easily be detected in the newborn infant.
The inborn instinct of peevishness (quick anger) can be seen in
the newborn infant when he/she fails to get the object of its
desire immediately. Example would be the infant not getting
the nipple (milk) fast enough or not getting diaper changed
when wet. Peevishness can be quickly expressed as a very
irritable infant at birth.
Although all newborns have a tendency to sleep, upon
birth one can see and sense if the newborn has a dullness of the
personality. Normally deep piercing eyes and interest in all
things around; shows that the vrtti Sus‟upti 3.4
Sleepiness/dullness is having a positive development. If lazy
habits are allowed, this laziness will develop into a habit and
become engrained in the personality and the vrtti will develop
in a negative manner.
Observations will show that newborn infants typically
have a sleeping habit of one to two hours, after birth. It can be
further being observed that dull children‟s (infants) sleeping
habits are also a reflection of their carried over animalistic
vrttis from past life and animal lives. If their last life was a very
disciplined, (and usually it follows that they were probably
84
above average intelligence if they had some discipline) it can
also be observed in the newborn that their sleeping habits are
more disciplined this life. They will generally sleep long
stretches (6-8 hours) form birth, versus the dull baby who will
not develop good sleeping habits until later as an infant.
Possibly at one year a dull infant will still have erratic and
short sleeping habits from past undisciplined and more recent
(possibly animal) lives. It should be noted that obviously any
generalization of this type can be filled with exceptions.

Cerebral and Non-cerebral memories

Concurrently, along with the question of instincts being

carried forward and expressed as desires - comes the question
of non-cerebral memories being carried forward.
There is a premise which must be brought forward at
this time. It is that the more we experience in this life the easier
it is to bring out the experiences of past lives. This does not
literally mean that sensual pleasures allow us to view past
lives! Far from it. What does it mean?
The non-cerebral mind (unconscious) is in touch with
all of the past lives experiences. We in our ordinary state of
wakeful mind (conscious) cannot ordinarily connect to these
unconscious experiences. Infants mind is continually drifting
between wakeful, dream and sleep states allowing he/she to
view the experiences of its past lives. An unconscious dream
mind state is a higher mind state than normal wakeful
conscious mind state. In the normal conscious wakened state of
mind, it is possible for some of the past lives experiences to
show as reincarnated desires but in the dreams of an infant the
non-cerebral memories are clearly self-evident.
Non-cerebral mind exists independent of the body. It is
eternal in that way, existing outside of time. The most common
way for the conscious mind to recall past or non-cerebral
experiences of the higher mind is through parallel or similar
vibrations in the conscious mind. Once a psychic mind cell
vibration has been created (new sam‟ska‟ra) on the conscious
level, then a similar sam‟ska‟ras already existing in the higher
subconscious or unconscious mind can be compared. This is
85
done through a method called psychophysical wave
parallelism.
When the vibratory nature of the ordinary mind state
memories are similar to the non-cerebral memories, then the
wave lengths are said to be phase-conjugated waves or in
parallel. It is a well-tested physical law, when two waves
infringe on each other in such a way that one rides on the
amplitude of the other; the vibrations are amplified. Here the
experiential vibrations we call memory are amplified by the
congruent non-cerebral mind vibrations. If the resultant
memories and corresponding experiences are pleasant then we
say we experience pleasure but if not we call it pain. We call
this phase-conjugated wave action, psychophysical parallelism.
The minds normal job is to compare. On the
ectoplasmic level of the crude citta this is done consciously.
“What was your math grade in the sixth grade?” This was
consciously recalled. However, when you were first learning
math (or piano) the newly formed mind cells imprinted math
and at the same time made an unconscious comparison with
math on a higher unconscious level. Maybe you were a math
professor or concert pianist last life; in that case math or piano
will cause a pleasurable sam‟ska‟ric response. Math or piano
will become desirous this life as you still have an unfulfilled
sam‟ska‟ra waiting there on the higher non-cerebral level of the
unconscious mind, to be fulfilled or in spiritual terms “burned
out”.
Mind always has an object. We have seen that
sam‟ska‟ra exists on different levels of mind. We can see that
there is crude or conscious recall and unconscious or non-
cerebral recall. This we term recollection. It also exists on the
subtle subconscious or dream state of mind. In fact sam‟ska‟ra
is continuously made and burnt on this level; since mind is
continuously running after desires or/and objects that it recalls
and creates in dream state. For this is minds play. However,
dream states are not the subject of this section.
It is also through experiential sensing that we can and
do, get in touch with our non-cerebral past lives memories. The
brain is a complicated sensing organ that remembers and
compares waveforms to the ordinary conscious state of mind.
86
It collects and stores sensory vibrations in a process called
memory. The subsequent conscious recall process is
remembering. Ask yourself, are memories consciously
recalled? In most cases, No. Things of present life just come to
mind from the subconscious level.
Let us look at the newborn infant, now. Why are these
non-cerebral past lives sam‟ska‟ras not instantly translated into
strong instinct like desires? The answer lies in the above used
word “experience”. Mind cannot experience anything, without
being attached to an organ of sense. Therefore, although
desires remain unexpressed in the subconscious mind, they
cannot be recalled to be experienced unless they are connected
to a sense body that is mature enough to experience those
desires.
Here we can say that the example becomes clearer,
using a couple of ordinary mind experiences. Let us say that
the infant had a great unfilled sam‟ska‟ra or propensity for say
orange juice or piano in his past life and that desire is still
unfulfilled. The newborn infant has never tasted orange juice.
When you give the infant the first taste of orange juice, first it
will pause, bring it to its palate and then a look of wonderment
will come over the face of the child, just before that all too
familiar sour look comes over his face.
The point being that in ordinary awakened state of
mind, the newborn infant cannot recall any past life experience
of orange juice until the new brain in this life has established a
reference for the experience of orange juice. The same can be
said about piano music. When the infant hears it this life, the
newborn will subconsciously refer to past life experiences that
gave it pleasure as a pianist; it will then associate pleasure with
piano and feel pleasant vibrations. Should the circumstances of
time and place allow the infant might become a concert pianist
again in this lifetime?
It should be pointed out that experiencing is not the
only way, but the ordinary way those desires are encountered
as sam‟ska‟ras in human life. Since the higher non-cerebral
mind (unconscious) is the reservoir of all past life experiences,
then elevating the normal conscious level of mind to the higher
level of mind will also allow one to experience these past non-
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cerebral memories27. This can also be done through certain
meditation and yoga techniques, to name only a few methods.
Actually, the word sam‟ska‟ra in Sam‟skrta means “unrequited
reactions” or those past life experiences (desires) that are left
unfulfilled at death and need to be still fulfilled in the future.

CHAPTER FIVE

Natural Consciousness Transfer

27
Human beings do not forget anything. Everything is imprinted in their minds. If human beings
develop their guiding psychic faculty, they can remember their past experiences.
Questions_and_Answers_on_Psychology.html
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 Transmigration – Soul Transfer

If one takes a very simplistic approach to the complete

transfer of soul to the unit consciousness, or new body, one
may miss some very salient points. If you use the simple
analogy, i.e., of the mixing of two colored liquids, say blue and
yellow, in a glass. Of course, everyone knows the resultant
colored liquid will be green. (Providing no further chemical
reactions take place). One can simply think that when the
sperm and egg mix, then the resultant equals baby…. and
assume that, at that very moment in time, the unit
consciousness transfers to the new baby… And one may be
wrong.
Unit consciousness transfer is not as simple as the
mixing of two liquids. In order for the complete soul transfer of
individual unit consciousness to occur, certain conditions, of
time, place and person must be fulfilled. „Time‟ and „place‟,
the relative physical aspect of the trio, has been fulfilled by the
union of sperm and ova. So, let us take „person‟, next. The
individual person is an old soul, coming into a new life. This
individual person is up until the moment of transfer still
existing as a bodiless mind or human being in potential form. It
literally consists of the psychic potential of the unit being
(called karma‟shaya in Sam‟skrta), the unconscious non-
cerebral memories and the characteristic unit‟s spiritual self
with accompanying soul witness jiivátman. See Parts of soul.

Aspects of Person in Consciousness transfer

Psychic Structure

The psychic structure must be sufficient to hold the

consciousness. For example, human consciousness cannot
normally inhabit the structure of say a tree or plant. Because,
trees and plants do not have a sufficiently developed nervous
system (must have both efferent and afferent nerves present) to
hold the complicated psychic potentialities (sam‟ska‟ras) of a
human mind.
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 The question arises, “At what time in human
development does the consciousness enter the unit being?”
Therefore the time when the consciousness transfers to the new
structure is when the unit structure is ready in potential form,
and has developed sufficiently to allow the unit consciousness
to control the nervous system.
In human development, this occurs somewhere about
the 7th to 12th week of pregnancy. At that point the human
embryo has developed the afferent and efferent nervous
systems sufficiently for the unit consciousness to attach itself.
At this precise time, the woman will also have a
psychophysical reaction to this unfamiliar consciousness
attaching to her body. Her physical and psychic waveform will
undergo a change. “Morning sickness” is the common reaction
to the new mental bundle of sam‟ska‟ras, fresh from a past life,
attaching to a new embryo. This very adjustment of the new
soul to the still undeveloped embryo is the cause of the
uneasiness or sickness in the woman. Around the 12th to 16th
week, the adjustment period is over as the embryo‟s nervous
system has developed sufficiently to hold the new soul, and the
morning sickness will gradually disappear.
Other peculiarities of the unborn child and mother
include the strong desires for unusual and different variety of
foods that each woman feels in the last four months of
pregnancy. Since this effect on all pregnant women is notorious
any comments made here will only be on cause of the effects.
Instinctive eating habits of say, pasta, curries and many other
foods are strongly patterned on the karma‟shaya (aggregate
sam‟ska‟ra in potentiality) and are still strongly attached to the
bodiless mind at the time of death. The new mother
experiences those instinctive desires that are carried over as a
normal result of the interaction of carried over karma‟shaya
with the normal sense desires of the mother. The new mother
interprets the carried over desires for unusual food of the “old
soul” (the unborn baby), through her senses, as her own
desires, until such time as the new unborn baby has time to
acclimatize to the new body and the new mothers eating habits.
Should the embryo contain a physical defect brought
forward from the physical attributes of the parents, or should
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the psychophysical wave of the new soul be unable to maintain
psychophysical parallelism with the new body for any other
reason, the embryo will abort and not come to full term. The
soul will depart the untenable physical structure. The soul will
remain in karma‟shaya form.
If the physical structure has physical defects from the
parents (or other sources) and does come to term, then it can be
assumed that the mental potentialities (sam‟ska‟ras) of the new
soul are compatible with the defective structure. In other
words, the mental potential (with the similar mental defect) has
found the correct (physically defective) structure.
Like its physical counterpart, psychophysical
karma‟shaya (aggregate sam‟ska‟ra) tends to seek a phase-
conjugated or psychophysical parallel state. If it cannot
maintain that state in a physical form, then it will depart to
return again in accordance with another relative time, place or
person (opportunities).

Psychic transfer and sam‟ska‟ra

The aspect of consciousness transfer that is most

common is the natural transfer of the characteristic spiritual
unit self (soul-átmabháva) to a new body, after the death of the
old.
Mind, in the human expression, consists partly, on the
psychic level, as a matrix or bundle of unrequited desires,
wants, needs, habits, instincts, all held in psychic unfulfilled
potentiality (karma’shaya), existing outside of time. In death,
the matrix in seed form (karma’shaya) still lies unexpressed,
needing a form or body to house those desires. In other words,
mind exists outside of body and it can be called bodiless mind.
It‟s only when that matrix in seed form or bundle of desires
finds suitable habitat, can that karma‟shaya be expressed in the
current human life and is then called sam‟ska‟ra. Only when,
the bodiless mind finds (and develops) the proper
psychophysical organs, can that mind be expressed as person in
this life. Karma‟shaya motivated by desire is the controlling
factor in psychic transfer.

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 The very purpose of the unit soul (or Jiiva‟tman) taking
human form repeatedly is to be able to exhaust these
sam‟ska‟ras and to allow the soul to return to equilibrium
(psycho spiritual parallelism), to become one with the Cosmic
Consciousness.
The law of the universe is “As we think; so we become”.
The past thoughts, now in potential form (karma’shaya) must
have venue for expression. When they become fully expressed,
then they have no more need for further expression. Their
potential for further expression is exhausted. The new
potential body must find and hold the approximate
corresponding potential as per time, place and opportunities
(person), for the sam‟ska‟ras in potential (karma’shaya) to be
all or partially exhausted.
When fire passes its heat to the steel the fire loses its
ability to be fire. It no longer possesses the characteristics of
fire, (flame, heat, sparkle etc.) which we think of as fire. When
water flows down to the ocean it loses its characteristics of self
in the ocean. It loses its potential for action. Both exhaust their
physical energy into the actions. So the dharma of fire is to
burn and the dharma of water is to flow to the ocean.
The innate psychic characteristic or dharma of every
characteristic spiritual Self (or unit soul-átmabháva) is to seek
and become one with the Cosmic Consciousness. How a unit
soul does this fulfillment is through expressing or exhausting
its psycho spiritual potentialities (sam‟ska‟ras) and becoming
one with that ocean of Cosmic Consciousness.
On a vibrational level, the vibration of the characteristic
spiritual Self becomes flattened and more in phase with the
Cosmic Consciousness and Supreme Spiritual Self. The
individual soul does this through the individual structure of a
body with its inherent psychophysical sensory organs and
senses. When the sam‟ska‟ras are fully burnt or consumed,
only then can the unit soul merge with the ocean of
consciousness. On a physical and psychic level, the psychic
expression of individual sam‟ska‟ras is through one or more
vrttis.

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 Need for sam‟ska‟ra

Mind works in different directions. It receives and

stores incoming vibrations, makes comparisons produces
outgoing vibrations. Mind works to realize the vibrations that it
contains in the form of sam‟ska‟ras, through internally
generated tanma‟tras. Moreover, these internally generated
tanma‟tras are compared against the externally generated
tanma‟tras of the objects of the senses by the discriminating
function of the mind. If the comparison is accurate, then,
perception is said to occur.
Sam‟ska‟ra can be compared to a frame in a movie
machine. The continued tánmátrik imprinting on the reflecting
plate will build up a sam‟ska‟ra (a reaction in potential) in
psychic/mental and spiritual storage. (See hypothalamus). The
sam‟ska‟ra (or internally activated tánmátrik reaction in
potential) is like an old frame of an old movie, compared with
the incoming tanma‟tra, or new frame of the new movie. It is
either verified as perception or stored as a new frame to be
added to the other sam‟ska‟ras reactions in potential. Just as
one habit can replace an old bad habit or one frame of the
movie replaces the old frame, as viewed by the relative witness
in time, so can the eternal portion of the mind be overprinted
with the (relatively viewed) new sam‟ska‟ra.

Sam‟ska‟ra development

Sam‟ska‟ras are of two basic types, non-original actions

(reactive-instinctive) and original actions.
Non-original (reactive-instinctive) sam‟ska‟ras stored in
the unconscious non-cerebral portion of the mind start their
expression in time, from the lower cakras to the upper cakras,
from birth to death. Non-original sam‟ska‟ras are those
originated in some past life, usually the last life, and carried
forward usually as instincts and karmáshaya. Since cakras
become more developed from the lower to upper, from birth to
death, this means that the ability of the individual cakra to
express those non-original sam‟ska‟ras, develop or matures as
time passes.
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 At birth, only a few basic reflective-instinctive
expressions are evident. Examples are breathing and sucking
etc. The reflective instincts of a newborn child such as sucking,
is naturally more complex than the reflective instincts of a
basic organism such as an amoebae. Both are instinctive
reaction to basic inputs into the psychic structure, over a series
of replications or rebirth. Instinct varies in accordance with the
guiding psychic facility and level of attained consciousness of
the structure.
Original sam‟ska‟ras are psychic reactions in potential
that are created only in the wakeful state of mind, and therefore
cannot be created in a sleeping or bodiless state of mind. They
result from an original action this life. The motivation could be
logical, sentimental, and emotional or vrtti stimulated. They
consist of all reactions in potential incurred by developed mind
willfully in a conscious state of mind. Any willful conscious
action (good or bad) causes a sam‟ska‟ra to develop. One can
almost think of sam‟ska‟ra like temporary dents, in the rubber
ball of the mind. Surely, they will come out.

Types of temporary consciousness transfer

Human consciousness (mind) is temporarily transferred

from the body in a number of instances. Simple fainting (or
loss of consciousness) is not considered one of these. Coma
experiences are similar to fainting. Out of body (OBE‟s)
experiences do not involve the transfer of mind to a different
body because shortly, the mind returns to the same physical
structure. Such is also the case with certain types of samádhi.
The mind loses touch with the sense organs and in a
concentrated mode attains higher states of consciousness; but
remains attached to the same psychophysical structure or body.
Psychically this is sometimes can be seen as a thin silver thread
like structure that remains attached to the physical body.
Should the mind attain certain higher types of nirvikalpa
samádhi and remain unattached for more than 24 hours (this
period can vary), the result is physical death of the physical
body.

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 OBE‟s, FDE‟s & NDE‟s

Recent surveys indicated that nearly 20% of all persons

experience Near Death Experiences (NDE) or Fear Death
Experiences (FDE) of some type. Of the FDE‟s (occurring
when the person has pending fear of death, such as a pending
car accident, or falling off a cliff) 14 % of these resulted in the
person experiencing a psychic re-living of present or other
lives. NDE‟s are normally when the person apparently dies and
returns to life again, such as on an operating table etc. and
typically results in OBE (Out of Body Experiences).
The altered state of consciousness of near death
experiences (NDE‟s & FDE‟s) and certain types of samádhi
have many psychophysical experiences in common but the
commonly unknown thing is they ripen sam‟ska‟ras. Almost all
participants in these experiences had one thing in common;
they frequently find afterwards that they experience a rapid
change in their psychic development, highlighted by rapid
changes in their physical life.
To simplify a discussion of this type we must give a
common name that which has departed the dead man‟s body.
Generally speaking it is called aham‟ka‟ra. The etymological
meaning of the word ka‟ra is “one who does”. Here meaning
that unit‟s thing that we might generally call consciousness
that has done something. Like leave the body. But here again
we must differentiate the parts of this consciousness that has
departed. To understand why there are different parts, let us
take an example.
Let us picture this man as not dead; where aham‟ka‟ra
(Doer I) has not completely departed and he is lying
unconscious on an operating table. Let us assume he will not
die and he experiences an OBE (Out of Body Experience). If
he was screaming and hollering on the operating table; we
would say his aham‟ka‟ra (Doer I) ego has not left his body.
We cannot simply say his entire consciousness left the body
but we must say a certain portion of it left. We call this portion
his ego (aham‟ka‟ra). There is also a witnessing portion that
substantiates the existence of the body lying on the operating
table (jiivátman).
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 As we fully experience this OBE, we notice that
something is still watching that body (he/him) on the operating
table. But he/him does not experience any of the operating
pain nor is he/him connected with the person/body lying on
the operating table. If the person on the operating table died at
this point and all bodily function flat lined, this ego would also
be dead. Why? Ego cannot come back and inhabit the body
again and make it scream and holler when the person is what
we consider dead.
We can summarize a few points here.
Ego aham‟ka‟ra (Doer I) dies; therefore it is not an
eternal portion of the being. Its reality only exists as long as
the body exists and it must have a subjective counterpart or
witness to substantiate its existence (jiivátman). Ego exists
while in the physical body as the Doer I. The subjective
counterpart or witness to substantiate its existence of this false
ego (aham‟ka‟ra) is called jiiv tman or units‟ soul (eternal
portion). Because ego (aham‟ka‟ra) is not real and does not
exist outside of the existence of the physical body, we call ego
a false ego or aham‟ka‟ra. This is why we said „generally
speaking‟ in the second paragraph.
Back to our body on the operating table. We see that a
portion of the conscious mind must be controlling (keeping
animated) the body functions while the false ego aham‟ka‟ra
departed on the OBE. If cannot be the jiivátman or witness;
because witness take no action and jiivátman is really part of
the Macrocosmic consciousness witness called Atman. We
will limit the discussion to simply using
conscious/unconscious/subconscious mind‟s psychological
parts of the mind for this discussion. There is a controlling
part of all subconscious psychic actions; it is called guiding
psychic and is part of all endoplasmic structures including
developed complex metazoic human mind structures. When
the ego I aham‟ka‟ra left the body the guiding psychic
remained there subconsciously controlling the psychophysical
functions of the corporal body. It has other functions that are
discussed in Human guiding psychic.

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 Unnatural Consciousness transfer

Unnatural transfer of unit consciousness is rarer, and

occurs in two types of instances but only by a very powerful
personality, that occurs only from time to time in human
history. For obvious reasons, no attempt at substantiation of
these facts will be attempted herein. Most experiments
occurred for short periods, not more than a few hours and
among persons well known to all present. They appeared as
demonstrations in Shrii Shrii Ánandam rti‟s works.
Observations are recorded here for academic interest
only.
Thin skin or thick skin affects touch. Long nose or short
nose, affects smell etc. The senses are felt differently by the
same mind in different bodies. When the same mind is
transferred into a different racial type body, it experiences
differently the senses. It will smell the same smell differently.
A thin-skinned body will experience cold and hard more
severely. If the racial characteristics of a person are changed,
then the entire personality will be changed. If two minds (in the
case of sam‟ska‟ras only) are merged, then the two persons will
physically and mentally try to merge. They literally will “love
each other” so much they will try to physically merge. Sex is
not a spiritual difference.
If the personality (complete mind) of one is switched
into the body of the other, then resultant will be that the new
personality will appear immediately with all knowledge in the
new body. In each case, the change of mind is accompanied by
a sensation of twanging of the nerves. At this time, the
personality will change. In about 25% of the cases of mind
transfer into a different body, there is chance of maladjustment
and insanity. If the personality (psychophysical structure) fails
to adjust to the new physical body within 2 to 3 days, there will
be death.

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 CHAPTER SIX

Psychic Parts of the Internal Being

Mental development of ego (Aham‟ka‟ra)

In the lower species the reproductive instinct and the

mechanisms for survival play the dominant roles in
evolutionary development. As consciousness develops to
higher structures say plants, sense feeling is present; but the
physical structure has not developed sufficiently to house the
complicated nervous structures that will allow a culminating
point of this lower consciousness, to be reached towards
developing the ego. So, without a developed ego, the plant‟s
protozoic “I” feelings must sense in terms of hot and cold,
expansion and contraction, basic needs of food and light and
even pain when cut or damaged. The higher developed I - exist
(existential I) reactions cannot exist within these lesser
developed and therefore lesser capable nervous structures.
The transition point between lower and higher
developed consciousness comes when the physical structure
develops a nervous system capable of allowing the thoughts of
I - exist to arise in the unit structures mind. Examples of this
discretionary ability can be seen sometimes in certain animals,
such as apes, monkeys, cows, dogs and a few other more
developed species. It is especially apparent when the animal
has to make conscious decisions involving its own
individuality. Like when it looks in a mirror. Animals with a
slight sense of I - exist developed consciousness, will recognize
their own selves in the mirror; whereas lesser developed
species will typically think of the other image as another bird
or animal, as the case may be. At a certain point in spiritual
evolution (pratisaincara), the unit consciousness becomes
powerful enough to recognize its own existence. At this point
of evolutionary development the now self-recognizing
existentialistic being can “see” his reflected consciousness as
existing. This is due to a more complicated nervous system that

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allows a more complicated expression of the unit
consciousness
Let us see how the ego- I (aham’ka’ra) portion of the
mind does its work. We have seen that the development of this
portion of mind comes about only after the nervous system is
sufficiently sophisticated to allow. However, how does it
work?
Aham‟ka‟ra is the Doer-I part of the unit mind. This is
why we call it ego. It is capable of causing the citta to take
shape by the force of only its internally generated thought
waves. It does this through the ectoplasmic particles called
citta‟n‟u or mind atoms. Aham‟ka‟ra generates internal thought
waves that cause what we call imagination. Imagination is not
real. It exists in the waking and dream states of mind, only. It is
a product of the subtle or so called subconscious level of mind.
This is the same portion that allows reflection, cerebral
memories of this life and what we call dreams. Although the
shapes that the aham´tattva causes the citta to take are
imaginary or not real… they may be felt as real. This is
because citta (ectoplasm) does the same job in two ways:
1. That of producing real things from the real input of
the tánmátrik/inferential vibrations that it receives
from the sensory inputs (afferent nervous system)
2. From memory (stored inputs).
This is why dreams many times appear to us as real
experiences. In the dream or subconscious state of mind, these
stored memory inputs do a real-like job of comparison as
remembrances from the previous direct sensory imputes.
This is what the aham‟ka‟ra does and why, now let‟s
see how it does it actions. All aham‟tattva, be it Macrocosmic
or unit conscious aham‟tattva works in the same way. Let us
take an example. The magician throws the rope into the air.
The assistant climbs the rope and disappears. Down falls the
dismembered parts of the assistant. Later the assistant re-
appears unhurt. All impossible, all unreal, yet witnessed by
many hundreds and appearing as real to their collective
consciousness.
The magician has controlled each individual
consciousness in the audience by expanding his aham´tattva
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(Doer I portion) using his occult powers. In other words, he has
hypnotized them. He has expanded his aham´tattva (ectoplasm)
to encompass those in the immediate vicinity; what he
imagines they all collectively see. Those outside of his
influence only see everyone sitting there quietly. However, to
those inside his influence the rope show appears real. This is a
practical example of how the aham mind stuff works. It
controls all lower portions of mind to make the ectoplasmic
citta do its job, form the shape (and other corresponding sense
related actions as make the sound, color, taste etc.). Here one
powerful aham´tattva can cause all encompassed citta (lower
mind stuff) to take the same shape or scene.
The real problem comes about when the ego-I portion
of the unit being thinks that it is both the doer and the cause of
the action. Either, the ego fails to recognize the existence or
even the necessity of an existence of a witness, to all his (the
egos) actions; this is when his own small self-important ego
become bloated and distorted with his own self-importance
(three ways) or this same ego fails to recognize the spiritual
side of his own self at all. It then becomes completely mired
and bogged down in the world of physical, material, and
materialistic pleasures. It loses all sight of the spiritual world.
This is described later as the inborn trait of blind attachment
(moha) in developed consciousness and occurs in four ways in
the physical world.

Ego and Soul Paradigm

The basic psychic structure of the internal being can

best be described by use of a powerful paradigm. In a movie
theater, we have a camera, viewers and the movie.
All things in this relative world have movement but
only when witnessed by an unmoving viewer or A‟tman of the
psychic being. The movie camera in a theater performs the
action, but must have some viewers to actually witness the
action that the camera (ego-I) performs. However, is the
viewer-witness-atman involved with any action of the camera,
i.e., if the camera breaks down? No his role is unaffected, he

100
only watches. In fact, he can do nothing at all to make the
movie.
However, in reality, the only changes made will be on
the part of the ego I, a temporal witness. As his only method of
expression is through his mental discriminating ability. He
(temporal ego I) can only compare the frame he now (at his
relative moment in time) holds in his perception (from the
afferent nerve system); against the frame (sam‟ska‟ra
vibration) that has been held in his mind. He (the ego I) can
then only decide if the two (incoming and re-vibrated)
tánmátrik vibrations are sympathetic or not. In his (the ego‟s)
language that would be “Does the comparison give me pleasure
or does it give me pain”? Is it relatively good or bad?
The movie has to have a screen, held steady to reflect
the projected movie frames and to make the motion relative.
The soul carries with it a reflecting plate, in the ectoplasmic
mind stuff (citta); for without a reference, how can any relative
thing be related too or referenced? It can be compared to a
screen of phosphorus on the inside of the TV set. It holds
steady as the electron beam moves the beam of electrons over
it creating the illusion of movement, relative to the screen. So,
we have all the different parts of our internal being.
The ego-I (aham‟ka‟ra) doing the actions in this theater
of life. The Atman is witnessing everything that is happening,
but cannot interfere because he is witnessing outside of the
limits of time. In fact, he functions on a vibrational level that is
beyond the relative senses. Just beyond, but all the same
beyond. Just as the screen provides light reflecting atoms, so
the witness can watch the movie of life impinging on the
reflecting plate of the soul. So does the soul or A‟tman relate to
the ego-I (aham‟ka‟ra) of the internal being.

The apperceptive plate (Sthirabhu'mi)

Sthirabhu'mi is the Sanskrit name of this very subtle

reflecting plate. It is so subtle that even very fine (small
wavelength) vibrations of the incoming (and outgoing)
tanma‟tras are reflected against it, this allows our relative (in
time oriented sense) mind to see the movie of life on its screen.
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This apperceptive plate is different from the movie screen. It is
more like a 3D or holographic TV screen that has a camera like
flickering shutter that allows the movie to be seen from both
the incoming and outgoing side of the screen. In the TV tube
the electron gun focuses the beam of electron of the
phosphorous screen and we view the results from the outside as
the TV picture. The mind‟s apperceptive plate allows both the
incoming tánmátrik/inferential waves and the internally
generated waves from the imagination, to be created in the
citta.
The important point here that is missed by most is that
the citta has the ability to accept only one inferential vibration
at a time that is ultimately converted to ectoplasmic shape,
form etc. This means that the apperceptive plate allows sense
perceptions (sound, smell, shape and form, etc.) in a definite
order, one at a time. The order of acceptance of the inferential
waves appears on the human level to be individually modified
by the individuals‟ ability to control the vital energy (pranah)
of the apperceptive plate and the individually previously
acquired sam‟ska‟ras. This occurs subconsciously in humans.
An example could be like when someone reads a book silently
and fails to hear (or sense) something that occurred around
him. This can be due to many factors such as a student‟s habit
of reading aloud that may cause the sound inferential vibrations
to be giving priority over say the form vibrations; in which
case that sound he hears is given more important retentive
place in the citta.
Everything in this perceptive world is pulsative in
nature. The apperceptive plate has a pulsative or shutter like
function that allows waves to flow through it between pulses.
When the frequency of the pauses in the apperceptive plate are
relatively longer, then the vibrations stored on a higher level
are allowed to pass into the citta and take form there. An
example would be when the mind is relatively quiet, as when a
small baby (child before about 5 years) sleeps or during certain
meditative moods. The past life memories are still active and
can pass into the citta of the sleeping child easily. The child re-
lives many memories, wakes up in many moods. Small
children do not have a current source (in this life) for memories
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(from acquired sam'ska'ras) to provide such a vivid “real like”
animation to their dreams, as most all new mothers can attest.
When the mind and vital airs (pranah) are in a hyperactive or
restless state, the frequencies of the pauses are shorter. This
allows only materialistically oriented shorter wavelengths to
materialize or take the shape in the citta.
Just as this apperceptive plate allows transmission of
stored memories in the higher mind to form in the active citta
(a lower function of mind), it also allows the incoming
tánmátrik/inferential waves (from the senses) to pass through it
and lodge in the non-cerebral portion (subconscious) of that
higher mind. This causes everything that happens in this life to
be imprinted in this non-cerebral mind. The normal function of
the incoming tánmátrik/inferential waves is to cause the citta to
take form, but these vibrations are temporary, a function of the
power of the brain cells and this is what we call memory.
In conclusion, we see that in addition to the movie
screen feature of the apperceptive plate, it also has pulsative
function that allows certain waves to pass in both directions.
The waves that pass through are the eventual cause of
permanent unconscious (beyond the relative reach of time)
non-cerebral memory and the seed cause of the non-reacted
(unrequited) reactions in potential (sam’ska’ras) that are
brought forward in each life. The different types and sources of
sam‟ska‟ras are the topic of another chapter but the
apperceptive plate is the focal point of all sam‟ska‟ras. See:
Need for sam’ska’ras.

Ectoplasmic mind stuff (Citta)

The ectoplasmic (meaning external mind stuff, cannot

be further divided and retain its shape and form) stuff of the
mind is called citta and takes the shape of an object in two
ways. One, it takes shape through the help of external stimuli
passing through the efferent nervous system and the respective
organs of sense (indriyas). (See the chapter on Senses and
Knowledge for more complete description.) Two, through
internal stimuli or non- sense stimulation of citta. In both
cases, the ectoplasmic structure of citta simply takes shape in

103
the mind. The basic difference is in the source of the wave
generated to provide the required stimulus.
If the source of the wave is external-internal (from the
outside – in), it comes from the inferential/tánmátrik wave
generated and impinging on the sense organs and flowing
through the efferent nervous system to cause direct stimulation
of the citta. The citta directly takes the shape of the object.
Each of the five senses filter out their own individual sense
inferential tánmátrik vibration (i.e. Sight - the form tanma‟tras,
hearing – the sound tanma‟tras etc.) in turn, and they are
individually reproduced in the citta, causing their
corresponding shape, sound etc. vibration in the citta. This is
how it takes the exact shape. We (aham‟ka‟ra) see, hear this
citta shape. This we call seeing, hearing etc.
However, is that the limit of the citta? No, the citta can
also take shape from internal vibrations. Citta also can take
shape at the urging of the thought waves of the ego-I
aham‟ka‟ra. Close your eyes. Direct eye vibrations are cut off.
Shape, form, color etc. are reproduced at will, in the mind. We
call this imagination. Imagination has some very definite
limits.
Citta cannot do two things at the same time. So this is
the reason that at the very moment the external organs impose
their tánmátrik influence on the citta, imagination loses its
shape. You cannot imagine any object you have not previously
formed in the citta. Imagination is really a re-forming or re-
creation process of the mind. It cannot create anything new.
This is not to say that human mind cannot think of anything
new. It can, but not through the imagination. The limit of the
imaginative ability of the citta is to re-create already perceived
form, shapes and sounds that have formed before, due to the
work of the inferential wave carried through the various
tanma‟tras of sound, sight etc. The imaginative process of
human mind is limited to re-creating what we already know.
The brain has comparison ability. Previously stored
images, forms, even concepts can be compared with other
stored information. The resulting combined forms and concepts
are frequently misconstrued for new original imaginative ideas.
Since this imaginative process works in both the conscious and
104
subconscious state of say sleep/dream, many (but again not all)
of our dreams are only the mind doing its normal function of
making comparisons and running after perceived sense objects.
Mind must have an object at all times, either internal or
external object, or it disassociates.
In the above description I have used the pronoun you or
your for the external and internal shaping of the citta both
during conscious and subconscious dream states of mind. In
both cases, „you‟ is there, causing the „I‟ to do the action of
both the dreams and the direct willing of conscious ideation.
We all know that „I‟ exists, therefore there must be some
witness of these actions that this ego aham‟ka‟ra causes. This
witness is the jiivátman (individual soul witness) using the
aham‟tattva level of mind stuff and it is capable of causing
thought waves to stimulate the citta.

Parts of the Soul (Átman)

The word soul has many ambiguous meanings. Some

of the common usages for soul include: characteristic spiritual
self, self, I, Atman, atman, átmabháva, microcosmic
consciousness, logical faculty, etc. “Greek philosophers such
as Socrates, Plato and Aristotle understood that
the psyche (ψυχή) soul must have a logical faculty,…” 28
Generally soul is meant as that nonphysical aspect of a
person (unit being) that gives each of us as units our individual
characteristics or self. In Shrii Shrii Ánandam rti‟s philosophy
the word Átmá or Átman means soul. The word Átmabháva
means the Supreme characteristic Spiritual Self (Cap) or
Supreme Consciousness. Note the capital letters A in
Átmabháva and S in Spiritual. That is because we are using
the word for the Supreme Self. In following, then átmabháva
is the unit consciousness‟s spiritual self. It in turn contains the
unit being‟s own psychic creations (svabh va) that are the
psychic characteristics of the unit being. It would seem
Illogical and ambiguous to say that one‟s nonphysical aspect
of oneself (one‟s eternal soul) could be also one‟s own psychic
28
https://en.wikipedia.org/wiki/Soul
105
 creations (that die at death)? We will discuss and separate
these different parts of the soul.

In our paradigm of the movie, we said that soul

(Átman) was the viewer of the movie. Just like a person who
could sit in the theatre and observe, cannot even repair the
projector. Let us be a little more specific. The unit soul
witnesses (jiivátman) and substantiates these different parts.
These parts are the characteristic spiritual self 29(átmabháva),
the three higher portions of the unit mind (kos‟as),
sam‟ska‟ras and non-cerebral memories (svabha‟va).
Why do we say unit soul? We call it unit because it is
an individual unit part of the infinite Cosmic Consciousness
and it carries with it the Characteristic Spiritual Self [Caps]
(Átmabháva) to and within the unit consciousness.
When discussing the characteristics of soul, we must
differentiate between the characteristics of the Supreme Soul
(Self) (Átmabháva), and the unit or microcosmic soul or self.
Why is this? The Macrocosmic Supreme Self is “all-
pervasiveness… all-mighty, all-observing, all-knowing, self-
controlled and Svayambh or self-creating. 30”The
characteristic Spiritual self or soul of the unit being is its
desire “to attain happiness – for self-preservation”31.
Soul is part of and comes from a part of an unlimited-
infinite Cosmic Consciousness. As such it will carry with it
traces of that Infinite. The ego (I am) portions of our unit
being feels intrinsically a longing for and a part of that Infinite
Being. We call this internal longing for the Great present in

29
Every unit entity is a combination of four states; wakefulness, dream, sleep and
one’s innate characteristic Self. Átman. Matter_and_Spirit.html
30
The characteristic of that Supreme Being is its all-pervasiveness… all-mighty, all-
observing, all-knowing, self-controlled and Svayambh or self-creating.
The_Intuitional_Science_of_the_Vedas_1.html
31
The Dharma or characteristic of an individual is to advance from the finite towards
the infinite, from a part to the whole. This characteristic emanates from the desire to
attain happiness – for self-preservation. As long as the goal is not limitless, one
cannot gain the eternal happiness of all the imaginable and unimaginable entities. The
Supreme Soul alone is beginningless and endless, and that is why limitless happiness
is only possible through the Supreme Soul.
The_Intuitional_Science_of_the_Vedas_1.html
106
every human being, Dharma-Moks‟a Vrtti (1.4) and it is
discussed at length in another portion of these writings.
The word soul is always subjective in nature. That is it
never can be objective in the physical world. The cycle of
Brahmacakra includes the undifferentiated Purus‟a, the
differentiated Macrocosm which in turn includes the
microcosm. Purus‟ottama the Supreme Consciousness is in
the role of witness to His own Macropsychic conation and is
known as the Supreme Over soul or Parama‟tman. When He is
in the philosophical role of witness to the differentiated
Macrocosm He is known as Átman. When He is in the role of
witness to the unit being‟s consciousness He is known as
jiivátman.
Here perhaps a drawing is worth a thousand words.

107
 Drawing Psychological parts of the Unit Soul

Above it can clearly see how the parts fit together. The psychic
characteristics of the unit svabháva consist of sam'ska'ras and non-
cerebral memories located in the unconscious or casual layers of the
mind. They are used by the false ego I (aham‟ka‟ra) and altogether
make up the unit psychic characteristic self (svabháva). The unit
characteristic self attempts to purify itself and eventually become one
with the Supreme Characteristic Self (Soul) Paramátman.
The soul (átmabháva) or microcosmic consciousness or
characteristic Spiritual Self does not materialize as shape or form in the
citta, therefore cannot be recognized by the sense portion of the human
108
mind. It is not that this supreme characteristic Spiritual Self does not
exist in the citta, it is that the waves of the propensities and the
impurities of sam‟ska‟ras cause a disturbing vibration on the mental
plate, so that the citta cannot properly realize its pure shape and form.
Similar to the rough waters of a moonlit lake cause the reflections of
the moon to be distorted to the viewer. The very purpose of meditation
and spiritual practices is to quite the lower layers of the mind so that
that it can merge into the upper layers of mind.
Jiivátman is also part of the unit soul as witness or
substantiator, all on the microcosmic level. The Átman is the witness
and substantiator of both the Macrocosmic and microcosmic realms.
The word “characteristics” of the unit soul has different
meanings but here it is meant as memories that the individual soul has
had through all its past lives. Sometimes this is referred to as the akashi
records or as past life memories recorded on the ethereal unconscious
level of the mind. This portion also exists outside of time, because it is
the non-cerebral portion of the higher unconscious unit causal mind.
Past life memories come forward as part of the unconscious mind and
are a record only, not a function as characteristic of the developing
conscious mind. Vrttis or desires are a part of an individual person‟s
consciously developing life, not a part of the psychic characteristic self
(svabháva). (See Cerebral and Non-Cerebral memories )
Here the difference between characteristics and sam‟ska‟ras
should be mentioned. Sam‟ska‟ras are carried forward into the next life
in death through the supramental portion of the unconscious mind in
aggregate (as karmáshaya), where they remain in seed form and take
shape as per time and place or circumstances as the new body allows.
This in turn will have an impact on the individual conscious character
or personality of that life. These come forward as seeds in the
subconscious mind that grow with the conscious being. Aham‟ka‟ra
(ego-I) is the actor or doer on this new life personality. Átman (as
jiiv tman) is the (unit) being‟s witness and in our paradigm would be
carrying a timeless recorder.
Sometimes it is easier to visualize mental constructs using an
emotional appeal. Here the parts of the unit being are grouped in
accordance with whether they die at death. Here are the parts of the
soul (psychic, spiritual and non-psychic) before/after death.

109
 Do not die at death
The unconscious or causal mind consisting of the three higher kos’as
(levels) pass on to the bodiless mind. These parts are:
o karma’shaya or aggregate sam'ska'ra in seed form passes on
to the bodiless mind at death as they are part of the causal
supramental subtle mind. These return again in the form of
inborn sam'ska'ras.
o Top three layers (kos’as) of the causal unconscious mind with
their corresponding cakras in the unit being’s bodiless mind,
centered around the respective rudimental factors.
o Non-cerebral memories. Layers of past lives stored in the
atima’nasa portion of the causal supramental unconscious
unit mind.
o átmabháva (small Cap) characteristic Spiritual Self or soul of
the microcosmic unit consciousness. It includes the
characteristics that define the evolution of the microcosmic
unit being to the Supreme Characteristic Spiritual Self
(Átmabháva) or your unit spiritual characteristics.
o Jiivátman being the psychological name given to the
microcosmic unit Atman

These die at death

Those things of the internal being we also associate with
consciousness within the conscious and subconscious mind do not pass into
the bodiless mind. They include:
 svabha’va or one’s own (unit being) characteristics and own
psychic creations. Like present life memories and individual
temporary characteristics.
 Aham’ka’ra or false ego (Doer-I) and unit existential I
(Knower I) will break down or dissipate even though they
consist of subtler vibration of the higher supra-causal mind.
The knower I is a philosophical psychic creation of the unit,
whose psychic strength depends of the aggregate evolution of
the organic components of the unit.
 Endoplasmic microvitic coverage and the controlling guiding
psychic that controls the pranic energies of the human being.
These are called the vital airs (pranah, plural form of prana).

The Existential – I

You feel (know) that you exist. The “I am therefore I exist” phrase is
common in most philosophies. This limited feeling of I - exist comes from the
substantiation of the aham‟ka‟ra (ego-I) by the witnessing portion of the
110
characteristic spiritual self‟s ( tmabh va) called the microcosmic unit soul‟s
witness or (jiivátman).
Mahattattva (sometimes known as buddhitattva and Knower I) is
generally known as Existential I of the unit consciousness. It is seen
philosophically in different contexts. Sometimes it is described as evolving
from an almost non- existent state to a fully developed state in the developed
human consciousness. This description is of the evolution of the existential I
as a general function of organic minds. In other context it can be described as
a description of one of the three basic types of non-material consciousness.
This consciousness stuff is then called mahattattva and contains the ability or
characteristic of reflecting the existential I within the human‟s own psychic
creations (svabháva).
Notice I said reflecting, that is because the existential I stuff
(mahattattva) is really of a much higher vibrational level (supra-causal level,
above the unconscious) than those other vibrations that are within our
conscious/subconscious mind, that feels these reflections. What we actually
feel is a psychic reflection and all psychic reflections die at death. (See list
above in „Parts of Soul’ before/after death). Aham‟ka‟ra or false ego (Doer-I)
and unit existential I (Knower I) will break down or dissipate even though
they consist of subtler vibrations of the higher supra-causal mind.

Human guiding psychic

The human guiding psychic is the apex, the culminating point of

human intellectual development. In all of Shrii Shrii Anandamurti's hundreds
of books and dissertations, He only mentions “guiding psychic” two or three
times and that only in connection with controlling instinct. 32 He uses other
similar terms including guiding force and guiding faculty. Upon the
development of the existential faculty of the of the protozoic collective mind,
the existential I uses endoplasmic coverage33, that is microvita coverage34.
When the endoplasmic structure evolves in the physical structure, a guiding
psychic is needed to control it. Therefore guiding psyche, at the apex of the
human metazoic collective existential I coverage, is controlling microvita.
This is very powerful. This means that human psychic forces like willpower
can consciously control microvita throughout the human body. By directing
positive microvita the guiding psychic can not only place positive microvita at
the chakras and control vrttis and desires; but also it can use willpower to
32
If human beings develop their guiding psychic faculty, they can remember their past experiences.
[In such cases the guiding psychic faculty is independent of instinct.].
Questions_and_Answers_on_Psychology.html Q 8.
33
Ectoplasm gives mental faculty but endoplasm gives unit “I” feeling.
Questions_and_Answers_on_Psychology.html Q 3
34
Those microvita, or say the collective form of microvita, with the coverage of endoplasm,
Questions_and_Answers_on_Microvita_Section_B.html Q 9
111
direct microvita to the organs and other parts of the human body that is
generally under subconscious endoplasmic control.
The first most basic chakra of the psychic body has the vrtti called
artha (1.2) psychic longing. This is very powerful psychic energy can be
developed by the human guiding psychic to control psychic energies.
Guiding psychic is not an energy, it only goads or guides other forces like the
energy within microvita and the psychic energy within the first cakra.

Evolution of the Existential I

The knower I (existential I) is a philosophical psychic creation of the

unit (normally human), whose aggregate psychic strength depends of the
evolution of the organic components of that unit being. This aggregate
psychic strength in humans is called guiding psychic consisting of what we
call will – power35, determination, that which makes common selections or
decisions and controls psychic powers among other things 36. The guiding
psychic in humans controls (subconsciously/sometimes consciously) the
microvitic endoplasmic structure, the psychophysical energies of pranah (life
energies) and spiritual energies through the ajina cakra.
The apparent difference in energies is the difference between
psychophysical and psychic and spiritual energies. The guiding psychic is
controlling all three simultaneously on all levels of the mind. The existential I
of the protozoic type mind is limited to unit existential I functions. The energy
involved in protozoa food production is very basic type energy. As the
organic unit increases in mental complexity, through physical evolution, the
existential I will automatically progress in psychic strength. This is a
psychophysical evolutionary progress that progresses in complexity and
strength due to the mental structure of the unit organism.
We tend to think in terms of physical evolution, thereby limiting our
construct of mental evolutionary processes. Existential I is not a mind.
Existential I is not a physical construct arriving because of a complex brain
construct. It is only a reflection of existence that becomes reflected more
obviously in the higher complex mental structures. It is reflected in all mental
structures; but most obviously in higher more complex structures. It “exists”
as existential I even in the simplest mental structures, like those in the
protozoic mental structure. We place this existential reflection in categories of
unit I, collective unit I, endoplasmic microvitic and developed mind complex
existential I; only to allow our rational minds to compartmentalize these

35
The factor of will, for example, connects the physical and physico-psychic existence of human
beings to spiritual existence, and merges it into that spiritual
existence.The_Importance_of_Diiksa.html
36
The guiding psychic faculty will have to make a selection.
Questions_and_Answers_on_Psychology.html Q 8
112
concepts. Essentially it is all the same existential I (mahattattva) and only
different in its reflecting proportions in the different mental structures.
Although the existential I evolutionary progress is limited by our
construct of mind, microvita as an endoplasmic coverage is not limited.
Microvita have their own evolutionary progress independent of our unit
physical, psychic and spiritual evolutionary processes 37.
Because it is a reflection, it dies by dissipation at death of the physical
structure. You can prove this fact by simply asking yourself; “When I‟m dead
– do I exist?” That may seem like a rhetorical question; but not in the light of
the philosophy that “deep sleep” (like the state of the bodiless mind) is
considered death of the conscious/subconscious mind. In dreaming sleep (not
deep sleep), you know that you exist.
We only tend to observe consciousness through its development or
actional movement. That in turns presupposes a form of energy causing the
impetus to perform the action. The energy involved in the evolvement of the
existential I is a sort of organic energy known as prana (singular) and pranah
(plural). That is the energy that is most useable and observable in organic
types of life-forms. It is called pranic energy and is psychically controlled. It
is mostly observable in the human form. This pranic energy is more
specifically described in other parts of these works.
In one sense by increasing the energy levels (Prakrti) of the
consciousness, this allows the quality of existential I to be displayed.
Mahattattva consciousness stuff is always present in the unit consciousness,
only when the proper energy (as a vibration) is added can the existential I
portion of consciousness can be observed. It is not that the energy is added
from externally sources. No, remember Prakrti (energy) and Purus‟a
(consciousness) are intimately entwined, they cannot be separated. It is the
time, place (space) and person of the relative vibrational universe that allows
the inherent energies within consciousness to display as the mahattattva
(existential I) portion and to manifest. The very statement of “I Exist”
presupposes the existence of the “I” 38 and of an energy source of activation.
Here is a simplified chart of the existential evolution of the unit I
feeling from the lowest protozoa to the complex human mind using the
guiding psychic faculty.

37
Not only microcosms but ectoplasms and [or] microvita also move from imperfection towards
perfection in circumferential style. Those microvita, or say the collective form of microvita, with the
coverage of endoplasm, move in the same style.
Questions_and_Answers_on_Microvita_Section_B.htm Q 9
38
The statement “I exist” presupposes the presence of “I” which is the witness of this existence.
What_Is_Dharma.html
113
 Chart of Existential Evolution of Unit I Feeling

Forces of the mind

Although we named the force prana (above) it preforms this

modification of consciousness by utilizing a higher (longer wavelength)
modifying vibrational force of Prakrti called sattvagun‟a (the sentient
principle).
114
 How does the sentient force of Prakrti modify consciousness?
Consider this axiom. Objects (waveforms in this case) having the
longer wavelength, are the controller for shorter wavelength objects39.
Shrii Shrii Ánandamúrti uses the example of longer wavelengths (like
those involving aham‟tattva and mahattattva) controlling the
waveforms of lessor mind stuff (like ectoplasm). But this also happens
in our everyday physics. Long length carrier waves control the shorter
wavelength (like microwaves) that is heterodyned on them. In the case
of sattvagun‟a (the sentient principle); this force of Prakrti is
controlling and modifying the lessor wavelength of mahattattva to bring
forth the characteristic of existential I from the one consciousness.
In other phases of the mind the modifying force of Prakrti has
other names. Its actions manifest in different ways in the conscious and
subconscious portions of the mind. Philosophically we give these
different attributes of the same consciousness different names to be
able to simply understand the constituent parts of the one Atman
(consciousness). The important point here is the question; “ Does this
one consciousness of our unit mind consist of three types of mind stuff,
conscious, subconscious, unconscious or even citta, aham and mahat
mind stuff? No, we simply philosophically distinguish them with
different names to try and understand their abilities (distinguishing
characteristics) with the unit type mind we have. In essence they are
all-one type of Supreme Consciousness.
We can change the question the question; “Is this one
consciousness of our unit mind modified by three types of energies
sattvagun‟a, rajogun‟a and tamogun‟a? Now the answer is a qualified,
Yes. It is the same energies of Prakrti, but used at different arbitrary
vibrational levels.
Getting back to existential I, so philosophically we say that this
existential I in (the one of unit consciousness Atman) uses the innate
force of Prakrti called sattvagun‟a to modify consciousness to appear in
the capacity of witness. It does this in order to prove the existence of its
own self. It allows the reflection of the feeling of I exist. We name this
sentient area (using the sattvagun‟a force) of the mind mahattattva (or
the area of existential I.

39
But when the wavelengths of physical objects are far longer than those of unit minds, they cannot
even be brought within the scope of sense-perception. In this case those objects themselves exercise
control over the physical existence as well as the k mamaya and annamaya ko as of individuals.
The_Macrocosm_and_the_Microcosm_1.html
115
 This same innate Prakrti force (working on a lower vibrational
level), modifies the unit consciousness to have the ability to perform an
action, to see or do an action. We then call this area of the mind
aham‟tattva and it is known as the “Doer I” portion of the mind. The
modifying principle or force is known as rajogun‟a.
Every action of „doing‟ must have a resultant „done‟. When the
Doer I aham‟tattva does an action, it is the “Done I” or citta that
becomes the done part. Citta takes the shape of the action ordered by
aham‟tattva Doer I. Citta only does one thing, takes the shape so that
aham‟tattva can „see‟ it. It can take that shape in many ways. Again,
this same force called Prakrti modifies unit consciousness to have the
ability to take the shape of objects. In this case the modifying principle
or force is known as tamogun‟a.
Here we have the forces of Prakrti modifying unit
consciousness into three apparent different capacities of the same
consciousness in order for the same consciousness to act in different
functions. Those of the unit Knower I or Existential I (mahattattva) that
gives the feeling of existence and acts as witness to the other functions
of the unit mind and those of the Knowing I or Doer I (aham‟tattva),
that does the work of the mind and lastly that of the Done I (citta) that
actually takes the shape of the sensed objects

Human Guiding Psychic vs. Aham‟ka‟ra

The various parts of the soul have been discussed and debated
for thousands of years. It is not that they are not known. It is that they
are not understood in their entirety. Their parts physical, psychic and
spiritual are so inexplicably intertwined that only a holistic view of
time, space and person can make a carpet from all the threads.
Let us look at the differences and similarities between two
misunderstood parts the being. The guiding psychic and aham‟ka‟ra.
The differences of the two are in their mental and existential faculties,
function and composition.
As we saw in previous descriptions, the aham‟ka‟ra is a psychic
construction of the conscious mind. We experience it through our
conscious mind as our present life. It is a false ego that dies at the time
of death. It does not pass into the reincarnative mode. Its frequency
and method of operation is limited to conscious/subconscious desires
and psychophysical parameters. Aham‟ka‟ra is literally a subjective
116
psychic construction of our psychophysical being. It is a “doer I”, a
construct of our being that provides the psychic impetus to drive our
conscious being through this life. Aham‟ka‟ra is a Doer I unit
psychophysical mental structure that uses psychophysical based pranic
energies to do things in our body and the world.
On the other hand, we have the guiding psyche which is also a
part of the subconscious mind. It is a higher part of the mind than the
aham‟ka‟ra, with a corresponding lower frequency. It also, ends with
the passage of time, at death. But it is not a psychophysical construct
within the conscious; it is completely psychic within the subconscious.
The guiding psychic controls the microvitic endoplasm through
guiding (or directing) the psychic energies, normally subconsciously.
The guiding psychic is psychic thought powered and controlled. It uses
the propulsive psychic energy in thoughts to control psychic
propensities. It also controls subconsciously (but can consciously
control endoplasm, discussed below) the endoplasmic collective
microvitic structures. Endoplasm is a complex and collective structure
consisting of specialized types of microvita that work together for the
collective good of the whole physical being. Microvita ride on psychic
and physical waveforms and can be used by the guiding psychic to
modify endoplasmic structures. The guiding psychic has little or no
direct contact with the conscious aham‟ka‟ra.
An example of psychic faculty of guiding psychic is will-power,
which connects and guides the physical. psychophysical and psychic
energies.40 By development of the guiding psychic through proper
meditation, we can remember the past experiences of our past lives
within our subconscious mind. 41 Although the guiding psychic works
independently on the subconscious level as-far-as the physical body is
concerned; it can use its guiding psychic faculty to help the conscious
mind to make selections or decisions. 42
As stated previously, the guiding psychic is a cumulative
existential I coverage within metazoic minds. Its existential coverage
starts at the level of the unit existential I of the unit protozoic mind of
the unit cell and evolutionarily develops to the coverage of the
40
The factor of will, for example, connects the physical and physico-psychic existence of human
beings to spiritual existence, and merges it into that spiritual
existence.The_Importance_of_Diiksa.html
41
If human beings develop their guiding psychic faculty, they can remember their past experiences.
Questions_and_Answers_on_Psychology.html .Q8
42
the guiding psychic faculty assists in the selection of what to eat, this is an example of instinct
associated with guiding psychic faculty. Questions_and_Answers_on_Psychology.html .Q8
117
complicated existential I feelings of physical structures of organs and
systems of organs. Guiding psychic also controls the endoplasmic
microvita coverage and in addition is composed of an accumulation of
the unit existential knower I‟s of the lower accompanying cells and
organs.
In summary, what we have is an independent guiding psychic
mind guiding collective endoplasmic microvita, controlling physical,
psycho spiritual energies, working on the subconscious mind level and
not directly controlled by the aham‟ka‟ra. The existential I of the
guiding psychic is not microvita but controls microvita within the
corpora. Microvita because it is a collective microvita has a collective
mind; as a ubiquitous collective mind it is connected to Parama‟tman as
the overall collective witnessing entity by the proto yoga system.
Now let's see the logic of these statements by an example. Look
at an individual organ in a complicated metazoic structure like the
human body. Can our conscious mind, using our Doer I aham‟ka‟ra
control independently any of our organ structures on a psychic level? I
don't mean physical conscious control of physical organs like hands or
feet. Do we have physic control of the liver with our conscious mind?
No. Not directly. Indirect control is limited to controlling the pranic
physical energy (in some rare cases) and psychically directing positive
microvita towards the (in other rarer cases) organ. We do not have
direct conscious psychophysical control over our organs, much less
control over systems of organs. This is the venue of the guiding psychic
controlling the specialized collective microvita endoplasmic coverage.

Organ transplantation

In the simple protozoic unit instinctive mind the unit existential

I of the simple single celled organisms struggle to maintain their
physical existence using their instinct and small feeling of separateness
within their own unit existential existence. They only utilize the four
most basic functions of all entry level instinctive minds, i.e.
reproductive instincts (sex), food, sleep and survival. They have an
undeveloped protozoic mind and have a unit existential I.
The next level of existential I is the protozoic collective
existential I of protoplasm type structures with their simple
comparative mental minds. The unit existential I structure grows with
the development of protozoic minds until it obtains a collective
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protozoic existential I that allows the upgraded structure to have the
capability of ejecting any unit I structured mind (say a diseased or dead
single cell) that does not fit the parameters of the collective organ. This
is a function of the more sophisticated comparative mind of the
protozoic collective I structure.
Endoplasmic microvitic coverage is not yet the determining
factor here, because we are talking about collective single protoplasmic
mind structures as in protoplasm, specialized organs and plants, trees
etc. This is why you cannot transplant those organic structures into an
animal or human. Not just because the DNA gene structure is
incompatible but because the differences in mental compatibilities.
Humans, animals, un-under developed and developed metazoic mental
structure uses endoplasm coverage for overall collective I microvitic
coordination. Protozoic and collective protozoic mental structures do
not use endoplasm coverage because they do not need it. Simple
instinctive reflex and collective comparative ejection of unit I‟s, is all
that is needed.
Let's look some more at human organ transplantation.
Physically we all heard of the physical problems associated with organ
transplants and the many patched up physical solutions attempted to
alleviate these situations. Why? What is the source? What is the real
problem? The physical cells incompatibility? No, it is the psychic cells
incompatibility. This problem is mostly of psychic incompatibility; not
normally a physical problem.
The difference in protozoic unit I structures and metazoic
existential I structures (both in mental function and physical
development) is that protozoic collective only allows the ejection of the
unit I structured cells, whereas metazoic structures start to have the
complex microvita endoplasmic coverage. Remember that within each
organ and groups of organs (in animals and up) there are many physical
protozoic cell structures within the organ, all carrying their unit I
existential feelings. When the unit protozoic existential I and collective
existential I feelings are dominant over an underdeveloped metazoic
collective microvita endoplasmic mind within the unit organ, this
conflict allows for the rejection of organ transplants.
Sometimes the guiding psychic of the more developed human
structure can fail to or too slowly take over the guiding function of the
relative new and undeveloped endoplasmic structure. Other organ

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transplant rejections can be the result of negative microvita influences
that reduce or destroy the collective endoplasmic coverage.
How can we better control organ transplants? At this writing I
can only think of one answer. The positive psychic enhancement of the
intrinsic microvitic endoplasmic structure by the influence of positive
microvita. Positive and negative microvita has a direct influence on
psychic and physical structures.

Intuition and Cognition

Materialists have the defect of thinking that their own

cognition, defined by their small senses, limits the real
existence of any object. A comparison would be thinking that
the mind is like radar. The incoming reflections to the mind
(from the radar) only define the outline (limits) of the material
object. Some materialists are as limited in their thinking as to
say that it‟s the power of their own outgoing mind vibrations
that cause the object to exist!! In other words, they say that if
they can‟t sense it, it doesn‟t exist. They won‟t recognize
anything, unless it is observable. This is really the height of the
ostrich with the head-in-the-sand syndrome.
Cosmic Cognition can be further defined or proven
through our intuitive mind. Intuition can come in flashes (as
happens to most people sometimes in their life) or be obtained
by psychically advanced persons through the calming and
focusing of their intellect. As a function of mind, we have to
define intuition as the reflection of incoming perceptions from
the higher portions of the mind and can be compared to a
psychic mirror in the mind catching the reflections of incoming
vibrations.
Just as in the lower portion of the internal being, where
the aham mind stuff has the ability to generate waves that
causes the citta to take the shape, also the higher portions have
the same ability to generate thought waves that affect other
portions of minds. Intuition and spiritual feelings develop from
generated thought waves emanating from the A‟tman supra-
causal area and passing through the unconscious causal areas
of mind.

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 Philosophically, intuition can be seen when we consider
the Cosmic Effulgence as sending out effulgent waves that can
reflect on everything and every layer of mind. We (many
intuitive mirror/minds) are catching the reflections of say a
lotus flower placed in the midst. The cognitive ability of the
mirror/mind to clearly perceive the object depends on the
reflective qualities of its mirror/mind, not the lotus itself. By
removing the dark layers of our mind and having a spotless
mirror, we obtain perfect clarity of the lotus, with the help of
the Cosmic Effulgence.
Mathematically it could be said that citta is a subset of
aham (intellect) and aham (buddhi) is a subset of atman (bodhi)
or mahat. Alternatively, that portion greater than aham is atman
(mahat) and that portion greater than citta is aham.
To understand intuition practically, think of a time
when you were lying awake looking up towards a bright light
source. The focus of your eyes is not directly on the bright light.
Maybe you noticed a small strand of dust that impinged on the
water layer of your iris. How did you see this directly? No.
You saw the dust particle by the defined reflection of the bright
light waves as they reflected/ refracted through the water layers
of the iris, into you retina of your eye and then through the
normal afferent nerve channels.
Maybe this appears to be a little complicated. You did
not see the object direct. You saw only a penumbra or shadow
outline of the dust. This is how we normally perceive
intuitional ideas and concepts. They appear as shadowy images
until we realize what they are. Remember, what the citta takes
the shape in the mind, and that appears to us as real. However,
the citta must have a reference to take the shape. Intuitive
waves are relatively new to the unit mind and the citta has no
reference to take the shape against, therefore that is why they
appear as the shadowy images described above.
Supramental vision or telepathic and clairvoyance are
normal capabilities of this Átman action on the causal
unconscious mind. It should be noted that the supra-cognitive
omnitelepathic and omnipresent waves, that are the source of
these powers, merely pass into the lower levels of the aham and
citta, from the omnitelepathic Cosmic Cognition. As such, they
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must pass through the individual sam‟ska‟ras of the individual
unit consciousness.
When these omnitelepathic waves are received by
ordinary mind, they are normally in the form of dreams or
visions. This is because they are passing through the
subconscious area of the mind. That area (the subconscious
mind) has no previous memory or sam‟ska‟ric reference to
compare to these omnitelepathic visions/waves. Nevertheless,
these visions will pass through the filters and sam‟ska‟ras of
the individual‟s subconscious mind and then usually appear to
the conscious mind as close symbols for comparison.
An example would be. One person who normally
utilizes cows in his daily life may visualize cows as a symbol,
being leaner or fatter, indicating lean or fat years… etc.
Whereas another individual may visualize money or another
object as representing the same information being received
from the same supra-causal cognitive wave source. The
intuitional practice of sádhaná enhances the ability of the lower
portions on the unit being, to be able to merge their conscious
minds in the higher portion of the Atman subconscious and
unconscious, and thereby increases the susceptibility of the unit
mind to experience these normal abilities of the higher mind.
In summary, it can be seen that the characteristic
spiritual self or unit soul consists of these parts: the
characteristic spiritual self (jiivátman) as witnessing portion,
aham‟ka‟ra as Doer –I portion, sam‟ska‟ras in seed form and
non-cerebral memories. At the time of death, these leave the
body (along with other three more ethereal factors) and move
in the universe until they find another suitable vehicle (body)
that will satisfy its reactive momenta (sam‟ska‟ra) in
accordance with time, place (required circumstances) and
person.
Below is a comparative chart showing the functions and
capabilities of the unit mind matched against the various layers
of human unit mind.

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 Microcosm (unit mind)
Comparative Capabilities

Layers of Microcosmic Mental

Functions
mind Mind Capibilities

physical brain sensations

experience
cerebral memory
conscious pleasure &
(present life)
pain
past recollection,
sub- experience contemplation,
conscious samskaras revelations, extra-
cerebral memory
layers of past
samskaras &
citta-ectoplasm lives, knows
supramental dreams
(takes the shape) present and
originate
future

repository of conscience
subliminal infinite discrimination,
knowledge, knowledge of “I”

source of pointed intellect,

subtle causal
cognition intuition

unit ahamtattva works, sees Does the action

Knowing or Doer-I
supra-
causal unit mahattattva substantiates the
Knower I or gives feeling I
entitative
Existential I exist
existence
feeling, Entitative
I

Chart of Comparative Capabilities of Unit Mind

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 CHAPTER SEVEN

Expressions of Consciousness

Ya'drshii bha'vana' yasya siddhir bhavati ta'drshii

"As one thinks, so one becomes."43

Expressions of the 1st Cakra

Dharma (happiness)

It is the innate and primal propensity of human beings

and every expression in this, world whether human or the
smallest expression of life or existence, to proceed on the path
of Dharma (1.1). Dharma in humans means proceeding
positively towards that Cosmic Goal. Humans have the
capacity to proceed positively or negatively, towards or away
from that Cosmic Goal. Only when human being have logical
understanding and have overcome their fear of action, can they
proceed positively on the path of Dharma. Animals cannot
understand this. Animals proceed through life with their four
desires, (a'ha'r [food], nidra' [sleep], bhaya [fear], maethuna
[begetting progeny]). They have no innate facility to overcome
fear. It is the purpose of this book to explain how and why
these things occur, on every level, in a logical and reasonable
manner. Logic and reason are the only way to overcome the
dogma and staticity that are prevalent in religion and science
today. The same Dharma expresses one way in humans, one
way in animals and another way as the basic building blocks of
life. Before understanding the infinite expressions, let‟s
proceed to the basic concept of Dharma (1.1).

43Ya'drshii bha'vana' yasya siddhir bhavati ta'drshii "As one thinks, so one becomes”
Yoga_and_Tantra.html
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 Primary Dharma (obtain happiness)

Dharma simply means that everything must proceed

back to ones origin, the Cosmic Godhead. This means that all
things must proceed in accordance with its developed
consciousness towards the goal of all life Cosmic
Consciousness44. It is the dharma of fire to burn; just as it is the
dharma of living being is to achieve happiness. Do we not eat
and drink, to keep our selves alive? Why, for self-preservation,
to preserve our existence of self – this pursuit, we call the
desire to achieve happiness. This urge for self-preservation
alone comes from our innate and unalienable desire to obtain
happiness. The very basic fact is that we want to live, simply to
obtain happiness. Each of these expressions of self-
preservation or obtaining happiness is only different human
expressions, of the original expression of all life, Dharma (1.1).
Dharma (1.1) is to attain that which is lasting, eternal
within us, or even in any entity. Each entity has the same goal,
lasting happiness, and each entity expresses that basic
characteristic called dharma in its own ways. The higher
developed consciousness becomes, the easier it is to understand
the dharmic spiritual expressions of any entity. Even the
consciousness of a single celled amoeba can express its basic
dharma, to obtain happiness. It attracts and metabolizes food, it
contracts or protects itself (shows fear of loss of its ability to
obtain happiness) in case of outside threat, it shows systolic
pause or need for physical rest (sleep) and it replicates.
.

Secondary Dharma (waveform expression)

Another way stated, the primary purpose of Dharma

(1.1) in human beings is to move the psychic being to the
spiritual level. The primary purpose of dharma becomes more
clearly evident the higher the life form is expressed, because its
ability to achieve happiness is more self-evident. But, when

44
The Dharma or characteristic of an individual is to advance from the finite towards the infinite,
from a part to the whole. This characteristic emanates from the desire to attain happiness – for self-
preservation. As long as the goal is not limitless, one cannot gain the eternal happiness of all the
imaginable and unimaginable entities. The_Intuitional_Science_of_the_Vedas_1.html
125
one proceeds downward in expression of those life forms,
towards atoms and smaller, towards unit microcosmic entities,
one sees also that there is an underlying secondary purpose of
Dharma (1.1), to provide a underlying spiritual waveform or
frame work for all (unit) microcosmic entities, atoms,
molecules or protozoic cells or advanced metazoic cells. This
secondary purpose (or dharmic waveform expression of
consciousness) is in all microcosmic entities and can be
expressed as having vibratory expression perceptible or
imperceptible to the human mind, as the case may be.
It should be noted here, that the first four vrtti of the
human unit being are of purely psycho-spiritual nature. That is,
they have no direct correlation with any physical organ of the
human unit. All other vrtti are related to a physical organ
through their psychophysical plexus. See the enclosed Periodic
Table of the Vrtti.
The secondary purpose of the dharma vrtti manifests or
becomes evident in the human mind structure in the citta or
mind stuff when the citta objectifies or takes the shape of the
object in the mind. (See section on Objectification).
There is a force pervading the entire manifested
universe called in Sanskrit antahkaran‟a45 or introversal
psychic force. This force has three inherent characteristics or
attributes.
1. Acceleration, speed, movement, mobility (gati)
2. Energy
3. Waveform
All four psycho-spiritual vrtti of the first cakra use this
force to objectify their innate characteristic in the unit human.
Antahkaran‟a has no single related psychophysical plexus.

Negative Pratisaincara

Only in the relatively developed human consciousness

can the natural dharmic process be reversed. This occurs in
process called negative pratisaincara, this is when the unit
45
The propensive propulsion comes from antahkara a. The origin or source of the propulsion is
antahkara a. Antahkara a is made of the conscious and subconscious portions of the mind –
thinking, memory, etc., all belong to antahkara a. Antahkara a is doing these things.
The_Biological_Machine.html
126
consciousness using its developed consciousness and power of
the secondary expression of dharma to objectify, reverses the
natural process. When the human unit mind takes increasingly
cruder shape or we can say when the mind objectifies more and
more crude objects in this relative world, it is reversing the
natural process. This relates directly to the process of
reincarnation, when the reincarnated mind objectifies and
finally obtains forms cruder than human.
Dharma even at this relatively undeveloped point still
contains within its structure, a basic spiritual imprint which
allows it to provide the spiritual DNA like imprinting that is
the overall characteristic of Dharma (1.1). Dharma will,
eventually proceed naturally upward in its spiritual path and
form towards Cosmic Consciousness again. The reason for this
negative pratisaincara process in humans is possible, is
discussed below but includes the ability of the human
consciousness to express itself in its developed self-will and is
the cause for the numerous stories of humans reincarnating as
lower animals, even stone, money and other desired objects. Of
course it is given, that human may not desire to become animal
or money. It is the desirable characteristics that the animal or
money possesses, that is the cause of the eventual
transformation of human will into the object of desire.
This process will occur only until such time as the unit
structure‟s consciousness becomes psychically and physically
sufficiently complex as to allow it to become self-aware of its
own psychic structure. In humans we call this point in time and
place as self-awareness of unit or personal mind. From that
point on the structure can determine its own spiritual (and
therefore psychic and spiritual) progress either towards that
Ultimate Dharmic Goal (Cosmic Consciousness) or away. We
call this process self-will. This path towards Cosmic
Consciousness in humans and higher developed structures is
called pratisaincara in Sanskrit and is the opposite path of
negative pratisaincara.
Dharma (1.1) at the unit consciousness level contains
within itself the complete basic spiritual imprint to allow it to
guide that unit consciousness back to the Cosmic
Consciousness. What it (Dharma 1.1) needs is change; and
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therefore that must occur in the relative world of time. Each
death of the unit consciousness, provides the small change or
impetus in the unit structure. Each death of the unit
consciousness provides the opportunity (time and place) for the
life (person) that is intrinsic in every unit consciousness to
replicate itself, in such a way as to allow it to perform its
primary objective. That is to proceed physically, psychically
and spiritually towards the ultimate union with that Cosmic
Consciousness.

Dharma as a practical expression

We have seen that dharma has both a primary purpose

and a secondary purpose. Dharma is there in every structure
both animate and inanimate; because consciousness expressed
or unexpressed is there. It is only a matter of expression. In
some inanimate structures dharma lies almost inert and
dormant unexpressed. For example the citta mind structure of
a tree holds consciousness basically unexpressed and utilizes
only the crudest level of cosmic mind the ka‟mamaya kos‟a.
In undeveloped mind structures like in plants and lower
animals, the process of replication occurs in what has been
termed a “natural selection of the species” process. The
undeveloped mind is protozoic in structure and dharma is
expressed through their instinctive mind. Dharma will always
replicate mentally in such a manner as to increase its chances
or opportunity to allow it to proceed higher on the path of
consciousness towards more complicated spiritual, psychic and
thereafter physically complicated structures.
In developed structures like human beings, dharma and
its associated attributes are fully expressed. Here the mind is
complicated, complex and concentrated. Higher psychically
developed structures are formed. In protozoic and metazoic
structured units there is a unit guiding psychic mental structure
that guides the entire structure on the path of dharma. The
functions of each increasingly complicated structure is to better
fulfill the basic dharmic needs of the structure in accordance
with the strongest desires inherent in that developed structure.
Biologically speaking, examples of metazoic and protozoic
128
 structural development show this as a standard biological
evolutionary process. This is mind evolving towards structures
that are more complicated. Collection of these basic waveforms
forms a stronger pattern allowing a psycho spiritual congruence
or parallelism to occur with the higher cosmic waveform. The
reason for this evolution lies in dharma‟s innate purpose the
ability to proceed towards the origin, the Cosmic
Consciousness Godhead. The type or quality and quantity of
mind inherent in the structure limit the ability of the structure
to proceed on this path.

Shrii Shrii Ánandamúrti says it this way:

“Even also trees possess Ka'mamaya kos'a and that is why
they derive their vital energy from the earth, water and air.” 46

1.2 Artha‟ (psychic longing)

Artha as a psycho-physical expression

Artha is a psychic wave that establishes meaning,

giving mental form and structure to concept. When you say
and/or think in your mind the word cat, you complete a
psychophysical process that establishes meaning to the word
cat. By associating the psychic image (psychic parallelism) of
the word cat with the physical object, you see (or perceive) the
object cat in your mind.
For example, if a mother thinks (and speaks) the word
cat for the first time to her child; the child will establish a link
(psychophysical parallelism) between the mothers utterance of
the sound cat with the physical object cat observed. The
meaning of cat has been transferred to her child. The child has,
in fact, established a psychophysical parallelism meaning or
concept in his own mind for the structure cat. Artha or
psychophysical meaning has been established. When the
meaning or artha is expressed directly, then the object

46
Even trees also possess Ka'mamaya kos'a and that is why they desire their life energy from
the earth, water and air. The_Call_of_the_Supreme.html
129
perceived by the senses is brought in direct contact with the
psychic wave generated by the mind.
Meaning (artha) can also be generated indirectly when a
previously formed internal wave is compared or brought into
contact with another description or concept. This is done
through reverberation of the previously formed internal wave
and comparison with the new object observed.
Meaning (artha) can also be modified if the now
understood cat is mixed with a previous perceived sky. Then
possibly a cat with wings flying against a blue sky, “skycat” is
indirectly formed. However, in all such cases of
psychophysical parallelism, the mental concept formed is only
generated from physical objects already perceived. The mind
can merely perform its basic service of comparing and holding
the mental waveform of previously generated interferences that
have been collected by the senses.
The unit mind cannot not create anything 47; only
recreate that which it already has previously entertained. This
temporary pleasure that mind attains in doing its duty, gives
some meaning, knowledge or temporary pleasure to mind. The
mind is doing its psychic duty, by performing artha, comparing
the psychic wave forms previously stored in the brain, and/or
with the incoming interferences/waveforms. When the mind is
allowing psychically generated waveforms/interferences to
inundate and fill previously generated (and retained)
sam‟ska‟ras and desires, then the mind is just doing its duty,
matching the physical waveform/interferences (incoming) with
the stored desires (as waves formed in sam‟ska‟ra memory
cells). It is trying to attain a temporary happiness, for the mind.

Artha as a psychic expression

Artha on a psychic level means that satisfaction or

quenching of mental thirst for a psychic or physical object. It is
the fulfillment of a psychic desire for happiness (Dharma 1.1),
expressed psycho-physically. The amount of psychic wealth is
almost infinite; but it does not last forever. It cannot escape
death. You cannot take it with you. An intellectual genius this

47
The microcosm cannot create anything original. Utilize_All_Your_Potentialities.html
130
life can be an idiot next life. Even this one life, a university
professor may end up as a clerk, and lose all knowledge. So,
artha is temporary, it cannot give permanent happiness. Artha
expressed as a psychic mental attainment, can only bring
temporary fulfillment of desire.

Artha as Psychic Motivation

Psychic energy of Macrocosmic Mind is the great

controlling force of the entire universe. But the controlling
force of the individual psychic force is called will power.
Physical, psychic or spiritual; individually or
collectively… motivation of unit mind requires three things:
1. impetus or inspirational energy
2. ability or capacity to absorb that inspiration/impetus
3. goal or directional absorption
Physically - If you throw a stone in the pond, the ripples
that it causes vibrates other objects in the pond. Water absorbs
the impetus or energy from the stone. It has the viscosity and
structure to absorb and dissipate the stones energy with the
physical goal of dissipating that energy throughout the objects
and waves, in that pond. Note: viscosity is only a word for
allowing us to measure amount on energy that the physical
structure (water) can absorb. The amount is limited by the
structure; example is if a meteorite impacts that water, then the
structure cannot absorb the amount of kinetic energy and the
structure changes.
Similarly, in the psychophysical world, motivation (or
inspirational energy) comes through the absorption of
vibrations entering our mind and body. Mind has the ability to
absorb the physical vibrations (tanma‟tras) emanating from all
elemental objects of this world and compare those incoming
vibrations with the accumulated, stored and unexpressed
vibrations (sam‟ska‟ras) stored in the mind. This subsequent
comparison results in a directional motivation to mind. You
like or don‟t like. On a more basic level it is a simple pleasure
or cessation of pain. The motivation is in the direction of
apparent psychophysical happiness. The goal of mind is
apparent happiness.

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 Put more simply, Cosmic Mind is the inspiration or
inspirational (motivational) energy that emanates vibrations
that permeate every object of this objective world. Each object,
in turn vibrates at its particular intrinsic wavelengths and
pattern, and does so with vibrations inherent in itself. For
example, a rock doesn‟t do too much with the vibrations it
receives but a human mind reacts to the external vibrations of
this world. Each human reacts in his/her individualistic way
and according to his/her inherent capacities or sam‟ska‟ras.
We say that we have free will, except the actions
involved in free will depends on desire. In the very end, the
very nature of action of will depends on the nature of desire.
Humans determine their own course of action according to
their latent desires. Psychic or even physical pain to some is
well known to give pleasure to others. It is because these
desires stored as their sam‟ska‟ra stored experiences that cause
a reaction of pleasure to one or pain as their
conscious/subconscious mind compared to their stored
sam‟ska‟ras (from past life) and accumulated original reactions
stored in this life.

Artha as a Dharmic expression

When the pure psychic waveform of Artha takes on the

spiritual waveforms, it becomes dharma. Human mind has the
power to lock out the incoming physical waves (withdrawal of
the senses), to stop allowing the ego-mind to run after psychic
pleasures of artha - and to forcibly direct its every energy and
waveform towards that Macrocosmic Entity. This merger of
the ego-controlled brain‟s self with that infinite self of that
Cosmic Consciousness, is dharma. Those psycho spiritual
powers are innate in every human being to use its own
mind/self to generate the force that propels the soul back to its
source. That is dharma. That inner motivated force which
allows human beings to break away from all physical and
psychic bondages of these material and mental worlds and
launches us into the unbounded world of Cosmic
Consciousness. That is dharma at work. When Artha (1.2),
using the human form (Kama 1.3), directs and propels itself
132
 with a Dharmic (1.1) ideation it can merge and become one
with that Cosmic Consciousness. This process of attainment is
Moks‟a (1.4). The attainment of Moks‟a (1.4) is a vrtti only in
the human form.

Artha an example at work

Take for example, our common friend the cockroach.

How can it survive 100 million years here on earth, practically
physically unchanged? It has developed a very strong and
stable physical body, because it has a very strong and
developed psychic mind. Don‟t believe this?
In India there is a certain insect, known by the local
name peshaskrt that eats cockroaches. When the peshaskrt
appears, the cockroach becomes mortally frightened. It
becomes so one pointed in its frozen fright, that it creates a
picture of the voracious peshaskrt in its mind. Like a
chameleon thinks about the color of a leaf on which it sits, and
gradually becomes that color; the transfixed cockroach
gradually mentally transforms its mental body and color to that
of the peshaskrt. The peshaskrt actually thinks that the shape-
changed cockroach is actually a member of its own kind, so
how can it eat the cockroach? Needless to say, this only works
when the peshaskrt is not too hungry. 48 The question is, “How
does that change take place?” Through what mechanism does
change take place?
We know that the individual cockroach has the ability
to change its DNA structure, in one generation, to compensate
for the new type of poisons being introduced to eradicate it.
Many studies have shown that the very next generations of
cockroaches are immune to poisons, just previously introduced.
DNA is a physical structure (Kama 1.3); it must be
guided by a psychic structure (Artha 1.2). Therefore, the
cockroach has a very one pointed mind and strong mind, as
shown by the story above. This same strong cockroach unit
consciousness is controlling these rapid physical changes in the
physical structure and therefore must be controlling the rapid

48
Ideological_Flow_and_the_Eightfold_Path.html, Yoga_and_Tantra.html
133
changes in its corresponding psychophysical structure (Artha
1.2).

Psychic expansion and psychic DNA imprinting

Psychic expansion requires structure and space, for a

psychic structure to evolve. There are self-generating
evolutionary changes in the structure of the mind and
corresponding physical DNA structure changes in the body.
Human mind has its limitations and functions. Its two
duties are thinking (including contemplation, dreaming, and
rationalization) and memorizing. Memorizing is the psychic
imprinting process, occurring after the mind has perceived the
waveform as tánmátrik inferences. It then converts these sense
perceptions to shape, form and color (tanmátra impressed
sam'ska'ras) in the unit mind, where the further psychic
imprinting on the actual nerve cells and subconscious mind,
can be done. This is why human mind has a great deficiency, it
cannot consciously recall any thing (even idea or concept)
unless it has been previously (in this or other lives) perceived
with the senses and memorized (and latter stored in the nerve
cells, psychic and physical).
We will make a big mistake of preconceptions of our
own mind, if we think the process of imprinting and
recollection in the higher mind nerve cells is conscious, and
works in one direction, only. This is a common misconception
that mind works only in one direction. Imprinting works in the
direction of senses, receiving waveforms, transmitting them to
the mind (citta) and mind taking the form on the conscious
level; but then on the subconscious level imprinting makes a
further imprinting on the mind‟s psychic nerve cells. These
cells retain the vibratory nature of the mental imprinting and
carry it forward as individual sam‟ska‟ras or bundled as
karma‟shaya. Psycho physical imprinting occurs as instinct
when psycho physical Artha 1.2 imprints on Karma (1.3) these
carry forward into the next evolutionary generation both
physical and mental.
Because this psychic imprinting occurs at the
subconscious level, we tend not to recognize it. In fact, the
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psycho physical imprinting occurs at the cell DNA level and is
a not a conscious aware process. We tend to label the
subconscious processes as cerebral and non- cerebral to
differentiate the unconscious awareness recalled outside of
time (extra cerebral), from the consciously aware process of
recalling a conscious memory (cerebral). But it is only our
aspect or view that the human mind takes makes us think that
these processes are different. The process is the same
subconscious psychic imprinting.
Subconscious psychic imprinting on the DNA cell level
occurs continuously. In this process every cell has changed its
physical form from generation to generation, many times in
one human lifetime. The same type of subconscious imprinting
process has previously occurred, as the complete human mind
knows to accept temporary pleasure or reject temporary pain
from these new cells
The reverse process, on the conscious level is easy to
recognize. If we think of an object (say lion) and mind
immediately takes the form (lion), at that moment mind
recollects from the subconscious memory cells and
immediately the citta takes the shape. The conscious mind sees
the now recollected and shaped form of the lion in the
reverberated citta, and makes its own decisions. The effects are
felt in different parts and organs of the body when the
trembling, flushing and other obvious physical changes of fear
(3.10) appear. Here the citta had to take the shape first, and
then the brain transmitted the proper simulative responses to
the organs and extremities. Now, if a person or animal has a
very sensitive nature and is nearby, cannot they sense others
internally generated fear of that internally generated lion? Of
course, but the subconscious transmission previously stored in
the nerve cells of the citta (to take the form) is not easily
identifiable because it occurs on a higher subconscious level of
mind.
This same reverse imprintation process is the cause of
psychophysical evolution in all unit consciousness on the path
of going back to the Cosmic Consciousness (in pratisaincara).
Physically, science calls it DNA imprinting and does not
recognize the psychic imprinting. The same subconscious force
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that causes psychic imprinting from the subconscious nerve
cells to the citta also causes imprinting on the DNA physical
structure.

1.3 Kama (physical longing)

Kama as an expression of dharma

In the human structure, the basic vrtti of Dharma (1.1)

is expressed in a very objective and physical way as the Kama
(1.3) vrtti. Kama comes from the intrinsic desire that all
conscious entities have a love for life, a desire to express our
self-existence or Dharma (1.1). Dharma (1.1) obtains happiness
through simple existence in lower forms of life and in humans
through maintaining self-existence. Kama (1.3) is one of the
most basic and strongest of the vrttis that is instinctively
carried forward each human life. The physical desires or
attractions of food (a’ha’ra), sleep (nidrá'), fear (bhaya), and
begetting progeny (maethuna) are expressed in every animal.
In humans anyone can observe the same animalistic
propensities are directly present. But, because of the more
developed consciousness in humans, more sophisticated
expressions (vrttis) of that consciousness are required. The
physical and animalistic desires or attractions of food (a'ha'ra),
sleep (nidrá'), fear (bhaya), and begetting progeny (maethuna)
are translated (in the higher cakras) into more sophisticated
vrttis. These developed expressions (vrttis) give further
expressions to the human consciousness. Kama (1.3) is the
expression of this basic desire to obtain happiness, on the
physical level.
In humans, on this the most physical level, the desire to
obtain happiness (1.1) is translated into a simple desire to
obtain happiness through the acquisition and accumulation of
physical objects (Kama 1.3) of pleasure. This urge for self-
preservation alone comes from our innate and unalienable
desire to obtain happiness. The very basic fact that we want to
live is simply to obtain happiness. On this the most physical

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level, the desire to obtain happiness is translated into a simple
desire to obtain happiness through the acquisition and
accumulation of physical objects of pleasure. We think by
eating something we will obtain a certain comfort or happiness,
by wearing something we will feel comfortable, or by acting a
certain way we will obtain a certain satisfaction or avoid
certain unpleasantries.

1.4 Moks‟a (spiritual longing)

Humans are limited by the three bindings of Time,

Place and Person. These bondages are also expressed as
Temporal, Spatial and Personal bondages. Humans have one
special propensity not present in lower developed unit
consciousness types, Moks‟a (1.4) spiritual longing to liberate
one‟s self from these bondages. This inner desire, this feeling,
that there must be a way to overcome these bondage‟s of time,
place and person, to obtain freedom of all bondage‟s. This is
the expression of Moks‟a, in a human. Moks‟a lies dormant as
an unexpressed seed in every human until the desire for
happiness (1.1) eventually finds its higher spiritual expression
that of overcoming all physical and psychic desires. Only when
humans realize that they can fulfill the mundane needs of this
world by self-control, will they learn to obtain the goal of
spiritual fulfillment that this vrtti is the basis for.

Six Vrttis of Physical Objectification

Just like moon attracts tides and earth and earth attracts
objects unto its self and into its orbit, all objects exert their pull
on other objects. So mind is also attracted to objects. We call
this process of attraction, objectification. The basic trait of
desire for or attraction to objects, starts with the physical
longing (1.3) Kama and progressively increases in complexity
and strength to the physic and eventually spiritual desires of the
higher cakras. The vrtti (4.8) Aham‟ka‟ra amplifies these six
vrttis of physical objectivation. But not all vrttis are carried
forward from one life to the next. Specifically, the unfulfilled
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desires (sam‟ska‟ras) carried over as the karma‟shaya
(aggregate matrix of sam‟ska‟ras) to the next life, are
dominated by these six basic vrttis of physical objectification
and carried forward from one life to the next.

Chart of Vrttis carried forward to next life

Periodic No. Sanskrit Name English short definition

1.3 Kama physical attractions or desires
3.3 Iirs'a' envy and jealousy (ma'tsarya)
3.6 Kas'a‟ya anger (described with 2.1)
blind attachments (described with
3.8 Moha 4.4)
4.8 Aham'ka'ra ego-conceit
4.9 Lolata'h greed

These six basic vrttis have quality capability) and

quantity (as psychic force of habituated re-programming)
ingrained in the vrtti, before rebirth. These six physical longing
are based on habituated attraction to physical objects. This
makes a strong enough psychic imprint to be carried over into
the next life as inborn sam‟ska‟ras. They, the six vrttis carry in
them the imprinted instinctive seed of the actions to be taken in
the next life. After birth the sam‟ska‟ras ripen in force and
quantity, according to time and place (circumstances) and form
the basic personality of the next life. We will start with a
discussion of these six basic vrttis of objectification first.

Pleasure through Objectification

Since these vrttis are internally projected and psychic in

nature, they must be controlled, not suppressed. We said above
that they are carried forward to the next life. If any of the six
vrttis are suppressed physically or mentally, then any or all of
the other five will react to make the resultant force equal to
unity. Suppression, will cause many mental disorders, control
will result in greater mental discipline and concentrative
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abilities, in this or next lives. Consider, say, a soft rubber
glove, with five fingers. If the rubber glove is loosely filled
with water, what happens to the other four fingers when one is
crushed or suppressed? They will pop out to take the internal
force applied to the water in the one finger. The water (desires)
doesn‟t go anywhere, just changes shape. Still it is there.
So, it is when say, Kama (1.3) or desire for some object
of temporary pleasure, like say money, is mentally withheld
(like i.e., no thought of money in prison) or physically withheld
(like in a very poor family) from a particular person. The
reaction can be Envy (3.3) when the object (money) is
possessed by others, or Anger (3.6) as an uncontrolled reaction
to Envy (3.3) or they can develop an irrational or blind desire,
Moha (3.8) for the money or a mental game ego-conceit (4.8)
having or not having the mental pleasures that comes with the
object money or may develop into a mental desire as in Greed
(4.9), where the object of possession is not even needed, only
the mental pleasure. In conclusion, when there is a desire for an
object (held or withheld) created in the mind, any of these six
vrttis individually (or in combination), can and will produce a
combined reaction, of unity, given the factors of time, place
and person remaining constant.
Because simply put, the mind has an innate duty to
perform, that of chasing after what it considers to be its
pleasure. But since the mind is constructed to accept and
compare waveforms (tanma‟tras), which we conceive to be
objects, it must fulfill its duty to chase after those objects and
compare them to its database of waveforms. It then must
decide, “In which direction lays the pleasure or pain?” The
motivation lies in the direction of the greater happiness or that
direction which the mind (considering its precise state of
development) feels will lead it to pleasure in this temporal
existence.
Secret: As we stated earlier, the answer is in controlling
these basic (and all) vrttis and not in suppression. Any vrtti can
be re-directed through control and exhausted through the
higher temporary (in this life) vrtti.

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 1.3 Kama (physical longing to object attraction)

Kama as human vrtti

Kama as a vrtti is more of a measurement of the drive

or force that one has to achieve something material. It can be
seen as volume or flow of force of mind, to be attracted
towards physical objectives, physical attainment. The
determinant of expression in the individual appears as the drive
or desire for attainment or achievement of physical objects or
goals. When the personal opportunity is provided for
expression, it will be expressed as a spiritual or a materialist
way, depending on place and time.
Expressed in a spiritual way when the longing for
something (happiness) is converted (through the higher cakras)
to universalistic thoughts by re-directing the energies and using
positive microvita. Kama can be expressed in a materialistic
way as an effort to attain name and fame, to procure money,
land, property, sex urge, food, laziness, sleep etc. No definite
pattern of say, “once spiritual always spiritual…” will always
be followed from life to life. A person can express Kama one
life as spiritual and then in the next life in a non-spiritual
expression, such as a repressed need for name and fame. Then
when the soul becomes tired of that (sometimes expressed as
burned-out) it will take to a more spiritual expression. This
happens when the spiritual desire becomes more intense and
the karmic variables of time and place are fulfilled.
Kama or expression of the desires on a physical level is
the most powerful force. It must be redirected or controlled, in
the proper way. Because it is internally projected and psychic
in nature, it must be controlled not suppressed. Suppression of
Kama only leads to its re-expression, in one (or more life‟s) of
the other basic five vrttis carried over from life to life, in the
human. By controlling and/or redirecting all six of these strong
vrttis, not suppressing their expression, they can be directed
towards developments that are more spiritual. For example, by
controlling the urges of obtaining more and more of say “name
and fame, sex, food, sleep or money”, one can divert the mind
and energies into great painting, art, music or higher pursuits.
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Simply suppressing the urges, like a prisoner in jail, will cause
the urges to lie there repressed and forcibly held down until it
escapes and it expresses those desires stronger in this life or
next, which have always been held forcibly inside.
Since the second cakra is more developed at birth than
the third cakra, the manner in which the developing ego (of the
third cakra) determines (sees) the vrttis of the 2 nd cakra,
determines the current life‟s development. Since these six vrttis
of physical objectification (except 1.3 Kama), are more refined
or sophisticated, they must develop after the second and third
cakras manifest. If control and restraint of the 2 nd cakra vrttis
are taught to the developing ego, then the child will look at life
in a spiritual manner. And so, these six basic vrttis of rebirth
will be expressed immediately and spiritually. On the other
hand, if unabated rushing after the senses is taught or allowed,
then the development of these six basic vrtti of rebirth will
proceed in the child in a materialistic manner.
More simply stated: The second chakra vrttis are
negative minded in the sense that they can develop very
negative tendencies (like hopelessness, indifference,
indulgence, lack of confidence, cruelty etc.) and must be
controlled in the developing child. If not, then the developing
ego will see and amplify these tendencies and the developing
personality will become negative minded and materialistic.

3.3 Iirs‟a (envy)

Envy or jealousy (3.3 Iirs‟a), is when the ego - I

becomes aware of an object or advantage possessed by another
and has desire to possess the same. The strong physical
imprinting and object orientation of the mind causes the desires
attached to this vrtti to be passed from rebirth to rebirth.
Envy (3.3) stems from Kama (1.3) (or basic desire for
objects) combined with Mu‟rccha‟ (2.2) or psychic stupor, this
shows a basic loss of one‟s spiritual common sense and lack of
recognition of one‟s real self (soul). Envy/jealousy (3.3) is
further related to Moha (3.8), in that when the Ego - I, falsely
thinks (asmita’) that it is the real doer of all actions and owner
of objects; it (Ego - I) will develop this attitude of Envy (3.3)
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when it falsely feels that an object or action is possessed by
others. The spiritual attitude would include the ideation that
he/she considers everything of this universe to be the
patrimony of the cosmic father and everything of this universe
is not solely owned by him/her. He/she has an I can‟t take it
with him/her attitude, when this vrtti develops in combination
with a higher spiritually developed vrtti.
When Envy (3.3) is combined with an intense learned
desire to long for the physical/mental acquisition of objects;
then Trs‟n‟a‟ (3.7) (yearning for acquisition) causes the vrtti
Greed (4.9) to become intensified. The imprinting of objects on
the mind becomes so intense, that next life carryover of the
desires attached to the vrttis of both Envy (3.3) and Greed (4.9)
are common.
Since Envy (3.3) is internally projected and psychic in
nature, it is best controlled by redirecting. If is suppressed it
will re-express itself through anger, greed, excessive
attachment, ego and object desires or Envy (3.3) can remain
unexpressed through pride and conceit (4.8).
An example of re-direction. When encountering a
situation where your mind reacts jealously to another person‟s
happiness or possessions in life, it is best to redirect the attitude
of mind towards “That person is in such a happy frame of
mind, may they remain that way forever.” Or, the opposite
encountering a situation of misery; develop an attitude of “I
hope that things get better for them soon.”

3.8 Moha (blind attachment) and

4.4 Mamatá‟ (mineness)

The human mind always needs to be occupied with one

object all the time. It has the tendency to run after certain
objects in the pursuit of pleasure. It needs to achieve certain
objects with the hope of attaining pleasure. It thinks that it will
derive pleasure from eating a certain item of food or derive
comfort by wearing certain cloths or get some satisfaction by
playing a certain role. People live for joy and happiness and
that's why they run after various objects. They desire many
different objects, with the hope to get pleasure, not knowing
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that the only permanent pleasure can come from (ánandam)
that source of infinite pleasure, Brahma or Infinite
Consciousness. The vrtti Moha (blind attachment) (3.8)
expresses the blind or subconscious attachments to objects that
have been continuously psychically imprinted on the mind in
past lives, and carried forward this desire for blind attachments,
into the present life. These subconsciously carried forward or
blind attachments are usually in four basic classes.

1. Attachments to Time (ka’lagata) - When mind has

become blindly attached to a certain period of time
so that one is unable to discern its positive or
negative aspects of the time, either present or past.
It dies not knowing or wanting to see progress.
When reborn, it feels attachment to sacrificial
rituals and outmoded customs, but doesn‟t know
why.
2. Attachment to Space (deshagata) - When ones
geographical sentiment is so strong that one loses
rationality out of blind attachment for one‟s country
or land. One may love tribe or land so much, that
they will be reborn time and again in the same tribe
or location. He may even think that a desert land is
full of “milk and honey”. Not a logical attachment.
Logical arguments have no effect on blind
attachments.
3. Attachment to Idea (Mudha) - When the mind
rushes towards a particular or worn out idea, again
and again, refusing to accept new ideas. As when a
thief comes back to scene of crime. Mind replaying
the scene time and time again, until he returns to try
to satisfy his desire.
4. Attachment to Individuality (a’dha’ragata) - When
the mind develops a fascination for an object or
infatuation to a person, to the point of losing all
common sense.

This basic vrtti Moha (blind attachment) (3.8) is carried

forward from birth to birth. Typically, this vrtti is the cause of
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persons taking rebirth, life after life, in the same village, land,
family and place. When mind develops a strong attachment to a
particular place or person, it will come back time after time to
exhaust those desires. The vrtti is one of the six that are carried
over from rebirth to rebirth without the logical or rational mind
being involved.
If say, a woman (or man) has a blind psychic urge
Moha (3.8) to have the physical and mental pleasures of having
their own child, and those desires are, say suppressed (not
redirected), then the desire for physical objectivation from
Kama (1.3) will cause this instinct to come out later through
Moha (blind attachment) (3.8) where mind rushes again and
again to the particular idea of “having my child” and later as an
even stronger expression, Mamatá (4.4) where it develops a
"mine" feeling of possessiveness.
Combinations of the six basic vrttis of objectivation can
work together to produce an even stronger result. Envy (3.3)
and Anger (3.6) can combine with physical desire (1.3) and
extreme attachment (3.8) to form a very strong emotional result
of (4.4) mamatá love or “mine” possessiveness.
Mamatá (mineness) (4.4) develops from Moha (blind
attachment) (3.8) but becomes stronger from close or acquired
relationships in this life. Both vrtti are based on attachments of
the mind to objects. But in Mamatá (mineness) (4.4) the false -
I ego (4.8) is involved, causing the attachment to be more of a
mineness or possessiveness. Moha (blind attachment) (3.8)
differs from Mamatá (4.4) in that the Mamatá (mineness) (4.4)
vrtti is acquired in this lifetime This Mamatá (mineness) (4.4)
vrtti is especially strong when developed in the female (and
male to lesser extent) as love and attachment, especially
attachment to children.
This vrtti Moha (blind attachment) (3.8), is internally
projected and physic in nature, therefore the only remedy to
this vrtti is to free oneself of its clutches, to develop
indifference towards the objective world, to sublimate ones
ideas towards more spiritual ideals and forcibly take one‟s
mind off the objects of physical and mental pleasure. The
proper spiritual ideation for this vrtti is to visualize the eternal
portion of God in everything, every object. It is to ascribe
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Godhood to every person. Not to let our false ego - I self attach
ownership to objects, things and person, when the true
knowledge is that they are all temporary anyway and you can‟t
keep with you what is the Cosmic Entities. Development of the
sixth cakra will help in this sublimation of mind by helping one
to recognize the more permanent things in life, from the
impermanent. Later Mamatá (mineness) (4.4) vrtti finds its
greatest metamorphous when it transcends to the love and
attraction to the Great when the spiritual Amrta (5.16) vrtti is
developed.

4.8 Aham'ka'ra (false-ego)

Attempts of ego to objectively its self

Every object, physical, mental or spiritual, needs a

subjective counterpart, a witness, to substantiate its existence in
time and space (place). On the physical level, the hands will
not move unless the brain is there to allow the substantiation or
one could say feedback interaction of mind and hand. Living in
this material objective world sometimes we cannot sense this
substantiation process, with our senses. We tend to forget that
no object or objective can exist without its subjective
counterpart.
On the psychic level, when the dead man‟s eyes are
looking up at the elephant; does he see the elephant? We all
know the answer. No. Why? In philosophical terms some will
say that the soul has left the body. Some will say that
consciousness has left. What really happens? Even if the
reflective light waveforms are impinging on the retina of the
dead man‟s eyeballs, they may possibly be traveling up the still
energized nervous system to the brain, if the man was just
recently dead; but the physical brain alone cannot substantiate
the action. Without psychic false ego aham‟ka‟ra‟s (4.8)
substantiation of the elephant, there can be no elephant seeing
action for the dead man.
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 When unit consciousness develops sufficiently to
become aware of or substantiate its own existence, we call this
developed consciousness false ego aham‟ka‟ra (4.8). The false
ego aham‟ka‟ra (4.8) is born and developed within the
psychophysical body. Without body, false ego aham‟ka‟ra (4.8)
cannot exist. False ego aham‟ka‟ra (4.8) may come from a
psychic source, but it requires physical body to exist or
manifest itself.
Physically (if ectoplasmic mind stuff is considered
physical) that portion of unit consciousness which develops is
aham (doer-I) mind stuff or physiologically it is called ego.
The ectoplasmic mind stuff that allows the I, I am or I
existential feeling of “I exist” to develop within the unit
consciousness is known in Sam‟skrta as mahattattva or mahat.
On the spiritual level, the Sam‟skrta name for the
subjective counterpart or witness to this doer-I (false ego)
portion of the unit mind is jiivátman. The name jiivátman
means the real self, sometimes called soul, the eternal portion
of our being. An object cannot exist without its subjective
counterpart, a witness. This jiivátman the portion of our being
that substantiates the aham'ka'ra (false-ego) as its witness.
We call this ego-aham‟ka‟ra, the false ego aham‟ka‟ra
(4.8) because it falsely subscribes the quality of ownership to
objects, just because it thinks, because it has the ability to think
and know and see. As a false ego, it fails to connect this body
that sees, feels, etc., with that which is eternal in it. This false
ego- I does not realize that it cannot do anything or take
anything forward with it in the next life. All the time the truth
is this false ego can‟t take anything with it because it is just a
reflection of the real Cosmic I within the unit‟s aham‟tattva.
The soul or unit jiivátman can substantiate this human
ego – I, aham‟ka‟ra. Only because Atman (as jiivátman) is
there can aham‟ka‟ra false ego - I exist. When the unit mind‟s
false ego – I aham‟ka‟ra (because of its developed mental
faculty) thinks that it, by itself, is the cause of its own
existence; when this false ego - I aham‟ka‟ra does not
comprehend that every object, even its being, must be
substantiated by the Atman, then we call this a false aham, or
aham’ka’ra.
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 “Where the I is, I am not”. Where the ego - I tries to
justify and substantiate its own existence, the spiritual portion
or soul (Atman) cannot be known. The greatest moments of
human existence are those where we lose our sense of personal
self, and become one with the Cosmic Self. An example could
be in times of great emotional stress, as in war or great love,
when we sometimes literally feel to die for the other person. At
those times, we lose sense of our own small sense of self, for
the greater self we see in the other.

Games “Ego” plays

This false ego-I aham‟ka‟ra falsely believes that “I” is
the real doer of all things, and that all exists only because of
itself. The psychic reactions that the false ego goes through to
try to prove its own physical existence, manifests in some basic
games. The false ego-I actually plays games to prove (to its
false self) that it exists in this physical and mental world. The
games the false ego-I plays are all only to try to substantiate its
own object oriented false-self as existence in the objective
world. Ego-I as Aham‟ka‟ra (4.8) plays three games of
prestige, arrogance and conceit; but combines with other vrttis
to play other games.

4.8 Prestige (pratis‟t‟ha‟)

The “You pat my back; I‟ll pat yours” game.

When the false ego-I (aham’ka’ra) expresses its desire

for self-glorification, to make itself more known, to gain name
and fame or respect, we call this prestige. The false ego–I is
like a beggar asking for money. He begs and hankers for
prestige or the expectation of respect. He allows his own self-
centered egotistical self, only sufficient recognition of the self
in others, so that others will respect him. His ego self begs for
the respect from others, only to placate his unsatisfiable need to
prove his false existence. This will evident itself through a
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greater and greater need to make one self known to others,
name and fame. However, what eternal good can come of this
false egos search for name and fame? He is attached to the
body, if his heart stops, what glory is there then?

4.8 Arrogance (gaorava)

The Popeye game

Ego-I (aham’ka’ra) is a strong force that motivates

humans to accomplish much in this physical and psychic world
and it may dominate those worlds, but spiritual mental
expansion, requires the ego–I to understand a basic term
Asmitá (false spiritual vision). That the Oversoul (Atman) is
the only real existence. The Soul (Atman) reflects the ego-I.
The ego-I may be the apparent doer of any action; but, it is not
the cause of the action. When the false aham‟ka‟ra develops
the attitude that “I am the greatest” and “I am the maker of my
own world”, then spiritual progress (learning of one‟s own true
nature) is blocked. Learning is blocked with an arrogant
attitude. Humbleness is the opposite of arrogance. Only when a
less than arrogant attitude of humbleness, is adapted, can we
get to know our Real self and make any progress in our
spiritual mental expansion.
The more that one‟s false ego-I (aham‟ka‟ra) thinks that
it is the sole reason for its own existence; the more the attitude
of Arrogance (4.8) develops. It feeds its own false self, not
wanting to know its own true nature. If it really finds out its
false nature, that the Atman is the real owner and substantiates
of all that exists in its false world, then the aham‟ka‟ra would
lose its own existence. So, ego- I sings its little Popeye tune of
“I am what I am, that‟s all that I am, I‟m Ego, the human
man!” and plays its game of Arrogance (4.8).

4.8 Conceit (abhimána)

The “Once I was great” game

Conceit is a type of Aham‟ka‟ra (4.8) pride that

develops as a psychic reaction when the false ego-I
(aham‟ka‟ra) loses the psychic object that it falsely considered
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important, like name, fame, position, prestige or honor. Why is
it important? Because it needs these psychic objects to falsely
substantiate its very existence. Remember, aham‟ka‟ra is the
false ego, only the doer-I of actions but he thinks that he is the
prime reason for his own existence, that is why he is false. The
ego develops an overbearing attitude of expectation or conceit
when he thinks he may lose some thing or psychic object of
relative importance to his self. What is the false ego- I‟s
greatest possible loss? His own sense of importance. He
develops the attitude of conceit as a psychic reaction or one
could say a psychic protection. The rational facility of
unconscious mind (vijina‟namaya layer), that knows and sees
the Real self (Atman) is forcibly pushed in the background by
the false ego-I, in a desperate attempt to save its own existence.
The false ego-I plays a deserving – self-serving game of “Once
I was Great” In the end, this game only results in the loss of his
rational facility of Viveka (4.6), discrimination, wisdom and
conscience.
What happens when a man becomes drunk? He
gradually deadens the mind by alcohol. You can watch him
slowly lose his senses of discrimination, wisdom and
conscience. He turns in to a loud, boisterous talking animal in
front of your eyes. Conceit does the same.
When the false ego-I (aham‟ka‟ra) loses some psychic
object like, name, fame, position, prestige or honor, it then
feels sorry for its self. It deserves more than it got or lost. It
needs a better deal. This sort of self-serving attitude only
causes the ego to think it is more important than it is. The hard
earned sense of wisdom, conscience and discrimination are
sublimated (brushed aside) for the moment in its need to re-
establish or prove the important existence of its false ego. At
all costs, it (aham‟ka‟ra) must prop up its false sense of
existence. The cost for failure is loss of its own self.
When the “I” is no more part of false ego-I‟s own self-
made psychic world, then it has merged with the spiritual
world and become one with the Cosmic Real Self.

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 3.8 Abhinivesha (the self‟s obsession)
The “One more for the road" game.

The games the false ego-I plays, are all to try to

substantiate its own existence, in the world of objects. The
false ego feels a great attachment for the objective world. It
feels that when it gives up something or object of the
physical/mental world, it will give up part of its own self. Or,
at least might give up some part of its own self that could prove
its existence. “I” as a false ego, falsely connects this body that
sees-feels etc., with that which is eternal in him. This false ego-
I, does not realize that it cannot do anything or take anything
forward with it in the next life. It falsely ascribes the quality of
ownership to objects because it has the ability to think and
know, and see. All the time the truth is, it can‟t take anything
with it, because it is just a reflection of the Real Cosmic I, not
real, by itself.
Abhinivesha (self‟s obsession) is a part of the (3.8)
Moha (blind attachment) vrtti; it is when a person that knows
the real from the unreal and lasting from the temporary (4.6)
Viveka (eterno-temporal discrimination), still, in his/her
personal life, they cannot make the proper decision. Even when
the false ego-I (4.8) aham‟ka‟ra knows that what it is doing is
physically, psychically or even spiritually harmful, still they do
it. How many people take the mental resolve to give up
drinking because they know that it is best or good for them,
and when the appointed test or time comes, they find excuse to
continue. Or maybe abstain for a while, and then reward
himself or herself, with a drink or smoke. The false self is
entrapped by the objective propensities of the mind (klesha).
The false ego-I acquires this attitude of obsession with the self,
from what it becomes attracted too, in this lifetime.

4.5 Vanity (dambha)

The “What me worry?” game

When the false ego-I derives a sense of pleasure, from

feeling that it actually owns the object or accomplished the act,
this is known as pride or vanity. When a man earns much or

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learns much, his false ego-I gets puffed up with vanity. Even
though he knows it is wrong, still he will do it. His attainment
of much knowledge and wealth does not mean he will do the
right thing. He becomes conscious of his own self-importance
and existence. How much he knows. No one can tell him
anything. He has based his knowledge on perceptional senses,
not intuitional Real knowledge of the Self. He cannot accept
the veracity of another‟s position, and will not accept even
logical reasoning. “What me worry?” He may develop a
misguided superiority complex. One should remember that
“pride goeth before the fall” and one should try to see the
Cosmic Consciousness in everything. The false ego-I is a
product of this life and perambulates around the Real Self
(Atman). So this vanity is from perceptional knowledge and it
is gained in this life and cannot be taken into the next. Ego dies
with the body. Vanity vrtti (4.5) develops each life time and
must be held down and taught its lessons each life, not allowed
to rule each life‟s development.

4.10 Kapat‟ata‟ (hypocrisy)

The “But, Johnny did that!” game

In the physical arena, if one criticizes another, while

committing the same sin that is hypocrisy. Negative influences
of the mind; increase the tendency to express this vrtti.
Aham‟ka‟ra (false-ego) (4.8) and the object world combine in
Greed (4.9) to play many games of deception. When the
instinct of Greed (4.9) pops its head up, we sometimes resort to
criticizing others to camouflage our own greed.
On the psychic level, we may prevent an internal urge
from having an external expression. Like when we as a
vegetarian have an inner urge to eat meat, at some function.
On the spiritual level a person whose is clear and direct,
thinks, says and does all the same thing; this person has control
over his acquired vrtti Kapat‟ata‟ (4.10) of hypocrisy.

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 4.6 Viveka (discrimination)

Any animal or thief can decide between two objects and

choose one. Animal uses the process of instinctive
acquaintance and experience. The man uses the process or
rationality, intellect and sentiment. The higher vrtti that
produces a resultant comparison between two opposing ideas is
called discrimination of mind or Viveka (4.6), some call
conscience. Humans determine the resultant between two
opposing ideas, like whether the object or idea is
permanent/impermanent, mortal/immortal or spiritually
right/wrong. Animal does not have discrimination Viveka (4.6)
because it has not developed the awareness of self and
therefore others that the Aham‟ka‟ra (false-ego) (4.8) vrtti
provides. This is rationalization. Undeveloped animals display
none of the characteristics of the 3rd & 4th cakras, for this very
reason animals cannot rationalize.
Later, as mind develops discrimination Viveka (4.6) it
starts to desire longer lasting pleasures, those that are not
temporary and considered more eternal or spiritual in nature.
Of course, early development of this cakra is the key to
removing oneself from the inherent physical and mental
objectification that occurs in a material world. Every mind has
the ability to compare the incoming waveform with the
previously stored waveform; but not until that mind develops
discrimination Viveka (4.6) does it have the ability to compare
the objects in a relatively non-temporal manner.

4.12 Anuta‟pa (repentance)

The “Oh God, I didn‟t mean it” game

When the ego-I gains a small recognition or glimpses of

the eternal portion of its real self it may then feel its false
existence threatened. It then regresses to a game of reacting
against that rational discriminatory portion of the mind,
discrimination Viveka (4.6). It commits an indiscretion against

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discrimination. This may be an indiscretion physically,
mentally, spiritually, social, moral, big or small; but it‟s still a
game the false ego-I likes to play.
When the spiritual portion of this vrtti receives positive
ideation, it will recognize the indiscretion it has committed.
The spiritually motivated reaction that the false ego-I has, to
propel it in the direction of higher spiritual pursuits, is called
Anuta'pa repentance (4.12). This is not originating from the
(3.10) fear vrtti, “I am wrong or I have sinned” and therefore I
must repent. Those are negatively projected inferiority
complexes not to be confused with the positive feeling of
possible atonement, for minor improprieties. Anuta‟pa (4.12)
repentance is a spiritual uplifting vrtti transforming
discrimination (4.6) into the final motivating vrtti Namah (self
surrender) (5.14). As with discrimination (4.6) and repentance
(4.12), the seed of the vrtti is carried over into the human form,
but (4.12) (repentance) and (5.14) (self surrender) cannot start
to develop until later in life, after the development of the
discrimination in the (4.6) vrtti.

3.9 Ghrn‟a‟ (hatred)

The „I love you -I hate you” game

Moha (attachment to object) (3.8) is a very strong vrtti,

and many times the primary cause of the frustration and
resentment displayed when the ego-I reacts in Hatred (3.9) and
also the frustration that sometime occurs in the Mamatá (4.4)
vrtti of attachment and love. When an object is desired, we call
it love. When the object is repulsed (negative attraction) we
say hate. Things of the objective world that influence the mind
in a negative way, cause great harm to the mind, bind the mind;
these cause a repulsive or reactive mentality of Hatred (3.9).
Sometimes, objects fill us with a disdainful revulsion, i.e.,
putrefied meat. This reactive mentality that the ego-I has to
disdainful object, is Hatred (3.9). Hatred (3.9) is a
psychological reaction acquired vrtti, this life as a result of
outside objective influences. Hatred (3.9) is imposed on the
mind not carried forward from last life. You have to learn to

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hate. As such, it must be resisted and thrown off. It must be
mentally controlled, not suppressed.
A spiritually aware person, will see the I-ness of his
own self in everything and see everything as a part of the One,
this is the person that will have no hate. A similar reactive
mentality appears in the repulsive poisonous mentality Vis‟a
(5.15). In Vis‟a (5.15), it is not from externally oriented
objects, but from an internal ideation of the mind.

4.11 Vitarka (sharp tongue)

The “He who shouts loudest, wins!” game

Attachments to the objective world Moha (3.8)

combined with Anger (3.6) can easily cause situations where
false ego-I (aham’ka’ra) (4.8) develops an inferiority complex
in defense of its apparent losses. This reaction of angry
disputes, argumentativeness and overstating ones cause is
displayed in an uncontrolled Vitarka (sharp tongue) (4.11) vrtti.
Typically that type of person is overly talkative and boring.
Although the tendency to be attached (3.8) and anger (3.6) are
carried forward each life because of the psychophysical
imprinting nature of their vrttis, Vitarka (4.11) {sharp tongue)
vrtti is psychically developed or acquired in this life and as
such, must be held down and taught its lessons each life.
Vitarka (sharp tongue) (4.11) is similar too, but not the
same as, the Kas'a'ya vrtti (3.6) peevishness or anger. Vitarka
(sharp tongue) (4.11) is a psychically developed reaction of
talkativeness stemming from an egotistical and angry
personality, whereas Kas'a'ya vrtti (3.6) peevishness or anger is
a psychic reaction from a wounded ego. Vitarka (sharp tongue)
(4.11) may stem from and be an expression of anger; but Anger
(3.6) stems from a transitory reaction of the ego-I when some
or one of its innate egotistical tendencies are hurt. Vitarka
(sharp tongue) (4.11) is a specialized developed vrtti that may
use anger, but Anger (3.6) is an instinctive inborn reaction that
is carried forward from life to life and when suppressed, re-
expresses itself in any of the other five vrttis of physical
objectivation. A more sophisticated version of this Vitarka
(sharp tongue) (4.11) vrtti is Vis‟a (5.15) (poisonous mentality)

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where ideation and inflection play an additional role to make a
very poisonous mentality.

3.7 Trs‟n‟a‟ (yearning for acquisition)

Any philosophy that fails to recognize the importance

of the human soul, will fail to see that such soul must exist
outside time and that a soul has to contain a certain infinite
aspect to it. This vrtti Trs‟n‟a‟ (yearning for acquisition) (3.7)
addresses that infinite aspect of each being. It reflects
spiritually in the human being, as a limitless desire for that
unlimited happiness in each and every being. This vrtti is
reflected on the physical level, as a desire for more and more or
the urge towards acquisition of physical wealth. To accumulate
and enjoy material objects in an unlimited manner. Of course,
in a human being, if unchecked, this psychic urge is insatiable
on the material and psychic levels. On a psychic level, an
example would be that the accumulation of knowledge only
leads to a further desire to know more and more. Knowledge
pacifies psychic hunger only temporarily. Only on a spiritual
level, does the unit being have any chance to quench an
unlimited desire for happiness. When this vrtti develops in the
spiritual manner in which it is intended, longing for the Great
increases dramatically. Trs‟n‟a‟ (yearning for acquisition) (3.7)
combined with the love and mineness of Mamatá (4.4) forms a
very powerful alliance in the Amrta (5.16) vrtti, deep affection
or longing for the Great.
This same vrtti when uncontrolled on a physical level
leads to a limitless psychic craving for wealth, name, fame,
power, prestige and social position. Although the Trs‟n‟a‟
(yearning for acquisition) (3.7) vrtti itself finds different
expressions in the three spheres in each life, when the physical
aspect of Trs‟n‟a‟ (yearning for acquisition) (3.7) remains
uncontrolled and physical imprinting is repetitive, it develops
into the instinct of Greed (4.9) and Greed (4.9) is carried
forward from rebirth to rebirth. This vrtti Trs‟n‟a‟ (yearning for
acquisition) (3.7) finds its roots in the psychospiritual longings
of Dharma (1.1) and as such is found only in humans. Animals
do not have a sufficiently developed nervous structure to

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contain these psychospiritual longings. So, the vrtti Trs‟n‟a‟
(yearning for acquisition) (3.7) is not carried forward in any
definite manner or pattern, from one life to another, but
develops in accordance with the environment it finds in each
life.

4.9 Lolata‟h (greed)

The irrational thirst for acquisition of material or

intellectual things is termed Greed (4.9). The selfish desire for
objects of possession, over and above your needs. The
irrational desire for mental or physical pleasure or to rush
headlong into objectivity, without any thought or control. All
are termed, Greed (4.9). This vrtti is a mental-psychic
refinement of Kama (1.3) and Moha (3.8) attachment to
physical, carried to extreme. Excessive desire for money or
wealth is avarice. Excessive desire for food is glutton.
Excessive desire for sex is voyeurism. Excessive desire for
self-negativity is suicide. Greed (4.9) can be amplified by
negative microvita. The penalty for the unrestrained excesses
of greed is invariably premature death.
Greed (4.9) is one of the six basic vrttis carried over
from life to life, it is internally projected and physic in nature
must be controlled not suppressed. Only rationality, benevolent
intellect, or spiritual practices, have the ability to temper greed.
By channeling the instinct of greed to other pursuits like music,
painting or the fine arts, the addiction will be gratified to some
extent, and further harm can be prevented. When Greed (4.9) is
suppressed by force or circumstances, it usually manifests
through anger. Since Envy (3.3) and Greed (4.9) are internally
projected and psychic in nature, they are best controlled by
redirecting. If Envy (3.3) and Greed (4.9) are suppressed they
will re-express themselves immediately through anger,
excessive attachment, ego-conceit and more objective desires.
They can also remain unexpressed through pride and conceit
(4.8) and return stronger later or next life.
When Envy (3.3) is combined with an intense learned
desire to long for the acquisition of objects Trs‟n‟a‟ (3.7), then
the vrtti Greed (4.9) becomes intensified. The vrtti Greed (4.9),
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is also commonly expressed when a strong physical desire to
acquire more and more things, for say name and fame, sex,
food, money or even sleep. When Kama (1.3) is combined with
Trs‟n‟a‟ (yearning for acquisition) (3.7) on a physical-mental
level, the resulting Greed (4.9) causes the imprinting of objects
on the mind to become so intense that the desires attached to
the vrttis of both Envy (3.3) and Greed (4.9) are commonly
carried over to next life.

Other psychic vrttis

4.1 A‟sha‟ (hope)

Generally speaking the mind occupies itself mainly in

either of the two vrttis of A‟sha‟ (hope) (4.1) or Cinta‟ (worry)
(4.2). Below in Cinta‟ (worry) (4.2), we see that worry also
includes impersonal contemplation (subconscious mind
function), dreaming (subconscious mind function) and
rationalization, memorization and comparison (conscious mind
function). The Hopelessness (2.5) vrtti is an ordinary
expression of an animal mind and as such lacks the Ego-I (4.8)
ability to dream, contemplate and hope. Animal mind works in
the sense of expected pleasure or reward, as long as an
egotistical pleasure is not involved, because the animal mind
does not contain this human evolved qualities of the false ego-I
(4.8) vrtti. In the animal, A‟sha‟ (hope) (4.1) shows itself in
more of a less hopelessness and helplessness of the (2.5) vrtti,
where hope is the expectation of some future event taking
place, like hope for food, shelter, survival, etc. In humans the
Aham‟ka‟ra false ego-I (4.8) vrtti amplifies the Hope (4.2) vrtti
and gives inspirational rewards or expected pleasure as a
mental image, that is the greatest inspiration to work.

4.2 Cinta‟ (worry)

This Cinta‟ vrtti of worry (4.2) results from the false

ego-I (aham‟ka‟ra‟) continually engaging it‟s self in the
negative pursuit of pleasure. In order for the human mind to be
able to assimilate the higher levels of thoughts and ideas, it
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must be free from unnecessary mental and physical worries.
These cause unnecessary agitation of mind and we will never
have time for higher spiritual contemplation. Personal anxiety
and worry of the conscious mind must be controlled. This will
allow the impersonal contemplation, deep thinking and
thoughtfulness of the subconscious mind to become a part of
this vrttis occupations and when it is directed spiritually
upwards it will awaken the spiritual potentialities of the vrttis
of (psychic welfare) Vas‟at‟ (5.12) and spiritual (spiritual
welfare) Sva'ha' (5.13). When this vrtti worry (4.2) express
itself in a negative manner mind worries over possible loss of
pleasures. Expressed in a positive manner the impersonal
contemplation of the subconscious mind allows higher
thoughts and ideas to be viewed and brought into the conscious
minds awareness as deep thinking and thoughtfulness.

4.3 Ces‟t‟a‟ (endeavor or efficacy)

When mind has the ability of Hope (4.2) vrtti and gives
rewards to its own ego that in turn generates more self-
awareness. We call that ability inspiration. As our self becomes
more aware of the higher ideas, concepts, dreams and even
hopes of the higher mind, at that time psychic expansion of the
mind occurs. We become inspired by the very ideas and
concepts we vision in the higher mind. At least, from that small
portion that filters down to our conscious awareness.
This is why the Ces't'a' (endeavor or efficacy) (4.3) vrtti
is an internally generated, self-perpetuating psychic force that
allows the dormant potentials of an individual to be expressed
in the physical, mental and spiritual spheres. The seed of this
vrtti is inherent in each person but the application of positive
direction will help someone to be energetic in doing something
good or bad. Positive direction of this vrtti will lead to either
mundane accomplishments or spiritual elevation. Negative
direction will move towards nihilism, towards cynicism, and
destroy all the assets of human society. The proper
development towards the spiritual direction of this vrtti, will
lead to the awakening of Phat‟ (5.10). The spiritual vrtti of
putting ideation into practice.
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 General Cakra development

For the bodiless mind to take rebirth, the lower three

cakras (psychophysical plexi) must exist on the psychophysical
plane. In the human form and in some animals, the lower three
cakras exist, and bodiless mind can inhabit those structures; but
only the human form has the potential of rapid development of
the upper four cakras. The potential for the ego-self to run after
psychic and physical objects lies in the third cakra. The third
cakra develops rapidly among all humans as they develop the I
- exist feeling associated with human life. The 4th cakra starts
developing with young children when they start to develop
feeling of love (attraction) with their friends and siblings. The
fifth cakra develops around the age of thirteen after the sex
glands develop and the sense of responsibility and dutifulness
arises in the mind.
The higher psychically developed vrttis are typically
developed in each current lifetime, and carried forward from
past lives only as weak ideational flows. These higher cakras
and vrttis require the proper mental conditions for their specific
development. The current life‟s environmental conditions
foster development of the higher cakras and accompanying
vrttis, in a direction that the developed soul is pointed, through
parents and environment.
The discrimination, for the mind to understand, that
permanent pleasure cannot come from the physical or psychic
objects, lies in the sixth cakra. Unfortunately the sixth cakra
does not open or develop until later in adult life, usually past
the age of about 26. This is why, unless guided by a very
spiritually minded parent or guide, most persons think to chase
after the deceptive allurement of physical worldly objects,
causing one to be established in material attachments. The
seventh cakra is opened only by a spiritual master and/or
through certain spiritual practices having been performed in
past lives and reawakened in this life.
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 4th cakra differences of Human and Animal Mind

Higher developed animals and man exhibit the qualities

of intellectual development and rationality. This is the subtle or
sub-conscious mind of humans. It is associated with cerebral
memory, recollection, thinking and dreaming. Sub-human
animals, such as dogs and monkeys, learn only through the past
associative ability of the physical protozoic mind. Their
intellectual abilities are limited to the crude conscious
(instinctive) mind. They cannot move into the subtle
(subconscious) or causal (unconscious) levels of mind due to
the lack of developed cakras. Movement of mind into the
higher consciousness states requires the development of the 4th
cakra. Sub-human animals do not possess the 4th cakra;
therefore they cannot develop the “I know that I exist” portion
of that cakra or the vrttis of 4.8 (ego-I) and 4.6
(discrimination).
In the human only, the crude mind of perception,
thinking mind of rationalization of past experiences or
associative mind, combines with one further factor …
discrimination. When the Ego-I (aham'ka'ra) portion of the
human mind learns to develop the discriminatory ability of the
4th cakra, only then can the apexed intuitive portion of the
personal unit mind develop. This area of causal mind is the
source of intuition and extra-cerebral memories, only in
humans.

Expressions of 2nd & 3rd Cakras

Each of us is reborn as human beings, having passed

innumerable animal lives. Those animal characteristics
ingrained in the animal psychic body are carried forward to
human life. The 2nd cakra in animals contains the full
expression of its animalistic soul, but has not the ability to
realize its “I-ness”, its existence, because of lack of developed
neural networks to sustain the I-exist feeling of the 4th cakra.
In the developed animal psyche the 4th cakra containing the
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propensities of ego have not developed. The neural networks
necessary to sustain human mental body are not present in most
animal forms or bodies (the exception is in certain highly
developed animal forms, i.e. Apes, monkey, cows and some
other highly developed forms). And, therefore, the 4th cakra,
containing the self-aware ego cannot develop. As children, we
all laugh at the talking animal and consider this a great joke. It
is this rudimentary development of the individualistic I-exist
feeling that develops in the 4th cakra, the development that
differentiates the human development from the animal. In the
future, we can expect the number of vrttis attached to the
cakras and the numbers of cakras themselves to increase as the
need and capacity of the human psyche and neural networks
increase
There is a basic vitality that is the hallmark of the 2nd
cakra in both animals and humans. The four basic needs of
animal, namely (a'ha'r [food], nidra' [sleep], bhaya [fear],
maethuna [begetting progeny]) are also expressed in man.
The difference in cakra development really shows in the
human form and the development of the human baby. Because
the two of the requisites, proper form (human) and developed
karma‟shaya, are present in the baby. The presence of the third
cakra allows the ego (I-exist) feeling to develop in the human
form. From the very beginning in the baby‟s development, the
ego in the baby tends to overshadow or cover-up the real
spiritual being of this expressed unit consciousness.
All the propensities (vrttis) of the 2nd cakra (6) are
acquired (developed) propensities. They (all 6) are all present
at birth as they are carried over from the many animal lives.
The relatively undeveloped psyche of the animal is carried
forward as a bundle of sam‟ska‟ras in potential (karma’shaya)
when consciousness evolves to the human level. This same, as
a bundle of more developed sam‟ska‟ras, is carried forward in
human and sometimes referred to collectively as Idant and
individually as unrequited desires or the unconscious Id (das Es
or “the it”-Freudian). See note below. As the 3rd cakra
develops, the ego slowly covers up the very spiritual being
(soul), that which is the real baby (i.e. infinite and immortal
portion), the baby‟s intrinsic immortality. Past life
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remembrances, so commonly expressed by small children, are
slowly covered up by the maya of the real world.
Note. …We do not generally refer to sam‟ska‟ras in
animals. This is because animals do not possess any of, or
sufficient of, the Causal Mind Matrix or Mahat, in their
relatively undeveloped minds, as the human does. Mahat
carries forward sam‟ska‟ras and aham allows reflection of the
ego-I in humans. This type of mind stuff is lacking in animals.
Animal possesses the instinctive, reactive, rational and some
associative capabilities found also in the lower conscious crude
mind of humans. These carried forward imprinted instinctive
reactions in animals, are relatively crude in nature and cannot
really be referred to as sam‟ska‟ras.

2.1 Avajina' (indifference) and

3.6 Kas'a'ya (anger)

The basic vrtti of Avajina‟ (indifference) (2.1) is

present and carried over to the new undeveloped baby. As the
baby develops the 4th cakra, the (ego-I) becomes involved and
tends to cover up the intrinsic spirituality of the 2 nd cakra. We
(our ego-I 4.8) tend to see the limited importance in the
physical being as more important, to the detriment of the more
lasting spiritual, soul-self. It may take an unconcerned or
unresponsive attitude towards social problems. It may consider
its own limited self, of more importance than the welfare of
others. Not recognizing that in the end “We are all one.” It, the
limited ego-I may not recognize the import of others actions,
seeing only its own actions as being of any import. In these
ways, the involvement of the ego and its development affects
the vrtti of Avajina' (indifference) (2.1) causing the vrtti to tend
to develop in negative directions, unless positive action is
taken, by the help of an evolved soul or spiritual oriented
parents. These ego centered or negative directions of the
indifference (Avajina') (2.1) vrtti are amplified when the unit
ego decides it “is unable to forgive the other”, for any reason or
possible justification. The vrtti Anger (3.6) develops after the
ego develops in the third cakra. Should that lack of forgiveness,

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that indifference towards others, becomes permanent in nature,
then it is known as (3.6) Kas‟a‟ya (peevishness) or anger.
If we recognize the spiritual portion of our eternal being
in ourselves, then we will know that being indifferent (2.1) to
some things may be spiritually beneficial; may help our
spiritual progress. For example, if we show indifference
towards the crude things propelling us from our animal lives,
then we will not be attracted to those base propensities, those
animalistic characteristics in our own selves.
On a social level, if we allow indifference to injustice to
affect our thinking, then we can no longer be considered to be
making spiritual progress. For example, if a person's sinful or
wicked actions harm society and disrupt social life, then one
can no longer afford to be indifferent.
We can forgive our own selves. Sound ludicrous? If
you could not forgive your own self, then life, as we know it,
could not go on. Just by taking birth in this world, we are born
imperfect. We all make mistakes. If we are indifferent to our
own self, our own survival, our own existence, we will not
survive in this world. We justify our own existence in every
step we take. So consciously or unconsciously, we cannot be
indifferent to our own self.
Here again, the difference between animal and human
mind shows itself. Animal mind has not developed its
Aham‟ka‟ra (4.8) ego–I self and therefore cannot express its
indifference, as a human would. Animal cannot recognize its
spiritual self and cannot have conscious choice of indifference
(2.1). Since animal mind works through a series of reward-
stimulus events, that same mentality when directed at the (2.1)
indifference vrtti simply reflects as lack of indifference. The
dog growls or barks; but no further stimulus is forthcoming, it
cannot get angry (3.6) or retain permanent lack of forgiveness.
But, in human mind, the presence of the developed (4.8) ego-I
vrtti will cause a reaction of the ego-I, making a choice of “no
longer indifferent”. It may become unable to forgive others.
Anger (3.6) is a strong feeling of displeasure, usually as
a reaction or opposition towards someone or something. Anger
comes from the inability to forgive or being permanently
indifferent. Although it is an inborn vrtti carried forward from
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life to life, it can come as a psychic reaction from wounded
feelings of the false ego-I. When it appears physically, the
nerve cells become restless and in turn can cause a violent
agitation in the nerve fibers. This temporary agitation causes
the blood to well up near the skin, making the red appearance
associated with the anger reaction. Even the whole body may
start trembling.
Since Anger (kas'a‟ya) (3.6) is ego-I oriented, internally
projected and physic in nature it must be controlled, not
suppressed, or it will just re-appear, re-directed towards one of
the five other vrttis of physical objectification. This inborn
instinctive reaction of peevishness (Krodha) (3.6) is expressed
as anger through the organ of the tongue. It is expressed
through the hands as hitting or slapping, and through the feet as
kicking. It is best to channel and utilize this propensity against
staticity in life. The false ego-I projected anger (3.6) later
appears in the rough temper; argumentativeness (Vitarka)
(4.11) and sharp tongue (Vitarka) (4.11) and further in the
ideation of the repulsive mentality (Vis‟a) (5.15). One of the
basis differences between anger (3.6) and hatred (3.9) is that
anger (3.6) is internal in origin carried over from past lives and
hatred (3.9) is externally imposed, learned this life.

2.2 Mu‟rccha‟ (psychic stupor) and

3.4 Sus'upti (staticity)

Kama (physical attractions or desires) (1.3) vrtti

becomes very dominant in the human structure in this life.
When it is carried forward in the next life it remains dominant,
unless the time and place vary substantially, to allow the
person to acquire changes to the affected vrtti. For example, if
the desire for objectification on the physical level is very
strong, then Mu'rccha (2.2) (psychic stupor) is expressed as,
not recognizing anything outside the jurisdiction or limits of
the physical senses. It (psychic stupor) Mu'rccha (2.2) develops
in a negative way, the vrtti acknowledges nothing of a spiritual
permanent nature, only that which is relatively transient and
impermanent.

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 But the same vrtti Mu'rccha (2.2) psychic stupor can
develop in a very positive manner, when the time and place
chosen by the reincarnating soul varies to allow the same re-
incarnated personal attributes (karma’shaya) to be expressed in
a spiritual developing manner. For example, then he/she will
withdraw his/her mind and thoughts from the needs for the
objects of the senses, like wealth, food, fame, name, sex.
She/he does not recognize these as having any importance in
his/her life. Anger, vanity, arrogance, envy and jealousy; are
not a part of their make-up. They do not to recognize anything
transitory as an important part of his/her world. They are able
to distinguish the temporary - transient, from the permanent -
absolute. In these cases the common sense of recognizing ones
spiritual self carried over from past more spiritually lived lives,
is stronger than the animalistic and objective oriented vrttis and
is accentuated by positive environments.
You can see the variety in expressions of this one vrtti
can make in one‟s life. Since the 2nd cakra vrtti develops
alongside of the newly developing (with newly born baby) ego
of the 3rd cakra; then it is the manner that this 3rd cakra is
allowed to develop that eventually determines the character of
this Mu'rccha (2.2) psychic stupor vrtti. Maybe, He/she is not
taught to control or have common sense in his/her headlong
greedy desire for wealth, food, fame, name, sex or objects of
the senses, but instead encouraged. If negative microvita are
allowed to influence the 2nd cakra, the vrtti Sus'upti (staticity)
(3.4) will develop also in a negative direction. Ego-I (4.8)
combined with a negative direction of Mu'rccha (2.2) psychic
stupor vrtti allows the (3.4) staticity vrtti to develop bad habits
of laziness, lethargy, inertia, idleness, sleepiness and eventual
blind attachment to old habits and inability to make changes.
He/she will become easily angered, never forgive permanently
and vanity, arrogance, envy and jealousy will be easily
recognized in this person.
All these are just the opposite qualities that are needed
for spiritual development. In fact they are animalistic and make
one revert to animalistic tendencies that are lying still under the
surface just waiting for a chance to re-surface. Eventually, if
the inborn instincts of the (1.3) physical longing and (3.8) blind
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attachment vrttis affect this Sus'upti staticity (3.4) vrtti
sufficiently; then the actionable facilities of the human body
become incapable of activating the mind nerve cells. People
can become so lazy from the habit of idleness Sus'upti (3.4)
that they will be unable to work, even if they so wish.

2.3 Pran'a'sha (indulgence) and

3.10 Bhaya (fear complexes) and
4.7 Vikalata‟ (psychic depression)

What is our most primal fear? Death. As we have seen,

fear of death is really fear of loss of our (false ego‟s) ability to
seek after what it considers happiness. When our ego-I fails to
see or doesn‟t want to see that the Atman (our eternal self or
soul) is the real immortal being, then it becomes Bhaya
(fearful) (3.10) of change, and the eventual death that comes
with change. Although we consider it a radical change to lose
our body, still it provides a necessary change for the
immortality of the soul. If we learn to recognize our real
spiritual soul (through spiritual practices), then we will
welcome death as a part of the eternal life of our real self, our
eternal soul.
Pran‟a‟sha (indulgence) (2.3) is the impetus that
provides change or metamorphosis to our physical and mental
world. It is that destruction and transformation that propels an
entity back to its original source. It is a vrtti that expresses the
vitality that is a part of the 2nd cakra. The change or
metamorphous vrtti Pran‟a‟sha (indulgence) (2.3) is a part of
all of us. It is a strong carryover from our many previous
animal lives. The animal lives with a very real sense of fear in
their life. Their every moment, is minute-by-minute, life or
death, eat or be eaten existence. Fear as an animalistic imprint
is very easy to carry over to the human form but animals don‟t
have the ability to overcome fear. Only humans possess the ego
qualities of the third and 4th cakras that allow us to overcome
fear.
When we allow our self to indulge in the crude or the
baser propensities such as fear, anger, sleep and sex, we are
following the negative aspects of the Pran‟a‟sha (indulgence)

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(2.3) vrtti; instead of progressing against them. Aham‟ka‟ra
(4.8) ego–I tends to take temporary pleasure from this type of
indulgence Pran‟a‟sha (2.3), rather than allowing this basic
impetus of Pran‟a‟sha (2.3) to become the propelling direction
of the vrtti back to our spiritual Godhead. Negative direction to
this Pran‟a‟sha (indulgence) (2.3) vrtti will lead to a negative
development of the fear (3.10) vrtti. Fear at the possible loss of
temporary pleasures.
The fear vrtti (3.10) develops after birth as a normal
learned psychosis as the Aham‟ka‟ra (4.8) false ego-I learns to
reject any change that may expose or lead us back to our Real
Self. We must learn to fear. We have to learn to fear fire, fear
death or change. We have learned to fear many things. So, the
fear vrtti (3.10) develops, as we become older. The fear vrtti
lies unexpressed or undeveloped at birth and slowly comes
forward as we develop, more and more and learn to reject
recognition of our own Real Self. Eventually as Bhaya (fear
complexes) (3.10) develops it can allow all sort of fear-related
propensities to bud forth.
When the mind is weakened by disease or the constant
negative pounding by the aham‟ka‟ra (false ego) it may
amplify the animalistic fears, instead of fight then. The
Aham‟ka‟ra (false ego) (4.8) will project negative feelings and
doubts that “I am inferior”, “I am not part of that Great”. Bhaya
(3.10) the (fear complex) develops from the negative aspects of
both the Pran‟a‟sha (indulgence) (2.3) vrtti and also the
Sarvana‟sha (2.5) vrtti of helplessness and hopelessness. These
animalistic fears and doubts of our ability to do anything are
the negative aspects of those two vrttis carried over from past
animal lives, as instinctive animalistic fears and are not part of
the actual Bhaya (3.10) fear complexes.
This Bhaya (fear complex) (3.10) is different from the
animalistic fear carried over from the 2nd cakra. These are
acquired fears externally triggered from external ideas and
objects. Not primal animalistic fears internally carried over
from past lives. For example, when socially projected and
religiously oriented fear complexes of “heaven and hell” are
imposed in the minds of others, then we have indirectly
imposed inferiority complexes in them and superiority
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complexes in the oppressor. Inferiority or superiority
complexes and all other psychic diseases originate out of loss
or defective control of the objects (or better said objectivity) of
the mind. Here are some examples of negative fear complexes:

Inferiority complex – When the mind fails to grasp new

or great ideas or concepts, due to external pressure or
constriction (pressure) by others.
Superiority complex – When the mind becomes
superior in knowledge, ability, understanding and pampers the
aham‟ka‟ra (false ego-I) causing it to slight others.
Manias: always repeating the same thing,
unconsciously, over and over. Like “I am sick” when they are
really well.
Kleptomania is always taking or stealing the same
thing. Weak mind returns again and again.
Sterephania is always unconsciously repeating the same
gesture over and over again.
Hydrophobia – weak mind showing excessive fear of
water.
Hysteria – senselessness, caused by excessive external
pressures and mental suffering on a weakened mind. When the
cause of the pressure disappears, the disease disappears.
Finally, these negative animalistic life carryovers
(indulgence) (2.3) and (2.5) Sarvana‟sha (hopelessness) pass
through fear (3.10) and can cumulate in (4.7) Vikalata‟ or
psychic depression or nervous breakdown. This is where the
fear becomes so real that the mind actually suspends the
connections to the afferent and efferent nerve cells.
The best solution involves a strong healthy mind guided
properly in a positive direction. Education and understanding
of your own self and mind is essential. A constant repetition of
the mantra that we are eternal and part of the Great. That we
are Cosmic Consciousness, in ourselves and to see God
Consciousness in everything is mandatory.

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 2.4 Avishva'sa (lack of confidence) and
3.1 Llojja‟ (shyness)

Animals have a lack of belief in the infinite being,

because they have not a sufficiently developed ego-I to
recognize their own selves, no less that infinite spiritual portion
as inside every living object and being. When the ego fails to
recognize ones spiritual self a lack of confidence or lack of
faith in oneself evolves. This basic non-recognition carried
forward from the animal life, exhibits itself as lack of
confidence (2.4) Avishva'sa in the human being. Many persons
exhibit a sense of no confidence in themselves. If one takes a
limited view that he must rely on his own knowledge, his own
understanding, one has no faith in that infinite source of
knowledge and eternal being in his own self; then he will
believe he can fail, that someone else can do it better. He thinks
“shall I be able to do it?” and is full of doubts and hesitations;
at this point you can say that he lacks confidence, has no faith
in his own spiritual self.
Only a firm determination, a belief that we are an innate
portion of that infinite being that is in all of us, will overcome
the lack of confidence, that comes from this vrtti. The general
vitality that is the basic power of the 2nd cakra will help us to
grow more determined and confident in our own selves. This
degree of confidence and determination will carry forward to
our future lives.
In the normal development of every human being, the
prostate gland starts secreting hormones between the ages of
three to five. A child of three can run in the street naked, and
feel no shame or embarrassment. As the child grows to an
adult, the imposed environmental pressures, combined with the
normal secretions of the prostate gland will cause the
propensity for shyness Llojja‟ (3.1) to increase. When the
adrenal glands have an over secretion of hormones the complex
of shyness is acquired. We all know that when one is overcome
with shyness ones face becomes red, a physical changes occur
and one will not be able to perform many actions. Eventually
this lack of confidence manifests itself as the shyness complex
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(3.1) of shame and bashfulness. When one is free of shyness
one can do any activity without any hindrance and move
anywhere without any psychic complex.

2.5 Sarvana'sha (helplessness) and

3.5 Vis‟ada (melancholy)

The animalistic tendencies to give in to defeat,

especially when confronted by bigger opponents or obstacles
are expressed in Sarvana'sha (2.5) helplessness. To see God as
so great and we are so small, makes us look helpless and
hopeless compared to the Great. We fail to recognize that
spiritual eternal portion in each of us, which is the real eternal
portion in all of us; that spiritual portion of us that can never be
annihilated or destroyed. If we recognize the false ego-I portion
of our self as the authentic self then we will feel that we have
something to lose. This person typically thinks, "I have nothing
of my own. Everything is gone. I am undone." S/he has the
feeling that one is defeated in life. S/he does not recognize
hope-vitality of the Sva'dhis't'ha'na cakra in which this
Sarvana'sha (helplessness) (2.5) vrtti resides. Eventually, when
this negative expression of the Sarvana'sha (helplessness) (2.5)
vrtti continues the feeling of hopeless and helpless Sarvana'sha
(2.5) may develop depression and Vis‟ada (3.5) melancholy
tendencies.
A person suffering from Vis‟ada (3.5) melancholy
tendencies feel frustrated and depressed, life may lose all
charm and they sometimes unnecessarily believe that everyone
dislikes and avoids them. Although this vrtti is psychically
developed it can also have roots in physical deficiencies as a
result of over secretion of hormones from the prostate gland.
The opposite of this Sarvana'sha (helplessness) (2.5)
vrtti is A'sha' (4.1) hope; this is when this vrtti is expressed
positively, with positive microvita and positive mental
expressions of the (3.8) ego. That no one is unimportant. That
each of us and each thing is a necessary expression of the
Great. Each entity has its part in the Whole; each entity is an
important link in the Whole. A'sha' (4.1) hope and Cinta‟ (4.2)
contemplation are both developed vrttis. When developed in a
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positive manner, (which is towards spiritual emancipation) they
lead to the further development of the higher spiritual vrttis like
5.12(psychic welfare), 5.13(pious resolve) and 5.14(self
surrender).

2.6 Kruratá' (cruelty) and

3.2 Pishunata' (sadistic)

One of the common characteristics of animal life

expressed in human form is the lack of recognition of the self
in others. Frequently the person is miserable with his self and
has very crude habits, animalistic in nature. Cruelty as a lack of
compassion is a common characteristic displayed by all
animals. It is a normal part of the life of survival of the fittest.
Cruelty comes to humans when a person fails to look deep into
their personal life. They develop a sort of hard heartedness,
from such a superficial outlook of life. It also comes from the
under secretion of hormones from the testes glands.
For example, when a small boy tears the wings off a fly
or the legs off a frog. This tendency of cruelty (2.6), if left
unchecked, refines itself through the proper circumstances into
the sadistic vrtti of Pishunata' (3.2) and is recognized through a
lack of pity, mercy and/or compassion It will eventually
develop into a sadistic sinister nature that ends in a senseless
killing tendency. The act of compassion is the opposite of
cruelty and develops when one sees first the infinite in oneself,
and looks for the infinite in other selves.
Kruratá (2.6) (cruelty) is the hurting or causing
suffering to others. But, when taken to a further degree to
where one obtains a sort of sadistic pleasure from hurting other
things or persons, this is the (3.2) Pishunata' vrtti of sadistic
killing. Pishunata' is expressed physically in the senseless
killing of other things and persons. Animals cannot develop the
(3.2) Pishunata' vrtti. Could you imagine a tiger sitting back on
his haunches, after killing a baby tiger cub in front of its
mother, and laughing? No! The animal does not have the
developed ego-I to further develop the more sophisticated vrtti
of Pishunata‟. The tiger may perform the above act of killing,
but it does so out of the reaction to a lower vrtti of self-

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preservation (1.1) Dharma or of defending its territory from
other male tigers or any of the four basic instincts. Pishunata'
(3.2) can be expressed mentally, when the sadistic nature to
economically exploit and torture others only for a greater and
greater economic or ego reward. Non-recognition of others
basic needs and rights are the same primary causes of this type
of gross economic exploitation. Cruelty, senseless killing for
pleasure, or for economic mental pleasure, eventually
combines with Trs‟n‟a (3.7) yearning for acquisition and
metamorphoses into the Lolata'h vrtti (4.9) greed.

Acoustics & Flavors of the 5th Cakra

“In the beginning there was word (sound), and the word
(sound) was with God, and the word (sound) was God”. The Bible

The Vishuddha Cakra (5th) is composed of sixteen of

these sounds or acoustic roots vibrations and each has its
corresponding Flavor or color. Since every vrtti is expressed
both internally and externally the vibrations of this cakra are
also internally received as inferences (tanma‟tras) and
externally as idea, thought and other vibrations. In fact, it is the
inherent characteristic of the 5th cakra to bring certain ideas
into compete psychophysical expression or ideational flow. In
this cakra, ideational expression and not the vocal sound
vibration itself, is the main factor. Although in the first nine
vrtti expressions of the cakra vocal sounds (as acoustic roots)
are used intensively.
For every sound, thought or action, there is a
corresponding vibration and vice versa. But it is easier to speak
from the vibrational viewpoint. These vibrations are in two
parts acoustic and ideational.
The term ideational is also, not a term that fits easily
with the concept of vibrations and color. Ideas consist of
vibratory sound (as acoustic root) and vibratory form (as a
matrix of color or flavor). We use the word acoustic, although
the vibrations may not necessarily fall into the audible sound or
visual color range of vibrations. Here the word color is used
not as light vibration within the visual light range, but more in
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the sense of flavor. In fact, the word in English “flavor” better
expresses the coloring that is done by most vrttis.

The Seven Vocal Expressions

The audible expression of certain animal

characteristics, first find their expression in the first seven vrttis
of the 5th cakra as the acoustic roots of the seven musical notes
of the Indo-Aryan music or the notes of Western music. Each
name of the first seven vrttis is listed alongside the co-
responding eastern & western musical note, as these vrttis are
manifested in the audible sound ranges.

Indo-
Animal Western
Name Aryan
Characteristic note
Note
5.1 S'ad'aja Peacock S‟a Do
5.2 Rs'abha Ox or Bull Re Re
5.3 Ga'ndha'ra Goat Ga‟ Me
5.4 Madhyama Horse Ma‟ Fa
5.5 Paincama Cuckoo Pa So
5.6Dhaevata Donkey or Ass Dhi La
5.7 Nis'a'da Elephant Ni Te
Chart of Seven Vocal Expressions

In addition to being the sonic root of the musical notes,

each vrtti expresses its corresponding animal characteristic.
Here the abstract ideas of the individual characteristics of the
animals are carried forth as vocal expressions. The fifth cakra
being a cakra of ideational expression, the animal
characteristics are re-expressed in ideational mannerisms
characteristic of the particular animal.
Individual characteristics of the animals are carried
forth as expressions on different level of cakra development.
These animalistic characteristics show differently in different
cakras. By observing the specific animals, one can see the
characteristic effect that each of the first seven vrttis may have,
either severally or together, on the individual personality.

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 5.1 S‟ad‟aja (Peacock)

Here the animal characteristics are re-expressed in

ideational mannerisms characteristic of the pride, conceit and
strutting of peacock. The pride, conceit and strutting of
peacock, shows forth here with the false ego-I Aham‟ka‟ra
(4.8) as an ideational flow in (5.1) S‟ad‟aja (Peacock). The
general character of the Peacock (5.1) such as strutting around
with excess pride and conceit of that animal can be observed in
some persons. This is the influence of that vrtti being dominant
in some areas of that person‟s expression.

5.2 Rs'abha (Bull)

The animal characteristics of the (5.2) Rs'abha (Bull)

vrtti are re-expressed in ideational mannerisms characteristic of
the pride and arrogance of the bull. Here, Arrogance (4.8) as an
egotistical expression is combined with the animalistic
expression of the bull as an ideational flow in thought patterns
evident in (5.2) Rs'abha (Bull). When a person‟s mind and
personality are dominated by arrogant bullish expressions or
those expressions that are characteristic of a bull, then (5.2)
Bull is seen to be influencing their actions.

5.3 Ga'ndha'ra (Goat)

The animal characteristics of the Goat appears here as a

ideational flow. The Ga'ndha'ra (5.3) Goat vrtti shows the
peevishness, irritability and anger of Kas'a'ya (3.6) vrtti
displayed with an ideational flow directed towards climbing to
any height to overcome any obstacle, and a stubbornness in
coming back again and again to obtain a goal. Should a person
express goat-like qualities that may include enjoying climbing
to dizzy heights, pushing, and eating anything in sight or even
using the explicative “ba” when annoyed, they are probably
dominated by the (5.3) Goat vrtti.

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 5.4 Madhyama (Horse)

Here the individual animalistic characteristics of the

Madhyama (Horse) 5.4 are carried forth as the ideational
mannerisms of endurance, speed with peacefulness and
serenity.

5.5 Paincama (Cuckoo bird)

The individual animalistic characteristics of the Cuckoo

bird are carried forth as an ideational flow in this Paincama
(5.5) vrtti. The false ego-I and pride of the Aham‟ka‟ra (4.8)
vrtti and Anger (3.6) combine to form the talkativeness and
angry disruptive character of the sharp tongued Vitarka (4.11)
vrtti. The Vitarka (4.11) vrtti shows here as Paincama (5.5)
vrtti displayed with the ideation and crazy altercation and
noisiness in the cuckoo bird. It does not mean that the person is
literally crazy, merely that they may display some of the
cuckoo qualities.

5.6 Dhaevata (Donkey)

Here the individual animalistic characteristics of the

Donkey (Dhaevata) 5.6 are carried forth as the ideational
mannerisms of patience, sensitivity in individual relations,
imperturbability with regards to externality, and a lack of
dynamism.

5.7 Nis'a'da (Elephant)

The animal characteristics of the (5.7) Nis'a'da

(Elephant) are re-expressed as ideational mannerisms
characteristic of the Elephant. The high pride, regal bearing
and carriage, even the pride of the entire herd protecting a
single young is combined with the false ego-I Aham‟ka‟ra (4.8)
to form the ideational flow of (5.7) Nis'a'da (Elephant).

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 The Seven Ideational Expressions
(5.8 to 5.14)

“An Idea, whose time has come” Victor Hugo

This saying best expresses the abstract idea behind

these seven ideational vrttis. Every idea, no matter how
abstract, eventually finds expression in every sphere of life.
That expression invariably is through sound and color or flavor
as described above. Flavor is the dominant vibration given off
by that vrtti, as it manifests. The flavor of 5.1 - 5.7 above
manifested in the audible sound ranges. The flavor of 5.11
below happens to manifest in the visual light range. Sound and
especially light, are the most active carriers of ideas and
inferences (tanma‟tras) to and from the mind. This makes the
Vishuddha cakra the most important cakra in both the positive
and negative influences on the human body.
Ideas exist outside of time and have no proprietary
rights. We may try to ascribe mineness to ideas - but can we
really own them? All ideas exist with all knowledge – outside
of time. The idea of man „flying like a bird‟ cannot be ascribed
to any individual mineness. Nevertheless this idea like most
others in our reality, became manifest through a human mind.
It is this portion of the Vishuddha cakra that manifests
ideas that exist outside of time, into the three realms our world.
Ideas are established in the mind, when the individual mind
wave moves into parallelism with the Cosmic Mind, the
Knower of All Knowledge. The idea is then expressed as the
mental flow, in different ways through these seven different
vrttis.

The Two Spiritual expressions

5.8 O (creative expression)

O (aum‟) is the root sound of expression of all

manifested and un-manifested universes. It represents the
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Creation, Destruction and Preservation of all of the above. The
tonal sound AUM or Onm‟ has been used as for many
centuries as the vocal representation of the Sanskrit letters
AUM, which is the Roman equivalent of the acoustic roots for
Onm‟. In this vrtti ideation and not vibrational sound is the
important factor.
On the psychic level, the vrtti Onm‟ (5.8) is indicative
of those persons who are always interested in new ideas and
ways of doing things. This is the vrtti of highly creative
persons.
On the spiritual realm. When the individual discovers
through spiritual practices that the false ego-I is not the creator
of his individual universe, then he will understand that he is but
a reflection of the Real Creator.

5.9 Hum‟ (spiritual awakening)

According to Tantra, by striking at the kulakun‟d‟alinii

with powerful incantative vibrations and a conceptual
understanding of the psychic meaning of the mantra, the
kun‟d‟alinii can awaken. Hum‟ (5.9) is ideational sound and
the acoustic root for raising the kulakun‟d‟alinii. Once this
happens the entire outlook on their life may become dominated
by this propensity. Then it would be internally expressed as
intense desire to obtain God. Maybe „mad‟ to know Him. It
may dominate their entire personality so that „finding God‟ is
their only goal in life. The spiritual power of this vrtti may tend
to color or give flavor to all other lower vrttis. For example,
they may see Hate (3.9) in terms of hating anything that keeps
them from their spiritual goal. Or, the only Fear (3.10) that they
will recognize is the fear of not finding Him.
Psychically the Hum‟ (5.9) vrtti is expressed externally
through religious or spiritual minded persons. Some persons
just enjoy holy places and events, expressions of God like
sunsets and natural expression of God. Although the vrtti in
psychic seed form is carried over from life to life, it must be
awakened each rebirth.

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 Five Ideational Expressions of the aware self

When the ego-I (Aham‟ka‟ra) becomes more aware of

its real nature, its (Atman), it realizes that the oneness of all
individual selves, are really all part of the same Cosmic I.
Gradually, it realizes that it must give up all duality in thoughts
of its individual false self ego-I (aham‟ka‟ra), and it starts
concentrating its thoughts and mind on the Oneness that is in
that cosmic entity. This type of spiritual ideation includes
thoughts for the physical, mental and spiritual well-being of
others, which is the essence of these five vrttis.

5.10 Phat‟ (practication) efficacy

Idea remains in mind but unexpressed; its first

expression into the world is through ideational sound
accompanied by action. In this Phat‟ (5.11) vrtti, idea is
expressed like a theory put into practice or a seed sprouts or the
mind awakens from slumber. Phat‟ (5.11) is the acoustic root
of putting a theory into practice. It is the ideation of instantly
transforming thoughts into action. For example, a person who
utilizes this vrtti could decide to go a certain place and
instantly start on the journey. In ancient times it was expressed
as a mantra by those who wanted some action to be
immediately preformed on the material sphere. This is the vrtti
of innovators, developers and inventors.

5.11 Vaos'at'ha (physical welfare)

As we know every vibration is expressed in both sound

and flavor or color. But not all color is visible. In fact, the word
in English flavor better expresses the coloring that is done by
most vrttis. But, the Vaos'at'ha (5.11) vrtti actually controls the
idea of color. The coloring here is literally in the visual
wavelength and emanates in the visual light spectrum. For
example, when we visualize in our mind the color red the idea
of the color literally originates within us and then is visualized
with the shape etc., in the citta portion of the mind.
Additionally the Vaos'at'ha (5.11) vrtti is the center of
development for mundane or worldly knowledge. When
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positive microvita is applied here, intellectual development will
result.
The thought of material happiness, health, prosperity
and general well-being for others, is expressed through this
vrtti.

5.12 Vas‟at‟ (psychic welfare)

When the idea of this vrtti is expressed, the individual

thinks for the welfare of others in the subtler spheres,
attainment of subtle or higher knowledge, overcoming evil
with good and all around human well-being. In the psychic and
spiritual sphere your pious thoughts can divert and transmute
the thought waves of others lessor thoughts.

5.13 Sva'ha' (spiritual welfare)

This vrtti is expressed when any action is actually done

with a divine purpose. This is when action is performed with
noble thoughts for universal spiritual welfare. This includes the
ideation that not only humans but also all things are
manifestation of that Cosmic Consciousness, and all things
deserve equal respect as manifestations of that Cosmic
Oneness.

5.14 Namah (self surrender)

The ideation of Namah (5.14) is that the small

aham‟ka‟ra (unit ego-I) must surrender or give up its individual
being in order to be able merge the unit ego-I with the Cosmic
- I. This process is done by systematic endeavor of surrender of
the aham‟ka‟ra. This is where the finite entity learns to
surrender the individualistic existential self to the infinite
Cosmic Being.

Two Acoustical Expressive Vrttis

In these two acoustical expressions, certain words can

be changed in various situations as having very different
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meanings. It is all in the meaning and intent in the vocal
expression whether the same word is sweet or harsh. Not just
the tonal inflection but also the very ideation of the mind
comes through in the external expression. These two cakras
Vis‟a (5.15) and Amrta (5.16) provide two very opposite and
subtle expressions.

5.15 Vis‟a (angry dissent)

Higher cakras and vrttis are developed from a desire or

need to express that is not covered by lower cakras. Anger
(3.6), reactive mentality (3.9) and the altercation of (4.11) do
not fully express the needs in the more sophisticated human
mind to express itself in a repulsive mentality. Such a mentality
that inflicts bitter and poisoned expressions into the mind of the
listener is displayed as the Vis‟a (5.15) vrtti. The mentality of
Vis‟a (5.15) is prevalent in the mind when there is No
benevolence, No love and No affection. This is not just simple
Hatred (3.9) of objects or reaction to disdainful objects, but the
poison ness of the mentality is reflected in the inflection, tone
and the way different words are used.

5.16 Amrta (deep affection)

All expressions, as they progress on the path of

Pratisaincara towards the Cosmic Consciousness exemplify a
sweeter and greater attraction towards that Cosmic Entity. Is
not birds and animals a more loving and sweeter expression
than stone or wood? The external expression of the Amrta
(5.16) vrtti exemplifies deep affection in the pleasant ideation
that emanates from an individual and adds sweetness to certain
words.
In the 4th cakra the vrtti Mamatá (4.4) is typified by the
sweet and expression of love of mother to child. Internally,
Amrta (5.16) is a further refinement of the expression of
affection or attraction to the Great. When one develops this
vrtti the personality of the individual becomes sweet and kind
in ideation and mentality.

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 The 51st Vrtti (Ananda vrtti)

It was previously mentioned that human mind has the

capacity to expand both the capacity and number of vrttis in the
future. We can expect more complicated vrttis such as
cunningness and perverted or twisted diversions of the mind to
become more frequent and normal. It does not necessary follow
that this evolvement must be in a good and spiritual direction.
The ultimate direction for human development of the
human mind is usually in direction of the unit mind towards
Cosmic Mind or Cosmic Consciousness. When human mind
develops its intellect sufficiently to comprehend the
development of the higher intuitional portion of the human
mind, then it can move towards that apexed one-pointed ness
that is the hallmark of the 51st vrtti. This is a psychologically
developed vrtti produced by the one-pointed ness of human
mind towards the Cosmic Entity. We call this vrtti the Ananda
vrtti. Persons reborn with this one pointed God-minded
intuitional ability attain a devotional stance in the Cosmic
Entity. They have no desire left for the lesser propensities. A
person who uses this vrtti of apexed intellect unfolds and he
loses the desires for the other propensive vrttis. The other vrttis
can actually be said to decrease, when this vrtti develops.

Conclusion

In the final analysis, human mind has the ability of

self–determination. Whether we look at the ability from a
philosophical attitude as will power or self-determination or if
we give it a more substantial name, Mahat. Still it is a real part
of our very existence. That which we learn from the
examination of our own self, is that the same ability only
starting from the human level of consciousness, not below.
Lower forms of consciousness develop through a physical-
psycho form of evolution. Human evolution proceeds on a
psycho-spiritual path.
Not only does the saying “as you think so you become”
prove to have physical connotations, but it also has very
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spiritual meaning. The self-determination ability of the human
follows through on a spiritual level as a reincarnative
evolutionary process, through many lifetimes.
The determination factor in animals is instinctive but it
becomes desire driven on the human level. By classifying and
understanding those elemental desires, we can learn to control
our own destiny. Not necessarily in one lifetime – but over
many. Literally “As you think, so you become” takes on a very
spiritual meaning. Now, our psychophysical attitudes, on a
day-to-day basis, become the habits that affect our own
spiritual reincarnative being. By controlling our attitude of
mind, on a day-to-day level, we affect our own eternal being on
a spiritual level. As we think - today, we become in the future.
Our next future - Our next lifetime. The science of
reincarnation takes on a whole new developmental aspect,
when viewed from the next possible lifetime. Each in his own
way takes on a whole new dimension of meaning, when you
understand your own Internal Being. Not just who you are and
where you are going (back to God); but the science of how you
are getting there.

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 Master Sa skrta Glossary
abhim na inflated ego
c rya m. or c ry f. spiritual teacher qualified to teach all
lessons of meditation
adharma that which goes against dharma
adhruva changing, transitory
advaeta non-duality
aeshvaryas eight occult powers: a im , to become small (small
enough to enter any physical particle or any crevice of another‟s mind);
mahim , to become large (an expanded mind is omniscient, and feels love
for the universe); laghim , to become light (a light body can fly through
air, a light mind can study the minds of others); pr pti, to obtain any
desired object; iishitva, to control (this supreme control may be used to
guide others‟ minds); vashitva, to psychically dominate others; prak mya,
to materialize the desired outcome of events; and antary mitva, to know
the inner thought-wave and the inner need of any entity. these powers are
also called “vibh ti”. (note that though some of the powers may be used
for similar ends, the ends are achieved by different methods)
gama and nigama “nigama” means questions on spiritual
topics; or the theoretical side of Tantra. “ gama” means answers to the
questions; or the practical, applied side of Tantra
agry buddhi pointed intellect
aham, aha tattva doer “I”, ego, second mental subjectivity
aha k ra false ego, pride
ji cakra see cakra
akha da kiirtana continuous kiirtana
am vasy new moon
an hata cakra fourth psychic-nerve plexus, located at the mid-
point of the chest; the “yogic heart”.
nanda divine bliss
Ananda Marga path of divine bliss; Ánanda M rga Prac raka
Sa gha (Ananda Marga organization)
anitya transient
annamaya ko a the physical body, composed of the five
rudimental factors
anucch ny unmanifested
anuloma and pratiloma the circumstance of a man
marrying below or above his station, respectively, according to caste
hierarchy
apara objective; controlled. see also para
apar bhakti attraction to Apara Brahma, the expressed aspect of
Brahma. see also par bhakti
apar ji na mundane, or worldly, knowledge
apar vidy knowledge of the mundane
aparok a nubh ti direct experience
r dhan irresistible urge for the Lord; forgetting oneself in
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the pursuit of the Lord
artha anything (especially wealth) that gives temporary
relief from suffering
sana the third limb of a t ga (eight-limbed) yoga.
sanas: postures for curing physical problems, especially those that
interfere with s dhan
sana shuddhi meditation process to withdraw the mind from
body awareness and concentrate it at one point
asat untruth, opposite of Sat
a tap sha eight fetters of the mind
Asura an Assyrian tribe. among the Indo-Aryans, the term
took on in addition the derogatory meaning “monsters”, and came to be
applied by them in this sense to certain non-Aryan peoples
tm , tman soul, consciousness, Puru a, pure cognition. the
tman of the Cosmos is Param tman, and that of the unit is the jiiv tman
tmaji na self-knowledge
tma-sukha tattva the principle of selfish pleasure
avadh ta m. or avadh tik f. literally, “one who is thoroughly
cleansed mentally and spiritually”; a monk or nun of an order close to the
tradition of Shaeva Tantra
Avidy m y centrifugal, or extroversal force; aspect of the
Cosmic Operative Principle which guides movements from the subtle to
the crude. see also Vidy m y
ayurveda the Vedic system of medicine
bhaga is a collection of six attributes: aeshvarya; viirya --
valour, command; yasha -- fame, reputation; shrii charm; ji na --
knowledge, especially self-knowledge; and vaer gya -- renunciation
Bhagav n the owner of bhaga, one who has fully imbibed the
six qualities; Lord
Bh gavata dharma the dharma to attain the Supreme
bala energy
bhajana devotional song
bhakta devotee
bhakti devotion
bhakti yoga devotional form of spiritual practice
bhaktitattva the cult of devotion. see also Indian philosophies
bhava the expressed universe
bh va idea, ideation, mental flow
bh va s dhan spiritual practice of auto-suggestion
bh ta, bh tatattva, mah bh ta rudimental, or rudimental,
factor of matter. the five bh tas are the ethereal, the aerial, the luminous,
the liquid and the solid; and they carry, respectively, the tanm tras of
sound, touch, form, taste and smell
biija mantra acoustic root; particular sound vibration from
which a particular type of action stems
Brahma Supreme Entity, comprising both Puru a, or Shiva,
and Prakrti, or Shakti
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 Brahma Cakra The Cosmic Cycle -- the cycle of creation out of
Consciousness, and dissolution back into Consciousness, through saincara
and pratisaincara
Br hma a (Brahman) The uppermost social group in India, who
traditionally perform priestly functions or live by intellectual labour
Brahmatva Brahma-hood, supreme stance
Brahmav da philosophical system of which Brahma is the
essence
bodhi intuition
buddhi, buddhitattva intellect
cakra cycle or circle; psycho-spiritual centre, or plexus. the
cakras in the human body are all located along the susumn canal which
passes through the length of the spinal column and extends up to the crown
of the head. some cakras, however, are associated with external
concentration points. the concentration points: (1) for the m l dh ra cakra,
the base of the spine, above the perineum; (2) for the sv dhi th na, the
genital organ; (3) for the ma ipura, the navel; (4) for the an hata, the
midpoint of the chest; (5) for the vishuddha, the throat; (6) for the ji ,
between the eyebrows; and (7) for the sahasr ra, the crown of the head
Citishakti Cognitive Principle, Puru a, Pure Consciousness
citta done “I”, objective “I”, objective mind, mind-stuff
d d literally, “elder brother”; may refer to an c rya of
Ananda Marga
Dak i c ra Tantra A school of Tantra that attempts to control
M y through propitiation or appeasement
d sya bh va the devotional attitude of looking upon oneself as
the servant of the Lord
deva mythologically, a god, a deity; philosophically, any
vibration, or expression, emanating from the Cosmic Nucleus
devat mythologically, a god or goddess; philosophically, a
minor expression of a deva, controlled and supervised by the deva (deva
and devat are sometimes used interchangeably)
devii a goddess, a female deity
dh ra the sixth limb of a t ga (eight-limbed) yoga:
restricting the flow of mind to particular points in the body; conception.
(Tattva dh ra means restricting the flow of mind to, or conception of, the
rudimental factors.)
dharma characteristic property; spirituality; the path of
righteousness in social affairs
dharma r jya literally, “reign of dharma”; rule of moralism
dharmacakra collective meditation; Buddha‟s “wheel of dharma”
dharmak etra the battlefield of the Mah bh rata war; the
physical body (as the only venue in which dharma s dhan can be
performed)
dh rmika adjective of dharma
dhy na the seventh limb of a t ga (eight-limbed) yoga:
meditation in which the psyche is directed towards Consciousness
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 dhy na mantra Sanskrit verse listing the attributes of a deity, to
be used for visualizing that deity in meditation
didi literally, “elder sister”; may refer to an c ry of
Ananda Marga
dvaeta duality
dvaet dvaeta dualistic non-duality
Dv para Yuga see yugas
ek dashii “eleventh” day after the new moon or full moon,
days on which fasting is especially advantageous
gati mobility, movement
giita song
gopa m. or gopii f. village cowherd boy or girl; devotees of the
Lord
gu a binding factor or principle; attribute; quality. Prakrti,
the Cosmic Operative Principle, is composed of: sattvagu a, the sentient
principle; rajogu a, the mutative principle; and tamogu a, the static
principle
guru mantra “important” mantra, learned as a lesson of Ananda
Marga s dhan
hira maya ko a the subtlest of the ko as
hl dinii shakti, R dhik shakti an expression of vidy shakti, or
Vidy m y , which one experiences as a desire to do something practical
towards spiritual attainment
Iishvara the Cosmic Controller; literally, “the Controller of
all controllers”
jagat world, universe
Janya Iishvara S khya concept of a Cosmic entity
instrumental for creation
jiiva an individual being
jiivabh va finite subjectivity, feeling of the unit state, sense of
the unit identity, microcosmic bearing
jiiv tm , jiiv tman see tm
ji na knowledge; understanding
ji na yoga a form of spiritual practice which emphasizes
discrimination or intellectual understanding
ji nii a s dhaka who follows the path of knowledge or
discrimination
kal flow with curvature, in a stage of the Cosmic Cycle
dominated by the mutative principle
kaola one who practises kula s dhan and is adept at raising
one‟s own ku dalinii
Kaoravas sons of king Dhritarastra, the adharmik forces in the
Mah bh rata war
kap lika s dhan a form of spiritual practice which causes the
aspirant to confront and overcome all the inherent fetters and enemies of
the human mind
kapha see v yu, pitta, kapha and rakta
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 karma action; sometimes, positive or negative action which
produces sa sk ras
karma yoga a form of spiritual practice which emphasizes
selfless action
karmii a s dhaka who follows the path of action or work
kiirtana collective singing of the name of the Lord,
sometimes combined with a dance that expresses the spirit of surrender
ko a “level” or “layer” of the mind (either Macrocosmic
Mind or microcosmic mind) in terms of its degree of subtlety or crudeness
krp spiritual grace
Kr asundaram Kr a the Beautiful
k attriya a person whose mentality is to dominate over matter;
written as “K attriya”, a member of the second-highest caste in India
ku dalinii, kulaku dalinii literally, “coiled serpentine”;
sleeping divinity; the force dormant in the kula (lowest vertebra) of the
body, which, when awakened, rises up the spinal column to develop all
one‟s spiritual potentialities
Kuruk etra the battlefield of the Mah bh rata war; the world
(since it is as if the world is always saying,
liil divine sport
loka a “level”, or “layer”, or “sphere” of the Macrocosmic
Mind
Mah bh rata “Great India”; the name of a military
campaign guided by Lord Kr a around 1500 BCE to unify India; the epic
poem written by Maharshi Vyasa about this campaign
Mah kaola a Tantric guru who can raise not only his own
ku dalinii, but those of others also; in Buddhist Tantra, Mah kaola is
sometimes symbolic of Parama Puru a
Mah puru a a person highly evolved psychically and spiritually,
especially one who has consequently developed a charisma felt by other
people
Mah sambh ti when T raka Brahma utilizes the five rudimental
factors to express Himself through a body, this is known as His
Mah sambh ti
mahat, mahattattva “I” (“I am,” “I exist”) feeling, existential
“I”
mantra a sound or collection of sounds which, when
meditated upon, will lead to spiritual liberation. a mantra is incantative,
pulsative, and ideative
mantra caetanya the awakening of a mantra; conceptual
understanding of and psychic association with a mantra
m rga path
Margi a member of Ananda Marga
M y Creative Principle, Prakrti in Her phase of creation.
also, the power of the Creative Principle to cause the illusion that the finite
created objects are the ultimate truth
M y v da doctrine of illusion. see also Indian philosophies
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 metazoic mind complex type mind using acquaintance,
experience and microvitic endoplasmic coverage
mithy false, unreal
mok a spiritual emancipation, non-qualified liberation
mudr meaningful gesture; a yogic exercise similar to an
sana but incorporating more ideation
mukti spiritual liberation
m l dh ra cakra lowest, or basal, psychic-spiritual centre, or
plexus, located just above the base of the spine. see also cakra
muni a saintly person devoted to intellectual pursuits
n da flow without curvature in a stage of Brahma Cakra
dominated by the sentient principle
n dii psychic-energy channel; nerve
namah salutations
N r ya a the Supreme Entity; literally, “the Lord of N ra
(Prakrti)”
niiti morality
Nirgu a Brahma Brahma unaffected by the gu as; non-
qualified Brahma
onm, o k ra the sound of the first vibration of creation; the
biija mantra (acoustic root) of the expressed universe. o k ra literally
means “the sound onm”
ota yoga the association of Puru ottama with each unit
creation individually in pratisaincara
painca bh tas five rudimental or rudimental factors -- ethereal,
aerial, luminous, liquid and solid
Pandavas the sons of king Pandu, the dharmic forces in the
Mah bh rata war
p pa sin
p pii sinner
para subjective; controlling. see also apara
par bhakti highest devotion to the Supreme; devotion to Para
Brahma, the unexpressed aspect of Brahma. see also apar bhakti
par ji na spiritual knowledge
Param Prakrti Supreme Operative Principle
Parama Puru a Supreme Consciousness
Paramashiva see Puru ottama
Param tm , Param tman Supreme Consciousness in the role
of witness of His own macropsychic conation. Param tman
comprises: (1) Puru ottama, the Macrocosmic Nucleus; (2)
Puru ottam ‟s association with all creation in His extroversal movement
(prota yoga); and (3) Puru ottam ‟s association with each unit creation
individually (ota yoga) and (4) with all collectively (prota yoga) in His
introversal movement
par shakti introversive pervasive force
par vidy spiritual knowledge, knowledge of the Great
parok a nubh ti indirect knowledge or experience
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 P rthas rathi literally, “Arjuna‟s charioteer”; Kr a in the role
of a king
p taka sin. there are two kinds: p pa, sin of commission,
and pratyav ya, sin of omission
pitta see v yu, pitta, kapha and rakta
Prabh ta Sa giita a collection of 5018 spiritual and psycho-
spiritual songs composed by Prabhat Ranjan Sarkar (Shrii Shrii
Ánandam rti)
Prakrti, Param Prakrti Cosmic Operative Principle
Prakrtitattva essence of Prakrti
pr a energy; vital energy
pr h vital energy
pra sha dissolution, total annihilation
pr y ma the fourth limb of a t ga (eight-limbed) yoga:
process of controlling vital energy by controlling the breath. a lesson of
Ananda Marga s dhan
prapatti “whatever is taking place in the universe is
all due to the cosmic will”.
pratisaincara in the Cosmic Cycle, the step-by-step
introversion and subtilization of consciousness from the state of solid
matter to the Nucleus Consciousness. (“prati” means “counter” and
“saincara” means “movement”)
praty h ra the fifth limb of a t ga (eight-limbed) yoga:
withdrawing the mind from absorption in the physical senses
prota yoga the association of Puru ottama with all creation in
His extroversive movement and with all the unit creations collectively in
His introversive movement
pur a mythological story with a moral import;
educative fiction
purashcara a upward movement of the kulaku dalinii
from m l dh ra cakra to sahasr ra cakra, including the phases of
mantr gh ta and mantra caetanya
Puru a Consciousness. Supreme Consciousness, the
consciousness of the Cosmos, is Parama Puru a, and a unit consciousness
is an a u puru a
Puru adeha the entire created substance, causal, subtle and crude,
of the Macrocosm; Cosmic “I” + Cosmic doer “I” + Cosmic done “I”
protozoic mind cittic type physical mind guided by instinct
only and unit existential I
Puru ottama Paramashiva the Nucleus Consciousness, the
witness of saincara (extroversion from the Nucleus) and pratisaincara
(introversion to the Nucleus)
quinquelemental composed of the ethereal, aerial, luminous,
liquid and solid factors, or elements
R dha bh va, madhura bh va “R dha bh va” means literally the
devotional attitude which R dh held as the beloved of Kr a. “madhura
bh va” means literally the “sweet”, or “honey”, devotional attitude
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 rajogu a see gu as
rakta see v yu, pitta, kapha and rakta
R m ya a an epic poem of India. it is the story of king Rama,
or Ramchandra
R h the territory, mostly in Bengal, stretching
from the west bank of the Bhagirathi River to the Parasnath Hills
rasa cosmic flow; taste
r saliil “Parama Puru a has created an endless
network of waves from the Cosmic Nucleus according to his own sweet
will . . . each of these waves is a deva, but the fundament upon which these
waves have been created is called rasa . . . the divine sport of these
innumerable waves is called the r saliil ”
r i sage; one who, by inventing new things, broadens the
path of progress of human society
r pa tanm tra inferential waves conveying vision, i.e., the
sense of form. see also tanm tra
Sad shiva Shiva (literally, “eternal Shiva”)
s dhaka spiritual practitioner
s dhan literally, “sustained effort”; spiritual
practice; meditation
s dhu virtuous person, spiritual aspirant. see also
s dhaka
sadrsha pari ma homogenesis, a sequence of similarity of
curvatures in the phase of creation dominated by rajogu a
sadvipra spiritual revolutionary
Sagu a Brahma Brahma affected by the gu as ; qualified
Brahma
sahasr ra cakra highest, or pineal, psychic nerve plexus,
located at the crown of the head
saincara in the Cosmic Cycle, the step-by-step extroversion
and crudification of consciousness from the Nucleus Consciousness to the
state of solid matter. (saincara literally means “movement”)
sam dhi “absorption” of the unit mind into the
Cosmic Mind (savikalpa sam dhi) or into the tman (nirvikalpa sam dhi);
there are also various kinds of sam dhi that involve only partial absorption
and have their own distinguishing characteristics, according to the
technique of spiritual practice followed
sam ja society
sam ja cakra social cycle
sama-sam ja tattva the principle of social equality
sa s ra the world as a dimension of relentless,
unceasing movement
sa sk ra mental reactive momentum, potential
mental reaction
samvit shakti an expression of vidy shakti, or
Vidy m y , which one experiences as the realization that life has a higher
purpose
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 sanny sii m. or sanny sinii f. literally, “one who has surrendered
one‟s everything to the Cosmic will” or “one who ensconces oneself in Sat,
the unchangeable entity”; a renunciant
s rathi charioteer
Sat, Satya, Satyam “that which undergoes no change”;
Absolute Reality
satsaunga good company
sattvagu a see gu as
shabda sound
Shaeva Dharma Shaivism; the theoretical or philosophical
side of spirituality as taught by Shiva
Shaeva Tantra Shiva Tantra; the applied, or practical side
of spirituality as taught by Shiva
sh kta a follower of Sh kt c ra, the Shakti Cult;
hence, any aspirant who embodies the characteristics of Sh kt c ra,
especially the judicious application of power
Shakti Prakrti; energy; a deification of Prakrti
Shambh liunga fundamental positivity
sh stra scripture
Shiva a great Tantric guru of 5000 BCE who
guided society while His mind was absorbed in Consciousness; hence,
Infinite Consciousness, Puru a
Shivabh va the stance, or bearing, of Infinite
Consciousness
Shiva-liunga originally a phallic symbol, later given
philosophical significance as “the entity from which all things originate”
shloka a Sanskrit couplet expressing one idea
sh dra Written as “sh dra”, a person with a
mentality of physical enjoyment only, a member of the labourer social
class; written as “Sh dra”, a member of the lowest caste in India.
siddha mantra a mantra “perfected” by the guru
siddhi Self-realization; spiritual attainment
svar pa pari ma homomorphic evolution, a state before
creation in which all the gu as are in equipoise
Svayambh liunga ultimate point of negativity, or crudity, in
the human body
tamogu a see gu as
t dava a vigorous dance for male spiritual aspirants,
originally formulated by Shiva. it develops the glands in a way that
enhances courage and fearlessness. when Shiva Himself does this dance
(Shiva Natar ja), the dance becomes a metaphor in which Supreme
Consciousness sends vibrations throughout the universe and causes all
objects of the universe in turn to radiate vibrations
tanm tra literally, “minutest fraction of that,” i.e., of a
given rudimental factor of matter. also translated “generic essence” or
“inferential wave”. the various types of tanm tras convey the senses of
hearing, touch, form (vision), taste and smell
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 Tantra a spiritual tradition which originated in India
in prehistoric times and was first systematized by Shiva. it emphasizes the
development of human vigour, both through meditation and through
confrontation of difficult external situations, to overcome all fears and
weaknesses. also, a scripture expounding that tradition
T raka Brahma Supreme Consciousness in Its liberating
aspect
upadharmas secondary dharmas
up dhi and padavii the special and ordinary quality or
characteristic of anything
-v da and -v diis suffixes meaning, respectively, “doctrine
of”, or “ism”; and “followers (of a doctrine)”
vaeshya a person of acquisitive mentality, a member
of the capitalist social class; written as “Vaeshya”, a member of the
second-lowest caste in India
Vae ava Vaishnavite; pertaining to the Vi u Cult or Religion
v tsalya bh va the devotional attitude of looking upon the
Lord as one‟s child
v yu, pitta, kapha and rakta v yu comprises (1) the ten
basic energy flows in the body, performing specific functions; (2) the gas
that is created in the digestive tract when the energy flows become
distorted. pitta is the expression of the luminous (fire) factor in the human
body, responsible for digestion and preservation of body heat. Examples of
pitta are the liver bile and pancreatic juice. kapha denotes mucus, phlegm,
and all physical factors (such as some factors of the blood) which tend to
create mucus. rakta is blood
v yus the ten basic energy flows in the human
body
veda literally, “knowledge”; hence, a composition
imparting spiritual knowledge. also, a religious or philosophical school
which originated among the Aryans and was brought by them to India. it is
based on the Vedas and emphasizes the use of ritual to gain the
intervention of the gods
Vidy m y centripetal, or introversal force; force of
attraction to the Nucleus Consciousness; aspect of the Cosmic Operative
Principle which guides movements from the crude to the subtle. see also
Avidy m y
viir c rii a follower of Viir c ra Tantra; a Tantric
who adopts a particularly “heroic” ideation while seeking to confront and
overcome all mental weaknesses
vik epa shakti an expression of avidy shakti, or
Avidy m y , which one experiences as the delusion that if one remains
aloof from the Supreme, the Supreme will not be in a position to control
his or her destiny
vimukha anger, permanent displeasure
vin sha transformation through destruction
vipra a person who controls others by his wits, a
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member of the intellectual social class; written as “Vipra”, a member of the
highest caste in India.
viveka conscience, power of discrimination
between good and evil
vraja the spirit of joyful movement
Vrajagop la Vraja Kr a as “that entity who takes people forward
through joy, amidst various expressions of bliss”
vrtti mental propensity
Yama and Niyama moral codes
yoga spiritual practice leading to unification of
the unit tman with Param tman
yugas the mythological four ages (Satya Yuga, or
Golden Age, Treta Yuga, or Silver Age, Dv para Yuga, or Copper Age,
and Kali Yuga, or Iron Age), representing the step-by-step decline of
morality and spirituality

Other books available by same author:

The Internal Being, Reincarnational and Intuitive Psychology,

Writers Club Press, First Printing © Jan 2000 (out of print),
ISBN: 0-595-16934-1
The Internal Being, Reincarnational and Intuitive Psychology,
Published Raymond Bates, Revised E-Book Edition,© July 2005
ISBN: 978-0-9796660-3-2

Macrogenesis, A New Paradigm in Consciousness, ZigZag Pubs,

Baguio, Philippines, Deluxe Ed.,© Sept 2005 (out of print),
ISBN: 0-595-16934-1
Macrogenesis, A New Paradigm in Consciousness, Published
Raymond Bates, E-edition, © June 2007, turiiya@gmail.com ,
ISBN: 978-0-9796660-1-8

Biometaphysics, A theory of Biometaphysical Genetic

Transference, Published Raymond Bates, First Printing © July
2007 (out of print), ISBN: 978-0-9796660-0-1
Biometaphysics, A theory of Biometaphysical Genetic
Transference, Published Raymond Bates, E-edition, © Oct
2010, turiiya@gmail.com , ISBN: 978-0-9796660-4-9

Microvitology, Microvita Universal Subassembly Structures,

Published Raymond Bates, E-edition, © May 2010,
turiiya@gmail.com , ISBN: 978-0-9796660-2-5

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