How to transport the memory...
FROM ONE LIFE TO ANOTHER.
--
Transport or Transplant?
The last post dealing with "ब्रह्माकार वृत्ति" / "brahmakara Vritti" was somehow strayed away from the purpose in two ways:
First and less important was the question :
Is it possible to transport the memory from one living being to another living being?
Then again;
Is it possible to transport / transplant the memory from a dead person / creature to another living creature?
We can also try to see if it is possible to transplant the memory of a dying / dead man into another living body; - in its embryo-state?
Presently, this may look a bit overstretching the imagination.
Second and more important was the question:
How to distinguish between the "liberation" that is supposed to be attained by one who has established in "I am" only (and not in "I", though may have had a glimpse of "I" occasionally) and another one who has gone beyond "I am" and is abiding in "I"?
Going by the scriptures of Vedanta (including Yoga and Tantra as well, though this whole is Veda only) there are two different approaches one is open to all who through spiritual efforts come up to
"ब्रह्माकार वृत्ति" / "brahmakara Vritti" and finally attain "Knowledge-Supreme" of "ब्रह्मन्" / "Brahman", and still retain the memory "I am" with it.
They truly realize the essence of the dictum :
"सर्वं खल्विदं ब्रह्म" / This all (manifestation / phenomenal) is verily "ब्रह्मन्" / "Brahman" only, yet they just fail to see another hidden truth :
"ब्रह्मविद् ब्रह्मैव भवति " / The one who 'knows' "ब्रह्मन्" / "Brahman" is again "ब्रह्मन्" / "Brahman" only, for the distinction of the "known" and the one who "knows" completely ceases for good.
Again this state, where this distinction is no more could be expressed in the words :
"Observer is the observed"
This is an interesting fact that one who has realized this state may have attained the same either through elaborate "spiritual practice" voluntarily or just because of sheer earnestness and quest for the "Truth" / "The Reality"...
The process that is through proper discipline of the system of Vedanta leads one to "ब्रह्माकार वृत्ति" / "brahmakara Vritti" and then if the seeker dies before understanding that :
"ब्रह्मविद् ब्रह्मैव भवति " / The one who 'knows' "ब्रह्मन्" / "Brahman" is again "ब्रह्मन्" / "Brahman" ; and "I" is "ब्रह्मन्" / "Brahman", while "I am" is the consciousness of "ब्रह्मन्" / "Brahman", which gets mixed up with some objects and forms the foundation for all subsequent memory, and 'one' begins to identify "I am" with whatever is perceived in this consciousness.
The stage when this happens, one is mature enough that one could bring the attention (चित्त) at the
"ब्रह्मन्" / "Brahman" through practicing 1.चिंतन, 2.मनन, 3.निदिध्यासन... that is; 1.through constant deliberation of the truth, -what is temporary / transient and what is not, 2. contemplating upon the conclusion of 1.चिंतन / deliberation that "I am" is the only ever-present fact, though still not clear what it means, 3.निदिध्यासन Trying to stay in "I am" in whatever way one can and by and by immersing deep and coming across the light where-in "I am" rises and dissolves into again and again.
With 'attention', the mind follows the object of attention (though it is not an outward one) and this flow of mind towards this object "ब्रह्मन्" / "Brahman" facilitates the movement of प्राण / vital life-force, which is called "ब्रह्म-नाडी" / "brahma-nāḍī " in the Vedanta.
This is not the same as " ज्ञान नाडी / jñāna nāḍī " which starts functioning when one follows the course of "Spiritual Quest" prompted by sheer urge and seriousness.
This is how the 'Liberation' in scriptures has been described in two ways.
But let us see :
what is "ब्रह्म-नाडी" / "brahma-nāḍī "
The place of memory (as has been narrated in the earlier posts) is आज्ञा-चक्र / ājñā-cakra, or the point between the eye-brows. The same is also the place of वृत्ति / vṛtti (mental modes).
Usually the वृत्ति / vṛtti is associated with the external objects of senses, and so "I am" is in abeyance, even never noticed.
But when through practicing
1.चिंतन, 2.मनन, 3.निदिध्यासन... that is; 1.through constant deliberation of the truth, -what is temporary / transient and what is not, 2. contemplating upon the conclusion of 1.चिंतन / deliberation that "I am" is the only ever-present fact, though still not clear what it means, 3.निदिध्यासन Trying to stay in "I am" in whatever way one can and by and by immersing deep and coming across the light where-in "I am" rises and dissolves into again and again...
the flow of mental-mode is withdrawn from the external objects, namely associated with memory of the past and the imagination of future, (because memory takes the past as Real, and this further strengthens memory) and attention is thus fixed in "ब्रह्मन्" / "Brahman" and the वृत्ति / vṛtti then becomes "ब्रह्माकार वृत्ति" / "brahmakara Vritti" ...
Such an evolved soul at the time of death has to utter the sacred word " ॐ " / "Aum ", keeping attention (sight) fixed at the point between the eye-brows, restricting the senses from going outwards (such as sight etc.)
The sight follows the attention, while प्राण / prāṇa (vital forces) follow the sight.
This way one gets merged in "ब्रह्मन्" / "Brahman" and is born in ब्रह्म-लोक / brahma-loka , -the sphere of those who are ब्रह्मविद् / brahmavid ...
This is all in line with the truth of Vedanta, while there is yet another truth maintained in Vedanta, that at the time of death, the प्राण / prāṇa (vital forces) of a ब्रह्मविद् / brahmavid exit not through any नाडी" / nāḍī (nerve) that takes him away from the body.
Instead in his case, the प्राण / prāṇa (vital forces) enter the Heart and merge there only :
"अत्रैव प्रलीयन्ते"
Again, in case of a जीवन्मुक्त / jīvanmukta, one liberated while alive, His mind is perfectly the "ब्रह्मन्" / "Brahman" "I" only and quite untouched with "I am", and though He looks like other ordinary man, He is in the Supreme.
--
Now, what happens in the case of one who believes he is born, is living this life and has a name and personality in such and such a world?
As the ignorance of "I" keeps him firmly attached to "I am" this thought keeps his memory in a seed-form and at the time of his death this seed leaves the body and waits for another body (in the womb) where it is reborn.
We had seen how this word भ्रू / Brow is associated with भ्रूण / embryo as well.
If some-day modern science could decode the memory of a man, may be it could also know how to transplant the memory of one living man to some other man (though it is a bit tough question).
--
FROM ONE LIFE TO ANOTHER.
--
Transport or Transplant?
The last post dealing with "ब्रह्माकार वृत्ति" / "brahmakara Vritti" was somehow strayed away from the purpose in two ways:
First and less important was the question :
Is it possible to transport the memory from one living being to another living being?
Then again;
Is it possible to transport / transplant the memory from a dead person / creature to another living creature?
We can also try to see if it is possible to transplant the memory of a dying / dead man into another living body; - in its embryo-state?
Presently, this may look a bit overstretching the imagination.
Second and more important was the question:
How to distinguish between the "liberation" that is supposed to be attained by one who has established in "I am" only (and not in "I", though may have had a glimpse of "I" occasionally) and another one who has gone beyond "I am" and is abiding in "I"?
Going by the scriptures of Vedanta (including Yoga and Tantra as well, though this whole is Veda only) there are two different approaches one is open to all who through spiritual efforts come up to
"ब्रह्माकार वृत्ति" / "brahmakara Vritti" and finally attain "Knowledge-Supreme" of "ब्रह्मन्" / "Brahman", and still retain the memory "I am" with it.
They truly realize the essence of the dictum :
"सर्वं खल्विदं ब्रह्म" / This all (manifestation / phenomenal) is verily "ब्रह्मन्" / "Brahman" only, yet they just fail to see another hidden truth :
"ब्रह्मविद् ब्रह्मैव भवति " / The one who 'knows' "ब्रह्मन्" / "Brahman" is again "ब्रह्मन्" / "Brahman" only, for the distinction of the "known" and the one who "knows" completely ceases for good.
Again this state, where this distinction is no more could be expressed in the words :
"Observer is the observed"
This is an interesting fact that one who has realized this state may have attained the same either through elaborate "spiritual practice" voluntarily or just because of sheer earnestness and quest for the "Truth" / "The Reality"...
The process that is through proper discipline of the system of Vedanta leads one to "ब्रह्माकार वृत्ति" / "brahmakara Vritti" and then if the seeker dies before understanding that :
"ब्रह्मविद् ब्रह्मैव भवति " / The one who 'knows' "ब्रह्मन्" / "Brahman" is again "ब्रह्मन्" / "Brahman" ; and "I" is "ब्रह्मन्" / "Brahman", while "I am" is the consciousness of "ब्रह्मन्" / "Brahman", which gets mixed up with some objects and forms the foundation for all subsequent memory, and 'one' begins to identify "I am" with whatever is perceived in this consciousness.
The stage when this happens, one is mature enough that one could bring the attention (चित्त) at the
"ब्रह्मन्" / "Brahman" through practicing 1.चिंतन, 2.मनन, 3.निदिध्यासन... that is; 1.through constant deliberation of the truth, -what is temporary / transient and what is not, 2. contemplating upon the conclusion of 1.चिंतन / deliberation that "I am" is the only ever-present fact, though still not clear what it means, 3.निदिध्यासन Trying to stay in "I am" in whatever way one can and by and by immersing deep and coming across the light where-in "I am" rises and dissolves into again and again.
With 'attention', the mind follows the object of attention (though it is not an outward one) and this flow of mind towards this object "ब्रह्मन्" / "Brahman" facilitates the movement of प्राण / vital life-force, which is called "ब्रह्म-नाडी" / "brahma-nāḍī " in the Vedanta.
This is not the same as " ज्ञान नाडी / jñāna nāḍī " which starts functioning when one follows the course of "Spiritual Quest" prompted by sheer urge and seriousness.
This is how the 'Liberation' in scriptures has been described in two ways.
But let us see :
what is "ब्रह्म-नाडी" / "brahma-nāḍī "
The place of memory (as has been narrated in the earlier posts) is आज्ञा-चक्र / ājñā-cakra, or the point between the eye-brows. The same is also the place of वृत्ति / vṛtti (mental modes).
Usually the वृत्ति / vṛtti is associated with the external objects of senses, and so "I am" is in abeyance, even never noticed.
But when through practicing
1.चिंतन, 2.मनन, 3.निदिध्यासन... that is; 1.through constant deliberation of the truth, -what is temporary / transient and what is not, 2. contemplating upon the conclusion of 1.चिंतन / deliberation that "I am" is the only ever-present fact, though still not clear what it means, 3.निदिध्यासन Trying to stay in "I am" in whatever way one can and by and by immersing deep and coming across the light where-in "I am" rises and dissolves into again and again...
the flow of mental-mode is withdrawn from the external objects, namely associated with memory of the past and the imagination of future, (because memory takes the past as Real, and this further strengthens memory) and attention is thus fixed in "ब्रह्मन्" / "Brahman" and the वृत्ति / vṛtti then becomes "ब्रह्माकार वृत्ति" / "brahmakara Vritti" ...
Such an evolved soul at the time of death has to utter the sacred word " ॐ " / "Aum ", keeping attention (sight) fixed at the point between the eye-brows, restricting the senses from going outwards (such as sight etc.)
The sight follows the attention, while प्राण / prāṇa (vital forces) follow the sight.
This way one gets merged in "ब्रह्मन्" / "Brahman" and is born in ब्रह्म-लोक / brahma-loka , -the sphere of those who are ब्रह्मविद् / brahmavid ...
This is all in line with the truth of Vedanta, while there is yet another truth maintained in Vedanta, that at the time of death, the प्राण / prāṇa (vital forces) of a ब्रह्मविद् / brahmavid exit not through any नाडी" / nāḍī (nerve) that takes him away from the body.
Instead in his case, the प्राण / prāṇa (vital forces) enter the Heart and merge there only :
"अत्रैव प्रलीयन्ते"
Again, in case of a जीवन्मुक्त / jīvanmukta, one liberated while alive, His mind is perfectly the "ब्रह्मन्" / "Brahman" "I" only and quite untouched with "I am", and though He looks like other ordinary man, He is in the Supreme.
--
Now, what happens in the case of one who believes he is born, is living this life and has a name and personality in such and such a world?
As the ignorance of "I" keeps him firmly attached to "I am" this thought keeps his memory in a seed-form and at the time of his death this seed leaves the body and waits for another body (in the womb) where it is reborn.
We had seen how this word भ्रू / Brow is associated with भ्रूण / embryo as well.
If some-day modern science could decode the memory of a man, may be it could also know how to transplant the memory of one living man to some other man (though it is a bit tough question).
--
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