After my lumber surgery I had felt fairly comfortable for quite a while. However, the sting of having undergone that surgery in spite of the positive involvement of the astral never did leave me. I could never forgive myself for my intervention in the natural proceedings, and I kept on repenting my immature decision, let alone my doctors’, they being unaware of my astral functionings. And what was the outcome? With the passing of time, my pain started troubling me once again and there came a stage when it became difficult for me not just to walk, but even to maintain my balance. While trying to stand from a sitting or sleeping position, I would fall down with a twist. As per the medical terminology, I had a ‘right arm paresthesia’ and my cervical-spine MRI readings showed ‘narrowing of the neural foramina resulting in fairly marked stenosis of the central canal with complete effacement of the interior and posterior CSF and cord flattening’. Such a phase in many a Sādhak’s path, especially of the ones whose Kundalini has been awakened, has been reported in Ajit Mookerjee’s book- ‘Kūndalini – The Arousal of the Inner Energy’. In there,
Ajit Mookerjee sites the American researcher Itzhak Bentov who, in his physio-kundalini experiments with a class of practioners under his personal watch, exposes the symptoms which go exquisitely parallel to the ones experienced by me. Describing the sequence of bodily sensations experienced by his subjects in association with the ‘sensory motor cortex syndrome’ or ‘Kundalini process’, Bentov writes of ‘a transient paresthesia of the toes or ancle with numbness and tingling. Occasionally there is diminished sensitivity to touch or pain, or even partial paralysis of the foot or leg.’ Ajit Mookerjee also sites other signs and symptoms enumerated by Dhyanayogi Madhusudandas which reads: ‘creeping sensations in the spinal cord, tingling all over the body, … visions of deities and saints. Dream scenes of all kinds may appear. Physically, the abdomen wall may become flat and be drawn towards the spine; there may be diarrhea or constipation; the anus contracts and is drawn up’ … etc. Many of these symptoms go parallel with what I had been exposed to.
Movement between subtle planes of existence in the Universe
One is assigned that plane of existence which matches one’s basic nature in terms of sattva, raja and tama. This is also a function of one’s spiritual level. Hence, subtle bodies from lower positive planes of existence cannot go to higher positive planes of existence and those from first or second negative planes of existence cannot go to the deeper planes of existence Hell. This is similar to how people living in the planes find breathing difficult at higher altitudes, but people staying at higher altitudes manage fine.
At the time of death, as the physical body becomes inactive the vital energy used for the functioning of the physical body is liberated into the Universe. This vital energy at the time of death propels the subtle body away from the Earth region. Just as the weight of a projectile decides how far a rocket will propel it, similarly the weight of the subtle body decides which plane of existence it goes to in the subtle planes of existence in life after death.
The ‘weight’ of the subtle body is primarily a function of the amount of the subtle basic tama component in our being.
The 3 subtle basic components: Each one of us is made up of three subtle basic components or gunas. These components are spiritual in nature and cannot be seen but they define our personalities. They are:
- Sattva: Purity and knowledge
- Raja: Action and passion
- Tama: Ignorance and inertia In an average person in the current era, the basic subtle tama component is as high as 50%.
Please read the article on the 3 subtle basic components
The more we are filled with the raja and tama components the more we display the following characteristics which add to our ‘weight’ and impact which plane of existence we go to in our life after death:
- More attachment to worldly things and selfishness
- More unfulfilled desires
- Feelings of revenge
- Higher amount of demerits or wrong-doings
- Higher amount of personality defects such as anger, greed, fear, etc.
- A higher amount of ego: By ego we mean how much a person identifies himself with his body, mind and intellect as opposed to the soul within
- Resulting in lower spiritual level
A permanent reduction in the proportion of the subtle basic tama component and the related characteristics mentioned above come about only with sustained spiritual practice according to the six basic laws of spiritual practice. Psychological improvements with self-help books or trying to be nice are at best superficial and temporaryn Korczak