This leads to the understanding of the performing methods of the yajnas and the sacrifices to agni, the sacred fire. The “Supraphysical” energies are variously enhanced and these are the Devatas or the Semi-Gods that have control various powers. This knowledge clearly touches upon the paranormal and the power of the mantras over the physical world.
Consciousness is another subject that Mishraji has covered extensively in his writings. In the The Cosmic Matrix, talking about ‘The Universe of Modern Science’, Mishraji writes-“Many theoretical physicists believe that in fact all the laws of physics are unified, and several acknowledge that the phenomenon of mind and consciousness actually do exist. The signals from the Vedas could be of profound significance for such people.” The main dilemma of Quantum Physics remains the wave and particle duality of matter.
In 1950s Erwin Schrödinger, one of the main exponents of Quantum Mechanics, who was a great believer in the Upanishads writes in his book ‘Mind and Matter’ – “The reason why our sentient, percipient and thinking ego is met nowhere within our scientific world picture can easily be indicated in seven words: because it is itself that world picture….There is obviously only one alternative, namely the unification of minds or consciousnesses. Their multiplicity is only apparent, in truth there is only one mind. This is the doctrine of the Upanishads.”… He goes onto say about this in another book ‘What is Life?’ … “The only possible alternative is simply to keep to the immediate experience that consciousness is a singular of which the plural is unknown; that there is only one thing and that what seems to be a plurality is merely a series of different aspects of this one thing, produced by a deception (the Indian MAYA) ; the same illusion is produced in a gallery of mirrors, and in the same way Gaurishanker and Mount Everest turned out to be the same peak seen from different valleys.”…. “Dating back some 2500 years or more from the early great Upanishads the recognition ATMAN = BRAHMAN (the personal self equals the omnipresent, all-comprehending eternal self) was in Indian thought considered, far from blasphemous, to represent the quintessence of deepest insight into the happenings of the world.”
According to the author the Brahman is the Unknown and only its reflection can be understood as Ishwara. The Atman, on the other end manifests as the Jeeva. The realm of the “Supraphysical” is the ‘Mind’ of the Supreme Consciousness, Brahman while the play of the individual consciousness is the brain and its entanglement within the space-time continuum. When the sentient being analyses, with his senses, he perceives simultaneously both the external and internal dichotomy of the Universe. On the ‘outside’ he can observe the ‘four’ realms of Vedas viz. Atharva, Shukla-Yaju, Krishan-Yaju and the Rik. The emanations of this knowledge converge as it moves ‘outwards’ in the Cosmos and the night sky. On the ‘inside’ this reflects as the Sama Veda which gives rise to both the mental layers of consciousness as well as the five koshas that support the physical body of the Jeeva. The emanations of Sama appear to expand as they move forward in the chit-akasha or the infinite ‘imaginary’ space of the individual mind.
Mishraji further explains in The Ultimate Dialogue – “Although the mind is sentient by nature, it appears as a conscious agent capable of knowing and functioning due to its contact with Atma…. It is indivisible, without limbs or parts, and is thus unlimited. It has no attributes, being neither harmonious or contradictory nor spontaneous and divisions arise in it suddenly.”
These apparent divisions of the anthaha-karna (self-consciousness) are – mana (mind or brain), ahamkara (ego or the ‘seat of the self’), buddhi (intellect) and ananda (supra-mind) at an individual level. All this is supported by the physical body and the brain in the material realm that is termed bhootakasha.
The energies of the Supreme Mind are collective. These are invoked by the mantras of the ‘external’ Vedas and are called Vaishwanara, Taijasa, Prajna and Turiya. This constitutes a higher order of infinite than the chit-akaska of the individual mind and is therefore called chid-akasha.
Vak or speech therefore is the outward expression of our inner self-energy. It precipitates through the layers of our consciousness as para, pashyanti, madhyama and vaikhari. The acronym of these four states is Pranav that is the sum total of all words. The opposite of this is Aum and is the involution or drawing inwards of all these energies. Hence it is the universal mantra. The entire Creation closes in on this ‘sound’ and it is also the pratyahara of the names of the four Vedas – Atharva, Yaju, Rik and Sama thus representing the entire gamut of the Universe.