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Aura-Anatomy

The incarnated soul is covered by the gross, subtle and causal sheaths.  The gross sheath is our physical body of senses. After death the subtle body of  consciousness and feelings  made up of light adheres to the soul on the astral plane. Further evolution of the subtle body raises it from the astral plane to the causal plane which is a blissful realm of ideas. When the astral body is shed there remains the causal body which is a mould of thought. The causal body feasts only on knowledge and is in a state of bliss. When the causal sheath is finally shed in the evolutionary process the soul which so far was individualized consciousness merges with cosmic consciousness.

Auric phenomena are evidence of  our physical body being enveloped by a subtle body. The Aura consists of electro-magnetic energies radiating from our physical, etheric, mental, emotional and spiritual bodies. The auric energy suspended around the body is in the shape of an oval 2 to 3 feet on all sides extending above the head and below the feet. Above the inner auric egg floats another auric egg to about 50 feet above it. This is the higher auric body.

While most of us fail to see the aura, some have the ability to see it. One such remarkable person Joseph Ostrom  had the ability to see auras in vivid detail around humans, animals, trees, rocks and objects from earliest childhood. He was unaware that his gift was special and did not know that people generally were unable to see the aura. Later in life he went on to research the phenomenon and write a book on the aura ( ‘You and your Aura – The Aquarian press Northhamptonshire 1987 ). The aura which Ostrom saw in nature, surrounding humans and gathering over performances at music concerts were not simple glowing lights but composed of varied shimmering colours of the rainbow. He also developed the ability to interpret the colours in the aura to indicate whether there was an inherent disease in the subject and to define the personality and circumstances of an individual’s life. He also undertook to draw auric portraits of subjects and to analyse them for their benefit.

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Joseph Ostrom’s Auric Portrait showing upper and lower auric bodies, rays and Guide spheres in the colours he saw

He reveals that the lower auric body has five distinct bands. the first three together constitute the health aura. The next two are concerned with the emotional and mental states of a person. While the three inner bands are dense the two outer ones are subtle and therefore more difficult to see with the naked eye even by adept metaphysicians.

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The five inner auric bodies and the Higher Auric body seen as a crescent – lower part of the upper ovoid

The first auric band appears as a white bluish field clinging all around the contours of the physical body. The emanations from this aura reflect a person’s physical health, motivations and personality.. This is the physical aura. The next is the etheric aura and the third is the vital auric body. According to Ostrom if medical personnel were trained to view and interpret these fields, very serious diseases could be diagnosed and treated before they fully manifest.  For beginners the first auric field is most easily seen around the fingers. It appears as a a colourless gap surrounding the body. When in good health this band is clear and uniform but bulges at the point of ill health near the affected part of the body. The bulge of the physical auric body will push aside the next auric band the etheric creating a hole and entering the third, the vital auric body.

The subtle body also called the etheric double is an exact replica of its physical counterpart our body. It is a matrix created out of energies from the non-physical realm and upon it is based the shape and form of the physical body. Without this matrix the physical body would disintegrate. At the moment of death it is this etheric double with its auric emanations that carry the soul to other levels in the non-physical world. Emanations from this matrix constitute the Etheric Auric Body, the second auric band around our body. This Etheric Auric Body extends some 4 inches in all directions from our physical body. It appears as a light blue or greyish smoky emanation around the body. In diagnosing disease this auric band plays an important role.

The third auric band is the Vital Auric Body extending some 6 inches from the second band and appears as  radiant fingers of light extending outwards in all directions. It radiates energy outwards but also draws energy from the sun and the environment inwards to nourish the physical body. When illness affects a region the Vital Auric Body’s radiance shrinks.

The next auric band, the fourth is the Astral Auric Body and is the largest. It can be two feet wide extending from the Vital Auric Body. It is in the shape of an ovoid around the body. Emanations from the subtle body create the Astral Auric body which we use in the course of our current life for our further spiritual evolution. The subtle body is the repository of our past Karmas and is the entity that survives death carrying the soul forward to its next incarnation. The Astral Auric body in individuals who are frank, open and uninhibited can appear to be brighter than the visible inner auric bodies, though this is rarely so. This is also called the emotional aura.

Negative experiences create negative thought forms that lodge in Chakras and auric bands creating disharmony, unease and disease. Those who can view the aura are able to see the negative thought forms as irregular sharp edged shapes disrupting the normal aura. Negative thought forms can lodge in the Astral Auric Body for a brief moment, years or even life times. When negative thought forms disrupt the fourth Chakra a person tends to overeat to protect the Chakra , temporarily resulting in accumulation of fat on the belly. When in good health the Astral Auric Body appears to have a bright sky blue sheen. This represents the ideal emotional state.

In a public gathering auras in a balanced mode infiltrate the auras of those in whose company they are and have a calming influence on disturbed individuals. In large groups the phenomenon of infiltration is more pronounced. An agitated and angry rally will infiltrate your Astral Auric body and produce the same sentiments as thought forms get lodged in your aura. Likewise positive energy emanating from a crowd can infiltrate your aura and produce positive effects.

Ostrom perceives anger manifesting as small angular chips of red near the heart Chakra interfering with the flow of energy, producing coldness and hardness of attitude. Depression appears as black clouds spreading over a large part of the Astral Auric Body. Just prior to a suicide the Astral Auric body would turn black with little residue of energy.

The last of the five bands of the lower auric body is what Ostrom calls the Lower Mental Auric Body which reflects a person’s abilities on the conscious and intellectual level.  In the ideal state this band is bright and about 8 inches wide near the region of the head. It appears as a bright yellow band pushing outwards.

The higher auric bodies constitute a second ovoid above the head. The more spiritually evolved a person is , the closer the higher auric ovoid is to the persons head. It can range therefore from a few inches to 50 feet above the head. In case of saints, prophets, Gurus and enlightened people the higher auric body actually enters the lower auric body. The higher auric body is a powerful centre of stored energy. The outer contours of the higher aura are violet and its inner portion is dark blue.

The higher auric body consists of the higher Mental Auric Body and the Spiritual Auric body. The Higher Mental Auric body has energies which facilitate our higher mental activity. It is our link with the source of universal knowledge. At the core of the ovoid is the Spiritual Auric body radiant with white light. It is the place where our soul resides. The highest form of energy is manifested here and may be called our link with God. All the energy we use has its source here. From the crown Chakra this energy percolates down to the various Chakras in the body energizing them and their related organs.

Ostrom when studying the auras of his clients also found that there are other elements within the auric field such as incoming rays, spheres of Guide energies and thought forms.  These energized rays come from friends, teachers, spouses, people who care for us and entities who exist at other etheric levels such as Guides and Masters. they can also originate from beings who have known us in this and other life times.. The rays enter the aura and rejuvinate our Chakras with enhanced health, healing, intellectual attainments and evolution of the soul.  Vivid greens are healing rays and violet rays represent spiritual enhancement.. From a study of the colours of the rays Ostrom could deduce the nature of the help the clients were receiving. When the rays were distinct and straight  it meant that the client  was accepting the help; when meandering it meant that the support had not been absorbed and accepted. 

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incoming rays, straight and meandering and Guide and Master spheres in the auric bodies

Guide and Master energies manifest as spheres of brilliant violet, gold and white light in the concerned band of the aura when sought consciously or unconsciously through prayer for support and healing. The location of a sphere near a Chakra is an  indication of the type of help being sought. Most of us have several such energies at work for our evolution.

Negative thought forms also lodge in our auras and have muddy hues and sharp edges. they arrive usually in childhood when there is trauma from frequent condemnation or criticism. they are the cause of disease and ailments and can be eradicated with constant influence of positive attitudes.. Positive thought forms also manifest temporarily when we have a sense of elation and lighten up the aura like fireworks, appearing and disappearing.

In his auric viewing Ostrom was also able to view the seven Chakras. Disturbance of the auric field near any Chakra were indication of special problems and issues related to those Chakras and the organs in their spheres of influence.

The analysis of different colours in the aura were an important element in Ostrom’s diagnosis of ailments and problems in the clients he studied. He also speaks of the importance of colour therapy to address ailments. The presence of green in the aura was indicative of healthy growth and healing activity; yellow indicated intellectual activity; orange, balance and harmony and recovery from illness; violet and indigo were evidence of intuition, spirituality and unlimited knowledge; red reflected negative elements active in the aura such as passion, lust anger and materialism; pink was evidence of love; gold and silver in rays and spheres showed presence of Guide energies at work to cleanse, heal and protect; brown was indicative of industry and organizational skills but was mainly negative reflecting selfish, hedonistic and materialistic traits; grey was again negative indicating a conventional mind set, closed personality, lacking in imagination and spirituality and evidence of depression; black also showed depression and white the cleansing radiance of Masters and Guides. At impending death the aura disappeared.

According to Ostrom there are minor Chakras in the hands also which can be used for ‘healing and sealing’ wounds after surgery. Surgery, physical traumas or disease will show as disruptions in the aura. Such holes in the aura will permit entry of infections in areas of injury. Placing hands over auric layers adjacent to a wound  enhances the healing process. Likewise crystals can also be used to focus energies on areas of the aura where wounds or disease are present. This has to be done with love being directed to the spot. Ostrom undertook numerous healing exercises in which doctors and medical personnel evinced great interest to learn more about the aura. Ostrom feels that one day the use of the aura in diagnosis and healing will be an inseparable part of the medical profession.

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healing with hand Chakras

Ostrom concluded his book with a word on the ‘protective aura’ that one can create around oneself to ensure peace and avoid all intrusions of negativity in public and work places where one is most vulnerable. Place all your negative thoughts in an imaginary paper bag and toss it into a corner of the room. Inhale and say to the bag Time Out. Inhale again and after counting five let go all the remaining tension and relax. With your next inhalation  imagine your body is covered by a metallic gold foil which fills up like a balloon surrounding the outer edges of your aura. Its protective metallic sheen prevents any negativity from entering your aura. Fill the interior of the cocoon with effervescent rainbow light of positivity. Inhale this and relax. You are now protected from external negativity. This exercise can be done anywhere, at office, on a walk or in the car. If a negative thought should suddenly arrive from within to disrupt the cocoon, start again and rebuild it. Eventually you will retain it and be relieved of all negativity in your safe aural cocoon.

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The protective aura

 

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Credit : neevintegralliving.com

Now, that light which shines higher than this heaven, on the backs of all, on the backs of everything, in the highest worlds, than which there is no higher – verily, that is the same as the light which is here within a person.

There is this seeing of it – when one perceives by touch this heat here in the body. there is this hearing of it – when one closes his ears and hears as it were a sound, as it were a noise, as of fire blazing,  one should reverence that light as something that has been seen and heard. He becomes one beautiful to see, one heard of in renown, who knows this – yea, who knows this.

Chandogya Upanishad 3.13.7

 

He who consists of mind, whose body is life, whose form is light, whose conception is truth, whose soul is space, containing all works, containing all desires, containing all odours, containing all tastes, encompassing this whole world, the unspeaking, the unconcerned – this Soul of mine within the heart is smaller than a grain of millet, or the kernel of a grain of millet; This Soul of mine within the heart is greater than the earth, greater than the atmosphere, greater than the sky, greater than these worlds.

Containing all works, containing all desires, containing all odours, containing all tastes, encompassing this whole world, this unspeaking, this unconcerned – this is the Soul of mine within the heart, this is Brahman. Into him I shall enter on departing hence. If one would believe this, he would have no more doubt. Thus used Shandilya to say – yea, Shandilya.

Chandogya Upanishad 3.14.2-4

 

( Chandogya Upanishad –  the earliest Upanishad  before the  8th Century B.C. – Shandilya was an important sage of the period )

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credit: saibharati.com

Parallel to the development of the concept of Brahman as Universal Essence was that of the Soul or Atman also as being the Universal essence. The Atman was in like manner  shown as being both ubiquitous and immanent. This thought derived its inspiration from the Rig-Vedic concept of the Cosmic Person from whose eye emerged the Sun, the Moon from his mind, fire from his mouth, the wind from his breath, the sky from his head, the earth from his feet etc. Thus the Cosmic Person was seen as projecting into the forces of nature and the world.

A further extension of this thought in the Upanishads was to create a correspondence not only to the world in general but to the individual as well. Thus fire now entered the mouth of a person and became speech, wind entered the nose and became breath, the Sun became sight in the eyes, the moon became his mind and so on. While on the one hand creation was shown as emerging from the Universal Essence, on the other the created forces were shown  as producing the faculties of man. Thus the microcosm and the macrocosm were connected.

From the Cosmic Person analogy also arose the thought that the Universal Essence was a Great Soul of which the individual soul was an aspect (Ansha). Thus in the Brihadaranyaka Upanishad it is stated:

”Atman is the person in the earth and the person in the body… in fire and in speech; in wind and in breath; in the Sun and in the eye… in truth and truthfulness; in humanity and in the human; in the Self and in the self.”

The idea of the  immanence of Brahman had a cosmic magnificence while that of the extension of the Universal Soul at the core of beings as individual souls, was even more extraordinary with profound spiritual implications. It was philosophically and ethically elevating and deeply significant for the future course of Indian thought and spirituality. The Brihadaranyaka Upanishad clearly defines the emerging insight:

”That same thing, namely, this self, is the trace of this All; for by it one knows this All. Just as  ( if it were)a footprint” 

Again in the Svetashvatara Upanishad the same theme is reiterated:

” with the nature of this self, as with a lamp, a practitioner of Yoga beholds here the nature of Brahman”

The cosmic Brahman as an idea and the subtle Atman concept then began to be connected as we see in the Chandokya Upanishad : ”Who is our Atman? What is Brahman? Finally the two concepts merged and Brahman and Atman became synonymous. Thus the Brihadaranyaka Upanishad cleary states:

‘Verily, that great unborn soul, undecaying, undying, immortal, fearless is Brahman.’

And again in the Svetasvatara Upanishad it is affirmed:

‘The Soul which pervades all things…this is Brahman.’

This grand union of two complimentary concepts implied that the unitary cosmic realism of the first was now one with the innermost spiritual essence of the self and the not-self, the great spirit of a supersoul. Furthermore the linkage between the individual self and the Great Self was the ultimate step to an authentic Monism as in the resounding declaration of the Chandokya Upanishad”

‘Tat tvam asi’ – ‘That thou art’

credit:lightworkers.org

credit:lightworkers.org

 

(CONTINUED FROM PREVIOUS POST)

In the previous post we saw that the soul is not the agent of action, the ego is. We also saw that it does not dictate terms to the ego. We are also familiar with the idea that the soul is a fragment of the Divine Essence and the ‘indweller” in the body. Often in India the devout call God the indweller (Antaryami) and when in prayer or meditation they look inwards to the God within. Does the fact that divinity resides within us make us divine? No it does not. The content is divine not the container. There is divinity within you but you are not divine.

As this is so, the question arises whether a person can identify himself with his soul. When he says ‘I’, whom is he referring to? The ‘I’ of a person is his personality and ego, his actions, acts of omission and commission, in the present and in past lives, which have registered in his subtle body and which produce the Karmic dynamics for shaping his future incarnations. Like the DNA of a cell, his actions past and present are the determinant of his future form and incarnation. the ‘I’ is therefore not his soul under any circumstances. The soul is within the host but distinct. One may call it the benign Alien within.

(MORE IN THE NEXT POST)

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