Reincarnation protocols Excerpt: Moksha

(1st draft) Although the Orphics had a very big influence on philosophy regarding the soul, they were far from the first to consider reincarnation as an after death process that it went through. Neither were they first to consider the physical body as being a prison for such a machine of the divine. The earliest known use of the concept can be traced further back than Orphism to the late Vedic period (1100 – 500BCE), in the texts of the Upanishads which predates both Buddha and Mahavira and the karmic doctrines that became part of the religions worshipping these deities, such as Jainism and Buddhism. The Upanishads deal with consciousness, philosophy, and “knowledge gained from the study of being” (ontology), and document the emerging religious concepts of Hinduism that arose from archaic ritualism. They are not specific to one theory, but rather present a multitude of ideas that were/ are subject to interpretation. Regardless, they are considered one of the most important pieces of literature in the history of Indian religion and culture, and provide a central, conceptual goal of discovering the link between cosmic reality, its gods, and the human body. Where the Upanishads finds likeness with Alchemical/Kabbalistic ideology, is with the concepts of Atman and Brahman and the idea they are the pinnacle of the intricately organized and interconnected cosmos. Atman in this sense is the eternal self or “soul” – explained in an almost exact manner to Plato’s nous – and defined as “pure consciousness distinct from ego and the ever-evolving embodied individual being embedded in material reality”. It is considered beyond time, eternal/ and imperishable; unaffected by personality or ego. The goal of the Hindu, therefore is the transcendence of the individuality that is bestowed through material reality and all of its elements that facilitate the materialistic personality of which ego is comprised, into this divine and pure essence of oneself. It is likened to the vital breath within man that is neither born nor dies. The first mention of Atman is within the Rig Veda of the Upanishads, and dated to be from 1500 – 1000 BCE, although a wider approximation of 2000 – 1200 BCE has also been suggested, making it even older than the Old Testament from which the Kabbalah was based. The Rig Veda is thus considered one of the oldest religious texts still in continued use. Brahman, on the other hand, is older, dating back to the Samhitas Vedas of the 2nd millennium BCE. It is described as the ultimate, unchanging, permanent and highest “reality” within the universe: “the creative Cosmic principle which lies realized in the whole world.“ Again we can find similarity with Platonist/ Pythagorean philosophy and Kabbalistic ideology with the Hindu vision relating Brahma as the “immaterial world” which is present within all things and which is synergistically linked to the Self/Soul (Atman). This concept of Brahman was then ultimately divided into two philosophical trains of thought which are classed in terms of a dualistic or non-dualistic nature: Theistic dualism found prominence in the Dvaita Vedanta schools of Hindu philosophy where God was regarded as two realities with distinct essences for each – ie, the spirit world vs material world – whilst Mind-Body dualism was favoured by the Samkhya and Yogic paths suggesting a distinct separation from consciousness and the thought processes it illuminates – more akin to Plato’s philoosphies. This version of mind body dualism differs from that expanded upon by Descartes which viewed mind as an immaterial substance introducing a problem as it violated the conservation of energy. Advaita Vedanta takes a non dualistic approach suggesting Brahman as real with the phenomenal world of transitory experience being an “illusory appearance” of it. The experiencing self – Jivatman – is considered as non different from Atman-Brahman, and takes form as a singular entity of experience out of a multitude of apparent individual bodies together of which comprise the Atman. Although the Advaita Vedanta came from the post Vedic teachings of Adi Shankaracharya around the 9th century AD, its concepts of reincarnation were built from the earliest ideas that were present within the Upanishads. In the Advaita Vedanta tradition, reincarnation into the material reality is seen as a perpetual form of suffering and misery, in contrast to the later, post Vedic concept of Samsara which applied the idea of karmic debt repayment to it. In the Hindu, Buddhist and Jainist religions, liberation from this endless cycle of bondage to rebirth is attained through what is known as Moksha, the definition of which slightly varies for each religion. Within Advaita Vedanta, however, Moksha is achieved through “recognizing the illusory nature of material reality” and “disassociation from the body mind complex” that veils the recognition of the divine identity of the Atman-Brahman within the self. In Advaita Vedanta, the powerful force that creates this cosmic illusion of the phenomenal world’s realness is referred to as Maya, and is comparable to the Gnostic/ Platonist idea of the demiurge. In many hymns found within the Rig Veda, Maya is used in the context of meaning “magic, illusion and power”, often times associated with the Asuras, which are seen as powerful and magical power hungry demons or demigods. Mayabheda – which means “the breaching of ignorance” – is one such hymn within the Rig Veda dealing with the destruction of the illusion and discernment of the cause of material reality where Maya is given as a direct creation of the Asuras. “The wise behold with their mind in their heart the Sun, made manifest by the illusion of the Asura”. Further reading of Maybheda we come to find a description of the living substance (Jiva) within speech being used to create material reality from its life force (Prana), mimicking the concept of the Tetragrammaton being the vibration of god that created the spiritual and material worlds, “The Jiva sincerely employs its ability to speak ("speech"); the speech which emerges from within in the form of (various/numerous) words is impelled by the Prana residing within the body having been inspired by it; the all-spreading brilliant light-rays and the vibrant air (collectively) together gathering that word-form speech lifts that speech carrying it to all corners of space (for it to be heard).” We can start to see here a familiarity to not only the Adam Kadmon as outlined in Lurianic Kabbalah and Orphic influenced Platonist philosophy, but also elements of modern day simulation theory. It is here we can begin to equate the Asuras with the Gnostic Archons and the Orphic Titans; the beings that created the material world as a means to imprison or contain the pure consciousness “soul” aspect – which is a part of god and the real universe – within a false body mind complex encapsulated in the illusory/ material realm, in which it stays through the repetitious cycle of reincarnation. This aligns directly with what I was told by the Elder Guardians that “the body was engineered as a means to cut mankind off from a more spiritually and divine state of awareness” ie, Brahman (what I call the Auric Plane or Soul Origin Point). When connected to this higher state of awareness one comes to the realization that “Brahman” is indeed more real and tangible than this illusory reality we experience through our bodies, which could be equated to a bad and prolonged dream. Within this state all identity with the material body is dissolved into the obvious irrelevance it harbors: all beliefs of importance and emotional values that come with such a materialistic identity are subdued on account of them being obvious products of the material realm and its created body, of which one’s consciousness no longer has any attachment to. In this state, there is no need for instinctual survival, such as eating and drinking and resting. There is no need for useless concepts such as money, or the stresses not having enough of it bring. There is no hierarchal or authoritarian division between entities such as can be found within material systems of governance. No capitalistic ideals that provide an unequal balance of status. Certainly no taxes. No death or the grievance it brings. These are all simply just products of the illusory world we place importance on that have no actual bearing on the highest planes of the spiritual world. One of the earliest known systematic expositions of Advaita Vedanta – written by Gaudapa – is the Mandukya Upanishad of the Rig Veda. Whilst its dating has been contested and is, once again, difficult to ascertain, some scholars have placed it around the late 5th to early 4th century BCE. However, the component we are about to analyse is originally found within the 8th prapathaka of the Chandogya Upanishad, - the “False and True in Relation to the Atman” – considered one of the oldest and largest of Upanishad texts dated from between 800 – 600BCE (close to the time of Pythagoras and the Orphics). In the Hindu Epic of Ramayana, the Mandukya Upanishad is mentioned by Prince Rama as being the one Upanishad alone that is sufficient enough to gain Moksha. While dealing with the expression of the word Aum as being the whole world, it alludes to the four states of consciousness that the four letters of Aum (A + U + M + silence) represent. These four states of consciousness are defined as follows: 1. The first is the waking state which denotes our awareness of the tangible, outward reality of our daily world. It is an externally-aware, substantial, and all-inclusive condition, symbolizing the physical body. 2. The second state is the realm of the dreaming mind. It is an inward-knowing, delicate and radiant state, signifying the subtle body.

3. The third state is the realm of deep sleep. In this state, the fundamental foundation of consciousness remains undisturbed, described as "the Master of all, the omniscient, the inner guide, the wellspring of all the genesis and dissolution of all created entities represented as the causal body. 4. Turiya, known as "the fourth," represents the foundational dimension that encompasses and surpasses the three conventional states of consciousness. In this state of awareness, both the absolute and relative, Saguna Brahman and Nirguna Brahman, are transcended. It embodies the authentic experience of the boundless and undivided devoid of the dualistic perceptions that arise when attempting to conceptualize reality. It is the state in which ajativada, the concept of non-origination, becomes realized. Again we can draw comparison with the four worlds of the Tetragrammaton – expressed by the Kabbalists as the letters Yod He Vod He – as being four conceptualised states of consciousness – expressed by the Hindu’s as being A U M (Silence) – rather than specifically four different “planes” of existence. One cannot deny the coincidences arising in both concepts, considering they are between 500 to 1000 years apart.

In the Mandukya Upanishad, Nidra, or sleep, is defined as the absence of knowledge of reality and the cause of the perception of change. Prajna is associated with this unconscious state of sleep. Turiya, representing absolute knowledge of reality and being all-encompassing, does not experience sleep characterized by the absence of knowledge. As a result, there is no room for the bondage of imaginative circumstances, such as dreams, in Turiya. Svapna, on the other hand, is likened to the misinterpretation of reality, akin to mistaking a rope for a snake. In this context, Nidra or sleep is considered a state in which one lacks awareness of what reality truly is. The realization of Turiya thus occurs when erroneous knowledge in both dream and sleep dissipates. We can rearrange this to state the following: one must be able to remain consciously aware during the sleeping state to be able to observe “true” reality, at which point they can (potentially) achieve Moksha and liberation from reincarnation. Furthermore, the above concept found within the Mandukya Upanishad went on to become one of the meditations of the Deity Vishnu in the Ancient Hindu epic, the Mahaharata (400 BCE to 400 CE) under the title of “Yoga Nidra”: [The Ocean] becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation.

— Mahabharata, Book 1, section XXI

Before this, though, and probably an origin for what was just mentioned, Yoganidra took the form of a goddess of sleep in the Devīmāhātmya around the 6th century BCE, who was asked by the god of creation, Brahma (the personification of Brahman), to go and wake Vishnu so he could fight the Asuras, named Madhu and Kaitabha. When we delve into the myth of Madhu and Kataibha we find a story reminiscent of the Gnostic Archons stealing the light of the Monad: Madhu and Kataibha steal the Vedas from Brahma before hiding them in Patala (the underworld). Brahma then petitions Vishnu to kill the two Asuras so the Vedas can be brought back to him. The Bhagavata Purana (6 00 – 1000CE) once again provides us with a link to alchemy and Kabbalistic philosophy by defining seven lower regions of Patala –which are likened to “planetary systems below the earth”. In the Bhagavata Purana, the Asuras/ demonic forces, have won a war against the angelic/ benevolent Devas and now rule the universe, just like the Archons do within Gnosticism. The text of the Vedas itself is considered by some sects of Bhagavata Purana to be the literary form of Krishna – an incarnation of Vishnu. The Vedas could be equated to the tree of knowledge Jesus bids Adam and Eve to eat fruit from in the Apocryphon of John.

Yoga Nidra was also closely associated with Shaiva and Buddhist tantras, viewed as a means for perfected Buddhas to attain "hidden wisdom." By the 11th to 12th century CE, it had become synonymous with Samadhi, a profound state of meditative consciousness in which the yogi ceased thinking, moving, and breathing.

In the 14th century CE, the Yogatārāvalī introduced more elaborate accounts of Yoga Nidra. It asserted that this practice could eliminate all notions of multiplicity in advanced yogis who had fully dismantled their "web of karma." Consequently, they would then transition into the pure consciousness state of Turiya.

A hundred or so years later the Haṭha Yoga Pradīpikā stated that “For one who has achieved Yoganidrā, death never occurs.”

Again, this all directly aligns with what the Elder Guardians told me in regards to lucid dreaming being the proper method by which to return our consciousness to the soul origin point so that it may regain a legitimate catalogue of memories of its existence inside and outside of incarnation. I find it highly coincidental that I was "trained" to remember the reincarnation process shortly after I entered into this “higher order reality”, which was then proceeded by an interaction (a few years later) with the supreme intelligence behind the creation of the metaphysical and material universes, who i call the All Being.

I apologise for the lengthy expose on ancient soul theory but felt it warranted to garner the understanding that my interactions with the Elder Guardians were not carried out within the lower dream states, but indeed taking place within the fourth state of consciousness: through my lucid dreaming ventures I had – according to the Elder Guardians – prepared my consciousness to a sufficient standard to move it beyond the lower three states of awareness, which is apparently not an easy feat to achieve for earth bound humans.

Hence my assertion that philosophies on the soul such as Plato’s and the entire Kabbalistic Tree of Life are not meant for anyone but true initiates of lucid dreaming – those who carry accurate information as to the creation of the universe –, as they cannot be readily understood until one has detached themselves from the illusion the mind body complex attaches to material reality. The derivation of erroneous logic that has been used to analyse such texts for so many centuries has also been the biggest setback for mankind in coming to a true understanding of its eschatological questions, and realization of the nature of god in my honest opinion. For what is the dream state if it is not a neutral ground where the proponents of all religions have no choice but to come together. Despite our beliefs, we cannot deny that the dream state is a common experience shared by not just humans but nearly all creatures inhabiting planet earth. If god is present within all things, it makes sense it would communicate it’s intentions via such a universal avenue. Unfortunately for humans, most of us are not aware enough when dreaming to understand what is a true message from god and what is simply just more machinations of our own body mind complex. For many of us who can, we have been tricked into believing the erroneous logic that "all dreams are products of the mind body complex".

The following chapters of this book can therefore be considered as an attempt to right this wrong, and explain Brahman/ Ain Soph Aur/ god in more detail. Caution should be taken, for it will be difficult to comprehend for someone still entangled within the web of mind body complex logic.

For those who can lucid dream, it will hopefully serve as a basis to reorient your goals to obtaining access to Brahman/ Ain Soph Aur, so that Moksha and escape fromt eh cycles of reincarnation can be achieved.