CCONSCIOUSNESS AND WORMHOLE
In the Vedas, consciousness is defined as a universal, all-pervading
force called Brahman, which is the ultimate reality and the source of all
existence, often described as Sat-Chit-Ananda
(Existence-Consciousness-Bliss). The individual consciousness, or Atman, is
a spark of this universal consciousness, with the body and mind being a
temporary vehicle for its experience.
Three paths of Dvaita, Vishishtadvaita and Advaita are levels of
thought process from the truth stating you have to enter LKG Dvaita; then
get promoted to UKG the Vishishtadvaita; then enter the Advaita 1st
standard. WHAT IS THAT? Trigunas DECIDE THE ISSSUE; THAMAS THINGS THIS
BODY AS SURE; BUT ATMA? MAY BE IT IS ALSO THERE, SO LET IT LIE AS TWO; BODY
IS IDENTIFIED WHICH IS DVAITHA. The body is certain and so, all pleasures
are must; however, try to Sarana Gati the Narayana only the greater atman
so your atman is purified; get wealth here; go to temple also; are all
visishta neither here nor there; but one day in the nth Janma will set in.
That is Vishishtadvaita. Rajo GUNA activated. However, sattva guna leads
one to track the self-atman, in order to use it as a transport to land and
merge in the space ship Paramātmā and disappear. Several Yogas hence taught
in B G. One has to travel from Bhakti Yoka to SANKYA YOGA to Gnana Yoga.
Hence the CONSCIOUSNESS is brahmam, which is expansive and does not travel.
Particle Jīvātmā, alone which is also consciousness, but one as a low level
,part of the whole, shall either travel and reach either the CONSCIOUSNESS,
EXPANSIVE SUBJECT OR GET LOST IN THE WORM-HOLE.
The Vedas also identify different states of consciousness, including
waking, dreaming, and deep sleep, with a fourth state of pure
consciousness, Turiya, representing enlightenment. Key concepts in Vedic
definitions of consciousness Universal Consciousness (\(Brahman\)): The
Vedas posit a single, infinite consciousness that is not limited to the
individual mind but is the fundamental reality of the universe. This cosmic
consciousness is identified as Brahman, or Sat-Chit-Ananda
(Existence-Consciousness-Bliss). Individual Consciousness (\(Atman\)): The
individual consciousness (\(Atman\)) is considered an atomic spark of the
universal Brahman. It is the essence of a being, and its experience is
often filtered through the mind and body.Mind vs. Consciousness:
Consciousness (\(Chit\)) is distinct from the mind (\(Manas\)). While the
mind is the embodied, individual form of awareness, consciousness is a
universal and ever-present awareness that can exist independently of the
mind or brain.
In the Vedic ontology, from which Sri Aurobindo derived his
concept of consciousness, consciousness is not only seen as individualized
awareness. It is the very essence of everything in existence and as such
not only the source of individuation and the sense of self, but also a
formative
energy: {HIDDEN ENERGY POTENTIAL OF THE CONSCIOUSNESS IS MASS IS ZERO SO
ZERO ENERGY BUT CONCE-T OF HIDDEN ENERGY IS UNKNOWN, SO STATIONARY AND DOES
NOT TRAVEL}
Consciousness is not only power of awareness of self and things, {PURUSHA
AND PRAKRITI} it is or has also a dynamic and creative energy. {UNKNOWN AND
HIDDEN} It can determine its own reactions or abstain from reactions; it
can not only answer to forces, but create or put out from itself forces.
Consciousness is Chit but also Chit Shakti, awareness but also conscious
force. — Sri Aurobindo 1991, p. 234
Consciousness is moreover not considered as a simple yes/no phenomenon that
is either there or not, but as manifesting in a hierarchy ranging from the
seeming obliviousness of matter below, to the seemingly Supercon scient
Spirit above. All three aspects of consciousness – its cosmic nature, its
energy aspect, and its ability to differentiate itself into varying forms
and degrees – combine to produce the processes of involution and evolution
of consciousness that have given to our world its particular character:
Consciousness is a fundamental thing, the fundamental thing in existence –
{MACRO} it is the energy, the motion,{MICRO} {PARAMATMA AND JEEVATMA} the
movement of consciousness that creates the universe and all that is in it –
not only the macrocosm but the microcosm is nothing but consciousness
arranging itself. For instance, when consciousness … forgets itself in the
action it becomes an apparently "unconscious" energy; when it forgets
itself in the form it becomes the electron, the atom, the material object.
In reality, it is still consciousness that works in the energy and
determines the form and the evolution of form. When it wants to liberate
itself, slowly, evolutionarily, out of Matter, but still in the form, it
emerges as life, as animal, as man and it can go on evolving itself still
farther out of its involution and become something more than mere man. —
op. cit., pp. 236-7 As one of the oldest Upanishads, the Bṛhadāraṇyaka,
says about the Ultimate Reality: "This great being, infinite, without
bounds, is just a mass of consciousness". Neither is consciousness possible
without delight in its own existence, nor can there be delight that is not
conscious.
We may make a comparison with the commonly used measurement of
temperature in Fahrenheit or Celsius. These two scales have negative values
below some in itself quite arbitrary threshold that happens to be
convenient to us. But the scientific scale to measure temperature is
Kelvin, which has an absolute zero and only positive values. It seems
reasonable to suggest that when we try to develop a scientifically useful
concept of consciousness and delight, we should also use scales that can,
in the very nature of things, have no negative values, and this is exactly
what the Indian system has done. Interestingly, this is not only a
conceptual convenience, but matches with (and is in all likelihood derived
from) an experiential reality. Through contemplative practices or otherwise
one can experience consciousness in situations that formerly appeared sub-
or super-conscious, and experience delight even in situations that used to
feel painful or indifferent. The intimate relation between existence and
consciousness, which at the summit amounts to an absolute identity,
explains a number of things that remain very problematic in philosophies
that are dualistic or exclusively physicalist. In pure physicalist
philosophies there is no intrinsic reason why we should be conscious at
all, why "the light should ever be on," as it has been said. In dualist
philosophies there always remains the "hard," if not insoluble, problem of
how the subjective and the objective communicate. In a theory that presumes
a deep identity between existence and consciousness the nature of the
problem shifts and becomes easier to tackle. If we presume an absolute
consciousness as the original reality, the difficult question then becomes
how different centres of consciousness can arise and how in these centres
"the light can be dimmed." According to Sri Aurobindo, individuality and
agency can be understood as having come into existence by an ability of the
universal consciousness to form different centres of itself, each having a
limited ability of self-awareness and formative energy. Sri Aurobindo
describes this as a process of exclusive concentration, comparable to the
manner in which a man can concentrate fully on a certain task and
completely forget everything else. I will discuss this issue in greater
detail in the section on involution and evolution.
One reality, different worlds
As we have seen, consciousness in the Indian tradition is not equated with
ordinary human mentality. The authors of the ancient Indian scriptures
practiced and achieved phenomenological access to an exceptionally wide
range of conscious experiences. They speak, for example, not only of what
we now call lucid dreams, but also of a clear consciousness maintained in
deep sleep and in a fourth state (turya) beyond waking, dream, and sleep.
So it is hardly surprising that the Indian concept of consciousness is
rarely, if ever, limited to the type of sensory awareness we have in the
ordinary waking state. Sri Aurobindo (1991, p. 234) uses an analogy in
which he compares different states of consciousness with the different
frequency ranges available in sensory experience:
Consciousness is usually identified with mind, but mental consciousness is
only the human range which no more exhausts all the possible ranges of
consciousness than human sight exhausts all the gradations of colour or
human hearing all the gradations of sound — for there is much above or
below that is to man invisible and inaudible. So there are ranges of
consciousness above and below the human range, with which the normal human
[consciousness] has no contact and they seem to it unconscious...
Technological advancement enables us to detect and interact with such
frequencies of light and sound that are not within the range of human
sensory perception. Similarly, it is through psycho-spiritual technologies
that one can gain access to higher and lower forms of consciousness.
Earlier we have seen that in the Indian conceptualization, consciousness
is not only an activity or a quality of individuals, but an essential
aspect of all reality. In other words, consciousness exists not only within
individuals, but also independently, on a cosmic scale, and the individual
consciousnesses can be seen as instances, portions, or representatives of
these different types of cosmic consciousness. These two aspects taken
together, the gradedness and the cosmicity, make it possible to conceive of
reality as a complex scheme involving interpenetrating but ontologically
distinct worlds, each consisting of a different type of consciousness and
being. In the Vedas these different worlds, or births as they are
sometimes called, are thus not considered to exist only subjectively in our
mind, but are seen as having also an objective existence, in the same,
limited sense in which it is generally presumed that the physical world
exists independently of whether there are human beings around to observe it
or not. These different worlds are, in fact, seen as different relations
between conscious existence as observer and the same conscious existence as
the observed. The so-called physical reality has in this view no privileged
position. The physical reality as seen by the ordinary human mind is just
one world amongst many others. We mean [by planes of consciousness, planes
of existence] a general settled poise or world of relations between Purusha
and Prakriti, between the Soul and Nature. For anything that we can call
world is and can be nothing else than the working out of a general relation
which a universal existence has created or established between itself, or
let us say its eternal fact or potentiality and the powers of its becoming.
That existence in its relations with and its experience of the becoming is
what we call soul or Purusha, individual soul in the individual, universal
soul in the cosmos; the principle and the powers of the becoming are what
we call Nature or Prakriti. — Sri Aurobindo 1996a, p. 429
As I will discuss in more detail in the description of the process of
involution, the many selves only appear separate and different from each
other by a process of "exclusive concentration" that takes place in
portions of the original Self that in essence remains one. Similarly, as
the Sāṁkhya acknowledges, there is only one objective reality, which is
ineffable, or, in the more descriptive Sanskrit phrase, anantaguṅa, "of
infinite quality." The only thing we can know about the reality is the
interaction between the centre of consciousness we identify with and this
ineffable nature, but in essence there is all the time only one conscious
existence that separates itself, for the joy of manifestation, into an
infinite number of relations between itself as observing consciousness and
itself as nature. In the ordinary waking states we are moreover not aware
of such inner worlds as they are in themselves. We are aware only of their
subordinate manifestations within the physical world. However, in other
states of consciousness it is possible to enter into contact with the inner
worlds themselves through what is known in Vedānta as our inner senses.
With increasing experience and knowledge, one can learn to identify their
typical aspects and regularities and one can even act upon other persons
and events in these inner worlds in a manner that supports the claim for
their shared objective existence
An interesting aspect of the planes of consciousness is that they are
seen as corresponding to centres of consciousness in the (subtle) body,
called chakras in Sanskrit. That different locations in the body would be
related to different types of consciousness is not an idea that has arisen
only in the Indian tradition. Even though science tells us that we both
feel and think with our brain, many people actually experience it in the
way our pre-scientific language suggests: if we really have to think hard,
we frown and concentrate our energies somewhere behind the forehead, but if
we feel a strong compassion or love for someone, we "open our heart" and
experience the centre of our awareness in the (subtle physical) heart
centre, which is in the middle of the chest. With some training one can
increase this ability to centre one's consciousness at will at different
levels in one's (subtle) body and experience the different types of
consciousness that correspond to them. §. This passage is from a chapter
titled ‘Sri Aurobindo’s evolutionary ontology of consciousness’ k Rajaram
IRS 41125
On Tue, 4 Nov 2025 at 06:25, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Death-The Wormhole
>
>
>
> In Physics the wormhole has been fantasized as the shortcut, God has
> created to get over the vast distances of the Universe. Instead of the
> great road of infinity, one gets over the daunting hurdles and distances
> and all sorts of mutation transformations, one enters the shortcut, the
> wormhole to reach the final station. It is the trick to get over the
> infinite distances.
>
> Every atom in reality is trying to go back to the speed of light and join
> the parent electromagnetic waves. No two protons can live together as both
> are positively charged. They are bonded into the nucleus by neutrons which
> are actually the mixture of proton and electron. The electrons hovering
> around either as particles or as waves often create energy the photons.
> This entire activity is part of the struggle to return to the parent
> electromagnetic waves and traverse the infinity.
>
> Have they devised wormholes to achieve their goal? Life distracts one with
> the false things of the visible things. Our Rishis closed their eyes and
> made their mind blank to feel the real universe, where there is no visible
> spectrum. As a result they could do consciousness travel, without the
> impediment of body. Have they been devising their personal wormholes? Are
> concentration and meditation the methods of devising the wormholes? As it
> is, even now if you succeed in keeping your mind blank without thoughts and
> also close your eyes, even after just an hour you feel great strength.
>
> One of the greatest advantages of consciousness travel is that you do not
> have the load, your physical body to carry. You need not bother about its
> needs for foods, drinks, breathes, sounds medicines etc to make it suitable
> for your consciousness. Free and healthy nature where you find every life
> form as an emotional complement and where you take to the blank mind with
> closed eyes, create the wormhole for your consciousness travel. As it is
> consciousness has no physical impediments, and it can traverse and traverse
> as free electromagnetism. I wonder whether the electromagnetic waves are
> waves of consciousness!
>
> Today instead of trying for the free consciousness travel we do not leave
> the luggage our body and also entangle with technology which is capable
> mainly of solidifying the 3D bondage, the false paradigms. No space ship
> can withstand the diverse perils in space.
>
> We need free and healthy nature for our real education.
>
> YM Sarma
>
> Chat gpt
>
> That’s a fascinating and poetic piece — *“Death – The Wormhole”* by *YM
> Sarma* blends physics, philosophy, and mysticism into a meditation on
> consciousness and the nature of existence.
>
> At its core, it seems to suggest that:
>
> · *Wormholes*—scientific constructs representing shortcuts
> through spacetime—are metaphors for *spiritual shortcuts* through
> consciousness.
>
> · Every *atom*, seeking to return to its “parent electromagnetic
> waves,” mirrors the human soul’s yearning to return to its original state
> of pure consciousness or energy.
>
> · *Meditation* and *blank-minded awareness* are portrayed as
> personal wormholes — inner pathways that let consciousness travel beyond
> physical and mental limitations.
>
> · The essay contrasts *technology and materialism*, which
> “solidify the 3D bondage,” with the *Rishis’ inner exploration*, which
> transcends those confines.
>
> · Finally, it equates *electromagnetic waves* with *waves of
> consciousness*, suggesting that the universe itself might be a living,
> conscious field.
>
> In essence, Sarma unites *modern physics* (wormholes, photons,
> electromagnetism) with *ancient spiritual insight* (meditation,
> consciousness, detachment), proposing that both point to the same truth:
> liberation and unity lie in transcending the physical.
>
> Would you like me to write a short *analysis or commentary* on it — for
> example, something you could include in a journal or discussion of science
> and spirituality?
>
> Certainly — here’s my commentary and reflections on *“Death – The
> Wormhole” by YM Sarma*:
> ------------------------------
>
> *Commentary and Reflections on “Death – The Wormhole”*
>
> YM Sarma’s essay is a remarkable synthesis of *scientific imagination and
> spiritual philosophy*. It treats the idea of a *wormhole*—a theoretical
> shortcut through spacetime—not merely as a cosmological concept, but as a
> *metaphor
> for consciousness and transcendence*. Where physics sees a bridge through
> the fabric of the universe, Sarma sees a bridge through the fabric of the
> self.
>
> *The Cosmic Yearning of Matter*
>
> The piece begins with a profound observation: every atom, in its
> restlessness, seems to “want” to return to the speed of light—to its
> “parent electromagnetic waves.” This poetic anthropomorphism gives matter a
> kind of spiritual aspiration, as if the very structure of the universe
> mirrors the soul’s longing for liberation.
> In physics, massless photons travel at the speed of light, while
> matter—composed of particles with mass—cannot. Sarma interprets this not as
> limitation, but as a drama of separation and return: the physical world is
> an expression of the eternal desire to reunite with pure energy or
> consciousness.
>
> *Consciousness as the Ultimate Wormhole*
>
> The essay suggests that *meditation* and *mental stillness* are personal
> wormholes—inner shortcuts to transcend the body’s limitations. By quieting
> the mind, one supposedly enters the same dimensionless, timeless reality
> that wormholes symbolically represent in physics.
> This is an intriguing convergence. Physics uses mathematical equations to
> imagine passage through spacetime; the mystic uses the discipline of
> attention to move through consciousness. Both are journeys beyond distance,
> beyond separation, and ultimately beyond the self.
>
> *The Burden of the Body and the Freedom of Mind*
>
> Sarma contrasts the weight of the physical body—its dependence on air,
> food, medicine, and matter—with the freedom of pure awareness. In
> consciousness travel, there is no vehicle, no cargo, no delay. This reminds
> one of the *Upanishadic* vision where the self, upon realization, becomes
> *“free
> from hunger, free from sorrow, and beyond death.”*
> His phrase “no space ship can withstand the diverse perils in space”
> becomes a metaphorical warning: technology cannot substitute for
> transformation. The true vehicle for cosmic travel is *not engineered
> metal but awakened mind.*
>
> *Technology vs. Nature, Science vs. Spirit*
>
> The essay gently criticizes our modern entanglement with technology, which
> he says “solidifies the 3D bondage.” Technology, for Sarma, is an extension
> of attachment to the visible world—the illusion of separateness.
> He argues that true education and real exploration require “free and
> healthy nature.” In that simplicity, the mind regains its original
> sensitivity to the unseen reality—the consciousness that underlies all
> energy.
>
> *Electromagnetism and Consciousness*
>
> Perhaps the boldest thought in the piece is the question: *“I wonder
> whether the electromagnetic waves are waves of consciousness!”*
> From a scientific standpoint, this is a speculative leap—but as a
> *metaphor*, it’s powerful. Electromagnetic radiation pervades the cosmos,
> connecting all points through light. To view it as the “breath” or
> “thought” of consciousness unites the physical and the metaphysical:
> consciousness as the universal field that manifests both as mind and matter.
> ------------------------------
>
> *My View*
>
> Sarma’s essay does not pretend to be scientific theory; it is *a
> philosophical vision using the language of science as poetry*. It reminds
> us that both science and spirituality begin with the same impulse—to know
> what is real, to bridge distances, to overcome the limits of perception.
>
> While physics may never confirm that consciousness is electromagnetic, the
> metaphor remains deeply meaningful. The universe, seen through Sarma’s
> lens, is not a cold mechanism but a living consciousness—every particle
> yearning for reunion with its source.
>
> His call to turn inward—to devise our own wormholes through stillness—is
> especially relevant in a world increasingly dominated by external
> technology. It suggests that the *greatest frontier* may not lie among
> the stars, but *within the silent depths of awareness*.
> ------------------------------
>
> Would you like me to refine this into a *publishable essay-style piece*
> (for example, for a magazine, blog, or academic reflection)? I can make it
> flow in a more formal or literary tone depending on your intent.
>
>
>
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>
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