The Heart of the Soul…

By Dr. Jessie Mercay
posted by Ganesh

The Heart of the Soul: Mystics and scientists agree about the heart of all matter – The God Particle – Higgs boson by Dr. Jessie Mercay

“While I was beseeching Our Lord today… I began to think of the soul as if it were a castle made of a single diamond or of very clear crystal, in which there are many rooms, just as in Heaven there are many mansions.” — St. Teresa of Avila

This description of the soul by St. Teresa of Avila, found in the book “Interior Castles” is extremely similar to the description of the Cosmic Soul and the individuated cosmic soul (Atman) described by Brahmarishi Mayan thousands of years ago. Mayan called this “microabode”. Or smallest abode of consciousness in living beings. He diagrammed the Atman and Cosmic Being through the Vaastu Purusha Mandala with its’ divisions of 8×8 grid (Cosmic or unmanifest level) and 9×9 grid (manifest level). The book “Fabric of the Universe” by Dr. Jessie Mercay describes this in detail. available at bookstore.

Understanding that the Soul is not just a vague idea of some aspect of our self opens the door to direct experience. This direct experience then becomes the doorway to the Infinite Being we all seek. Our aware connection with our own Atman (Soul) changes our life, our goals, our wishes, and our sense of well being. Mystics from all faiths agree that this form called Soul exists literally in the heart of all beings. Certain and specific meditation in a specific environment opens access to this Inner Being. Once that access is there a change in thinking occurs. Thoughts cease to flow from the mind of the brain and one begins to operate on a subtle level where thought arises directly from the mind of the heart. Thought becomes very faint or even imperceptible and one begins to operate from Divine motive rather than individual motive.

At the very least this is a relief because one is not hampered or stressed due to constant thinking. If one has more conscious thoughts, they are direct and pure emanations of the divine. No, it is not as if God is talking to you. That is simply a reflection of duality an not a reflection of oneness. It is more like you are living Gods’ thoughts. That is, this Unity with the Divine through the Atmic experience is a living experience of “let thy will be done.” Let thy will be done on earth as it is in heaven becomes a living reality in that one acts through divine will rather than individual will/personality. Ones true nature is then out-pictured rather than ones personality nature. There is a caveat regarding ones own nature but it is too much to cover here.

Brahmarishi Mayan developed his Vaastu Shastras to create environments that vibrate with an ambiance that promotes ones spiritual well being. These environments cause a specific vibration that causes the human vibration (via the thread of consciousness in the Atman) to become enlivened and in resonance with the Cosmic qualities of spiritual bliss. This enhances ones connection with the heart of the soul – Atman.

Now, to give a little relief to those who are more scientifically minded I will put this in different terms: Brahmarishi Mayan (and apparently St. Therese of Avilla and others) cognized within their selves that there is a field that all material forms arise from called the Quantum Field. This field is one of infinite potential and is the field within which all the material world exists. Physicists say that this Field is infinitely vast and contains the gross material world and minute particles of light and sound – these are also described by Brahmarishi Mayan (about 10,000 BCE).

When these particles become orderly they pulse or vibrate causing specific qualities of energy based upon their wave form. These qualities of energy emerge and become individuated and make up the entire material world.

The juncture of time when the sperm and egg unite begins the life of an individuated being. This act of creation has at its’ root the ignition of these light and sound particles. There is a point at which there is an energy transference from unmanifest Quantum Field to material form. At this point or location there is a light/sound particle some call Atman and that particle multiplies itself and creates flesh around it that we call the physical organ – heart. This initial particle that out pictures the heart and other organs including the entire body, is in fact a tiny particle that can ultimately be identified by physicists. This particle may already be identified at the atom smashing research done at CERN where the so called “God particle” has been discovered. Mayan says this form he saw is indeed as St. Therese described. Mayan also said that this particle goes from a cuboidal shape to a polygonal shape (shown as octagon), and then to a round shape as it becomes fully manifest. (This sequence is demonstrated by the well known image called lingam, which begins with a square bottom, octogonal mid- secetion and circular top). In the picture below from National Geographic, the process of atom smashing reveals this “God particle” (also called Higgs boson) born of immense light and formed into a round form. This coincides with what Mayan described. Researchers in particle physics say that this particle is at the “heart of all matter.”

Finally, we can access this “God particle” within the cave of our heart as described by the mystics and yogis. In accessing this, thoughts cease and we are overcome by a peace beyond all understanding. Living in a Vaastu home or having a small vaastu garbha (building) in your yard increases your opportunity to experience your own “God particle”, your source, and gain this profound well being.

Source: Dr. Jessie Mercay,,

Great Secret of Heart – Part 2


The teacher tells that inside the heart is all the mystery of things. Every object of one’s desire is inside one’s heart. It is not outside. Whatever one longs for is contained within oneself. This heart that the Upanishad is speaking of does not get old when the body gets old. It is not destroyed when the body is destroyed. It is the eternal abode of the eternal objective of eternal aspiration. The objects of one’s desire or aspiration are contained here and they shall be available for experience, the moment they are invoked in the proper manner. This little thing that we call the heart is nothing that is mortal or physical. It is the Atman (Soul or Self). What we call the Atman is the same as what we refer to here as the heart. It is free from every kind of affliction or sorrow or limitation. It is unaging, for it has no age. It is the timeless Being and, therefore, it has no destruction. It sees no death. It sees no sorrow. It is self-existent by its own pristine magnificence. It has no hunger and It has no thirst. It asks for nothing, for It is self-sufficient in Its own Self. Whatever It wills is capable of being materialised at one stroke. This is the will that is pure in character, uncontaminated by any kind of falsehood which is of the nature of externality. The nearer we go to this ‘heart’, the more is the strength of our will and the more is our capacity to manifest it and materialise it in our practical life.

The sanctuary

The more the limited will of the individual human being is drawn out from this centre of the heart, the more does it get diluted by contamination with the evil of externality. The more it gets contaminated by association with the externals, the more is the impossibility of achieving success in this world, and the greater is the difficulty of contacting the objects of one’s desires. But the more we go deeper and inward into our own Self, the greater is strength of our will and the greater the possibility of achieving success in obtaining anything that we want. This is the meaning of satyakama, satya samkalpa. When our consciousness, will and thought-functions are rooted in Truth, they should materialise themselves at once in the forms they are expected.

The case of such persons whose will is not so rooted in truth is like the case of those who are subject to domination by other rulers. They are like subjects in this world who are ruled by kings and administrative chiefs. The subjects are completely under the control of the chiefs or rulers, because the country or kingdom belongs to them. Whatever people wish to have, they have to obtain from these rulers, not otherwise. This means that the sustenance of these people who are subject to domination by others is dependent on factors external to themselves. The actions such people perform in this world for the purpose of living a happy life are conditioned by the existence of external factors. They are not unconditioned. Therefore, there is a limit for the achievements of these people. Whenever a need is felt for being subjected to others’ rule, the actions one performs naturally will be subjected to the conditions laid down by those external rulers. So, they are not really independent. Their will also cannot exceed the limit of the ordinances of these rulers. This is the case with every person in this world in every respect. This analogy given here is only to explain the predicament of people in general. The rulers or the administrators or the chiefs mentioned here are factors other than one’s own Self. They may be natural forces, or they may be gods in the heavens, or they may be any blessed thing in the whole creation compelling you to act according to a particular law or rule. This fate befalls one on account of one’s will and action being restricted by the operation of laws which are outside.

This sort of action brings about a reaction. And this we call the law of karma which is binding in its nature, causing reincarnation and the resultant suffering. All this is due to the impact of laws operating outside oneself and compelling one to obey their dictates. So, the more is one’s dependence on external factors, the greater is the nemesis of action. And the greater the independence one has, the less is this nemesis or reaction produced by actions. Hence, every action performed by every individual is capable of producing only transient results. Our actions in this world cannot give us immortal happiness. We cannot have absolute freedom by anything that we perform in this world, because this world is conditioned and it works on conditioned laws. It conditions the individual who is a content of itself, causing everything to be limited from inside as well as from outside. It is something like the freedom that we give to cows or cattle in general when we tether them to a peg by a rope. They have some freedom but it is limited to the extent of the length of the rope. Likewise, there seems to be some kind of freedom, given to us on account of the adjustment that we perform between ourselves and the external atmosphere. But to that extent of the adjustment alone are we free. Beyond that we are not. Thus, we are introduced to the fact of the limitation of human nature in those who are divested of this knowledge of the Atman and who consider themselves merely biological units and not spiritual centres.

We cannot have freedom absolute, because of the absence of the knowledge of the Atman. The real nature of oneself is the nature of one’s own Atman. The point made out here is that if we cannot understand our own Self, how can we understand anybody else? We have not known the Reality that is inside us. Then how can we know what is really outside in the world? Those people who are ignorant enough not to know even their own internal nature go to worlds which produce limited results, and they have absolutely no freedom. Just as we have no freedom in this world, because there is a ruling law operating external to us, so is the case with people who go to the other worlds. There, too, they have no freedom. If some law operates here, in this world, some other law operates in the other worlds also. Just as we are subjected to rules here, we will be subjected to rules in the other worlds also. Everywhere we will be subjects and not kings or masters. Merely because we have a little bit of freedom to enjoy the objects of senses, it does not mean that we are completely free. It is like the freedom of cattle to eat grass and chew cud. It is not real freedom. This is the fate of those who do not know the truth. The reason is simple. They cannot exercise their will to the furthermost limit on account of these limitations.

But the blessedness of people who know what this Atman is, is grand indeed. Those who depart from this world having realised what the Atman is, their jurisdiction is infinite. They are not limited by laws outside. They are themselves lawmakers. Their will is the universal law. There is a unity between their will and the law that works outside. In the case of ordinary individuals, the difficulty arises on account of the conflict between external law and internal law. Why are we limited in this world? Because our will does not coincide with the will of the universe. We have got a way of thinking which is not necessarily in consonance with the law of the whole universe. The will of the individual is not the will of the Creator. That is the reason why there is bondage. But the more one goes into the depths of one’s Being, the more does one approximate the identity of one’s self with the law that is operating outside. The question of outside and inside will not appear when there is harmony of the two. We talk of inside and outside as long as we think independently through a physical body, as long as we are individual subjects thinking of external objects. But when we are knowers of the Atman, as the Upanishad puts it, we also know what the Ultimate Reality is. Then the law of the outside world becomes the law of the inside world. The law of the Atman is the law of the universe. Therefore, there is absolute freedom for those who are knowers of this great secret. Whatever they will, it expresses itself in experience at once. There is no gap of time between the manifestation of their will and its materialisation. It is not that they think something today and it materialises tomorrow. It instantaneously manifests itself. This is the case of the blessed souls who have known the Atman.

The Chhandogya Upanishad by Swami Krishnananda 

Great Secret of Heart – Part 1

In our own self, in the deepest recess of our own heart, there is a great secret. This is the subject of this chapter. We carry within our own self a great mystery. No one can be a greater mystery than our own Self. Everything else is capable of definition and understanding, but one’s own Self is the greatest enigma in the whole world. Everything can be investigated into, but not one’s own Self, because it is a great secret by itself. It is not an open box where we can pick out whatever we like merely by sense perception. It is a tremendous mystery which hides, within its own bosom, the miracles of the whole creation. Such is the heart of man which is the pivot of every kind of activity, whether internal or external.


The great teacher this Upanishad tells us that there is the city of Brahman, the Absolute, in our own Self. A very small lotus-like abode exists in our own heart, and in this little abode, there is a little space which shines by its own light. What is there in that space? To know this is our duty. It is our duty to understand what is inside this little space in our own heart, which is inside the city of Brahman, which is very small and looks like a lotus. This is the city of God. Some people may ask, “What is inside this? What is this great secret you are speaking about?” The answer is being given below…

“You ask me what is inside this little space. I tell you that everything is inside here,” says the teacher. It is like a speck of sunlight. Though it may look like a speck, it contains constitutionally everything that is in the orb of the sun. Similarly, that which is in this little space can magnify itself to any extent. It is an emblem of the cosmic secret. Whatever is the extent of this vast space that is outside, that is the extent of this little space in our own heart also. So, one should not be under the impression that it is little in an arithmetical sense. It is little in a different sense altogether. It is not physically small. It is not a little handful of space. It is really as expansive and as extensive as this universal ether that we see outside. The whole of the heaven and the whole earth can be found inside this little space. The principles of the five elements—earth, water, fire, air and ether—and whatever you see outside, is all present here in this little ether. The sun and the moon and also the stars can be seen inside this very heart of ours. They have a corresponding emissary planted in our own heart. We need not look up to the sun outside. He is inside our heart and he shines in the same way as he is seen outside in outer space. Even the lightning and the thunder that are seen outside are taking place inside our heart. Everything that happens in any manner, even the littlest thing, takes place here inside. Whatever we see in the outside world and whatever we cannot see in the outside world—all those things are inside our heart.

Well, the heart inside seems to be a greater mystery than the outer world. Whatever we cannot see in the whole world also is here, says the Upanishad. Why is it that we cannot see everything in the outer world, and why should everything be inside our own heart? Because our heart, which we call the selfhood of our being, is the true representative of the ultimate Reality. The outer world cannot be regarded as such a representative. The externality that is characteristic of the outer world prevents it from revealing everything that is in the Supreme Being, whereas one of the aspects of the Supreme Being, which is subjectivity, is present in us. Externality is not a characteristic of God. Ultimately, He is subjectivity, and that aspect is present in us, although the outer aspects are not. Hence, while the incapacity of probing into the subjectivity of the external universe prevents us from knowing everything in the universe, there is a possibility of diving into our own Self and knowing all things at one stroke.

As a matter of fact, all investigation in the field spiritual is internal and not external, because when a thing is externalised it is divested of the divine content. It thereby gets partially abstracted. What we call the outer world is only that aspect of Reality which can be comprehended by the senses. Whatever the senses are incapable of grasping cannot be contained in the external world. Only a little bit of the total value of the ultimate truth can be taken out by the vessels of the senses, more than that they cannot contain. What is sensed by the senses in the form of sensation is not the whole reality. They can take up only what they can contain and what they are able to cognise. It is the five elemental features of the external manifestation that the senses can present to us in experience. But, there are other aspects which they cannot contain within themselves and about which they cannot, therefore, give any kind of information.

This is the secret, as the Upanishad puts it. This heart is a great secret, and by an introversion of Consciousness into its depths, it would be possible to plumb the mysteries of the whole cosmos. The reason is that the tentacles of all planes of being are centred in one’s heart. It is as though this heart is the centre of a universal circle. The radii of this circle converge into this little centre of Consciousness which we vaguely call the subject of perception.

Absolute is universal in its nature, it is not merely an individual subject. But, this is a very hard thing for the mind to comprehend. One’s mind can never know what universality is and, therefore, any amount of instruction given to it from this point of view would naturally go over one’s But when this confines itself to the heart of the individual, it does not limit itself to the body of the individual. For, the heart which we are speaking of is not the physical heart. It is not your heart or my heart, not that which is in this bodily encasement. It is a symbol used for the centre of pure subjectivity in us and, therefore, the heart means the consciousness which is apparently located within the walls of the body, but which can never be restrained or limited on account of its super-physical nature. Physical encasements cannot limit it in any manner whatsoever. We will gradually be taken to the point where the ‘little thing’ that we speak of at present as being in our own heart is found to the same as the ‘universal thing’. The two are one. Whatever is there is also here.

– The Chhandogya Upanishad by Swami Krishnananda 

The little space…


Open space

[Pura Lempuyang Door in Bali, Indonesia]

There is a small shrine in the form of a lotus-flower, And within can be found a small space. We should find who dwells there, and we should want to know him.

And if anyone asks, “Who is he who dwells in a small shrine In the form of a lotus-flower in the center of the castle of Brahman? Whom should we want to find and to know?” we can answer:

The little space within the heart is as great as this vast universe. The heavens and the earth are there, and the sun and the moon and the stars: fire and lightning and winds are there; And all that now is and all that is not: For the whole universe is in Him and He dwells within our heart.

~ Chandogya Upanishad