Hinduism includes concepts related to memories of the ancient past being stored in a cosmic "space," primarily through the idea of the Akashic Records.
The Akashic Records (Akasha) The central concept is that of the Akasha, a Sanskrit word meaning "sky," "space," or "ether," which is considered the fifth and most fundamental element (Mahabhuta) from which all matter arises. In mystical Hindu traditions and later Theosophical doctrines, the Akasha is believed to function as a universal memory bank or "cosmic library" that eternally preserves a vibrational record of all events, actions, thoughts, and emotions of every living being throughout time and space. This metaphysical archive is not a physical place but a non-physical plane of existence or a field of information that permeates the entire cosmos. Accessing Past Memories While ordinary people generally do not remember their past lives in a conscious, detailed manner—often attributed to the trauma of birth or as a merciful way to focus on the current life's purpose—Hinduism states that these memories are still imprinted on the soul (jiva) and carried forward as subconscious impressions (samskaras and vasanas) that shape one's character and destiny. However, some individuals with advanced spiritual development, such as enlightened sages (rishis) or advanced yogis, are said to be able to access these records and their own past life memories through deep meditation (samyama) and heightened states of consciousness. Cosmic and Time Dilation Concepts Ancient Hindu scriptures also contain stories that align with modern scientific theories about time and space, such as time dilation and parallel universes, further suggesting a sophisticated ancient understanding of cosmic phenomena. The story of King Kakudmi, who travels to Brahma-loka (Brahma's realm) and returns to Earth to find millions of years have passed, is a prominent example of time running differently in different realms of the universe. In essence, the concept exists in Hinduism that memories and events are not lost but are part of the eternal, interconnected fabric of cosmic existence, accessible through spiritual realization. Ancient Indian ideas of physics, available to us through a variety of sources, are generally not known in the physics world. Indian astronomer/physicists, starting with a position that sought to unify space, time, matter, and consciousness, argued for relativity of space and time, cyclic and recursively defined universes, and a non-anthropocentric view. The two most astonishing numerical claims from the ancient Indians are: a cyclic system of creation of the universe with a period of 8.64 billion years, although there exist longer cycles as well; and, speed of light to be 4,404 yojanas per Nimes. A, which is almost exactly 186,000 miles per second (Kak, 1998a)!A critic would see the numbers as no more than idle coincidences. But within the Indian tradition it is believed that reality, as a kind of a universal state function, transcends the separate categories of space, time, matter, and observation. In this function, called Brahman in the literature, inhere all categories including knowledge. The conditioned mind can, by “tuning” into Brahman, obtain knowledge, although it can only be expressed in terms of the associations already experienced by the mind. Within the Indian tradition, scientific knowledge describes as much aspects of outer reality as the topography of the mindscape. Furthermore, there are connections between the outer and the inner: we can comprehend reality only because we are already equipped to do so! Dichotomy of mind and matter. Ideas similar to those found in YV are also encountered in Pur¯an.as and Tantricliterature. YV is a text that belongs to the mainstream of the ancient Vedic tradition that professes to deal with knowledge. Astronomical references in the Vedic texts take us back to the 4th or 5th millennium BC or even earlier (e.g. Kak1994-6). Roughly speaking, the Vedic system speaks of an interconnectedness be-tween the observer and the observed. A similar conception appears to have informed many ancient peoples including the Greeks. The Vedic system of knowledge is based on a tripartite approach to the universe where connections exist in triples in categories of one group and across groups: sky, atmosphere, earth; object, medium, subject; future, present, past; and so on. Beyond the triples lies the transcendental “fourth”. Three kinds of motion are alluded to in the Vedic books: these are the translational motion, sound, and light which are taken to be “equivalent” to earth, air, and sky. The fourth motion is assigned to consciousness; and this is considered to be infinite in speed. At least one of the founders of quantum theory was directly inspired bythe Vedic system of knowledge. Schrodinger (1961) claims that the Vedic slogan “All in One and One in All” was an idea that led him to the creation of quantum mechanics (see also Moore, 1989). Even before Schrodinger, the idealist philosophical tradition in Europe had long been molded by Vedic ideas. It should also be noted that many parts of the Vedic literature are still not properly understood although considerable progress has recently taken place in the study of Vedic science. It is most interesting that the books in this Indian tradition speak about the relativity of time and space in a variety of ways. The medieval books call the Puran.as speak of countless universes, time flowing at different rates for different observers and so on. Universes defined recursively are described in the famous episode of Indra and the ants in Brahmavaivarta Purana 4.47.100-160, the Mah¯abh¯arata12.187, and elsewhere. These flights of imagination are to be traced to more than a straightforward generalization of the motions of the planets into acyclic universe. They must be viewed in the background of an amazingly sophisticated tradition of cognitive and analytical thought. •Millions of universes appear in the infinite consciousness like specks of dust in a beam of light. In one small atom all the three worlds appear to be, with all their components like space, time, action, substance, day and night. [4.2]•The universe exists in innate consciousness. Infinite consciousness is unmanifest, though omnipresent, even as space, though existing every-where, is manifest. [4.36]•The manifestation of the omnipotence of infinite consciousness enters into an alliance with time, space and causation. Thence arise innateness and forms. [4.42] •Rudra is the pure, spontaneous self-experience which is the one consciousness that dwells in all substances. It is the seed of all seeds, it is the essence of this world-appearance, it is the greatest of actions. It is the cause of all causes and it is the essence of all beings, though in fact it does not cause anything nor is it the concept of being, and therefore cannot be conceived. It is the awareness in all that is sentient, it knows itself as its own object, it is its own supreme object and it is aware of infinite diversity within itself...The ifinite consciousness can be compared to the ultimate atom which yet hides within its heart the greatest of mountains. It encompasses the span of countless epochs, but it does not let go of a moment of time. It is subtler than the tip of single strand of hair, yet it pervades the entire universe...It does nothing, yet it has fashioned the universe. ..All substances are non-different from it, yet it is not a substance; though it is non-substantial it pervades all substances. The cosmos is its body, yet ithas no body. [6.1.36] The YV model of knowledge is not written as a systematic text. Its narrative jumps between various levels: psychological, biological, and physical. But since the Indian tradition of knowledge is based on analogies that are recursive and connect various domains, one can be certain that our literal reading of the passages is valid. YV appears to accept the idea that laws are intrinsic to the universe. In other words, the laws of nature in an unfolding universe will also evolve. According to YV, new information does not emerge out of the inanimate world but it is a result of the exchange between mind and matter. It accepts consciousness as a kind of fundamental field that pervades the whole universe. One might speculate that the parallels between YV and some recent ideas of physics are a result of the inherent structure of the mind.4 Other Texts Our readings of the YV are confirmed by other texts such as the Mahabharata the Pur¯an.as as they are by the philosophical systems of Samkhya and Vaisheshika, or the various astronomical texts. Here is a reference to the size of the universe from the Mah¯abh¯arata12.182: The sky you see above is infinite. Its limits cannot be ascertained. The sun and the moon cannot see, above or below, beyond the range of their own rays. There where the rays of the sun and the moon cannot reach are luminaries which are self-effulgent and which possess splendor like that of the sun or the fire. Even these last do not behold the limits of the firmament in consequence of the inaccessibility and infinity of those limits. This space which the very gods cannot measure is full of many blazing and self-luminous worlds each above the other.(Ganguly translation, vol. 9, page 23)The Mahabharata has a very interesting passage (12.233), virtually identical with the corresponding material in YV, which describes the dissolution of the world. Briefly, it is stated how a dozen suns burn up the earth, and how elements get transmuted until space itself collapses into wind (one of the elements). Ultimately, everything enters into primeval consciousness. If one leaves out the often incongruous commentary on these ideas which were strange to him, we find al-Biruni in his encyclopedic book on India written in 1030 speaking of essentially the same ideas. Here are two littleextracts:11 S. Kak, 1997-8. Consciousness and freedom according to the ´SivaSutra.Prachya Pratibha 19: 233-248.S. Kak, 1998a. The speed of light and Puranic cosmology Doğu sanatında mekânın temsilinden bahsetmeden önce mekân kavramından ne anlaşıldığını bilmek gereklidir ancak Doğu'da Orta Çağ'a tarihlenen mekân tasvirleri hakkında yeterli veri olmadığından (çoğunlukla bezemeci ve arka planı boş figüratif çalışmalar yapılmıştır), Hint ve Arap felsefecilerin mekâna dair öne sürdükleri yargılarla bir sonuca varılabilmektedir (Konak, 2014;Aydın, 2001;Kak, 1999). ... Indian physics considers both the objective universe, which is taken to be atomic, and the subjective universe of the experimenter or the observer, which is taken to be non-atomic [7], [ [11], and [12]. In other words, it presents a dualistic view where that the observed matter is atomic whereas the observing mind and time and space in which the universe exists is continuous. ... KR IRS 301125 On Sun, 30 Nov 2025 at 06:31, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar* > > Memory and Incarnations > > > > Your experience as thoughts, perceptions, emotions, feelings, > understandings, etc has no physical 3D shape in the visual spectrum. They > belong to the 99.9965% of the totality, the invisible spectrum. But they > function as the paradigm bases of new perceptions and understandings. They > become the paradigmatic memory. > > In the free and healthy nature, your memory teams up with nature, with > the diverse flora and fauna, often creating new discoveries, enchanting and > shattering revelations, which embed as the dominating paradigms? They > become Divine, creating the flow of Theism from nature. Theism is simply > the dynamism of consciousness, which grows when one experiences nature as > nature, as a limb of naure.It is the beautiful flower or flowers as > consciousness generation in the free and healthy nature. > > The point is that they have no 3D material shape. Now the question is > whether we carry the memory even after death? Is a new birth the extension > of the accumulated memory? After all even now we do not continuously > remember all old experiences. None of us can remember our experiences when > we were one month or two months old. But every nano second of life joins > the memory creating paradigm connecting bases of perception and > understanding. > > Can we live the life we decide in advance, create the memories we want and > carry them to the next birth? As it is, if electrodes are applied to > specific points in your brain your previous experiences get ignited. Our > Brain is mainly electromagnetic. Does the electromagnetism, which pervades > the whole Universe, has a memory and consciousness aspect? Do we add our > memories to the memory fund in the electromagnetism of the Universe? We all > experience flashes of discoveries, revelations, illuminations and > enlightenments. > > My point is, whether it is sensible not to directly read and feel nature > at all for education. Is it sane to depend solely on the machines which are > not capable of feelings and emotions, the phenomena where the general flow > of emotions and feelings from the air do not touch? By totally surrendering > all our education to technology are we not really abandoning education > itself? Can there be any education at all where feeling, perception and > understanding from nature? > > When education means feeling nature directly, then we need the totally > free and healthy nature, not the nature and ecology designed on the basis > of Newtonian Mechanics. Is technology which harms almost every life form, > where every machine is a menace to the Biosphere, the only road of > education? Is it not basic that we synchronize our consciousness with > nature, the free and healthy nature? Is technology harming our voyage in > births, deaths and rebirths? > > Every University needs a ‘Free Nature Park’ without human tampering so > that education gets rehabilitated from technology. > > YM Sarma > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/CACDCHCKMxdXrfy6qz4jM19SZpEuCOk8oKYF3Ugs2z10W7ZmeVA%40mail.gmail.com > <https://groups.google.com/d/msgid/thatha_patty/CACDCHCKMxdXrfy6qz4jM19SZpEuCOk8oKYF3Ugs2z10W7ZmeVA%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. 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