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Ebook Kostenlos Download The Boss. Send us a new image. Is this product missing categories? Add more categories. Review This Product. Welcome to Loot. Checkout Your Cart Price. Description Details Customer Reviews Contains the theory of the tattwas and detailed instructions for the practice, including the tantric tools of yantra, mantra and mandala. This creates an interdependence whereby they begin to affect each other.
Thus most diseases are either psychosomatic or somopsychic in nature. As a result, the effects of physical disorders eventually disturb the mind and mental disorders create physical diseases. As the mind is the governing factor over the bodily functions, it becomes necessary to aim at purification on the mental level as well as the physical level. It is in the mind that the germ or virus of infirmity is born and bred.
So, when we talk of purification, we should first of all try to understand it in relation to the different layers of the mind. In this respect, let us try to understand what mental purification is. Is it merely the inculcation of virtues such as compassion, mercy and truth, or is there a purification of the mind which transcends even these virtues?
It is in the explanation of this theory that tantra stands apart from other philosophies. Tantra believes that no act or thought is impure in itself. The impurity lies in erroneous perception and judgement. Good and evil cannot be judged on the prejudices of a whimsical society, but on the basis of metaphysical truths. Through personal sadhana it becomes. The aspirant has to inculcate a partlCular attitude even to these mundane acts, for a tantric believes that all aspects of life should be integrated with higher awareness.
Therefore, the purificatory process m tattwa shuddhi is not just confined to one or two hours of meditation, but extends throughout the twenty-four hours. This first stage of purification in tattwa shuddhi sadhana should not be understood as 'disciplinary rules', but as a method to heighten your awareness. Thereby, these acts will reflect the inner harmony and joy of existence. The next stage, which is a more subtle level of purification, is effected through the forces of mind and prana, from which the elements have arisen.
These latent inner powers are awakened and directed towards the refinement of the subtle aspect of the tattwas. Refinement of the tattwas on the subtle level, as well as every other level, entails an increase of energy, so that the tattwas themselves vibrate at a harm?
This induces a state of equilibrium and eqUlpOlse, which leads to a deep inner awareness. However, the causal level constituted by the tattwas IS the. Purification of the elements. These have a profound influence on the causal body and unconscious mind, and are able to purge the deep-rooted samskaras and archetypes that obscure the experience of unlimited consciousness. Just as you bathe every morning to keep yourself clean, similarly, sadhana is like a spiritual bath that cleanses the dross of objective experience. This alone is purification according to tantra.
It is from this notion that the rich imagery and ritualistic part of tantra gradually evolved into a highly complex network of exoteric and esoteric symbols. For every esoteric experience there developed a corresponding exoteric act, which was constructed on the scientific principle that the subjective and objective experience are co-related in more ways than we can imagine.
It is for this reason that tantra has emphasized from the beginning the role of conscious awareness of every act that is performed. Tantra has firmiy upheld the view that the consciousness of man, which is forever evolving and expanding, is influenced by the external environment, modes of living, codes of society and ethics, food habits and other such Simultaneously, the external life is also affected by the inner experiences which occur as a result of expanding consciousness.
Tantra has, therefore, developed as a ritualistic, highly organized and disciplined exoteric science, as well as an abstract and far-reaching esoteric science. The basic form of exoteric tantric upasana is the ritual of pooja worship performed for the devis and devatas. For this, temples are constructed along the guidelines of a mandala in which the carved statue of the devi or devata, already invoked with power and life through the ceremony of prana prathistha, is installed.
Each devi or devata is bathed, dressed in elaborate clothes and ornaments and offered food or prasad by the temple poojari, or worshipper. On auspicious days, the devi or devata is taken out onto the streets on a specially carved and gilded platform Jor all to see and admire. In fact, the devi or devata is considered to personify all the characteristics of human behaviour, which the tantras do not consider alien to divine behaviour.
There is a special time for bathing, sleeping and eating, during which no one but the temple priest is allowed to enter. Then there are certain foods which are considered more auspicious and favoured. Different devis and devatas have different colour preferences and are dressed accordingly, and so on. When the devotee goes to the temple for darshan, he offers food, money, clothing, flowers, incense and other such favourable items, prostrates before the image, and meditates on the form of the deity. In this act of darshan, all the senses are stimulated through the profusion of colours, lights, music, mantra and mandala of the deity.
In shakti or devi worship, slaughtered animals are offered, as they are considered very propitious and the devotee is greatly benefited by them. The temple priest who performs the daily worship is chosen from a particular kula or family line. His task is to. Thus he must be proficient in the chanting of tantric mantras, along with a thorough knowledge of the procedure of the entire ceremony. One of the first steps in this process is for the priest to consecrate his entire body through the act of anga nyasa and kara nyasa.
This is done by touching different parts of the body with specific fingers, along with repetition of the respective mantras.
A parallel practice can be found in the Christian act of touching the forehead, heart and each shoulder in the sign of the cross. This is followed by dharana or concentration, by visualizing the five tattwas within the body. Through diffusion of one element into the other, accompanied by symbolic exoteric rites, i. The entire process in accompanied by the chanting of kirtan or devotional songs, by a group of people especially employed for that purpose. Gradually, as the tempo of the music increases, the priest enters a sort of trance, whereby he is merged in dhyana, until he becomes one with the deity and immersed in divine ecstasy.
Once this has been accomplished, the priest places the spirit of the deity, which he has experienced inwardly, into the external statue. Up until this point, the statue is considered an inanjmate object, but now it is converted into an aspect of the divine. This discipline, which is employed by the priest, is also used as an effective means of pratyahara, dharana and dhyana, by aspirants who follow other esoteric tantric.
It is for this reason that the act of rishyadi nyasa. Panchopchara Lam to thee of the form of prithvi, I offer gandha sandal paste. Vam t o thee o f the form o f apas water , I offer naivedya food. Ram to thee of the form of agni fire , I offer dipa light. Yam to thee of the form of vayu air , I offer dhupa incense. Ham to thee of the form of akasha ether ,. I offer phoola flowers.
Dhyana Meditation on the ishta devata personal deity. On the physi a subtler separate organs and their constituents, while on also be level the organs of energy and their constituents can n as perceived. According to tantra and yoga, these are know vayu a pran ti, shak a chitt chakras, nadis, kundalini shakti, and panchatattwa. Without prana, we would be like decay e is Ther on. The indriyas began to assert, one by one, d woul soul idual indiv or they ceased to function, the jiva, The them. As they began to lose their grip on the body, the senses began to tremble with fear, and realizing the role of prana, at once ceded their mistake and begged prana to return.
This story illustrates that, without prana, we cannot even blink an eyelid, let alone do all the tasks that we are required to perform throughout life. Prana plays a very vital role in creation and although we are able to function only on account of prana, most of us have not yet been able to develop it to its full potential. Forms of prana shakti. The cosmic manifestation of prana or mahaprana in the individual body is represented by kundalini. The entire cosmic experience from creation to dissolution is embedded within the folds of kundalini. In all living beings, the dlvme conSClOusness is first converted into prana or energy and as the kundalini is the reservoir for this magnanimous amount of prana, it is also known as prana shakti.
The word kundalini is derived from the term kunda which means 'a pit or cavity'. When the full potential of this energy is released, it travels up through the central nervous system in the physical body or sushumna nadi in the pranic body. Ida and pingala are only capable of conductmg a low voltage of energy: they vitalize the mind and body, but not to its full potential. Only the full force of kundalini shakti, or prana shakti or atma shakti can awaken the entire conscious and vital functions.
Pingala nadi also On one level, it is para transcendental in the form of kundalini shakti; on the other it is pinda microcosmic in the form of prana shakti, which is channelled through pingala. Prana shakti also manifests as six main centres or chakras or storehouses of prana, which are located along the spinal column. The lowest chakra in the energy circuit, mooladhara, is situated in the perineum of men and the cervix of women, and connects to the coccygeal plexus. The next chakra, swadhisthana, is two fingers-width above mooladhara, and corresponds to the sacral plexus.
Above this is manipura, behind the navel, which corresponds to the solar plexus. In the middle of the neck is vishuddhi chakra, which corresponds to the cervical plexus. Each chakra is constituted of one baslC element. Wlthm mooladhara is prithvi earth tattwa; in swadhisthana, apas water tattwa; in manipura, agni fire tattwa; in anahata, vayu air tattwa; in vishuddhi, akasha ether tattwa.
Our entire range of consciousness, thoughts and actions is governed by the activities of these chakras. The chakras are energized by pingala nadi and fully activated by the ascent of kundalini. As long as they are not fully activated, we are limited in every action and experience. In tattwa shuddhi sadhana, these chakras are directly influenced by concentration on each tattwa. In order to control the functions of the body, prana shakti also manifests as the five major prana vayus or pranic air currents, known as prana, apana, samana, udana and vyana.
Apart from these, there are five upapranas or subsidiary pranas. Together these ten pranas control the entire processes of the human body, such as digestion, evacuation, sneezing, blinking, talking, moving, breathing. Out of these, the two most influential vayus are prana and apana. Prana is the inward moving force which is said to create a field moving upwards from the navel to the throat.
Apana is the outward moving force which is said to create a field, moving downwards from the navel to the anus. Both prana and apana move spontaneously in the body, but are controlled through tantric and yogic practices. Through this entire network of physical, subtle and cosmic manifestations of prana, prana shakti creates, sustains and ultimately destroys the notion of individual existence in human beings. Prana shakti as Devi. However, in the immanent realm, shakti is depicted as the goddess Devi.
These aspects of shakti are several and each of them represents a different aspect or power within the individual. In the human body, the poorna shaktis are represented by the ascending kundalini and the amsa roopinis are represented by the opening of the chakras. Just as watering the plants for a few days causes all the flowers to bloom,. Mandala of prana shakti. In tattwa shuddhi, kundalini as prana shakti is symbolized as a beautiful goddess. This tradition of symbolizing every aspect of human existence as a mandala is an essential part of tantra.
These mandalas are more than just symbols; they represent man's unknown subconscious and unconscious. It is believed that concentration on these forms detonates the samskaras or archetypes that obscure creativity and genius. The mandala of prana shakti is created in tattwa shuddhi to influence this process. The different aspects of her form are not chosen arbitrarily, rather they have been carefully selected to express particular levels of consciousness. The colour of her skin is 'red like the rising sun', which indicates the boons she can grant.
Meditation on Devi in red is done for conquest over the lower self and subjugation of all the forces which keep one within the clutches of samskaras or worldly life. Red is a primary colour which represents rajoguna or the quality of dynamism. As prana is a vital force motivating action in all living beings, the colour red also alludes to the dynamic tendencies of prana.
Her six hands denote her high level of efficiency in every act she performs and each object she holds in her six hands represents victory over different aspects of human existence. The goad is symbolic of the eradication of dwesha or dislike and the noose symbolizes a conquest over the different forms of raga or desire. The bow depicts the mind in a state of total one-pointedness or concentration; the five arrows represent the five tanmatras, five tattwas, five jnanendriyas, and five karmendriyas which are brought under control by a concentrated mind.
The trident stands as a symbol of the three gunas in a state of equipoise and balance; and, lastly, the skull with the dripping blood is symbolic of dissolution and annihilation of the ego. Her smiling and benevolent countenance depicts prana s hakti as one who willingly grants boons, thus ensuring the success of dhyana or meditation done on her form. Her three open eyes represent vision into every realm and the third eye, in particular, indicates her cosmic vision.
The lotus on which she is seated denotes the unfoldment of divine powers or siddhis. The practice of tattwa shuddhi deals with prana shakti in its diverse aspects. Moreover, as the tattwas are created by the vibration of prana at varying frequencies, we pay obeisance to prana shakti, who plays a vital role in our evolution from consciousness to matter and matter to consciousness. Just as the physical and mental characteristics of an individual are inherent in the DNA molecule, similarly, the molecular structure of a human being contains the prototype of the cosmic properties.
This cosmic experience of creation and dissolution is symbolized in the form of kundalini shakti. Kundalini is para shakti, the subtlest form of energy as well as the inseparable part of pure consciousness. Although energy and consciousness have separated and diversified to give rise to the whole creation, they are forever striving to unite in the physical body, in order to re-experience the cosmic unity from which they evolved.
Shakti or energy, lying latent at the base of the spine, is depicted in the form of a coiled serpent, known as kundalini. Shiva or consciousness resides in the highest spiritual centre, sahasrara chakra, which is situated at the top of the head in the form of a crystal shivalingam.
As the supreme energy of kundalini is awakened through the practice of tantra, the consciousness is freed from the matter of the body. It is the final union in sahasrara chakra which eventually replicates the original notion of unity between Shiva and Shakti preceding creation. Thus we can grasp how the entire cosmic process, from unity to diversity and back to unity, is inherent within each of us. Tantric philosophy postulates that the universe of matter and energy has evolved out of primordial nature or shakti who represents pure energy.
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Her cosmic counterpart and co-creator is shiva, or pure consciousness, who exists as conscious intelligence distinct from her and her derivatives. In the original state, shiva is forever immanent and eternal but inactive, as opposed to shakti who is forever immanent and eternal but active. Shakti has the inherent potential to create and is, therefore, known as the root matrix of creation or moola prakriti.
Although shiva and shakti momentarily separate to give rise to the individual consciousness, in their cosmic manifestation, they are forever co-existing, side by side. So there is both a cosmic and individual aspect of shiva and shakti. Shiva and shakti together give rise to the avyakta or unmanifest cosmos as well as the vyakta or manifest universe. The first manifestations of the cosmic process of creation are known as nada, bindu and kaala.
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Nada literally means 'vibration'. As a part of the avyakta or unmanifest creation, it exists as the cosmic vibration. In the vyakta or manifest creation it exists as sound of varying frequencies. Bindu represents a point or nucleus, and kaala is a ray or force which emanates from the nucleus or bindu: The parallel drawn by science is that of a particle and wave of energy.
The question has never been answered by science, except by stating that it is both. Tantra has defined that both particle bindu and ray or ' wave kaala exist.
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Moreover, it has asserted that this fundamental dualism affects the entire gamut of physical creation. The cosmic manifestation of shiva and shakti as nada, bindu and kaala interact and give rise to the gross and subtle elements of which Irian is composed. In tantra it is considered that the human body, on the gross, subtle and causal levels, is composed of thirty-six elements. These thirty-six tattwas cover the entire spectrum of human existence and experience.
However, fifteen supplementary elements are also included in the ultimate definition of the human form, thus making a total of fifty-one elements, corresponding with the fifty-one letters of the Sanskrit alphabet. These supplementary elements consist of the sapta dhatus or seven humours in the body, the pancha vayu or five vital airs, and the triguna or three basic qualities.
In tattwa shuddhi we deal with only twenty-five of these tattwas. However, ,in order to have a broader perspective of what we are made up of, it is necessary to understand the entire process of creation or srishti from the tantric standpoint. The thirty-six tattwas are classified into three categories of shiva tattwa, vidya tattwa and atma tattwa. Until the exact moment of creation, these five elements that comprise the shiva tattwa, remain unified as one or whole; there is no division or diversity. The first indication of division in this unity leads to the development of the vidya tattwas, which are a part of the microcosmic consciousness.
Vidya tattwa. The shiva tattwa is composed of five pure elements which are related to absolute consciousness. The first two of the shiva tattwas consist of shiva as the pure consciousness or chit, in union with shakti as the pure energy or chit shakti. Inherent in chit shakti are three creative aspects known as: ichchha energy of will; kriya energy of action; and jnana energy of knowledge.
The three aspects of ichchha, kriya and jnana, inherent in the chit shakti, remain dormant until the point of creation. It is the unconditioned and conditioned elements of the microcosmic consciousness. The development of the vidya tattwa is responsible for the limitations which begin to manifest on the otherwise unconditioned tattwas. At this stage, shiva or consciousness remains complete in itself, but is enveloped by the veiling power inherent in chit shakti, i.
Here maya operates through five limiting aspects known as the kanchukas. Kanchuka literally means 'sheath' or 'envelope', and together they act like the shell which obscures the kernel. Each kanchuka limits the cosmic power of shival shakti in one aspect. These limiting aspects, or kanchukas, born out of maya are: 1. Kalaa that which limits the force of kriya shakti or the power to do all.
Avidya vidya that which limits the force ofjnana shakti or the power to know all. Raga that which limits the force of ichchha shakti by creating desire and attachment, thus giving rise to unceasing discontentment. Kaala that which limits perpetual existence by creating the notion of time, related to the changes in life, namely: birth, growth, ripening, waning and perishing. Niyati that which limits free will purushartha by creating the notion of fate and destiny, thus binding the individual to the endless cycle of birth and death.
What this really implies is that, although in the state preceding creation shiva and shakti existed as one unit of consciousness, during. In actual fact they always remain what they are, and in human beings their unity is represented by paramatma consciousness, which to the jivatma appears different from itself. Subjectively this process of maya results in the dichotomy of subject and object, in contrast to the unified experience of shiva and shakti, and objectively it results in the creation of the various physical forms of which the universe is composed.
It is at this point in the scheme of evolution that dualities, divisions and opposites come into existence. This leads to the development of the atma tattwas or conditioned elements which constitute the material universe. In the practice of tattwa shuddhi, it is these conditioned elements or atma tattwas with which we deal. The atma tattwa is composed of twenty-five elements related to veiled consciousness. They are the conditioned elements of the individual consciousness. At first, the shiva tattwa transforms itself into the purusha tattwa or pure consciousness in man, representing the innermost focal point in each person.
The development after the manifestation of prakriti is known as parinama or real evolution, for it is now that the consciousness is divided into time and space, or subjective and objective self. What is spoken of in terms of development prior to this is in actual fact a condition in which shakti Thus previously, shakti tattwa, whilst retaining its original state, assumes the aspect of nada, bindu, kalaa, ichchha, jnana, kriya and maya.
The three inherent aspects of chit shakti, namely ichchha, kriya and jnana, now transform themselves into the three gunas: tamas, rajas and sattwa. Ichchha shakti is transformed into tamoguna, which represents inertia; kriya shakti is transformed into rajoguna, which represents action, andjnana shakti is transformed into sattwa guna, which represents radiant knowledge. Together these three gunas rule the whole span of human life, and dominate the action of the next differentiated stage: buddhi, ahamkara, manas and chitta, which constitute the inner instrument of man through which consciousness acts.
Akasha ether; responsible for void and space. Vayu air; responsible for perpetual motion. Agni fire; responsible for heat. Apas water; responsible for fluidity. Prithvi earth; responsible for cohesion, weight. Srotra ears, the auditory sense; perception of sound.
Tattwa Shuddhi - The Tantric Practice of Inner Purification
Twacha skin, the tactile sense; perception of touch or -. Chakshu eyes, the optic sense; perception of form. Jihwa tongue, the gustatory sense; perception of taste. Ghrana nose, the olfactory sense; perception of smell. Buddhi also known as mahat, is the highest intelligence, which manifests its full potential under the influence of sattwa guna. Ahamkara emphasizes the existence of the self. Manas counterthought.
Chitta the collection of past impressions or samskaras. It is at this point that matter begins to dominate spirit, giving rise to the multiplicity of creation. Ahamkara gives rise to the gross elements, indriyas, tanmatras subtle essences and tattwas which comprise the physical body. The gross tattwas, which are grouped into numbers of five, are as. Vak speech; the organ of articular expression. Pani hand; the organ of grasping.
Pada foot; the organ of locomotion. Upastha reproductory organ; the organ of regeneration. Payu anal region; the organ of evacuation. In the practice of tattwa shuddhi we consciously recreate the process of evolution and involution, experiencing each element separately but as a part of the intricate whole. We begin to perceive the interdependence of the elements and how they play a vital role in the interplay of consciousness and energy. Thereby the twenty-five elements are refined. Shabda sound; the subtle essence of akasha tattwa. Sparsha touch; the subtle essence of vayu tattwa. Roopa form; the subtle essence of agni tattwa.
Rasa taste; the subtle essence of apas tattwa. It is comprised of four faculties: buddhi intellect , ahamkara ego , manas thoughtlcounterthought and chitta memory. According to tantra and yoga, these four principles constitute the medium through which the consciousness acts. Antah karana distinguishes human beings from the plant, animal and mineral kingdoms. In these lower forms of life, antah karana exists in a dormant and tamasic seed state. These creations Of nature do not operate from the level of intellect, discrimination, thought or ego, but from the level of pure instinct.
For example, a dog will instinctively prefer meat to vegetables. He does not consciously discriminate one from the other; it is a natural instinctive process which governs his body. However, in the case of man, this faculty has gradually evolved to its present capacity. Man has emerged victorious over all other forms of life by the strength of this inner faculty, which has given him the power to reason, think, plan, remember and enact.
However, the intellectual supremacy of man does not in any way complement the full potential of the antah karana. It is just a mere glimpse of the power that it contains. If the performance of this instrument reaches its full capacity, man. Thus he would become a co-creator or an instrument, one with nature, replicating her cosmic processes.
The yogis, who have attained the power to do, so achieved this rare feat by exploring the mysteries of this inner instrument, the antah karana. Everything you feel, see, do or speak, is a part of what is stored there. There is a part of antah karana that has knowledge not only of this life and experiences related to it but knowledge of the whole universe and cosmos. Refinement of antah karana implies tuning it to the high frequencies of pure energy and consciousness, so that we become aware that, in fact, what we are refining is a creation of that same energy and consciousness.
The physical evolution of man today stands complete. He may grow shorter or taller, fatter or thinner, but the next stage of evolution belongs to the realm of consciousness. Sri Aurobindo talks about a 'superhuman race', when man has achieved this state of higher mind.
At present, these faculties in us are only at the teething stage and we are still grappling with their complexities. Much of the success we can have in this area depends on our ability to purify, illumine and unify the functions of the antah karana. The antah karana acts like a very fine transmitter which receives and transmits impressions. The clarity and precision with which it performs this act depends entirely on how refined your instrument has become. If it is tuned to the gross vibrations, then that is what the transmitter will reflect.
Antah is inner, and karana is tool or instrument. Man is not a separate entity, suspended between cause and event. Rather, he is an integral part of the cosmic plan that has a role for each and every speck of creation. The antah karana plays a vital part in our pursuit to understand this role. This infinitely subtle instrument is what we ourselves have built through our fine sense of imagery during our journey through many successive incarnations. Thus the antah karana contains the impressions which we carry lifetime after lifetime. Like a musical instrument, the antah karana is sensitive enough to pick up the subtlest vibrations, which it continues to do irrespective of our conscious knowledge.
You may not be consciously aware of certain impressions tfi. It is your antah karana that decides your course of action, depending on past experience or knowledge. What is recorded there is a part which may never reveal itself to you, unless the clarity of cosmic awareness and the inner ear and eye, which can comprehend the subtle vibrations of cosmic sound and vision, are attained.
Therefore, we have not only to discover what is stored in the antah karana, but also learn how to control it. Tantra is the only science which has given us the answer. Antah karana is the tool through which consciousness is playing its cosmic game or lila. Consciousness is the same in everyone - pure, effulgent and radiant. How it expresses itself depends on the precision, clarity and perception of the medium through which it plays its game. The same idea, the same thought, the same action may occur in two different people, but the interpretation, enactment and culminating results will depend entirely on the level of mind, intellect and ego of each of the persons.
The antah karana functions through the conscious, subconscious and unconscious realms, creating gross, subtle and causal experiences. As the antah karana has evolved out of a combination of the three gunas: sattwa, rajas and tamas, the quality of experience is largely determined by the pervading influence of these cosmic principles. Manas and chitta, being a part of the conscious and subconscious awareness, dominate the actions and thoughts in the jagriti and swapna states. Buddhi and ahamkara are present in varying degrees of refinement in jagriti, swapna and sushupti states.
However, as these faculties have evolved out of each other and form the same principle of shakti, their interdependence and invasion on each other. It is evident that in these three states of consciousness, antah karana is under the sway of the three gunas, modifying itself to the guna which is predominant at any particular time. But in the fourth stage, turiya or transcendental awareness, the gunas cease to exert any influence, and thus the awareness is transported beyond the fluctuations of antah karana that exist in the preceding three states.
This is only achieved by developing the full capacity of the antah karana through sadana. In the practice of tattwa shuddhi, the role of antah karana is rendered clear. The aspirant is able to perceive the functionings of this powerful tool and the method of directing. Unified existence and unity at all levels is torn asunder at the birth of ego and one perceives its separation from the rest of creation. Ahamkara pervades each and every pore of your being. Ahamkara or ego forms the nucleus of existence within an individual.
It is only on account of the ego that you relate to things around you. If there was no ego, you would be just like a plant or vegetable having no knowledge of your existence. This is the paradox of creation, that on the one hand ego binds you to the plane of objective experience, and on the other it exists as the nucleus which has to be exploded to awaken unified existence. In the conscious state or jagriti, ego operates through the gross body, i. In the subconscious state or swapna, the ego operates through the astral body and dream. When you are in deep sleep, sushupti, the ego retires into seed state in the causal body, but in meditation it is in the form of inner awareness.
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Ahamkara is so deeply embedded that it even remains through the stages of savikalpa samadhi. The functions of ahamkara are affected by the three qualities of sattwa, rajas and tamas. Sattwic ahamkara is. Ahamkara stirs up samskaras or latent impressions from the subconscious mind, but under the influence of sattwa or balance it temporarily withdraws this function. Rajasic ahamkara is a dynamic force which kindles '1ness' in the individual, causing intense activity and restlessness.
Ultimately, it leads to dissipation of thought and action. Tamasic ahamkara intensifies the painful and negative samskaras, thus causing doubt, apprehension, fear and procrastination. Ahamkara can be considered the source of both limitation and liberation of the jiva or individual soul.
Although it stays with one a long time on one's life'sjourney, through sadhana one IS gradually able to refine its negative forces. By the. Buddhi, which is also known as mahat or the great principle, is said to be the faculty closest to pure consciousness. In daily life, it is buddhi that motivates you to act according to your dharma vocation. Any act judged with precision and accuracy is on account of the power and influence of buddhi or the higher intellect.
At a higher level, buddhi reflects itself through prajna intuition and vairagya dispassion. Although these sublime qualities are inherent in buddhi, under the influence of maya and due to its association with ego, senses and the three gunas, these qualities are often altered. In the sattwic state, buddhi is without oscillation and assumes the role of sakshi the witnesser. By the influence of rajas, defects arise. As a result, buddhi is unable to discriminate, and the decisions are often contaminated by false knowledge and avidya or ignorance. Tamasic buddhi comes under the sway of ego and is clouded by false information and false judgements.
In the practice of tattwa shuddhi, we meditate on the sattwic nature of buddhi so that the tamasic and rajasic tendencies, which are not its true nature and which prevent sattwic buddhi from operating, are removed. Thus the experience of being the silent witnesser or sakshi is accentuated. Thus the individual is clouded by vasanas deep-roote?
We have to realize that the main pathway to attainment of self-realization lies through the antah karana. In order to gain full control over the direction of its development, :-ve will have to turn to tantric and yogic sadhana. In the practIce of tattwa shuddhi, we use the latent forces of antah karana to direct the awareness away from gross experience towards higher experience.
Manas and chitta. Manas and chitta represent the external mind and mindstuff, i.