#ego and atman

[compassionmattersmost]

Balancing Ego and Atman: A Path to Inner Harmony

In the journey of personal growth and spiritual awakening, one of the most profound challenges we face is understanding the relationship between our ego and Atman. The ego, often seen as the source of our individual identity, is the part of us that interacts with the world, makes decisions, and defines who we think we are. Yet, beneath the surface, there exists a deeper, more authentic aspect of…

[ehj3]

I WAS FRAMED!

“Enframing means the gathering together of that setting-upon which sets upon man, i.e., challenges him forth, to reveal the real, in the mode of ordering, as standing-reserve. Enframing means that way of revealing which holds sway in the essence of modern technology and which is itself nothing technological.” —Philosopher Martin Heidegger Got that? Probably not, read it again. The notoriously…

[turiyatitta]

The Tapestry of Reality

Synchronicity and the Illusion of SeparatenessIn the dance of existence, our perceptions often lead us to believe in the solidity and separateness of things. The term “Maya,” derived from ancient philosophical traditions, refers to the illusory nature of the world. It’s a veil that covers the true essence of reality, suggesting that what we experience is not exactly what it seems.The concept of…

[aainaalyaa]

Unleash Your Inner Genius — Discover Your True Self Beyond the Ego

The ego desires a predictable world, yet Life (ٱلْحَىُّ) is beyond the labyrinth of uncertainty. Embrace the unfamiliar, for it is within the nebulous intersection of the known and unknown that true innovation and growth flourish.

Bridge the gaps with creative thought and a curious mind, not fear and doubt. The ego is a component of you, but not the totality. It is a lens through which you perceive the world, but not the world itself.

Cultivate a profound understanding of your authentic self, beyond the limitations of the ego. This will enable you to navigate the quotidian with greater sagacity, empathy, and liberty.

[talonabraxas]

Moksha Talon Abraxas

Moksha is the summum bonum of life. Moksha is the fulfilment of life's purpose. Life ends on this earth plane when you attain Moksha or liberation from birth and death. The realisation of your real object in life is freedom or Moksha. Moksha bestows on you eternal life of undecaying bliss and perennial joy. Moksha is not annihilation. Moksha is the annihilation of this little self-arrogating ego only. Moksha is realisation of the identity of the individual soul with the Supreme Soul. By annihilating this little self you possess the whole of true universality, you attain an eternal life.

Mukti is obtained through the knowledge of the Self. To attain Jnana, you must have one-pointedness of mind (Ekagrata). Ekagrata comes through Upasana. Upasana comes through purity of heart (Chitta Suddhi). Chitta Suddhi comes through Nishkamya Karma Yoga. To do Nishkamya Karma, you must have controlled the Indriyas. The Indriyas can be controlled through Viveka and Vairagya.

Moksha is not to be regarded as a becoming into something which previously had no existence. Moksha is not something to be achieved. It is already achieved. Everything is one with Absolute or Para Brahman. What is to be achieved is annihilation of the sense of separateness. Moksha is the direct perception of that which has existed from eternity, but has hitherto been concealed from us on account of the veil of ignorance. Moksha is attainment of the Supreme Bliss or Immortality and removal of all kinds of pain. Moksha is freedom from birth and death.

Freedom or Mukti is your only real nature. You will have to know this truth only through direct intuitive experience. You will have to cut asunder the veil of ignorance by meditation on the Self. Then you will shine in your original pristine purity and divine glory.

Brahman, Self, Purusha, Chaitanya, Consciousness, God, Atman, Immortality, Freedom, Perfection, Bliss, Bhuma or the unconditioned are synonymous terms. If you attain Self-realisation alone, will you be freed from the round of births and deaths and its concomitant evils. The goal of life is the attainment of the final beatitude or Moksha. Moksha can be attained by constant meditation with a heart that is rendered pure and steady by selfless service and Japa.

Moksha is the highest benefit, Parama Prayojana. Jnana is the benefit which one gets in the internal (Avantara Prayojana). Just as plantain fruit is the highest benefit which one gets, and the leaves, etc., are the Avantara Prayojana in the interval before one gets the fruit, so also Moksha is the highest benefit and Jnana is Avantara Prayojana. Jnana is only the means to attain the highest bliss.

The Jiva falsely superimposes the body and others which are not Self upon himself and identifies himself with them. This identification constitutes bondage. The freedom from this identification is Moksha. That which causes this identification is Avidya or nescience. That which removes the identification is Vidya. Attainment of knowledge of the Self eradicates this Avidya and its effects. The Svaroopa of Moksha is the attainment of Supreme Bliss and removal of all kinds of sufferings.

The right knowledge of Brahman consists in knowing that He is one with one's own self. The difference between the Jiva and the Brahman lies only in the Upadhi or limiting adjunct. The Jiva, though he is Brahman in reality or essence is subject to the miseries of worldly existence as caused by his connection with the Upadhi of Antahkarana or the fourfold mind (the inner instrument). As there is no real distinction between them, it should be known that Brahman is identical with the Self. Hence it is said that those who know the real truth understand Brahman to be identical with the Self as declared in the great sentences of the Upanishads or Mahavakyas: "I am Brahman"-"This Self is Brahman." They even teach the same thing to their disciple in the words: "Tat Tvam Asi-Thou art That." Therefore it should be known that Brahman is identical with the Self.

The knower of Brahman becomes Brahman itself. Having become Brahman while yet alive, he is freed from the round of birth and death. Knowledge of Brahman alone is the means of emancipation or Moksha. by Swami Sivananda

[csyched]

Mundane Design Detail of Digital Devil Saga: Tag Rings

(Spoilers for both DDS + DDS2.)

I have a tendency to look way too deep into little details of character designs in media, and when it comes to DDS where uniform designs are common, it gets even more fun for me. One of the things that first stood out was tag rings; the Junkyard invention that is introduced briefly and very early in the game as identifiable objects used simultaneously as trackers for downloadable mantras and can also act as digital wallets. I always wondered though, how much more they can represent for a character's actual design rather than just being a game tool for logging progress.

Rings on different fingers (and hands) represent different ideas on how we wish to present ourselves; these ideas can change from culture to culture, and in observing these differences, I looked both at general Western culture and of course, Hinduism. I was able to find more information in Western cultures with more commonalities. However, in Hinduism, by looking into mudras, you'll find rings on each finger can still hold different meanings. The middle finger is "ego", the pinky is "illusion", the ring finger is "karma". The index finger is Jiva-Atman - the individual soul or self. The thumb is Paramatman - the universal, eternal soul.

And if you've noticed, most individuals of the Junkyard wear their tag rings on their middle finger (on their left hand). In Western culture, the middle finger, similar to "ego" in Hinduism, represents "individuality". And hey, what do you know? That's a pretty important theme brought up later on.

The Samsara Tunnels scene with Lupa is actually what drove me to research further into this. Lupa removes his tag ring before performing an inevitable act of self-sacrifice, and at first, I thought it meant he was giving up his individuality. Until I noticed that no, Lupa wears his ring on his index finger on his right hand, rather than his middle finger on his left hand like almost everyone else. In Western culture, the index finger on the right hand instead represents the "potential for leadership". Fitting, for the Leader of the Wolves, who has offered his own head to the dominating tribe of the Embryon.

And then he hands it to Gale - who slips it onto his left hand next to his other ring, and he puts it on his index. And what does that represent? Comradery. Ohhhhhhhhh man. Let's go, gay subtext!!!

Irrelevant comment: (The funny thing is Lupa's ring literally does not pop up on his hand until the camera focuses on his hand and then it disappears. For the rest of the scene and the rest of the game and DDS2 it is gone. I don't know if that was an intentional choice - I doubt it - perhaps the animators didn't want to make a whole other Gale model with the two rings. I like to think he kept the ring...)

Moving onto DDS2, and Serph sells his tag ring at the Mad Mart to make some cash. Nobody else sells their rings. With the hacking disk, they are no longer needed, so it seems everyone just keeps it for sentiments. Serph himself also wears his ring on his middle finger, so was it a story choice for him to give it away - to represent him giving up his individuality? Of course, maybe not immediately, but eventually, Serph's individuality blends with another soul - being Sera's - in order to become Seraph. And no, they do not wear any rings, because neither Sera nor Serph did at the point of fusing.

Yeah.

Some additional points:

Cielo doesn't wear his tag ring as a ring, he wears it as a necklace. Similar to Lupa and his layers of necklaces with several tag rings. I'm not sure what that means - usually, necklaces with rings represent vows, most commonly found for promise rings. They can also represent deceased loved ones. Which is quite heartbreaking when you think about Lupa's necklaces...

Generally, the right hand for rings is the "action" hand while the left is the "thinking" hand.

If I ever find more information and more opportunities to extend this drabble, I will. I'm not sure how interesting this essay is for others, but some friends were interested in hearing it. I really do wonder how much thought was put into this design aspect, and if anyone has their own knowledge to bring to the table, I'd love to hear it.

[4dkellysworld]

Hii, how's everything going?

I had a question about what if the freedom I feel is only 10% of my time and the peace/indifference internally seems to be also momentary (more than 10% I'd say, still not "satisfying") will this freedom and indifference become my norm if I keep practicing this?

At some times it's easy, and I will actually feel this great feeling of peace and solace but they really are very minimal. Some other times it feels like I'm at a fight with this mind, a fight I know grows through my efforts to end it but it all will seem so hard at that time. It feels often like I'm only hiding and fearful of the ego and the mind.

Also, another thing but lately I've been fearful towards an event that my mind says might occur. I decided then that it may happen then its not happening to me, it's happening to the character I'm playing. Still, I don't even want it to happen to the character I'm playing. This would be unnecessary and I think the idea of "it will happen to the character I'm playing and not my true self" Sometimes makes me think that I'm this way leading to it occurring to my character since some people imagine the ego with the desire the ego has, so the desire actually occurs to this ego/character/materialises before the senses. I could use a little help with how I should deal with this?

AND I'm hoping you're having very peaceful great days!! You're very kind 💌🫶

will this freedom and indifference become my norm if I keep practicing this?

Depends what you're practicing, you haven't mentioned it anywhere.

Some other times it feels like I'm at a fight with this mind, a fight I know grows through my efforts to end it but it all will seem so hard at that time. It feels often like I'm only hiding and fearful of the ego and the mind.

Mind purification is necessary for the restless mind, read this and this. You can do this through releasing or any other sadhana (spiritual practice), whatever works for you.

New age teachers and "non teachers" seem to ignore that they speak to people whose minds are filled with rajas (restlessness) and tamas (inertia), clinging mainly to sensual life and who are, perhaps, at the beginning of spirituality (even if they are engaged in spiritual practices for many years). But Vedanta is for people endowed with dispassion, discrimination and self control.  Rajasic and tamasic minds are always agitated, anxious, desirous, distracted, fearful, extroverted, etc. How is it possible for an impure mind full of rajas and tamas to do contemplation, meditation and Self-enquiry? How is it possible for an impure mind to comprehend the principles of Vedanta and put them into practice? How is it possible for an impure mind, which most of the time is dwelling on sense objects and can only perceive gross forms, to realize the Atman which is the essence of life and the subtlest of all? The fact is that only when the mind is purified to a great extent, it becomes our friend and a great instrument for Self-enquiry and meditation. Then Self-realization is very easy. New age teachers and "non teachers" used to say: "You are already That"; "Who is going to do sadhana or spiritual practices?"; "Just be here now." These sayings may seem wonderful for tamasic-rajasic minds! But it is not easy for someone to still the mind and "be". Talks cannot destroy ignorance, vasanas and samskaras that are accumulated from many past births. Only intense uninterrupted sadhana can make the mind one-pointed and still. They claim also that spiritual practices strengthen the ego and sadhana becomes a prison for the seeker. How can that be so? They really don't know, probably because they never did real sadhana. Great masters like Jesus Christ, immortal Babaji, Satya Sai Baba, Swami Sivananda, Vedanta teachers like Adi Shankaracharya, Sri Ramana Maharshi and scriptures like the Upanishads, the Bhaghavad Gita, etc., tell us to purify our minds and hearts through sadhana. If sadhana and the purification of mind are not necessary, it means that the sayings of the great masters are false. New age teachers say that everything is illusory, just a dream, that everything just happens. Then who is going to do what? Surely everything is an illusory appearance, a long dream. But only for those who have awakened from the dream! For the rest, it is a very solid reality.

This world is an illusory reflection of Consciousness; jiva is illusory, bondage and liberation are also illusory. But this is very easily misunderstood. The bondage is illusory, but this does not mean that sadhana is not necessary. When someone is hungry or thirsty, he has to eat or drink something to relieve his hunger or thirst. In this illusory world, an illusory hunger can be satisfied by illusory food! Similarly, illusory bondage can be destroyed by an illusory sadhana. The illusory practices can destroy all the fancies of the mind at its root (ignorance and ego). This is impossible without practice. Only in very rare cases like Sri Ramana Maharshi can this happen instantly. But that happened because he did intense sadhana in many previous lives. You have to practise constantly with faith, steady determination and perseverance to purify your mind and heart. Simultaneously practise meditation and Self-enquiry to realize your true nature. You have to practise until the mind is empty from desires, attachments, egoism, all samskaras and vasanas, until you are established effortlessly in your true nature. As Ramana Maharshi has said "There is a state beyond our efforts or effortlessness. Until that is realized, effort is necessary. Intense effort is necessary until the I-thought disappears completely in the heart (Self)" Do real sadhana my dear children, do real sadhana. You cannot wake up from the dream of separation only by talking and listening. Do intense sadhana from this very moment to realize your divine nature. Time passes by very fast. Tomorrow will never come. Every day there is a tomorrow. Do not waste your time in trifling illusory sense pleasures. Live every moment of your life for Self-realization. Put Vedanta into practice. Destroy 'I-ness' and 'mine' that separate you from God and the world. Realize your real Self in this very life. Be an embodiment of peace, love and harmony. This is your birthright and the purpose you took for this human body.

Also, another thing but lately I've been fearful towards an event that my mind says might occur. I decided then that it may happen then its not happening to me, it's happening to the character I'm playing. Still, I don't even want it to happen to the character I'm playing.

First, I recommend using this practice to bring up the fear and let the feelings be released while you observe and remember it's only a feeling, you're not going to die from it. The more you try to fight/ignore/resist it, the more it persists. Let it come up, let it be and it will dissolve. Keep doing it until it's all gone. After you've done this, if there still remains any fear, go within and find out why you have this fear about this event occurring. Get to the root causative thought/beliefs and then drop them.

After this, if it resonates, you can do a practice where you allow yourself to feel safe and know that you are safe (you can think of it as giving yourself safety and security if it helps). You can do it however it feels good to you: imagination, thoughts, affirmations, meditation - whatever feels good. The reason I suggest this is because it seems this fear is rooted in a fear for survival and a perceived lack of safety and security. So see yourself having safety and security. Do it for as long as you want until you feel okay. (If there are other root senses of lack other than lack of safety and security from your fear, then give yourself whatever it is you think you lack)

[omegaphilosophia]

The Philosophy of Advaita Vedanta

Advaita Vedanta is a non-dualistic school of Hindu philosophy that teaches that the ultimate reality, Brahman, is singular and that the individual self, Atman, is not separate from this ultimate reality. "Advaita" literally means "not two," indicating the core idea that Atman and Brahman are one and the same, and that any perception of duality (between self and world, subject and object) is an illusion.

Key Principles of Advaita Vedanta

Non-Duality (Advaita):

The central tenet of Advaita Vedanta is that there is only one ultimate reality, Brahman, which is infinite, formless, and beyond all distinctions. The apparent multiplicity of the world and separate selves (Atman) is considered Maya (illusion).

Atman (the individual self) is identical to Brahman. The idea that we are separate individuals with independent identities is an illusion caused by ignorance (Avidya).

Brahman:

Brahman is the universal, unchanging, infinite reality that underlies all existence. It is beyond time, space, and causality, and is the only true essence of everything.

Brahman is often described as Nirguna Brahman (Brahman without attributes), meaning it is formless, indescribable, and transcendent, but it can also be understood as Saguna Brahman (Brahman with attributes) when conceptualized as a personal God with qualities for devotional purposes.

Atman:

Atman refers to the inner self or soul, which is eternal and identical with Brahman. In Advaita Vedanta, realizing that one's true self (Atman) is Brahman is the goal of spiritual practice.

The ignorance (Avidya) of this fundamental identity between Atman and Brahman is what causes Samsara (the cycle of birth, death, and rebirth) and suffering.

Maya (Illusion):

The world of appearance, multiplicity, and individuality is called Maya. Maya is responsible for creating the illusion of separation and duality.

While the world appears real on a practical level (Vyavaharika), it is ultimately unreal on the absolute level (Paramarthika). Realizing the nature of Maya helps one see beyond the illusion to the true oneness of reality.

Avidya (Ignorance):

Avidya is the root cause of the human experience of duality and separation. It is the ignorance of the true nature of the self, leading to the mistaken belief in the individuality of the self (ego) and the reality of the material world.

Liberation, or Moksha, is attained through the removal of Avidya and the realization of one’s identity with Brahman.

Jnana Yoga (Path of Knowledge):

The primary method to attain liberation in Advaita Vedanta is Jnana Yoga, or the path of knowledge. This involves deep philosophical inquiry and meditation on the nature of the self, using teachings like "Tat Tvam Asi" ("You are That"), which emphasizes the unity of Atman and Brahman.

The study of Upanishads, Bhagavad Gita, and other scriptural texts is central to the pursuit of Jnana.

Liberation (Moksha):

Moksha is the realization of the oneness of Atman and Brahman, which frees one from the cycle of Samsara. It is the ultimate goal of human existence in Advaita Vedanta.

This liberation is not about going somewhere else or achieving something new, but about realizing what has always been true: that one's true nature is already infinite, eternal, and beyond duality.

Guru and Shravana, Manana, Nididhyasana:

A guru (spiritual teacher) plays a crucial role in guiding a disciple toward the realization of non-duality.

The traditional method of learning in Advaita Vedanta includes:

Shravana: Listening to the teachings of the scriptures.

Manana: Reflecting upon those teachings.

Nididhyasana: Deep meditation on the truth of the teachings, leading to the experiential realization of non-duality.

Advaita Vedanta and Other Philosophical Systems

Dvaita (Dualism): In contrast to Advaita's non-dualism, Dvaita Vedanta holds that the individual self (Atman) and the supreme being (Brahman) are eternally distinct. Dualistic schools argue for a personal relationship with God and a clear distinction between creator and creation.

Visishtadvaita (Qualified Non-Dualism): This school also sees unity in the universe but believes that individual souls and the material world are real parts of Brahman, distinct yet inseparably connected.

Buddhism: Although there are some similarities between Advaita Vedanta and Mahayana Buddhism (e.g., the idea of emptiness and the illusion of separateness), Buddhism rejects the concept of an eternal, unchanging self (Atman), which Advaita Vedanta upholds.

Advaita Vedanta is a profound philosophical system that focuses on realizing the ultimate oneness of all reality, transcending the illusion of duality. Through spiritual knowledge, self-inquiry, and meditation, one can awaken to the truth that the individual self (Atman) and the universal consciousness (Brahman) are not separate, leading to liberation from the cycle of birth and death.

[radical-revolution]

In the ancient Indian Upanishads, the answer to the question “Who am I?” is “Tat tvam asi.” This succinct Sanskrit sentence means literally: “Thou art That,” or “You are Godhead.” It suggests that we are not namarupa—name and form (body/ego), but that our deepest identity is with a divine spark in our innermost being (Atman) that is ultimately identical with the supreme universal principle (Brahman). And Hinduism is not the only religion that has made this discovery. The revelation concerning the identity of the individual with the divine is the ultimate secret that lies at the mystical core of all great spiritual traditions. The name for this principle could thus be the Tao, Buddha, Cosmic Christ, Allah, Great Spirit, Sila, and many others.

— Stanislav Grof, Holotropic Breathwork (Suny Series in Transpersonal and Humanistic Psychology)

[kingmabry]

It is necessary to practice meditation frequently and regularly until the condition induced becomes habitual and permanent during the day.

Therefore meditate.

You lost sight of the bliss because your meditative attitude had not become natural and because of the recurrence of vasanas. When you become habitually reflective and inwards bent, the enjoyment of spiritual beatitude becomes a matter of natural experience.

It is not by a single realization, ‘I am not the body but the atman’ that the goal is reached. Do we become high in position by once seeing a king? One must constantly enter into samadhi, and realize one‘s Self and completely blot out the old vasanas and the ego before he becomes the Self.

If you keep to the thought of the Self and be intently watching for It then even that one thought which is used as a focus in concentration will disappear and you will BE the true Self.

- Conscious Immortality

[compassionmattersmost]

Comforting the Ego Through Self-Inquiry: A Gentle Path into the Mystic

The Tibetan teaching that the ego is a belief in a separate self with no inherent existence aligns perfectly with the process of self-inquiry. As we engage in the practice, the recognition that the ego has no independent reality allows it to gradually dissolve. What remains is the awareness that transcends the illusion of separation—the true nature of the Self. For many years, I’ve engaged in…

[ididntorderthesoup]

Ah yet another existential crisis that makes me question my spiritual beliefs. I struggle with the buddhist idea of no self or anatta saying there is no singular self that is unchanging and not dependent on other things to exist. But when I did practice advaita vedanta hinduism although I felt genuine connection, love, and truth I felt directionless in my day to day life. It was very hard to get information in English. Whereas Buddhism gave me more structure and insight.

Both worldviews contradict so do I believe in the atman and Brahman, that all of life is lila, a play, and reincarnation until moksha. Or do I believe all my experiences while intense are temporary and even if I go to a formless or heavenly realm after following hinduism eventually it will run out and I'll be caught in the cycle of rebirth until I realize enlightenment and attain nirvana. I'm still having trouble conceptualizing nirvana.

In buddhism it's your karma and habits that get reincarnated, not a fixed self or essence. Your personality is empty. In hinduism you change bodies like clothes until you recognize the truth of divinity and merge with Brahman. Your ego distracts you and hides the truth.

I've studied and practiced both for long periods of time but I feel so lost in between them. Which one to follow. Denying atman and Brahman feels like grief. Like missing a mother's warm hug. But also accepting hinduism means struggling to find structure and a niche to practice in. Lost in the waters of centuries of information and different traditions.

Just venting.

[turiyatitta]

The Divine Soil of Atman

Understanding the Unity of ExistenceAtman is identical to Brahman, fundamentally the same. While Atman is often viewed as the individualized aspect of Brahman, it retains its essence as Brahman. Brahman is the ground of all being, and Atman is but a speck of this divine soil. This soil, sharing the same substance as the ground, emphasizes their intrinsic unity.Atman itself has no location, shape,…

[narasimhabhakti]

Antaḥkaraṇa (Sanskrit: अन्तःकरण) is a concept in Hindu philosophy, referring to the totality of the mind, including the thinking faculty, the sense of I-ness, and the discriminating faculty. Antaḥ means 'inner' and karaṇa means 'instrument', or, 'function'. Therefore, the word Antaḥkaraṇa can be understood as 'inner organ', 'inner functions', or, 'inner instrument'.

It also refers to the four functions of the mind, namely the manas (the mind or lower mind), buddhi (the intellect or higher mind), chitta (memory, or, consciousness), and ahamkara (ego, or, I-maker). Antaḥkaraṇa has also been called the link between the middle and higher mind, the reincarnating part of the mind.

The four functions of Antahkarana

In Vedāntic literature, the antaḥkaraṇa (internal organ) is organised into four parts:

ahaṃkāra (ego)—identifies the Atman (self) with the body as 'I'. The attachment or identification of the ego, also known as the 'I-maker'.

buddhi (intellect)—the decision-making part of the mind. The part that is able to discern truth from falsehood and thereby to make wisdom possible.

manas (mind)—the lower, rational part of the mind that connects with the external world, and controls sankalpa (will or resolution). It is also the faculty of doubt and volition; seat of desire and governor of sensory and motor organs.

chitta (memory)—the consciousness where impressions, memories and experiences are stored; the part that deals with remembering and forgetting.

[moonlightserenities]

Doctrine

To believe in a definite evolving relationship between the self and God one must be endowed with a least some of the attributes of personality. Or as William Blake stated; “God becomes as we are, so that we may be as He is.’’

The covenant known from the bible and its symbolic meaning of union or coming together, is the actualized relationship.

The meeting of opposites, between the positive and eternal creative pole, versus the unstable and receptive, negative pole.

Any metaphysical abstract idea about the vast cosmic existence of a God and its whereabouts’ does not help much in a practical mutual relationship. 

The eastern philosophies declare that the divine-cosmic Brahman is one with human atman and is the basis for relationships.

The play of lights and shades, creating a phenomenon of fragments, in the play of the cosmic dream and absolute reality, versus a fleeting illusion of knowledge, that wants to be in control.

The covenant is the reflection of the living soul, upon the divine source and the mirror one faces in relation to that.

Prometheus gift is that voice and individual language as constant presence as the fire that adapt itself creatively.

Shiva and Shakti or the conscious power of action that control the horses of the egos instinctual desires with its organic excitement for the power for ego-glorification.  

The holy war therefore is a covenant of death sustained by the illusion of I am itself descends in gold. While the prophet, speaks of ‘the way’, for new qualities in the livingness to love and its new qualities, to surrender.

It is in that going on there is rhythm and balance where all extremes meet and divinity are real.

Contentment raises the soul above the strife for worthless things and beyond the limitation of human nature.

[talonabraxas]

Kali Yantra

The Yantra is a geometric symbol existing in the external world as well as a subject to be internalized within human consciousness. Kali is the Hindu Goddess of time, of change. She is the power of action, of the breath and of transformation (kriya-shakti). Kali’s essence is Divine Love. Through time, breath and Divine Love all things are accomplished. If we surrender to Her essence, She creates the energy and all is possible. The Kali Yantra, then, contains within it the transformative energy of change.

When we internalize this energy and surrender to its sweet transformative power of love, we begin our inward journey toward healing and spiritual growth. According to the Tantric tradition, the 36 corners of the Yantra represent the 36 principles (tattvas) of creation, from the Most Transcendent to the most minute expression of Materiality. The bindu is the central point, the seat of the soul, the Atman; the internal link with Brahman the Absolute. The bindu is also Kali, and all the phenomenal world emanates out from Her. In the Tantric tradition, Kali as the energy (Shakti) aspect of material nature is united with the Absolute (Shiva) for the sake of creation

Five (5) inverted concentric triangles, 2 circles and 8 lotus petals enclose the bindu.

The 5 inverted concentric triangles represent the 5 kosas or sheaths of the human condition, with soul (bindu) in the middle: Annamayakosa (physical), Pranamayakosa (life force), Manomayakosa (mental/emotional), Vijnanamayakosa (wisdom) and Anandamayakosa (bliss). The 15 corners of the 5 inverted concentric triangles represent the 15 principles of experience (tattvas); the 5 organs of sense – smell, taste, sight, touch, hearing; 5 organs of action – procreation, excretion, locomotion, handling, speaking; and 5 tanmatras – odour, flavour, colour, feeling, sound. The inverted position of the triangle represents the female regenerative power.

The 2 circles symbolize the cycle of birth and death, which we must pierce through the bindu in the centre in order to reach the Absolute Reality.

The 8 lotus petals are symbols of Prakriti, the cause of the manifesting universe. The 8 lotus petals refer to the 8 principles (tattvas) of Prakriti – The 5 principles of materiality or nature (Prakriti) are Earth, Water, Fire, Air, and Ether. And with the 3 principles of the inner instrument (antahkarana), the Lower Mind (manas), the Higher Mind (buddhi) and the Ego-sense (ahamkara), these 8 tattvas compose the phenomenal or relative world.

Kali as the power of action is inherent in the element air or wind, Vayu. In human body Kali exists as Prana, the breath or life-force. Kali holds the five vital airs: prana (upward air); apana (downward air); vyana (air within the body); udana (air leaving the body); and samana (air at the navel which helps to digest food). Kali emphasizes inner action, which generates the internalizing force of so’ ham, the rhythm of the breath, the sound of the breath: I am that, I am Spirit, I am Kali. Like the wind, she is mobile, subtle and transformative. Kali relates to lightning (vidyut-shakti), the electrical force that pervades the universe as the power of transformation. Like the electrical storm, She acts quickly. Kali grants a lightning-like illumination and transformation. She is located in the spiritual heart, the anahata chakra. She is the pulsating of the physical heart, the blood that gives us life; in this action She is called Rakta-Kali or the Red Kali.

Red in the Kali Yantra is the colour of the heart’s lifeblood, filling us with vitality. Black is the colour of the night; but as we approach Kali, She becomes as bright as the sun. Grey is the emerging light into the black, the midworld existing between the earthly plane and the realm of heaven. Kali as Prakriti or Shakti exists in all three realms. Bronze is the colour of the earth, the sphere of normal consciousness. Gold is the colour of the alchemist, the colour of transformation moving us into Higher Consciousness. The red and yellow flames are the transformative fires gently cooking us, making us more palatable for Spirit.

Kali Mantra

Om Hrim Shreem Klim Adya Kalika Param Eshwari Swaha [Om Hreem Shreem Kleem Ahd-yah Kah-lee-kah Pah-rahm Ehsh-wah-ree Swah-hah]

“Om and salutations to She who is the first one, dark within her own reality, the supreme primordial feminine, who cuts through illusion to the unabridged truth of existence.”

The Kali Yantra Meditation: