The Creation of the Universe

 The Creation of the Universe

    The Creation of the Universe The transcidental entity is is one of infinite and its immanent princiles are the sentient,the mutative and the static.By their vey nature these forces are belligerent.Their direction is hapazard, forming infinite figures with innumerable sides.Prakriti here is said to be anuchanya, and Brahma here is objectless , because there is no question of subjectivation ( feeling of Does "I" ) or objectivation . In common Language it is said that Prakriti has not been able to Brahma influenced to metamorphosed. In this state of equilibrium the triple quality of prakriti exist but in the balance state .This state however differs from the previous one not only in the fact that a tringale of forces has been formed but also the fact that the sentient. But in this triangular stage there is a constant exchange of identities among the three fundamental principles.This mutual exchange or transformation is called svarua parinama. The balance prakriti is addressed simply as prakriti ( without any adjective).

      Purusa is the fundamental entity at every stage.When He gets encircled by the triangle of forces though no resultant force has formed , there is a theoretical difference between the purusabhav in the first stage whenprakriti was Anuchanya and the Purusabhava in the socond stage when Prakriti has shaped Herself into a triangle of forces.In the later stage not only is Purusa in a theoretical bondage of the three principles , but also there is a change of His being expressed. This Purusobhava is called Shiva, and Shivani or Kaosiki.Prakriti is called kaosiki because She is the cause of origin of different kosas which are formed later on in the process of evolution.The difference between Shiva and Shivani here is merely theoretical because no actual manifestitation has occured.Pratical difference between Purusa and Prakriti starts arising the moment a resultant of forces is formed.Imbalance or lack of equilibrium in the three belligerent forces causes this resultant, and metomorphosis of Purusa starts due to activation by this Prakriti. Shiva Shakti vibhagena jayate sristhi kalpana, that is shiva , the Transcedental Entity encircled in the triangle of forces, and Shakti or Prakriti . 

         The next stage after this point is the expression of desire or the expression of the resultant force, which must be in a straight line because every force expressess. There is also a never -ending clash amongst the belligerent forces of Prakriti, due to which internal friction increases.Thus due to gradual merger of prakriti and growing internal friction within prakriti, the flow ceases to be in a straight line, tends to take up curvature and attains a wavelength. Prakriti is active from kamaviija to the kala and is called Bhairavi in the nada stage, and Purusa is termed Bhaerava.The conquest of the mutative over the sentient and the gradual movement towards domination by the static force results in curvatures following the preceding curvature.kala is followed by further formation of curvature oe after another. This sequence of curvatures is known as sahasra parinam.Here the static - dominated mutative Prakriti is responsible for the expression of the universe.Prakriti responsible for this creation . In the first chapter, on " Sanchara and Pranah" it was pointed out that the whole universe is the thought-projection of the Cosmic Mind, or Macrocosm. 

       The complexity of the point of its descent.The mental body is much more subtle and can by sadhana, or Avidyamaya and proceed forth to come under the influence of Vidyamaya, the force of Cosmic attraction. Non-qualified liberation , or moksa is however onlly possible if the mental body , starting from the crudest mental subjectivity of the physical body, can , by any force. Hence the path of non-qualified spiritual practice which can reach final moksa is always the path of negativity.The theoretical negative force with its fundamental negativity, which tends towards the final merger into Purusa for attaining moksa, is called Kulakundalinii- the "coiled serpentine. Since kulakundalinii is the negative force of the unit body, it is different for each individual.As the sadhana is more or less for a psycho-physical liberation in the initial stage, its starting point must be in the cudest manifestation.it must reside in that portion of the physical body from which the crudest matter ( ksititattva) of the body is controlled. 

     The starting point of the kulakundalinii , therefore is in the muladhara.it is fundamentally negative in character, and its starting point is the negative kamabiija of the living being, just as the point from which the positive resultant force ofPrakriti got expression is the kamabiija , or ichhabiija , of the Cosmic Being.The arena in which the kulakundalinii resides is known as kama-piitha.The starting point of the fundamental positivity, that is the kamabiija of the Cosmic Being, is on the back of Sambhulinga, and that of negativity on the back of Sambhulinga.Within the self of the yoga sadhaka , or one who practices the scientfic method of spiritual approch with the help of this kulakundalini, the force of fundamental negativity. 

Atma , Paramatma and Sadhna

Atma , Paramatma and Sadhna

      Due to internal calsh and cohesion amongst the immanent principle ( sentient, mutative, static ) the resultant force bursts out at any one vertex of the triangle formed due to the ever-flowing eternal force. Purusa or Consciousness , is the Nucleus form whom commences the process of sanchara or uniform movement from the subtle to the gross from the one to  the many. Mahattattva , Ahamtattva, and Chittatattva are formed as a result of increasing crudeness and mind is born at the stage where all three- Mahattattva , Ahamtattva, and Chittatattva are present. The original entity is the unqualified undivided Macrocosm. By further crudification the chitta gets metamorphosed into five fundamental factors, namely - etherael, aerial, luminous, liquid and solid. Right from Nucleus Purusottama to the crudest solid , there is no change in purusadeha. The action and interaction of the three forces of prakriti cause a change in appearance whereby the Transcedent Entity appears to have lost its transcidentality. This phase of evolution , named sanchara is the inanimate phase of creation and represents the Cosmic Mind, or macrocosm , in different stages. in the living bodies after the formation of crudest kshititattva , or solid factor , division and association of matter result in the formation of mind.

    The process of pratisanchara commences at this point. it is the counter -mevement wherein the unit mind gets dilated ever-increasingly, the volume and mass of the unit mind increases due to increasing reflection of Cosmic Consciousness , and matter gets decimated continuously , till in the end the unit mind achieves mental liberation. Philosophy terms is savikalpa samadhi.

   Thoughout pratisanchara the unit mind or microcosm exists in different stages Thus the inanimate phase of creation, or sanchara is a stage of the Cosmic Mind , and the animate phase of pratisanchara is the stage of unit minds.

    Each and every atom and molecule of the macrocosm is nothing else but Purusottama. As the sun by its radiation pervades the solar system so does Purusottama His system by His Chitishakti. Thus in the Cosmic Mind boath the radiated stuff and the witnessing entity are Purusottama Himself. In the second phase of evolution that is at the different stages of the objects being crude derivatives of chitta. In the phases both of sanchara and pratisanchara , Purusottama is the Consciousness. He witness the microcosms and Macrocosm. Purusottama is therefore also called " Collective Consciousness".           

  As witnessing entity Purusottama connects Himself to his mental object with the help of His Avidyamaya and reflects Himself on the objects as Chitisakti. This reflection is not like a reflection in a mirror but a reflection involving association like the rays of the sun. Association of Purusottama with the Cosmic mind , whereby He functions as the witnessing entity, is called prato yoga, association of Purusottama with the unit minds separately and individually , where by He functions as the witnessing entity for each individual unit mind, is called ota yoga. His association with the unit minds in collectivity is also termed prota yoga. Thus in sanchara there is only proto yoga but in pratisanchara both proto yoga and ota yoga are there.

   It has been fully explained previously that the resultant force of Prakriti bursts out from one of the vertices of the tringle of forces of prakriti and that this is the origin of creation. The mid-point of this triangle of forces from whose vertex the bursting occurred is Purusottama. The mid-points of these triangles of forces having bursting vertices coincide, and hence Purusottama is a singular entity. Philosophers have defined Purusottama as the collective name for Purusottama, His proto yoga in sanchara and ota and proto yogas in pratisanchara. Paramatma signifies " conscious of creations" It is the consciousness in the Nucleus and the consciousness in the Macrocosm and microcosms.

   Macrocosm and microcosms themselves have not been included in Paramatman. The collectivity of Paramatman Macrocosm and microcosms is called Saguna Brahma. that is Brahma in which Prakriti appears in manifestation. In Saguna Brahma, Purusottama is the Nucleus Consciousness and so the latter is also named Kutastha.  The Nucleus Consciousness or the Atman in the unit structure is also called Kutastha chaitanya. its controlling station is the middle point between the eyebrows, the place where the functioning of the pituitary gland is located. 

   Sanchara is movement away from the Nucleus - the Nucleus itself being the centre of Brahma Chakra, or the great cycle of creation. The force of sanchara is , therefore centrifugal. Philosophy refers to this outward movement as domination by Avidyamaya or illusion of ignorance. Under the effect of Avidyamaya creation moves from the subtle to the gross, finally reaching the farthest point in sanchara where the crudest solid or kshititattva is formed- where the metamorphosed from of the chitta possess the maximum chemical affinity, with no posibility of any further reduction in the intermolecular and interatomic spaces.

  Depending on conditions , either the unit structure bursts at this point or jadasphoto occurs, or the mind is formed by a process of division and association of matter. The formation of mind is the start of the process of pratisanchara or the cycle for the unit to process from the crude to the subtle. This process is effected by the domination of Vidyamaya or illusion of knowledge , whereby the centre of all creations. Every step in this direction is a step nearer the centre, the destinated goal of all the ultimate result of all creations. This force is centripetal and is associated with the growing attraction of Purusottama. This attraction is His blessing by which He leads every being of His towards the kindly divine light. The mind proportionately expands and progress till the gradual expansion beings about similarly of the microcosm and the macrocosm and the former gets merged into the latter. This process occurs in pratisanchara under the centripetal force of attraction from the Nucleus Consciousness , Purusottama.

   The unit mind , however , can accelerate the speed of this motion by realizing His blessing more and more and thereby acquiring  a psycho-spiritual parrallelism with greater speed. Only human beings possess the ego to perform this sadhana. Spiritual sadhana is nothing but the attempt to acceletate the motion of pratisanchara and thereby cover up the painful hours of divine separation as early as possible. The touchstone of spiritual sadhana is therefore the feling that " I  am tending towards Him" Every delayed moment of life is only a moment of pain.  

 Consciousness in the psycho-physical unit structures gets manifested in the process of pratisanchara when Purusottama by His ota yogsa associatively reflects on the unit psychic plate. Different unit minds exist at different levels and experience varying degrees of His love and proximity depending upon their progress in the process of pratisanchara. The auspisious day of infinite ananda descends, and all the bondages of Prakriti shatter down,when Brahmatva is attained.

   Such individuals set the ideal for humanity and , in turn humanity starts paying homage to them. Only such elevated beings can and should be called Mahapurusa. 

   The advent of Mahapurusa is misinterpreted as incarnation. Incarnation is an illogical hypothesis. The terms avatara means a ' derivation' and the application of this term to individual unit who are far advanced in the process of pratisanchara is a misleading misnomer. It is illogical to consider that the Macrocosm metamorphosed Himself directly into some unit structure, in most cases a human being. Human beings are the most evolved individual units as a class in His creation and every stages of the elevated psychic , Mahapurusa is the result of sanchara and then pratisanchara. It is a gradual elevation and an abrupt descent or occurence.

  Logically speaking therefor it will be correct to destinate any unit consciousness as incarnation of God or to say that the Messenger of God traverse the path of sanchara, goes through a process of evolution and importance , and through psychic dilation in the process of pratisanchara reaches diffrent stages of elevation. The incarnation theory , or avataravad however , hypothesizes that the incarnated being is the direct descent of the Almighty the rest of His creation remaining unexplained as to its source of origin.

   The incarnation being, according to this dogma of degeneration of purusottama, cannot have an equal status with purusottama.  Hence how can any equal status with Purusottama be imagined existing as a separate entity in any stage within Brahma Chakra ? The whole theory of incarnation or avatavada is , therefore , not convincing and rational for an intellectual analysis.

    Behind the superstitious belief of avatarvada lies one more social current created by a class of vested interests.  These superstitions provided a strong basis for exploitation of society by intellectual parasites who had learnt to live on the blood and labour of others.  Corruption was perpetrated in the name of God, and all those raising their heads against such commands or preachings were called reactionaries atheists and curbed drastically. They went to the extent of manipulating polluting and misinterpreting even the precious writings of many great philosophers whose work had been respected as religious treatises from ancient times-

  Tarak Brahma: In Brahma Chakra there is no uniformity of flow.  Thus in the beginning of sanchara the speed is greater. Similarly , after elevation under the influence of the sentient force or reaching samanya deha the speed is greater . The speed of the unit mind far exceeds the normal flow in the Cosmoc, and it gets accelerated if the unit mind as a result of spiritual practice tends itself towards the Nucleus Consciousness.

 They get merged in Purusottama who aim at moksa, where sadhana is the complete surrender of self into that get out of this Brahma chakra by a transgetial touch. At this point of tangential touch is the abode of Taraka Brahma is the concept of Tantra.

  When Taraka Brahma by His own will takes the help of the five fundamental factors , His physical entity comes within the scope of Saguna Brahmma, otherwise He is Nirguna Brahma. In Tantra sadhana or in Ananda Marga sadhana one's whose goal is Purusottama merges in Saguna Brahma, and one who aims at Nirguna Brahma becomes surrendered into the Objectless Entity. Theoritically speaking Saguna Brahma has infinite sanskara, and so for an infinite time to come Saguna Brahma will continue to enjoy the fruit of its own past actions. Nirguna is the objectless entity with no action or derivation, but Taraka Brahma is the middle point and can fulfil the function of both. O witnessing Entity, we offer our homeage to Thee, Thou art the only rescue in this crude world ocean. so to Thee we surrender ourselves." This complete surrender is the summum bonum of all spiritual sadhana, which only can lead to Him from where decline is not even imaginable. Really blessed is one who has attained this complete surrender unto Him , like the piece of salt which went to measure the depth of the ocean but a momentus divine jerk and an attraction occured and the bit of salt was lost , no one knows where. 

Kosa - The Layer of Mind

 kosa - The layer of Mind

      Consciousness is the supreme subjectivity and all other , mundane, subjectivities orobjectivities are mere blendings of the absolute subjectivity.  The nerves , which convey the tanmatras from objects to the mind,or activate the object with the force they aquare from the mental structure, and in this way link the mind with the external objectivities, are the indirect agents of the mind.

  Whenever the out-going tanmatras carrying mental force get reflected the objects come within our scope of sensation, perception and conception . When they get refracted the objects partially come within our scope of sensation,etc. When the tanmatras are neither reflected nor refracted or when there is little reflection or refraction , the objects do not come within the scope of our feeling.

   The correctness of perception depends upon a good many factors. The objects transmitting tanmatras must be in healthy condition. The afferent and efferent nerves and thechitta should be sufficienly strong and active, and the last but not least factor is that the ego ( Ahamtattva) should be ready to receive them.         

   For example, in the case of persons suffering from glaucoma, watery fluid is deposited in the optical nerve, which causes a dispersion of light inside. 

  So far as the efferent nerves are concerned, it is primarily upon the activating capacity of the ego that the process of physical activity depends. One's personality also depends on the activating. 

    Thus it has been examined that the function of the mind is to act through the organs and nerves and thereby either to receive or radiate the tanmatras. The portion of the mind which deals with indriyas is named Kamamaya Kosa. This kamamaya kosa controls the physical longings of the microcosm. 

    As regards the Macrocosm the mind is said to be started at that stage where the sense of subjectivity ( Mahatattva) the subjectivated  "I" ( Ahamtattva) and the objectivity "I" ( Chitta) are all present. Hence in the stage of chitta we get Mahatattva and Ahamtattva as well. 

  In the extroversial sanchara process chitta gradually crudifies under the influence of static Prakriti, till the crude solid is created. This process of crudification of chitta having a coordination of Mahatattva and Ahamtattva, is divided into five stages known as Kosa. According to their relative destiny of crudeness developed through the bondage of the static principle, the five kosas , starting from the initial stage, are - 

                         (1) Hiranmaya kosa

                                  (2) Vigyanmaya kosa

                                  (3) Atimanas kosa 

                                  (4) Manomaya kosa 

                                  (5)  Kamamaya kosa or Annamaya kosa

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Pratisanchara and Manah

                                Pratisanchara and Manah 

    The centripital activity of the Macrocosmic Nucleus is known as Pratisanchara. The fundamental factors of this phenomenonal world are five in number. They are kshiti ( solid) ap ( liquid) Tejas ( luminous) maruta (aerial) vyoma (ethereal).The process of transformation or metamorphosis of the singular self into these factors is called sanchara or samkrama. Sanchara is the process of analysis. In this analytical movement the infinite Macroeconomic Entity ( Niratisaya) gets transformed into innumerable finite entity  (satisaya). 

    This pratisanchara is a synthetic movement and is centre seeking or introversial in character. It's movement is from the crude towards the subtle having its culminating point in Purusottam. This course of pratisanchara is not just the reversal of sanchara, because had it been so , sanchara and pratisanchara would have come into conflict and distributed the equilibrium of the creative spirit.

      The static principle , or tamaguna , creates a sort of external pressure , as a result of which interial and exterial forces are created.  Whenever and wherever the resultant interial predominates , and structual solidarity of the physical body is properly maintained. The coordinated interial forces are known as pranah. 

 But vital energy is not the only effect of the constant fight between the interial and exterial forces.  That is transformed into subtler factors- subtler than all the five fundamental physical factors- the effect is known as " unit mind" or microcosm. 

   We find that within the unit structure the mind is a chemical reaction of physical clash, but this physical body is a creation of the Cosmic Mind.  Both have intellectual and supra -physical value. This intellectual unit mind controls the physical activities of the blind pranah of the unit structure.

    Matter is th e crudest manifestitation of chitta and chitta is a metamorphosed form of Cosmic Consciousness . The two subtler menifestations of Cosmic Consciousness, the Mahatattva and Ahamtattva , are in a dormant stage within the scope of chitta. So in the case of the unit also the initial mind created is not anything subtler than chitta, that is , in the mind of underdeveloped creatures and plants the major portion is nothing but chitta. Thus pranah and the mind working in collaborated cooperation maintain the structural solidarity in this divine march of pratisanchara. 

   This view is also supported by the materialistic schools of through. But materialistic philosophers fail to explain further, as they fail to expalin the rudimental cause of the matter. Ananda Marga philosophy penerates deeper into the ultimate cause of all the manifested effects and enunciates that matter is the metamorphosed form of Purusotattma- the Nucleus Consciousness existing as the noumeral cause.                

  Thus ,as a result of clash within the material structure, a subtle base is created, and this in turn turn gives rise to the formation of crude mind  The paralleism of these waves result in the corporative functioning by which the living structures, with their underdeveloper ego, cannot function independently, and theirfore they work requisite force for its movement in the journeyof pratishanchara on the path of pratisanchara the attraction of vidyamaya increases and the unit chitta goes on marching towards purusotattama.

 

Sanchara and Pranah

SANCHARA AND PRANAH 

     Purusa or Chitishakti is pure consciousness ; hence its activation without the presence of a second principle is impossible. Action results only when Prakriti, the inherent tendency of the transcendental Purusa , gets scope of expression. 

    The two factors , Purusa and Prakriti , though dual in theory , are singular in spirit. Their collective body is just like that of fire. One cannot think of fire without its special thermal value; in the same way one cannot think of Pususa without prakriti in the collective body of Brahma. Prakriti may be defined as an attribute of Purusa. Where there is no expressed activity of Prakriti, that is where activity appears to be in a dormant stage , Purusa remains objectless or Nirguna. 

     This Prakriti is also a collection of three immanent principle - the sentient or sattva, the mutative or rajah, the static or tamah.  Prakriti is the collective name of these three principles.

    In Nirguna Brahma the activity of Prakriti is in a dormant stage.  Thus the flow of Prakriti means the flow of three belligerent forces - the sentient , the mutative and the static. the Purusa or consciousness at the vertex where from the resultant came out is known as Shambhu;  and the central point of such a triangle of forces is known as Purusottama, that is Purusottama is the subjectivated Shiva. This Purusottama is nucleus of all the creative principles. Movement which starts from Purusottama as the centre is an exterial one , essentiality centrifugal in character and undergoes a change from the subtle to the crude. Sanchara is the name given to this particular movement in the spiritual philosophy of Ananda Marga. It comes out from Shambhu as a nerve-ending process. 

   The vertices of the triangle of forces are points having certain positions but no absolute movement. It is a stage of stagnancy and hence dominated by the static principle. The static force is a crudifying factor. That which overcomes the static force and causes a stir of expression on the static seed must be logically and scientifically not only unfathomable in gravity but also sentiment in tendency. Therefore Prakriti , expressing Herself in the  form of the resultant force due to which sanchara starts , is sentient , though rudimentally static , and inclucates in Purusa the " I" feeling . It is a pure  "I" feeling because sentient Prakriti cannot go any further. In philosophy this stage is known as Mahatattva. In Cosmic life this Mahatattva is nothing but the Cosmic "I" . This is the first bondage of Purusa by His innate sentient Prakriti. T

    This bondage , though located in a microcosmic fraction of His universal body, is not felt as a bondage because of its looseness in character. The Purusa in Mahatattva undergoes only the slightest metamorphosis.  This mutation causes the feeling of second subjectivity and so the Cosmic " I " gets metamorphosed into the Cosmic Doer "I" under the influence of this mutative principle of Prakriti. This Cosmic Doer " I" is known as Ahamtattva. Here the bondage of Prakriti on Purusa is more prominent than that in Mahatattva. But it still is subjective in character , because Purusa , even under such a condition , gets no objectivity. This bondage of Mahatattva is therefore more or less a theoretical concept.

 Ahamtattva, from a psychological point of view, is the activated counterpart of the  subjective "I" the act of subjectivation being brought about  by mutative Prakriti. Objectivation takes place because the static principle , influencing Ahamtattva, forces it to assume the form of the result of final activation.  Here Purusa undergoes an objective change and so the metamorphosed stage is an objectivated form of the subjectivated "I" and also of Supreme Consciousness . It is not only that the Cosmic Doer "I" has performed a psychic function under the influence of mutative Prakrti but a portion of the Doer "I" or Ahamtattva has imbibed the result of its own action and thus gets objectivated under the influence of static Prakriti. Purusa feels the bondages as an objective reality and this Doer Purusabhava coming under the influence of the static principal is the Cosmic chitta. This chitta is an objective reality, its immediate mental subjectivity being the Mahatattva.  Mind is the collective name of Mahatattva , Ahamtattva and chitta, its subjective counterpart being the Cosmic Purusa.

    

Mind , Pranendriya and Vritti

                                                         

  Mind , Pranendriya and Vritti

       MIND : In the process of sanchara ( the centrifugal activity of the Macrocosmic Nucleus ) the transcendental  entity Purusa , under the localized influence of His immanent principles , is transformed into Mahattattva, Ahamtattva and chitta. Mind is a coordination of the aforesaid three factor, that is ,the - Mahattattva , Ahamtattva and Chitta . In the process of Pratisanchara ( the centripetal activity of the Macrocosmic Nucleus ) the crudest matter , by division and decimation gets metamorphosed into subtler factors and unit mind is created. The Cosmic mind is formed in the sanchara  process under under the influence of the innate tendencies, while the unit mind is created in the process of pratisanchara under  the both phases all three principles are in existence. Evan in Nirguna Brahma, or the Unsubjectivated Transcendental Entity, these principles do not cease to exist. It is the stage of para shanti ( absolute peace ) because there the three principles are present in a balanced style. Hence in Nirguna Brahma there is no humming up of waves, no clash within or without . In Tantra this latent Prakrti is known as Anucchanya Prakrti. This Anucchanya Prakrti  is the casual stage of the three expressed principles and is purely abstract in character. When the Anucchanya  gets disturbed, the three fundamental principles start functioning , and as a result of their expressed svabhava ( characteristic) Saguna Brahma , or the Subjectivated Transcendental , gets stirred inits impersonal exhibition. 

   Saguna Brahma is exhibited through the activities or the activating potentialities of the three expressions of  Ucchanya Prakrti.  They are known as guna in Sanskrit. These names have been allotted according to their respective functions, and the diversities of the created world depend upon the comparative domination of one over other two. In both the sanchara and pratisanchara processes , that is in the entire survey of the Macrocosm , the Supreme Entity appears to have lost its transcendentality under the influence of these three fundamental factors.

    Activation of any forces signifies a change in position of the body on which said force is applied. Hence during the creation of mind certainly a localized change takes place within the infinite space of the transcendental Entity. The cosmic mind, through big , therefore limited; and as such its localized characteristic debar it from becoming absolute. 

    Mind cannot maintain its existence without objectivity. During its course of creation , mind automatically gets an objectivity in the form of the done ego or static "I". The mind where the projected objectivity presents itself in a collectivated form , maintaining closest alliance with the projector is called the " Macrocosm" or the  " Cosmic Mind" and where this projected objectivity appears to be independent of other diversities and detached from the projecting apparatus, it is termed " microcosm" or " unit mind" . 

The former , by mere vibration of its thought waves , is able to get itself metamorphosed into many, which for the latter appear to be the original actualities. In case of hypnotism or ghost- affectedness, the mental image of the unit mind gets projected and appears to be a fact but actually it has no physical existence. In the physical world whatever the microcosm creates with the help of its physical structures is nothing but a chemical or physical transformation of the five fundamental factors created as actualities by the Macrocosm in the sanchara process.            

      PRANENDRIYA : During the mental process of extrovert and introvert, there is always a clash within the physical body due to the external pressure of static Prakrti. The resultant inertial and exterial forces working  within the physical structure are known as as prana , and the cooperative activity of the ten vayus- Five interial :  ( 1) prana  (2) apana  (3) samana  (4) udana  (5) vyana   and Five exterial : (1) naga  (2) kurma  (3) krkara   (4) devadatta    (5) dhananjaya   , is known as pranah . 

  There are gateways of the indriyas on the external surface of the physical body receiving tanmatras emanated from different objects. The tanmatras received through these gateways are converted into psychic objects according to the inherent samkaras of the individuals. The position of pranendriya is in the heart- not in the mechanical heart which palpitates but in the yogic centre of heart , that is in the middle point of the anahata Chakra.

Bhutatattva , Tanmatratattva and Indriyatattva

Bhutatattva , Tanmatratattva and Indriyatattva

         The significance of the bhuta is ' created being' In the general sense the tern bhuta refers to the past. It has already been said that through the influence of the sentient force on Purusottama , Mahattattva comes into being, by the activation of the mutative force this Mahatattva is metamorphosed into Ahamtattva , and afterwards the static force converts a part of the subjectived   " I" into the objectivated  "I" or done  "I" or chitta of the cosmic Entity. The stages of transformation of Cosmic Consciousness prior to the exhibition of Cosmic chitta are not objective realities in the strict sense of the term, and as such the existence of the Cosmic Mind can not be established unless and until its psychic projection is logically dealt with. 

  Even after the formation of chitta , static Prakrti goes on influencing the cosmic chitta more and more and results in further crudification or decrease in the intermolecular and inter atomic spaces and gradual increase in the chemical affinity.  Hence at a stage when the chitta , getting a bit cruder , is able to carry sound waves, it is said that akasha , or the etherial body, has been formed. This akasha is the first rudimental factor on the physical level 

 The continued influence of static Prakrti goes on increasing the chemical affinity and decreasing the intermolecular  and interatomic spaces, making the factor or bhutta still more crude than akasha, and enables the second factor to carry the wave or sensation of touch over and above the extant capacity of transmitting sound waves. The second factor is vayutattva or aerial factor.

As a result of the ever increasing influence of static prakrti there take place an internal clash in the vayubhuta  giving rise to sparks of light , that is vayubhuta is slowly converted into a luminous factor or tejastattva .  The sense of vision or radiation of rupatanmatra  is the special property of this third factor. 

  The Sensory organs or gyanendriya These are five in number- (1) Chaksu ( eye) Function- darshan mean to see  , (2) Karna ( ear) Function- shravan mean to hear   (3) nasika ( nose) Function- aghrana mean to smell  (4) jihva ( tongue) Function- asvadana to taste  (5) tvak ( skin)  Function- sparsana - to touch , respectively. According to the process of perception they help the mind in assimilating the tanmatras. 

 The Motor organs or karmendriyas are also five nember. They are (1)  Vak  ( vocal cord ) Function - kathan to speak  (2) pani ( hand ) Function- shilpana to work  (3) Pada (leg ) Function-charana to move  (4) payu ( anus) Function- varjana to let out waste (5) upastha ( genetary organ) Function- janan to give birth respectively. 

      Organ                                    Passage                             Controlling nerve

               Upastha                                Sukra Nadii                  Aopasthya ( controlling genetary organ)

                Payu                                    Shankhinii  Nadii         Ashvinii ( controlling anus)

                                                            Vajranii Nadii               Kuhu (controlling urinary organ)

Mind Grow in Magnitude

 Mind Grow in Magnitude

 

THE FIRST:  Regarding this faculty of thinking ,if it is done in a methodical way, the result is certainly positive : a negative result is achieved only in certain rare cases. But if it is not done in a methodical way, the general result is negative only in very rare cases do we get a positive result .So our students , our boys and girls , our ladies and gentlemen should be taught how to think in a methodical style, otherwise there will be waste of mental potentialities. we do not want such waste to take place in this age of science.Meditation should be performed knowing fully well the location of different glands and sub-glands and also the different cells in the human brain. Human beings have yet to invent the way of methodical thinking, and methodical meditation based on the location of different concerning cells , glands and sub-glands and their secretion of the requisite quantity of hormones. 

     THE SECOND mental faculty is that the mind remembers : The mind discovers or invents different systems of remembering or memorizing .  In case of memorizing there should be both a physical and a psychic approach and to some extant a spiritual approach.The system of memorizing should be associated with the qualities and roots of the different plexii of the human body. 

  THE THIRD faculty which human beings should know is the process of transmutation and diversion of different psychic pabula in a scientific manner. This process of transmutation and diversion may vary from human  to human, from one group of human beings to another from animal to animal ,from bird to bird. And for this there should be a specific training course, and we must start this type of psychic training centres in various important places in the world .  These training centres should be classified into different types and runs separately for different psychological structures for differently developed, developing and underdeveloped living beings. For instance there should be one type of training academy for developed animals like monkeys, dogs, chimpanzees and orangatangs, another for developing animals ,and still another for underdeveloped animals. Regarding plants and animals there are different strata ,but these plants and animals must all be metazoic  structures with clear and distinct  ' I -feeling' not guided by mere instincts. For the transmutation and diversion of psychic pabula. This may be considered as the third psychic faculty.

        THE FOURTH faculty is creating more scope for rationality and rationalization in the different planes of existence - physical , psychic and spiritual. if we want to encourage rationality and rationalization, in the physical level we must avoid through waves which originate in the physical plane and concern physical objects. On the psychic level we must avoid various psychic forms, psychic ideas, psychic movements and also aspects of telepathy or clairvoyance which originate in the psychic plane.

                 However, there are certain phenomena which occur in a blended plane, for instance in a blending of the psychic and spiritual planes. In such a blended plane we come across a subtler form of telepathy.Other supra-occult powers such as omniscience exist only in the pure spiritual stratum where there are no fetters of duality, or where the fetters of duality are very slack or slackened. Similar is the case with the transmission of spirit or soul amongst different corporal structuers existing at the same time , that is , which are of contemporary nature.

            

The Four Dimensions of Micro-Psychic Longing of Human Being

The Four Dimensions of Micro-Psychic Longing of Human Being

ONE is psychic-physical- Longing for physical pabulum -that is the longings concerning inborn instinct.  We say it is a natural instinct for each and every object-even in the care of animate and inanimate objects. In each and every physical and psychic structure these remains certain self-controlling faculties.  And in the case of collective structures regarding these psycho-physical longings , if it is seen that the collective body of a particular nature of living beings or expressions And in a collective body the collective controlling faculty may create a sort of change in the physical structure if such a change is supported by macrocosmic connation ,otherwise not.

 

SECOND is psycho-physical - Longing in this case also for physical pabulum . These longings are created after the development of so many plexii ( chakra) and change in the nature and structure of so many hormones secreted from those newly-created or newly-developed plexii. The different between the first and the second one is that the first one is inborn and the second one is not inborn-it is created later on. Now you see both the pabula are of physical nature , are physical pabula.  the structure can not remain as before that is , it starts decomposition. it can not maintain its integration or structural solidarity In this case one's physical structure may be saved if one applies or rather ascribes the macrocosmic grandeur to physical pabulum . There is no other way. if there remains a constant endeavor  for such a change rather for such a metamorphosis. This is the second longing and both the pabula are of physical nature.

 

THIRD is psychic - Longing for psychic pabulum. That is this occurs when one wants that ones psychic emanations should be from crude to subtle and cover all spheres of existence and non existence . But otherwise the mind may get dissociated from the physical structure and for which a psychic diversion a properly measured diversion is necessary or rather indispensable. And that diversion should always maintain proper equipoise and proper equilibrium with the fundamental principles of Prama otherwise the physical structure will be lost and at the same time psychic structure will also be lost.  an earth of Prama an earth well -balance by Prama and it will create , it will assure  a bright future not only for the entire humanity .

FOURTH- is psychology or pinnacles psychology. Here the mental faculties along with the controlling faculties will move upwards and finally get pointed., and that point is lost in the supra cognitive entity. In the course of this endeavor , there comes hardly any obstacle from within in the shape of ideological clashes. The sources of such clashes are the degrading and degenerating forces working in the realm of the manifested cosmos. In the case of collective body , if such a practice is encouraged the entire physical structure of the universe will slowly be metamorphosed into spirituality. 

The Human Nervous System is a Biological Machine

The Human Nervous System is a Biological Machine

 This physical body is not yours. it belongs to another entity who has placed the mind in this body so now u think " It is my body" The mind has been authorized to use this body, so the mind is thinking it is my body. The Atma or unit consciousness is watching , witnessing what the mind is thinking. If the Atma stops watching , the mind will stop working. So what is the science concerning all this by which biological machine is being goaded ? 

 There are eleven indriyas- One is antahkaran and ten are bahihkaran. Antahkaran is directly associated with the body.it is one instrict portion of the mind itself. it is by dint of this portion that the mind feels the vacancy in your stomach,and thereby hunger. The stomach becomes empty.,then the mind starts searching for food which its expresses through the physical actions of the body. 

 

  So there are two portions - antahkaran and bahirkaran . One consist of an intrinsic portion of the mind itself and the other of the ten organs- five gyanendriya and five karmendriya . The pro pensive    propulsion comes from antahkaran. its origin or source is there in antahkaran. Antahkaran is made of the conscious ans subconscious portions of the mind- thinking and memory etc. so the biological machine is goaded by propensive propulsion.   

Biological Structure- This biological machine is a great help assistance to human.  That is , you can perform spiritual sadhna with this biological structure because it is a biped structure. Bipeds are humans orangatang , chimpanzee ,and gorilla . Monkeys are also bipeds but they can not stand erect. Their position is in between bipeds and quadrupeds. You will find that by proper training orangatang will start to like smoking like humans.  

  The human biological structure and nervous system are more developed than other bipeds, while tailless like chimpazees , gorillas are less developed than the human beings because their backbone contain tailbones. The human backbone bears a tail bone but it protrudes inside rather than inside the human body. During the first four months of pregnancy , a human foetus develops a tail which grows of the tail is slower than that the rest of the body. This continues up to eight months. After eight months the tail goes inside the body of the unborn baby and is not externally visible.  This is the difference. That is way its brain is not like that  of a human being. If a baby is born prematurely there is a risk that is may die. If the parents live in an isolated rural area and are unable to get proper medical attention, the child may be wrapped in cotton collected from the simul tree Now you see how lucky and fortune you are to have such a human biological structure . You have got a human frame . Human should be obliged to Paramatma or Supreme Consciousness for this favour. 




  So the human body is a biological Machine .  If this is done selfishness will not arise in the mind and there is no chance of damaging society. But political parties and socio-economic ogranizations forget this fact, and the world is afflicted adversely by them instead of getting served. They had no spiritual cult , no spiritual goal. Thus as long as communism exists on this earth the world will continue to suffer. It has to go immediately without any delay or it is to be removed . 

The Plexii chakra of Human Body

THE PLEXII ,  CHAKRA OF HUMAN BODY ) :  ( Included Vritties )

•  The collection of glands and sub-glands and location of these glands and sub glands differ from animal to animal. In humans chakras are situated at the intersecting points of the Ida, Pingala and Susumna . Propensities are performed according to one's reactive momenta and the expression and control of these propensities of human mind are expressed internally or externally through the vibrational expression of the chakra. These vibrations cause hormones to be secreted from the glands and the natural or un-natural expression of the propensities depend on the degree of normal or abnormal secretion of the hormones. When the propensities can be expressed we say that the human mind is alive because the mind exists as long as the propensities are there . When the propensities are destroyed however the human loses its existence. The different plexii in the human body and their corresponding mandalas are as ------------

• (a) Terranian Plexus :-  Muladhar Chakra  ( Brahma Mandala )
• (b) Fluidal Plexus: - Svadhisthan Chakra ( Tara Mandala )
• (c) Igneous Plexus :- Manipur Chakra ( Agni Mandala )
• (d) Solar Plexus :- Anahata Chakra ( Saura Mandala )
• (e) Siderial Plexus :- Vishudhha Chakra ( Nakshtra Mandala )
• (f) Lunar Plexus :- Ajina Chakra ( Shashi Mandala/Chandra Mandala )
• The word Mandala means circle .
• 
  
• (1) Muladhara Chakra :  
• (i) Kama - Physical Longing   (ii) Artha - Psychic Longing
• (iii) Dharma - Psycho-Spiritual Longing (iv) Mokshya - Spiritual Longing 
•  
• (2) Svadhisthan Chakra : (i) Avagyan-  Indifference    (ii) Murcha -  Lack of common sense       (iii) Prashraya - fear of annhilation     (iv) Aviswas - Lack of confidence      (v) Sarvanasa - helplessness     (vi) Krurata - crude manner
•  
• (3) Manipur Chakra : (i) Lajja - shyness     (ii) Pisunata - sadistic tendency  (iii) Irsha- envy        (iv) Susupti - staticity   ( v) Visada - melancholy            (vi) Kasaya - peevishness     (vii) Trisna - yearning for acquisition            (viii) Moha - blind attachment  ( ix) Ghrna - hatred     (x) Bhaya-fear
•  
• (4) Anahata Chakra : (i) Asha - hope  (ii) Cinta - anxiety  (iii) Chesta - effort to arouse one's dormant potentiality (iv) Mamata - love and attachment    (v) Dambha - arrogance , vanity     ( vi) Vivek - discrimination , conscience  (vii) Vikalata - psychic depression  (viii) Kapatata- hyprocrisy , deception  (ix) Ahankara - conceit egoism (x) Lalata - avarice , voracity (xi) Vitarka -overstating ones's argumentativeness  ( xii) Anutapa- repentance 

•  
• (5) Visudha Chakra : (i) Sadaja-peacock  (ii) Rsabha- bull  (iii) Gandhara- goat  (iv) Madhyama-horse  (v) Panchma- cuckoo  (vi) Dhaivata - ass  (vii) Nisada- elephant  (viii) Om- acoustic root of creation   (ix) Hum- sound of the Kula Kundalini  (x) Phat - fruition , practication  (xi) Vaosat - development of mundane knowledge  ( xii) Vaisat - welfare in the subtler welfare  (xiii)Svaha- pious resolve and universal welfare  (xiv) Namah - surrender to the supreme  (xv) Visa - repulsion ,poisonous mentality  (xvi) Amrita- attraction 
•  
• (6) Ajina Chakra : (i) Apara - mundane knowledge 
•                              (ii) Para - spiritual knowledge 
• 
  

                              (7) Sahasrara Chakra-  Crown Cakra 

                            This is why it is also called crown chakra.

Asthanga Yoga Sadhna ( According to Anand Marg Philosophy)

 ASTHANGA YOGA SADHANA 

 (i) Yama  (ii) Niyama  (iii) Asana  (iv) Pranayam  (v) Pratyahara

 (vi) Dharana  (vii) Dhyan  (viii) Samadhi

 . YAMA :

 (i) Ahamsa :- not to inflict pain on any body by thought, word or deed.

 (ii) Satya :- the benevolent use of mind and word welfare of others.

 (iii) Asteya :- Non-stealing – thought, word and deed.

 (iv) Brahmacarya :- Ideation of supreme consciousness keep in mind.

 (v) Aparigraha :- excepting minimum necessities of life.

 

 NIYAMA :

 (i) Shaucha :- Purity of body , mind and surrounding

 (ii) Santosh :- Maintain of mental ease and equipoise in all condition.

 (iii) Tapah :- To remove suffering others through service and sacrifice.

 (iv) Svadhyaya :- To understand the meaning of spiritual matter.

 (v) Ishvara Pranidhan :- To accept God only goal of life.

 

 ASANA :

 (i) Sthira sukham Asanam – yoga exercise is a posture of physical

     comfort and mental composure .

 (ii) Relieves stress

 (iii) Control the emotion

 (iv) Protect from attack of any disease

 (v) Increase longevity, ……Kausiki , Tandava

 

 PRANAYAMA :

  Pranah yamayati ya sa Pranayam

 The process through which one brings the pranashakti under control is…

 Five internal Vayu  :-

 (i) Naga (ii) Kurma (iii) Krkara (iv) Devadatta ( v) Dhananjaya

 Five External Vayu :-

 (i) Pram (ii) Apana (iii) Vyana (iv) Samana (v) Udana

 

 PRATYAHARA :

 The technique of withdrawal of mind from external physical ties . To keep the mind unaffected from physico-psychic obsession is Pratyahara

 

DHARANA :

 Desha bandhashciitasya dharana

To fix and stabilize the citta in a particular region or place is …….

 

 DHYAN :

 Continuous flow of mind towards its object of ideation is Dhyan.

(i) For dhyan the object of ideation should be spiritual entity , and

   approach is psycho- spiritual.

 

SAMADHI :

 Samadhi is a stage of complete absorption of mind in its object of ideation

 (i) Savikalpa

 (ii) Nirvikalpa

Meditation ( Sadhana)

(1) Preceptor : In every walk of life , one stands in need of a guide , who by virtue of his knowledge and expertise , guides the disciple. The necessity of a guide is felt as all the more indispensable on the esoteric path of spirituality. Spiritual truths are beyond the ambit of sensory perception and reason. So to move on this unchartered path one needs a guide , a preceptor (Guru) . Only one who has seen established in the state of perfection and oneness. If one who knows the cosmic one , becomes the cosmic. Hence Guru who is the knower of Brahma and is none other than Brahman. In tantra he is Mahakaula. When fervent yearing for spiritual arises in the mind of the spiritual aspirant, Guru appears before him. In fact , it is Brahma who in the form of the Guru, is seeking the right disciple. Finding one's Guru is the most auspicious and extraordinary event in the life of an individual because from that moment Parama Purusa , assuming the form of Guru assumes the responsibility of leading the disciple to the ultimate goal. He remains eternally vigilant to ensure that the initiate continues to be on the path and does not go astray. In return , the disciple has to surrender with the utmost devotion and sincerity. As Guru is indeed Brahman he is beyond the domain of mind. Of course , the disciple has to use his discrimination to make sure that he does not fall into the hands of the incompetent or fakes, who very often , put on the semblance of perfection. But having found the Master ,one has to completely surrender oneself at His feet. It is only unconditional adherence to His wishes, words and actions, that one is sure to attain the highest state. 

    

(ii) Initiation : Initiation ( diksa) can be likened to the sowing of a seed. Diksa is derived from the root Dah which means to burn. Here , it means , burning the reactive momenta (samskaras) or the unexpressed reaction of past actions. Initiation provides both speed and rhythm in the journey to the ultimate goal. This leads to the speedy exhaustion of samskaras. By performing an action a person remains bound to the reaction of that action. There can be no doing away with the reactions of one's action. Only the mode of experiencing them may change. The Sadguru alone can absorb the samskaras. The life of the initiate can be compared to a journey from one place to another. Whether one moves fast or slow , one has to cover the same distance and pass the same places and sights on the way. The only differences is that faster the vehicle, the sooner one crosses them in succession. It is normally noticed that soon after initiation the quantum of suffering or pleasure in the life of the seeker , increase greatly. This is because the Samskaras, good or bad are getting exhausted quickly. By the first lesson of Rajadhiraj Yoga , Samskaras are exhausted very fast. But there are two kinds of past actions and those that create further bondage. Madhu vidya, the second lesson of Rajadhiraj Yoga. If properly practised , prevents the formation of samskaras. The vedic forms of initiation consist of purificatory rites but tantrik initiation involves imparting a mantra to the initiate, along with details of the process of contemplation. In vedic system competence of the aspirant is ascertained in terms of one's nature, vocation and lineage, before the real instruction is given Certain systems also consider the Sudras and Women to be unworthy for spiritual pursuits. But according to tantra , everyone is essentially divine and has therefore , the birthright and competence to attain the supreme stance. As mentioned earlier having a human body and an earnest desire for divine knowledge are the prerequisites for attaining Brahmahood. However in the hierarchy of evolution, each person has his own point of beginning in the spiritual journey. Hence the same mantra is not prescribed for everyone . Only those who have expertise in the science of tantra can select the proper mantra.

 

(iii) Mantra: Incantation of a mantra is one of the essential features of tantra sadhana. Any word cannot be a mantra. In order to quality as a mantra. the acoustic unit must have been Pulsative, Incantative and Ideative. It should bi-syllabic. It is to be incorporated into the Biorhythm, so that it can pulsate with inhalation and exhalation of the breath. It must also be a meaningful unit of sound. The incantation of a mantra does not involve the mechanical repetation of a sound as in japa. but ideation on the meaning. In the process of incantation the entitative rhythem or psychic flow (svarana) gets transmuted into the cosmic thythm (paramarasa) . Mind takes the form of the object it ideates upon. So by ideation on the cosmic, embedded in the mantra the unit mind losses its finiteness and becomes cosmic. Meditation on the cosmic consists of these distinct phases, Bhuta suddhi, Asana sudhhi, and Chitta suddhi. In Bhuta suddhi one has to withdraw the mind from external physicalities as per the instruction of the Acharya. Then in Asan suddhi , the mind is to be withdrawn from different parts of the body and concentrated on the Ista chakra. These two suddhis constitue the essence of Pratyahara sadhana. The mind having been withdrawn from all objectivities does not have any physical objec as its preoccupation. But an essential feature of the mind is that it always needs an object ( idea) to be preoccupied with. Mind needs base in order to maintain its existence. So it is necessary to provide mind with an idea to play with. Mind is subtler than five fundamental elements. All the finite objects are made up of them. If mind contemplates on the finite, it is sure to degenerate. Therefore the only suitable object of ideation(abhoga) for the mind is the cosmic idea(Brahma Bhava)That is way idolatry is taken to be the lowest from of spiritual practice. Constant ideation on an idol which has a finite shape and is made up of the five fundamental factors, arrests the progressive expansion of the psyche. Ideation on the Cosmic is termed as Ishvara Pranidhan. Pranidhana refers to the process of directing the attention of the unit mind to the cosmic self. Pranidhana is different from japa. In japa , there is only acoustic rhythm involving the repeated chanting of mantra. But in pranidhana, the acoustic rhythm goes along with a parallel mental rhythm. The aspirant not only ahants mantra, but also ideates on its meaning. Despite distructions and hindrances one should do one's utmost to maintain the parallelism between the acoustic rhythm and mental rhythm. This state of sustained flow is called Anudhyana. Pranidhana together with Anudhyana constitute Abhidhyana( meditation). It is to be remembered that a word carrying the cosmic idea does not qualify to be a mantra unless it has been infused with the power by the Sadguru. The power infused in a mantra is called Mantra chaitanya. It refers to the inner potency of the mantra. Mantra siddhi refers to state where the inner potency of the mantra is fully actualised in the form of Ista (Guru) whom the sadhaka realises as none other than Brahma. Just as a seed needs congenial conditions to manifest its latent potentialities, Mantra sadhana must have Mantra dipinii in order to be effective. Mantra dipinii means a congenial psychic atmosphere for ideating on the mantra. This is provided by Yama and Niyama. It is quite significant to note that unlike an ordinary seed, the mantric seed, once sown does not go waste. if after receiving the mantra from the Guru either directly or through any achaya, one does not follow the prescribed system or acts to the contrary, the process of god-realization may be delayed. But because of the fact that Brahman in the form of Guru has chosen to take the individual to the ultimate goal. Nature creates circumstances to force the individual to realise the significance and necessity of intuitional practice and the sadhaka is made to walk on the path.

     

(iv) Kundalini : Kundalini is the surpentine power of the muladhara chakra. The incantation of mantra generates an acoustic vibration in the psychic body which has a whipping effect of the kundalini the slumbering consciousness. As a result of mantraghata the kundalini rises ipwards through the Susumna which touches the idea and pingala, intertwining at different points, called chakra ( plexi). These three nadiis are the mystic channels and the chakras are the mystic knots. Chakras have been conceived of as the psychic centres. Each plexus is said to control certain propensities. Fifty propensities , may be expressed both internally and externally, in ten possible ways Purva,Paschima, uttar, Dakshina , Isana Agni , Nairuta , Vayu, Ardha and Urdha. The upward movement of the kundalinii leads to psychic dilation and the progressive control of the propensities by the unit-subjectivity(jiva). Each chakra is depicted as a lotus with petals representing the different vrittis. When the kundalinii passes through a chakra, the vrittis associated with it are swallowed up. So the rise of the kundalinii results in the gradual liberation of mind from limiting influence of the propensities. When it reaches the highest point multi-propensive plexus ( sahasrara Chakra) one attains the state of indeterminate absorption. The first five chakra are the controlling nuclei of the five fundamental factors ( pancha Mahabhutas). The basis plexus ( muladhara chakra) the liquidal plexus ( svadhisthan chakra) the Igneous plexus ( manipur chakra) , the Aerial plexus ( anahata chakra) and the physico-psychic plexus ( visudhha chakra), control the solid, liquid, luminous, aerial and ethereal factors respectively. When kundalinii, rises to a particular chakra one gains absolute control over the element associated with it. Each chakra is conceived as having a shape and colour and is associated with certain cosmic sound. One hears the sound of the cricket ( vringura) ankle bells ( nupura) the bell (ghanta) flute( vanshi) and Omkara as the kundalinii passes respectively through the Muladhara, Svadhisthana,Manipura, Anahata and Visudha. Beyond the Agya chakra ( occult plexus) there is silence. Mind is conceived as having different layers according to their varying psychic functions. When kundalinii reaches a particular chakra. mind functions from that layer. The rise of kundalinii results in the conversion of the lower kosas into the higher kosas. The cruder layers of the mind becomes progressively subtler until eventually, the unit mind merges in the Cosmic- mind and the cosmic mind in the self. In other words as the kundalinii rises higher , the kamamaya kosa is converted into the Manomaya kosa, the Atimanasa kosa into the Vigyanmaya kosa and Vigyanmaya kosa into Hiranmaya kosa. To put in differently in the processof metamorphosis of the crude into the subtle, Chitta ( the done-I) is converted into Aham, (the doer I ) the Aham into Mahat (the existential I ) and Mahat into the Self. The higher it rises , the higher is the layer, in which the mind functions. In certain ( sanchara) is the result of the objectivisation of subjectivity. then evolution to the higher plains of existence involves the increasing subjectivisation of objectivity. The purpose of sadhana is to elevate the mind to the subtler layers and finally to bring it to a point from where it will merge in the individual self and the individual self in the cosmic self. As kundalinii rises higher , mind becomes increasingly introverted. The secretion of the Pineal hormone ( melatonin ) from the sahasrara , stimulates the movement of the kundalinii which rushes upward to taste this Lunar ambrosia ( somarasa) divine nectar ( amrita). One experiences spiritual ecstasy and mystic trance. One acquires occult powers. At this stage, the aspirant has to be extremly careful so that the occult powers do not divert one's attention from the supreme goal.