Podcasts about Antahkarana

Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.7th verse: “The food that we eat is linked to the three gunas. The way we practice rituals, austerity and charity is also linked to the three gunas.”The Chandogya Upanishad contains the first important discussion on the effect of what we eat and the true meaning of food. Shankaracharya has also written commentaries on the broader meaning of food. Food is not just hat we eat with mouth – our mind also eats food. It is all the ideas and associations that we imbibe and that impact our emotions and feelings. The five senses of perception and the sense objects – they all bring food to the mind.The verse in Chandogya Upanishad is:आहार शुद्धौ सत्त्व शुद्धिः सत्त्व शुद्धौ स्मृतिः ध्रुवा स्मृति लम्भे सर्व ग्रन्थीनां विप्र मोक्षः || [7.26.2] It means: “From purity of food comes purity of mind. From purity of mind comes constant remembrance of higher spiritual ideas. From constant remembrance of higher spiritual ideas comes liberation from bondage.”We remember what we are interested in. What are we are interested in depends on the structure of the mind. Whatever the mind has in its system, it wants more of it. If the mind is pure, it remembers and imbibes higher spiritual ideas.In a broader sense, mind refers to Antahkarana, which is made up of four compartments (mind, intellect, memory system, ego sense). In darkness, we may speculate whether something is a pillar or a human – this comes from mind, which is the speculative faculty. When we conclusively determine that it is a pillar, it comes from the intellect which is the determining faculty. We may remember that we had seen a similar pillar elsewhere – that comes from chittam, which is the memory system. And then we may think “I am the one who saw it” – that comes from ahamkara, which is the ego sense.8th verse: “Foods that enrich vitality, energy, strength, health, cheerfulness, mental equilibrium, appetite, contentment, and which are nourishing and agreeable, are liked by those endowed with Sattva guna.”Bhagavata Purana emphasizes that we should only eat what we need for our health and sustenance. It says: “One should only eat what the system permits to eat. Those who eat more, fall sick and become a liability to themselves.” In a broader sense it also means: “Those who are greedy and keep things which they do not need and which belong to others, such people are thieves.”There is an ancient ayurvedic verse from Sushruta Samhita, which defines health in a universal sense.“sama dosha sama agnischa sama dhatu mala kriyaaha| Prasanna atma indriya manaha swastha iti abhidheeyate”It means that a man is in perfect health when he is physically, mentally, spiritually and emotionally healthy. In particular, this verse emphasizes that physical health needs to be complemented with a pleasantly disposed and contented mind, senses and spirit. They should not remind us of their existence.Manu Smriti defines what is the wrong type of food. It says:ANAROGYAM ANAYUSYAM ASVARGYAM CA ATIBHOJANAM APUNYAM LOKA VID VISTAM TASMAT TAT PARIVARJAYET (MANU SMRITI 2/57)It means: “One should avoid the following: (1) Food that is not good for health (2) Food that reduces the duration of life (3) Food does not guarantee good health in next life (4) Eating too much (5) Food that makes us do sinful deeds (6) Food that causes people to ridicule you.”Food has both a gross and subtle dimension. At a gross level, the food needs to be hygienically pure. At a subtle level, it means food that is prepared and served by people with good temperament and with affection.The 24th verse of the 4th chapter of Gita is the Brahma-Yajna-Mantra. It is uttered with a deep sense of reverence before people eat food, so the food is purified. With the imagery of a Vedic ritual (Yajna), this verse says: “the process of offering, what we offer, the one who offers, into what it is offered, the act of performing the ritual, the goal to be reached – everything is Brahman.”There is nothing in this world, but Brahman. With this strong conviction, when we utter this mantra before eating food, then whatever we eat becomes purified. Whatever we eat, we should eat with a prayerful attitude.We should be moderate when it comes to eating food. Our body should not complain after we eat food. Extreme fanatical fasting and extreme gluttony are both non-spiritual.9th verse: “Foods that are bitter, sour, saline, hot, pungent, dry and burning are liked by those endowed with Rajo guna.”Food that creates temporary emotional excitement, violent tendencies, and disturb the balance of the mind are of the rajasika type.Gita has no reference to vegetarianism. There is no indication that ancient vedic culture was a vegetarian culture. The discussion of sattvik, rajasik and tamasik food goes beyond the concepts of vegetarian and non-vegetarian. Lord Krishna is addressing food in the context of the entire humanity.

Shraddha cannot be properly translated in English. Shraddha refers to a sense of sanctity and sacredness that helps us preserve higher values. It can also mean faith in scriptures, God, teacher, and a sense of integrity. One of the verses says: “A man is only as much as the shraddha he has.”2nd verse: “The shraddha of human beings is three-fold – Sattvika, Rajasika and Tamasika. It is born out of their own swabhava – their own natural tendencies. “Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo gunamanifests itself as laziness and delusion.Gunas are not visible and cannot be physically verified. We can infer which guna is predominant in a person by observing his external temperament.If a person has wealth and power, but he is humble, has self-control and does not make a show of it – he is endowed with sattva guna. Sattva guna indicates higher transcendental wisdom in a person. If a person is very active and makes a show of his wealth and power, he is endowed with rajo guna. If a person is lazy, ignorant, confused and does not want to earn higher qualities, he is endowed with tamo guna.Shraddha is based on our inherent natural tendencies, our swabhava, which is based on our samskaras. Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. Samskaras express through our determination to act in a certain manner, called Sankalpa. Sankalpa leads to further actions. This wheel continues, and it shapes our Swabhava.In Patanajali Yoga Sutra, Vyasa says: “The river of the human mind flows in two directions. One takes us towards higher spiritual fulfillment. The other is of a negative nature and takes us away from our cherished aspirations.” The mind may not act as our friend when it is not ready. For example, when we want to meditate (positive flow of the river), the mind may procrastinate (negative flow of the river).Vyasa also says: “We can never refine samskaras and turn the mind into a friend without a refining process. The refining process starts with doing some noble, unselfish deeds. Such deeds increase the store house of positive samskaras and negate the negative samskaras.The mind then begins to evolve.”The 1st sutra of sadhana pada in Patanjali Yoga Sutra says: “tap ah-svadhyaya-isvara-pranidhanani kriya-yoga” Kriya yoga refers to any kind of noble, unselfish activity. Such actions help us climb the ladder of three types of shraddhas – from tamasika, to rajasika to sattvika.One of the commentators on this verse says: “This shraddha is inherent but not inflexible. If inflexible, everything will degenerate into blind fatalism. We have the freedom to ascend to higher levels of shraddha by applying our own resources. This will strengthen the river of mind and help it flow in the positive direction.”3rd verse: “The shraddha of every individual is according to his/her natural disposition. Every individual and his level of shraddha are identified as one.”Brahma Sutras discuss the dynamics of leaving the world and the dynamics of returning to the world. We are born with the baggage of past samskaras (tendencies) – we cannot disown them. We collect these tendencies in our Antahkarana (mind, intellect, memory system, ego sense) through actions involving the senses and the mind. When the body is cremated, the physical senses are gone, but the Antahkarana is retained. It accompanies the soul when it takes a new body.These samskaras in the Antahkarana decide what level of shraddha each person possesses.In the next few verses, Lord Krishna describes how we can infer the level of shraddha by analyzing a person's actions and behaviors, such as whom he worships and what kind of food he eats.4th verse: “Those endowed with sattvika shraddha worship divine, angelic deities. Those with rajasika shraddha worship a god idea that gives them material comforts such as wealth and power. Those with tamasika shraddha worship supernatural and black magic concepts of god.”The God idea that we worship is dependent on our level of spiritual evolution. As we evolve, our idea of God also evolves.In spiritual life, we are never late and nothing is lost. Every moment can be used as the beginning of a new journey.

The 16th chapter is an analytic study on the basic elements of human personality. Its purpose is to help people understand fundamental values that have enriched human civilization. It reminds us that we should not forget those values in our pursuit of wealth, power and comfort.11th verse: “There is continuous thought in the mind – no control, no restraint – with a desire to acquire something. Gratification of objects of enjoyment is the dominant theme of such people's existence.”Mind always wants to possess something, not necessarily because we need it. Desires are not always linked to need.12th verse: “Driven by aspirations and desires, they go on to secure those objects of enjoyment by whatever means.”13th verse: “Today, I have got so much wealth and prestige. That is not enough. I have many other desires. I must continue my effort to go after these desires. These objects of enjoyment are mine and will remain mine in the future.”The 13th verse is interpreted in light of the 4th verse, which list six undesirable characteristics of those endowed with Asuri Sampat: Hypocrisy, arrogance, self-conceit, anger, rudeness, and ignorance.The 14th verse should be understood in the context of when Gita was written when warfare was common. It says: “I have killed this enemy. I am the master. I am going to enjoy. I am successful, powerful and happy.”While the 14th verse is written from the perspective of warfare, it applies to modern times where people compete with each other from the standpoint of the companies they work for.15th verse: “I am coming from a high position. There is no one as great as me. I shall perform big rituals. I shall enjoy and I shall acquire great things.”Shankaracharya, in his commentary on the 15th verse, says that such people are in self-delusion. They find out they are deluded when they get a blow from nature such as losing their job or money. The continuous thought current of acquiring material comforts imprisons them.The ancient text Bhagavata Purana (12th skandha, 2nd chapter, 2nd verse onwards) projects what life would be like in the future in Kaliyuga. It says: “Money will be the single most decisive factor in judging the value of people. With what values one lives his life, will be immaterial. Might will be right. Justice and social order will be built on the foundation of wealth. Some people will be enormously rich. Others will suffer from starvation. There will be epidemics spreading all over the world.”The 16th chapter is only concerned about the nature of human beings, not society as a whole. It warns us that if we forget the fundamental human values, society will collapse.16th verse: “They fall into the hellish life of constantly thinking of material comforts. Their mind becomes sick.”We can never achieve everything that we want to achieve. There is no end to desires. All these desires create a cloud of confusion and self-deception. The unfulfilled desires make the mind sick with anxiety and worries.We cannot meet all desires and everything in this world - such as health, money, status - is essentially impermanent. We may intellectually know this, but that intellectual knowledge has not become our emotional state, our common sense. The purpose of the 16rth chapter is to translate this intellectual knowledge into spiritual common sense.17th verse: “Extremely conceited, haughty, filled with pride and intoxication of wealth, they perform all sacrifices with great ostentation disregarding all ordinances.” This is the literal translation. The meaning of the verse is that such people do things in an improper manner without any consideration for propriety.For example, when we read a scripture, we should read it with shraddha, contemplate on it and imbibe what we read. Instead, in modern times, if we just click our way through different kinds of content, it would be considered improper.18th verse: “Filled with egotism, power, insolence, lust and anger, such people hate Me. They do not recognize the presence of the divine spark in themselves and in others.”Egotism is an important trait when directed towards creative channels. Sri Ramakrishna used to say that the ego should be given a good job to do. The ego should be our servant, not vice versa.The three gunas operate at the level of the antahkarana, which has four compartments: mind, intellect, memory system and ego. The difference between beings is not at the physical level; rather, it is at the level of antahkarana.Consciousness is one. Antahkarana is different among beings and it reflects consciousness differently. Swami Vivekananda said that the difference between an amoeba and a Buddha is only of degrees, not of kind. Buddha is like the clean mirror, in whom the presence of the lord manifests in His full effulgence.

15th Chapter: Verses 8, 15, 16, 17, 18, 19, 20The 15th chapter discusses the idea of immanence, transcendence and omnipresence of the Absolute Reality. The Absolute Reality is beyond verbalization and description – it can only be experienced.15th verse: “This divine principle is present as the indweller in every living being in this world. It manifests as memory, knowledge, ignorance, and forgetfulness. It is the one that is described and explored in all scriptures. It is the one to be known.”16th verse: “There are two kinds of beings in this world: First, is ksharah, which is the perishable. Second, is aksharah, which is imperishable. Ksharah is this phenomenal world, which comes and goes. Aksharah is the jivatma, present as the indweller in all beings, and is imperishable.”The anvil is installed on the ground and does not move. On top of it, metal pieces are hammered and shaped. Metal pieces undergo change – the anvil doesn't. The jivatma is like the anvil and does not change – it assumes new bodies from birth to birth.The 8th verse of the 15th chapter discusses transmigration of the soul. It says: “When this body is destroyed, the soul within is not destroyed. It leaves the body behind and acquires a new body taking with it the senses and the mind, just like the wind carries the scent away with it.”We are born with the baggage of past samskaras (tendencies) – we cannot disown them. We collect these tendencies in our Antahkarana through actions involving the senses and the mind. When the body is cremated, the physical senses are gone, but the Antahkarana is retained. It accompanies the jivatma when it takes a new body.We come out of the wheel of samsara – birth, old age, death, rebirth – when we dehypnotize ourselves into knowing that we are not this body, and we realize our true identity as Atman.17th verse: “Purushottama is the supreme divine truth that is immanent, omnipresent and transcendental. It is distinct and different from both the phenomenal world and the jivatma.”The jivatma is the supreme Atman manifesting through this body, in combination with the Antahkarana and past samskaras. When we remove the samskaras and the antahkarana from the jivatma, what remains is Purushottama – the supreme divine truth. To get back into our true identity is to realize that we are Purushottama.In the Ashtavakra Samhita, there is a verse: “In the ocean, there are so many waves. Without any effort, by the characteristics of the ocean, waves come and go. They emerge by their own nature and then they disappear. The ocean is not distinct from the waves. The waves cannot exist without the ocean. But the ocean can exist without the waves.”Similarly, in this Purushottama, the entire phenomenon of creation, dissolution and re-emergence of the world happens. Purushottama is like the ocean, and the phenomenal world is like the waves.Purushottama is all pervading and is immanent in everything. It is present in all three states of consciousness – waking, dream sleep and deep sleep states. At the same time, it is transcendental.The 17th verse emphasizes the spiritual oneness of existence. The whole creation is one spiritual family. We should maintain the harmony of nature and not deviate from the principles of Satyam, Ritm and Dharma.Satyam means truth. A person will not deviate from the path of harmony if he practices truthfulness and feels content.Ritm is the central principle of inherent harmony that exists in nature.Dharma refers to the ethical and moral principles through which one practices Satyam. For example, it is immoral to pollute the earth and therefore against Dharma.18th verse: “I am the Absolute Reality, the Purushottama, which is present everywhere.”19th verse: “A person who is free from delusion, who has understood this supreme divine truth through spiritual practices, he becomes the knower of everything - he knows the essence of all knowledge.”Shankaracharya explains this verse by reminding us of the inverted Ashvattha tree from the first verse. Roots represent the origin or the source. If the branches declare their independence from the root, the tree collapses. Similarly, a person who thinks that he is the body-mind-complex and forgets his connection to the Atman, he is deluded. The one who is not deluded, maintains his connection to the root – he understands that whatever he does, is powered by the Atman. Every action is an act of worship for him. For him, the line of demarcation between secular and spiritual disappears.To him, his entire life is a divine act. He lives his life like the mantra in Rigveda which means: “Let every thought become a meditation, let every word become a mantra, let every action become an act of worship, let every travel become a pilgrimage, let every movement become a circumambulation around the deity, and let the whole life become an offering to God.”20th verse: “I have now talked to you about this secret knowledge, which requires higher intuitive power to grasp.”To summarize, the purpose of the 15th chapter is to understand the true nature of Purushottama, and the impermanence of this material world.

Title: Atman – The Light of all Lights15th Chapter: Verses 10, 11, 12, 13, 14, 1510th verse: “In this body, there are physical senses. There is a perceiver who uses these senses to perceive sense objects. Those who are deluded equate that perceiver to the body-mind complex. Those who are enlightened see him as separate and as the real perceiver.”Those who identify with the physical body continue with the transmigratory cycle of birth, old age, death and rebirth. The 10th verse should be understood in the context of the law of karma and the law of incarnation. According to the law of karma, our actions produce two types of results – one that is visible and immediate, another that is invisible. For example, if we help a person, the other person benefits (visible result). But we ourselves feel “I did something sensible” – this is the invisible result, which is stored in our Antahkarana as samskara. We collect these tendencies in our Antahkarana through actions involving the senses and the mind. We are born with the baggage of past samskaras (tendencies) – we cannot disown them.There are two ways of looking upon our experiences. The first is a worldly view where we think: “I (body-mind-complex) is doing this.” Second, a spiritually evolved view, where we think: “There is something within me for whom this body-mind-complex is an instrument.” The soul continues its transmigratory cycle until the wrong notion is gone.Those who are enlightened understand that the soul (the primary and the owner) has a body. Those who are not enlightened, their understanding is that the body (the primary and the owner) has a soul.11th verse: “Those who are not endowed with the power of discerning wisdom identify with the physical body and empirical experiences. They enjoy and suffer. They deceive themselves by wanting a continuing succession of happy experiences. Those endowed with spiritual wisdom look upon happiness and unhappiness with the same equanimity of mind.”We cannot have continuous happiness. For example, when our profits go down, we compare to the previous profit level and become unhappy – so decreasing happiness can make us unhappy. The way to be happy is to stop the pursuit of happiness all the time.12th verse: “There is one all-pervading, immanent, omnipresent and supreme reality which is the Atman. This Atman is the divine light that is present in every being. The light that is in the sun, in the moon and in the fire – that light is nothing but the light of the Atman.”Everything - living beings and non-living things such as stones - are all pervaded by this light. Living beings have an antahkarana which acts as the reflecting medium for this light to manifest. Non-living things do not have an antahkarana.By doing good actions, we can manifest this light. The degree of manifestation of this eternal reality depends on the purity of the person's mind. Swami Vivekananda said that the difference between an amoeba and a Buddha is only of degrees, not of kind. Buddha is like the clean mirror, in whom the presence of the lord manifests in His full effulgence.The 12th verse compares this divine presence to light. The idea of light comes from the Brihadaranyaka Upanishad where King Janaka asked Sage Yajnavalkya: “Endowed with what light does a person live in this world”. The first answer was sunlight. As each option provided in previous answers was eliminated, subsequent answers were moonlight, agni, and sound. When all four of these options were eliminated, the final answer was Atma-Jyoti, which is in all of us and that is self-revealing. It is the light of all lights - that enables all other lights, such as sunlight, moonlight, agni to function.Lord Krishna says: “This light comes from Me.” “Me” here does not refer to Lord Krishna as a human being. It refers to Atman. A person becomes spiritually enlightened when this light manifests in its full effulgence. This is what happened to Buddha. In his journey, 543 previous life cycles were replayed – he de-identified with all life cycles. He realized his real essence is the Atman.13th verse: “This light, which enters the earth, enlivens everything.”When we sow a seed in fertile soil, it sprouts, then becomes a plant and then a tree. It is the gradual evolution of this light which is already present in the seed.14th verse: “It is this light that resides in every being, eats and digests the food, and nourishes the body.”15th verse: “This light is present as the indweller in every living being in this world. It manifests as memory, knowledge, ignorance and forgetfulness.”Everything in this world – good, bad, indifference – all come from the same source, this divine light. Just as electricity manifests in different ways depending on the gadget it powers, similarly, everything in this world is a different manifestation of the same divine light.The human body should be cared for – it acts as an instrument to undertake spiritual practices, manifest this light, and take us beyond the body.

15th Chapter: Verses 8, 9, 10In the 15th chapter, the whole world is compared to the Ashvattha tree – the tree of life. Its roots are above and the branches are below. Roots represent the origin or the source which is the Atman. From this Atman, the empirical world, which is represented by the branches and leaves, evolves and moves downward. Only the Atman is eternal – the empirical world is non-eternal.The branches and leaves represent the continuous flow of samsara (empirical world) through human desires, actions and results. One can get out of the entanglement of samsara with the strong weapon of non-attachment.The Atman, as the source, is the root. Without it, the tree collapses. So, in the midst of our daily activities, we should remember the Atman, the source of everything.The purpose of this metaphor is to emphasize that the phenomenal world is unreal in the absolute sense. It is real only in the relative sense. Vedanta defines something as real if (1) it remains without change in the past, present and future (2) It is beyond time, space and causation and (3) it remains without change in waking, dream and deep sleep states.In an ocean, waves come and go, but the ocean remains the same. The waves are not unreal, but they are not permanent. They go back to the ocean and they are non-different from the ocean. Atman is like the ocean (permanent) and the phenomenal world is like the wave (impermanent and non-different from Atman).The idea that everything in the empirical world is impermanent translates into a matured outlook and level-headedness. We don't have to get anxious when bad news comes our way because we won't assign permanence to that impermanent event. The 15th chapter attempts to translate what we intellectually know into spiritual common sense.Gita ends with the verse: “Wherever the ideals of action and contemplation are present, there will be victory, prosperity, success and stability of life.” It emphasizes that we should do our actions with the efficiency of a king but combine it with the calmness and far-sightedness of a sage.In Gita, there is an evolution of the karma ideal from the 1st to the 18th chapter. Gita starts with Arjuna's predicament towards a duty that he is expected to do, but that is unpleasant to him. Such conflict is only faced by an evolved soul. Conflict doesn't exist for people in two categories: (1) Who become like Buddha (2) Who are spiritually no different than an animal. Lord Krishna tells Arjuna that he is in self-delusion. If he runs away from his duties, his duties will chase him. In strong language, he calls him a hypocrite. He says that a person who is not willing to do his duty and takes refuge in higher philosophy as a pretext for not doing his duty - he's a hypocrite.Lord Krishna explains to Arjuna the ladder of evolution in Karma-Yoga. The first instruction is: do your work, whatever may be that work. It is better to do the work with a selfish motive than to remain inactive. At the next level, we begin to do the duty with spiritual values such as unselfishness, looking beyond tangible rewards. At the highest level, it becomes natural for us to do the duty with unselfishness. In the highest state, whatever we do, we do as an offering to God or for the good of others, with a sense of sanctity and sacredness – we are then able to combine action and contemplation in our life.When we do our work this way, we can put our whole mind to the work and our energy and concentration is not dissipated worrying about results.Karma theory is not fatalism. It is the opposite of fatalism. It says that we can modify our future by doing good actions. The divine is present in all of us. By doing good actions, we can manifest this divinity.The degree of manifestation of this eternal reality depends on the purity of the person's mind. Swami Vivekananda said that the difference between an amoeba and a Buddha is only of degrees, not of kind. Buddha is like the clean mirror, in whom the presence of the lord manifests in His full effulgence.The central thesis of Swami Vivekananda's teaching is: “For the good of the world and for one's own spiritual enlightenment.” We should learn Sri Ramakrishna teachings through Swami Vivekananda. Whatever Swami Vivekananda taught came from Sri Ramakrishna.The 8th verse discusses transmigration of the soul. It says: “When this body is destroyed, the soul within is not destroyed. It leaves the body behind and acquires a new body taking with it the senses and the mind, just like the wind carries the scent away with it.”We are born with the baggage of past samskaras (tendencies) – we cannot disown them. We collect these tendencies in our Antahkarana through actions involving the senses and the mind. When the body is cremated, the physical senses are gone, but the Antahkarana is retained. It accompanies the soul when it takes a new body.The 9th and 10th verses say: “In this body, there are physical senses. There is a perceiver who uses these senses to perceive sense objects. Those who are deluded equate that perceiver to the body-mind complex. Those who are enlightened see him as separate and as the real perceiver.”

Title: The Weapon of Non-Attachment15th Chapter: Verses 1, 2, 3, 4, 5, 6, 8In the first verse, the whole world is compared to the Ashvattha tree – the tree of life. Its roots are above and the branches are below. Roots represent the origin or the source which is the Atman. From this Atman, the empirical world, which is represented by the branches and leaves, evolves and moves downward. Only the Atman is eternal – the empirical world is non-eternal.The branches and leaves represent the continuous flow of samsara (empirical world) through human desires, actions and results. The Atman, as the source, is the root. Without it, the tree collapses. So, in the midst of our daily activities, we should remember the Atman, the source of everything.The 3rd verse states that no one knows the true nature of this tree. It has no beginning and no end. One can get out of the entanglement of samsara with the strong weapon of non-attachment (asaṅga-śhastreṇa).When we do our actions without being attached, then our life becomes enjoyable. We are no longer imprisoned by the results of our actions. Mahatma Gandhi practiced Anasakti-Yoga. He led a life of action, but he was not attached to results.The 4th verse says that those who are spiritually evolved develop an inquiry into something higher – they go in the search for the transcendental. It gives them a higher purpose in life. The moment we develop this higher goal, we begin our journey to get out of the wheel of samsara. Upon reaching the goal, the transmigratory cycle comes to an end – we become one with the divine. This should be understood in the context of the law of karma and the law of incarnation.The realization of the imperfections of worldly enjoyments brings about the pursuit of something higher and transcendental. This divine discontent is called Parinama Dukha, and it is the springboard of spiritual wisdom.The ultimate purpose of human life is to transcend the empirical world and realize our true identity as the Atman. Kathopanishad explains the evolution of this quest for the transcendental with Nachiketa's story. Nachiketa asks Yama for three boons: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then teaches Nachiketa how to transcend our physical identity and realize our true nature as the Atman.The 5th verse explains the weapon of non-attachment. Essentially it says that we should do our duty with full focus but not be enslaved by desires. “Those who are detached, who are free from entanglement of worldly objects, who have a higher ideal in life, who are free from desires – they are liberated and dwell in the awareness that they are not the physical body.”To understand the 5th, 6th and 7th verse, it is important to understand the 8th verse. It says: “When this body is destroyed, the soul within is not destroyed. It leaves the body behind and acquires a new body taking with it the senses and the mind, just like the wind carries the scent away with it.”We are born with the baggage of past samskaras (tendencies) – we cannot disown them. We collect these tendencies in our Antahkarana through actions involving the senses and the mind. When the body is cremated, the physical senses are gone, but the Antahkarana is retained. It accompanies the soul when it takes a new body. In spiritual life, we are all individual travelers. Just like someone traveling in a train meets other travelers – similarly, it is an accidental meeting with our near and dear ones in this life. Our journey comes to an end when we experience and realize our true identity as the Atman.6th verse: “This Atman is neither understood nor perceived as we perceive empirical objects. It is not illuminated by the sun, the moon or the fire. It is to be realized as our own true self by turning our inquiry inward. Then we realize that we are not the physical body which comes and goes.”7th verse: “A portion of the eternal reality lives in every living being, from the amoeba to the Buddha.” The spiritual oneness of existence is emphasized in this verse.The degree of manifestation of this eternal reality depends on the purity of the person's mind. Swami Vivekananda said that the difference between an amoeba and a Buddha is only of degrees, not of kind. Buddha is like the clean mirror, in whom the presence of the lord manifests in His full effulgence.

The Rainbow Bridge Technique is perhaps one of the most effective tools for spiritual growth that you've never heard of. This method is a process for building the Antahkarana, aka the Rainbow Bridge, the energetic spiritual path between the lower self and the higher self. It is a safe, healthy, balanced technique in a “do it yourself” format to clear all karmic imbalance in one lifetime. This week's guest, Chloe Folan, a gifted Clairvoyant and Rainbow Bridge Technique teacher, shares her knowledge and experience with this valuable practice. Highlights: * How Tianna came across the Rainbow Bridge technique and found her teacher, Chloe.
 * A fantastic free resource for learning this technique: Soul1.org (the website of Dr. Ron Tiggle, a direct student of the late Norman Stevens - one of the founders of this method)
 * The history of this system, the founders and their connection with Alice A. Bailey, Ascended Master Djwhal Khul and the Ageless Wisdom teachings.
 * The method powerfully clears internal and external energy distortions in the auric field.
 * This is a precise and methodical process that was systematically tested and refined by the Stevens in a prototype group through trial and error over 10 years.
 * Why is it important to clear and widen the Antahkarana before undertaking deeper work?
 * Who are the Spiritual Hierarchy? (The word hierarchy here is different from our earthly usage.)
 * What's going to happen in 2025? How this relates to the Ageless Wisdom teachings.
 * How does the Rainbow Bridge technique help you in your everyday life?
 * What is the Central Vertical Channel and what are the benefits of clearing it?
 * The value of a consistent spiritual practice during these chaotic and destabilizing times on the planet.
 * Group unity and implications of the Aquarian Age.
 * Why is the Spiritual Vortex technique important?
 * What is the Soul Mantra and why is it valuable?
 Chloe Folan has been clairvoyantly assessing Rainbow Bridge technique practitioner's progress for over a decade, as well as personally guiding people through the techniques nationally and internationally. She was the first to observe, document and record the stages of Rainbow Bridge building and how the Rainbow Bridge techniques enforce the process of antahkarana thread weaving and heart centre petal opening and develop.  To learn more about Chloe, her classes and services, visit ChloeFolan.com. If you're enjoying listening to Beyond the Illusion Podcast, please leave a rating on Apple or Google Podcasts. This helps other people to find us.

Title: Effects of the Three Gunas14th Chapter: Verses 10, 11, 12, 13, 14, 15; 6th chapter verses 37, 38, 39, 40, 41, 42Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.Gunas are not visible and cannot be physically verified. We can infer which guna is predominant in a person by observing his external temperament.Of these three gunas, Sattva guna is the most refined, healthy and good. However, even Sattva guna binds, as the person endowed with sattva guna feels attached to sukha – he has a natural tendency to seek inner serenity and poise.10th verse: “In a person who is serene, detached and contented, sattva guna dominates. Rajo guna and tamo guna are almost non-functional. In such a person, laziness and confusion, which are manifestations of tamo guna, disappear. Similarly, hyperactive nature, manifestation of rajo guna, disappears.”The 11th verse refers to the five senses of perception, five senses of action, mind and intellect as the doors of the body, or the instruments through which one acts. A person endowed with sattva guna is able to restrain all these instruments of action – in him, these doors are illumined by light which represents serenity, wisdom and insight. He has a sense of inner fulfillment and contentment.12th and 13th verses: “Greed, craving, hyper activism, and restlessness prevail in a person predominated by rajo guna. Ignorance, laziness, negligence and delusion prevail in a person predominated by tamo guna.”Vyasa in Patanjali Yoga Sutras classifies the human mind into five categories: (1) Kshipta (scattered) (2) Mudha (dull) (3) Vikshipta (partially focused) (4) Ekagra (one-pointed) (5) Niruddha (fully focused). The first two are manifestations of tamo guna, viskhipta is manifestation of rajo guna, and ekagra is manifestation of sattva guna. In niruddha state, one transcends all the three gunas.The characteristics describes in the 12th and the 13th verses have parallels to the nine antarayas describes in Patanjali Yoga Sutras. Antaraya means obstacles to spiritual growth. Patanjali refers to the following obstacles, which cause the mind to wander - Disease, mental laziness, doubt, lack of interest, sloth, clinging to sense pleasures, false perception, lack of concentration, and unsteadiness in concentration.14th verse: “If a person dies when sattva guna is predominant, he goes to higher regions and stays with higher beings. Later, he is born in a surrounding where he can continue his spiritual journey.”15th verse: “If a person dies when rajo guna is predominant, he is born among people who are hyper-active. If a person does when tamo guna is predominant, he is born among the lower species.”At death, even though our senses of perception and action are gone, the tendencies that they created are stored in the Antahkarana (mind, intellect, memory and ego). These stored tendencies in the Antahkarana are never lost and are born again.In the 6th chapter, in the 37th, 38th and 39th verse, Arjuna asks: “Suppose a person is endowed with shraddha and is making an earnest effort to control his mind. Yet, he fails to attain perfection. What happens to such a person? “In answer to Arjuna's questions, Lord Krishna says that the one who is desirous of entering the path of Yoga, will be born in a pure and prosperous family, where his parents are spiritually oriented, and where his unfulfilled desires can be fulfilled. The one who is advanced and has entered the path of spiritual life, will be born in a family that has a tradition of producing great spiritual aspirants.Bhagavata Purana is the story of King Parikshit who has seven days left to live because of a curse. The entire Purana is a response to his question to Sage Suka – “What should a dying man do? How should he live the rest of his life?” Suka says: “One should be able to live life in such a way that he can leave the body with a smile on his face and with holy thought in his mind.” One is able to depart in such a manner only if sattva guna predominates in him.

Please enjoy this 50 minute transmission meant to assist in building your Antahkarana. The Antahkarana is the energetic subtle body structure predominantly located above the head like a pillar of light or rainbow bridge that connects the Higher Soul to the Personality Vehicles (physical, etheric, emotional, and mental bodies). When the Antahkarana is fully built and functioning we are under the guidance of our Higher Soul and have access to Ascended Masters, Guides, and Angelic Beings in a conscious and clear manner. In this session, we lay down the blueprint for the overall information building of the Antahkarana. This transmission has an overall building effect on all parts of the Antahkarana including the Upper (above the head), Middle (in the body), and Lower (below the body) parts of the vertical Pillar of Light that runs through our body. This is a great overview transmission which embodies the seed blueprint in the in-depth program of the Antahkarana Awakening Program Parts I, II, and III. --- Support this podcast: https://anchor.fm/gene-ang/support

Sukadev spricht über den 100. Vers der Hatha Yoga Pradipika, 4. Kapitel, als Inspiration des Tages. Essenz: Die Erkenntnis ist völlig durchdrungen vom hörbaren Anahata-Ton. Der Geist ist völlig von Erkenntnis durchdrungen. Dort, wo der Platz des alles durchdringenden, allmächtigen Gottes ist, wird der Geist gefesselt. Wird das Antahkarana wie ein Hirsch von den Glockentönen […]

Transhumanism and the Antahkarana | New Age Vs. Christianity #6 People like Elon Musk and Zoltan Istvan have been pushing what is known as Transhumanism. From, Sophia the robot, to the antahkarana, this still has the goal of passing the limits of humanity. --- Send in a voice message: https://anchor.fm/jarrodknepp/message Support this podcast: https://anchor.fm/jarrodknepp/support

Next episode of this exclusive collection with afrobeat, arabic and overall ethnic deep house vibes. This session is mixed by AntahKarana who has blended the worlds of visual art, spiritual healing and electronic music for over a decade. Her passions swept her into delivering exquisite soundscapes designed to transform and uplift the soul. AntahKarana translates to “Rainbow Bridge” in Sanskrit, representing the interconnected relationship between the soul and the music that fills the spiritual journey. Using electronic music to anchor the beauty of the unseen into our physical realm, AntahKarana is the bridge to take you on an extraordinary inward journey that will leave you feeling expressed, uplifted and deeply connected to who you really are. Join her as she takes you on a journey to discover the universal links which form the rich textures of our existence. We hope that you'll enjoy it as we did and don't forget to share! Soundcloud profile: www.soundcloud.com/antah-karana IG profile: www.instagram.com/antah_karana/ Photo by Vikramjit Kakati (www.instagram.com/donvikro) Welcome to this new journey ... Enjoy !!

"Kişi, her ne kadar kusurlu olsa da doğasından, mizacından (doğumu ile) gelen karma'yı ey Kaunteya (Arjuna), asla terk etmemeli, bırakmamalı. Çünkü nasıl ki ateşin üzerini duman kaplarsa benzer şekilde her eylem de illaki bir kusurla örtülür. (18.48) Zihni her koşulda bağımlılıktan, tutunmadan azade olan, kendi üzerinde hakimiyet kurmuş, nefsini terbiye etmiş, hiçbir şeye karşı içinde arzu kalmamış kişi terk ile eylemsizliğin en mükemmel haline erişir. (18.49) (Antahkarana şuddi) Zihnini saflaştırabilen kişi nihai bilgi olan Brahman'a kesinlikle ulaşır, bunu Ben'den iyi duy, iyi öğren ey Kaunteya (Arjuna)! (18.50)"

Justin Wilkinson is a lifetime student of the Ageless Wisdom and has been working professionally in the world of video production for over a decade in Los Angeles. In that time, he has also created the YouTube channel Monadic Media, which has over 100 videos and accumulated over 10 million views since its launch in 2009. The purpose of the channel is to present the ageless wisdom through the new medium of multimedia, while utilizing the methods of color and sound to help awaken to intuition. His latest work includes the new series, The Electric Bridge and the Gateway of Liberation.  YouTube Monadic Media:  Facebook:  

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podcast recorded with enacast.com

-8th chapter: verses 20, 21, 22, 23, 24, 25, 26, 27-The lecture was given by Swami Tattwamayananda on May 21, 2021.-20th and 21st verse: “Beyond this Avyakta (unmanifested) and Vyakta (manifested), which belong to the realm of the relative, there is the one Absolute Reality which is different from the unmanifested state of the relative – it is Aksharam (imperishable) and it is Sanatana (eternal). Those who realize their spiritual identity with this Supreme Reality, they get liberation from this cyclic rotation”-22nd verse: “This Supreme Reality is the source of everything. It is our true nature and is attainable through pure devotion.”-One method of developing this devotion is to give a spiritual orientation to our natural human impulses, such as our love for friends and parents. Under Navadha Bhakti, one follows nine disciplines: Sravanam (Hearing about God ), Kirtanam (Chanting His Name and Glory), Vishnu smaranam (Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam (Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam (Offering Oneself to Him).-Prapatti is the highest state of a devotee of God. Prapatti means complete surrender and is composed of the following characteristics. (1) Always having a positive outlook in life, full of sattvic qualities such as serenity, wisdom, compassion, and broad mindedness. (2) Rejecting all the opposing qualities such as skepticism and self-doubt. (3) Strong faith that God will protect me. (4) Total self-surrender.-23rd verse: “I am going to tell you about the two spiritual paths that Yogis take upon departing from this body, and attain non-return or return.”-24th verse: “Yogis of the highest type follow the bright path of Shuklagati or Devayana. It is the path of fire, flame, daytime, the bright fortnight, and the six months of the northern passage of the sun - departing by this path the knowers of Brahman attain Brahman.-The Yogis who follow the path of Shuklagati are devoted to a higher spiritual ideal. They lead a pure life and are free from selfish desires. To them every action is a spiritual offering. They have dedicated their life to the realization of Brahman, and they practice seeing the same divine principle everywhere. Taking this path, they gradually realize Brahman and do not come back again to Samsara.-The Yogis taking the path of Shuklagati are less evolved compared to the Jivan-muktas, who are liberated while living in this world.-Such a Yogi is able to leave the body with full awareness. His focus is between the eyebrows, from where a light comes and lights up the path that takes him through different stages, which are guarded by different deities and who take care of him. The whole journey is lighted up by the power of his spiritual sadhana until he merges with Brahman.-25th verse: “Yogis whose spiritual practices are driven by a motive, follow the dark path of Krishnagati or Pitrayana. It is the path of smoke, nighttime, dark fortnight, and the six months of the southern passage of the sun – departing by this path, the Yogi reaches a higher abode, but returns to Samsara.”-The message of the 24th and 25th verses is twofold. First, it inspires us to lead a good life. Second, it tells us that we are independent travelers. We came alone and will go back alone.-Chandogya Upanishad describes the scenario of a dying person. First, the function of speech becomes quiet and merges in the mind. Next, other sense faculties merge in the mind. Next, mind merges in mukhya prana. Next, mukhya prana merges in the jeeva. Then, the individual self merges into the five elements. Samskaras that are accumulated in the Antahkarana, constitute the subtle body - they are preserved and transmigrate, as the subtle body takes a long journey. When we are born again, we are born with these accumulated samskaras.-There is a third category of spiritual seekers who do not have a higher spiritual ideal and keep on doing wrong things. They take a descent and come down the ladder of evolution. They may be born in the animal or insect world.-26th verse: “These are two paths - one bright and the other dark. One takes the Yogi beyond the transmigratory cycle. The other keeps him confined to the transmigratory cycle.”-27th verse: “A Yogi who knows the secrets of these two paths, is not deluded. Therefore, we should always be steadfast in Yoga, staying linked to a higher spiritual ideal.”-Even if the Yogi is not in the path of Shuklagati, he does not feel lost. He feels secure. He knows that he will be reborn in a family where he can continue his spiritual journey.-One should not expect to reach the highest spiritual goal immediately. Even if noble deeds are done with desires, they produce results that are deposited as a spiritual bank balance. These results are Adhrishtam (not visible) and Apoorvam (did not exist before the activity). These results are never lost.-Spiritual qualities are not inseparably connected to family. One of the greatest devotees, Prahlada, was born to a demon, Hiranyakashipu.

This has been the information that I have been waiting for and eager to provide!! Regardless of where you are within your journey, you receive according to your Path and readiness. May 17th - May 22nd, as the Sun completes its transition from Taurus to Gemini, the Pleiadies Portal opens that will send Rainbow Light to help you become better connected. The Rainbow Light or Rainbkw Bridge is also known as the Antahkarana. The Antahkarana is what completes or connects the Higher Self to the lower self. It connects the Monad to the physical form. The Antahkarana is like a muscle; it must be built or constructed in order to be utilized and information pertaining to your Path to be understood. It is a Receiver. When the Antahkarana is fully intact, you feel embodied, connected, whole. This is what is also known as in the Bible as Resurrected. This is a process. Be patient. Understand that you receive according to your Path and readiness. The Rainbow Light associated with the Pleiadies Portal, may be felt at the crown, the heart, the lower back, feet or all of the above. Please do not compare as we each receive according to our iwn Path, therefore react according to our own Path as well. Regardless of what you may be feeling, information pertaining to who you are will unfold. Be patient, my Loves! Much Love, health and healing, Christy, The Intimate Warrior. Contact me for one on one Light sessions that'll answer questions about your ascension and your Higher Self. Free spiritual message with sign-up included. Donations accepted and appreciated through PayPal at

-Conclusion of 7th chapter; 8th chapter: verses 1, 2, 3, 4, 5, 6; 3rd chapter, verse 35-The lecture was given by Swami Tattwamayananda on April 9, 2021.-30th verse: “Those who know Me as the totality of all that exists – Adhibhutam, Adhidaivam and Adhiyajnam – they continue to know Me even at the time of death.”-8th chapter starts with questions from Arjuna. In the 1st and 2nd verses, he asks: “What is Brahman? What is Adhyatma? What is action? What is Adhibhuta and what is Adhidaiva? Who and in what way is Adhiyajna present in the human body? How are You known at the time of death by those practicing spiritual disciplines?-Lord Krishna answers starting with the 3rd verse.-3rd verse: “Aksharam (Brahman) - as the imperishable, indestructible, impersonal, unmanifest reality - is the supreme truth. Its presence in every human being is called Adhyatma. The vibration of this potentiality into creative and evolutionary activities is called action (karma).-Aksharam means indestructible. It also means something that is indescribable. Anything that can be explained, is finite and has limitations. Brahman is beyond these limitations. Scriptures only help to remove wrong notions about the supreme truth. Realization of the supreme truth is a matter of one’s own experience and cannot be explained.-Our Antahkarana is like a mirror on which this supreme reality is reflected. When we practice spiritual disciplines with shraddha, the Antahkarana becomes pure, like a clean mirror, and the supreme reality reflects with more effulgence.-Yajna as a Vedic ritual involves offering auspicious things in the fire as an act of renunciation, for the good of the world and to propitiate the devatas (gods). Yajna in Gita refers to any noble activity done with a sense of sanctity and sacredness, for the good of others, without selfish motives, and as an offering to God. Both types of yajnas constitute action (karma).-Yajnavalkya in a reply to Gargi in Brihadaranyaka Upanishad describes Aksharam (Brahman) as “At the command of that Reality, O Gargi, the sun and moon hold their courses; heaven and earth keep their positions; moments, hours, days and nights, fortnights and months, seasons and years–all follow their paths; rivers issuing from the snowy mountains flow on, some eastward, some westward, others in other directions.”-4th verse: “What is perishable – comes into existence and later disappears – is Adhibhutam. The reflection of the supreme reality in the human body is Adhidaivam. The supreme reality itself is Adhiyajna, as the cause of evolutionary activity and sustenance of the universe.-5th verse: “Those who at the time of death remember Me alone – when they leave the body, they attain Me. There is no doubt about it.”-5th verse reveals the mystery of human life, death, reincarnation, and the doctrine of karma. Brahma Sutras discuss this in further detail – the dynamics of leaving the world and the dynamics of returning to the world.-Doctrine of karma in Vedanta is the opposite of pre-determinism – it says that we can assert our future and freedom by generating good samskaras.-6th verse: “Whatever object one thinks of at the time of death, he attains that very object, being absorbed in its thought.”-The dominant idea at the time of death constitutes the background of next life. The dominant thought at the time of death is linked to what ideas dominated one’s life. At the time of death, one cannot just think what he wants - one’s true nature comes out.-Isha Upanishad depicts a person pleading and praying to his mind at the time of death – “O mind, think of all the good thoughts, words and deeds from your life.”-3rd chapter, 35th verse: “It is better to practice one’s own Swadharma, even if practiced imperfectly, than doing someone else’s work in a perfect manner.”-Swadharma, is work that naturally comes to us “unasked”, by virtue of our qualification and fitness. When we do our Swadharma, we find contentment. When we neglect our Swadharma, we violate Ritm - the central principle of inherent harmony that exists in nature, at a cosmic level and at an inner level.

Excuse the typo on my video image.

Yaşam üzerine sohbetler, 24. bölüm.

VISUALIZAR EL SIMBOLO ANTAHKARANA AL ALTURA DE SU CORAZON. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/salomon-padilla08/message

The lecture was given by Swami Tattwamayananda on December 11, 2020.-6th chapter: verses 37, 38, 39, 40, 41, 42, 43, 44-In the 37th, 38th and 39th verse, Arjuna asks: “Suppose a person is endowed with shraddha and is making an earnest effort to control his mind. Yet, he fails to attain perfection. What happens to such a person? Has he totally failed and fallen from both worlds – having neither attained anything in the secular world nor in the spiritual realm? I have this doubt, which you should dispel.”-Shankaracharya says that a seeker with shraddha, who has not yet attained the ultimate goal, may have a deviation from his spiritual ideal – this is called Yoga-bhrashta.-When we come in contact with sensory objects that can take us away from our spiritual path, we should withdraw our senses from these objects. We should do so by thinking about the dangers of succumbing to such temptation (dosha-drishti) – we should do so again and again.-The faculty to detect such temptation and withdraw from – it grows when we feed our mind with higher spiritual ideas and associate with holy people. Then, we develop an inner self-correcting mechanism.-Lord Krishna answers in the 40th verse: “Even if you had a deviation, do not worry. You will not lose anything. Your spiritual samskaras are like a fixed deposit that no one can take away from you – it is yours forever. Even if you want a material life, you will be forced to continue your spiritual journey – you will be helpless because of the power of your accumulated spiritual samskaras.”-What happens to a Yoga-bhrashta? Lord Krishna answers this question from two different perspectives in the 41st and 42nd verse. 41st verse discusses a seeker who has not achieved Shama (self-restraint), and 42nd verse discusses a more advanced spiritual seeker.-41st verse: “If a devotee has practiced spiritual disciplines in this life but has not achieved shama - and he has a deviation towards the end - he will be able to continue his spiritual journey by being born in a pure and prosperous family, where his parents are spiritually oriented, and where his unfulfilled desires can be fulfilled.”-42nd verse: “Those who are more advanced are born in families that have a tradition of producing great spiritual aspirants. Such a birth is rare indeed.”-In both 41st and 42nd verse, Lord Krishna’s main message is: “Nothing is lost, and you are never late. You can begin your journey right now.” We can start by praying or by doing noble deeds that give us inner tranquility and enrichment.-Pedigree is not a criterion for rebirth. One of the greatest devotees, Prahlada, was born to a demon, Hiranyakashipu.-43rd verse: “That mind and impressions inherited from previous spiritual life – you connect with those tendencies. You continue your spiritual journey. You strive for your spiritual life more vigorously. Because of the latent memory of striving hard in previous life, you desire not to fail in this life.”-The 43rd verse explains the mystery of how our samskaras transmigrate. At death, even though our senses of perception and action are gone, the tendencies that they created are stored in the Antahkarana (mind, intellect, memory and ego). These stored tendencies in the Antahkarana are never lost and are born again.-Per Shankaracharya, at re-birth, if good tendencies are dominant, they begin to manifest without delay. If bad tendencies are dominant, then the good tendencies lie dormant for some time and assert themselves after the negative tendencies are extinguished.-44th verse: “The spiritual disciplines and samskaras from previous life – they constitute the momentum that moves the seeker forward. Those who even have a wish to lead a spiritual life, they will reach their destination.”-When we transcend rituals for material prosperity and start praying for higher things, we start our journey towards the highest spiritual destination.-Some scriptures say: “what we think of at the last moment, that we become in the next birth”. When we breathe our last, we will have a collection of conflicting thoughts. These thoughts are determined by our collective life as a whole. We can have a good thought at the last moment by building a storehouse of positive samskaras that will assert themselves at the last moment.

Artist: ANTAHKARANA (Vancouver, Canada) Name: DHD Podcast 145 (September 2020) Genre: OrganicHouse/DeepHouse Exclusive: Deep House Dubai ANTAHKARANA Instagram: https://www.instagram.com/antah_karana/ Soundcloud: @antah-karana Facebook: https://www.facebook.com/DjAntahKarana/ Email — deephousedubaipromo@gmail.com Follow us: www.facebook.com/deephousedxb/ www.mixcloud.com/deephousedxb/ www.instagram.com/deephousedxb/ Download for free on The Artist Union

Qué es y qué no es el paro nacional de mujeres "El 9 Ninguna Se Mueve".Escucha los comentarios de Adrián Gutiérrez Ávila. Todo sobre gadgets, smartphones, apps y más con Luis GyG. Conoce el Centro Holístico Antahkarana que contribuye al desarrollo y bienestar del ser humano.La Tierra tiene dos lunas? La astrónoma Luz Calderón habla del tema.

Hallo Freunde das warten hat ein Ende... zum Wochenende geht Beach Podcast mit einem neuen Set an den Start..!!! An den Turntables war diesmal zu Gast Djane AntahKarana aus Vancouver, Canada. Hello friends the wait has come to an end ... Beach Podcast is launching a new set for the weekend .. !!! At the turntables this time was guest Djane AntahKarana from Vancouver, Canada. --------------------------------------------------------------------------------------------------- INFO: AntahKarana is a creative visionary and dj. AntahKarana translates to the "Rainbow Bridge" in sanskrit. It means the bridging of the mundane to the spiritual. Antahkarana, or the Rainbow Bridge, bridges the two worlds through three channels, a direct link, consciousness thread and a creative thread. Using electronic music as a creative thread to anchor consciousness into the physical realm, take yourself on a inward journey. --------------------------------------------------------------------------------------------------- LINKS: https://www.antah-karana.com/ https://www.instagram.com/antah_karana/ https://www.facebook.com/DjAntahKarana/ https://soundcloud.com/antah-karana --------------------------------------------------------------------------------------------------- listen all Beach Podcast Mixes on Spotify to !!! open.spotify.com/show/4TLWwToEmnmdT9PME9OS43 --------------------------------------------------------------------------------------------------- play ☑ like ☑ share with your friends ☑ | THANKS FOR YOUR SUPPORT | --------------------------------------------------------------------------------------------------- SUPPORT THE ARTIST by KURT KJERGAARD

Hallo Freunde das warten hat ein Ende... zum Wochenende geht Beach Podcast mit einem neuen Set an den Start..!!! An den Turntables war diesmal zu Gast Djane AntahKarana aus Vancouver, Canada. Hello friends the wait has come to an end ... Beach Podcast is launching a new set for the weekend .. !!! At the turntables this time was guest Djane AntahKarana from Vancouver, Canada. --------------------------------------------------------------------------------------------------- INFO: AntahKarana is a creative visionary and dj. AntahKarana translates to the "Rainbow Bridge" in sanskrit. It means the bridging of the mundane to the spiritual. Antahkarana, or the Rainbow Bridge, bridges the two worlds through three channels, a direct link, consciousness thread and a creative thread. Using electronic music as a creative thread to anchor consciousness into the physical realm, take yourself on a inward journey. --------------------------------------------------------------------------------------------------- LINKS: https://www.antah-karana.com/ https://www.instagram.com/antah_karana/ https://www.facebook.com/DjAntahKarana/ https://soundcloud.com/antah-karana --------------------------------------------------------------------------------------------------- listen all Beach Podcast Mixes on Spotify to !!! open.spotify.com/show/4TLWwToEmnmdT9PME9OS43 --------------------------------------------------------------------------------------------------- play ☑ like ☑ share with your friends ☑ | THANKS FOR YOUR SUPPORT | --------------------------------------------------------------------------------------------------- SUPPORT THE ARTIST by KURT KJERGAARD

The traditions of Day of the Dead, All Soul's Day, Samhain all point to October 31 - November 1 as a time to communicate beyond the 3d world. We explore several aspects of magic and spiritual wisdom.    More information here: https://www.bodyandsoulapothecary.com/blog/alchemy-activation-isis-antahkarana

- Verses: 109-116- This lecture was given by Swami Tattwamayananda at Stanford University on October 6, 2019. The lecture was hosted by the Stanford Hindu Students Association. - Seven questions from the student are discussed: (1) What is this bondage? (2) How does it come about? (3) How does it exist and what sustains it? (4) How do we come out of it? (5) What is anatman? (6) What is the supreme Atman? (7) How do we differentiate between Atman and anatman?The teacher discusses anatman in detail (that which is not eternal and not real and non-Absolute) because once we realize “what we are not”, “what we are” does not need to be explained – it becomes self-evident.-Expecting permanence from things that are inherently impermanent is the cause of unhappiness. -Bondage expresses itself when we interpret ourselves as this changing body. The right notion automatically comes when the wrong notion disappears.-Three levels of reality are discussed. (1) Paramarthika-sat, which is Atman. (2) Vyavaharika-sat, which is the changing world and (3) Pratibhashika-sat, which is conceptual reality. Once we understand the illusory nature of Pratibhashika-sat, we understand vyavaharika-sat. Once we transcend Vyavaharika-sat, we understand Paramarthika-sat.-When we realize the Absolute Reality, we become a Jivan-Mukta. The world does not cease to exist for a Jivan-mukta. He sees the world as Brahman, devoid of name and form.Per Vedanta, the same seer exists in the three states of human awareness (waking, dream and deep sleep states). That seer is Turiya, which is distinct from all the three states and transcends them.-Anatman is made of Sthula Sharira, Sukshma Sharira and Karana Sharira.-Sthula Sharira is composed of skin, flesh, blood, fat, marrow and bones. Sthula Sharira is non-eternal.-Sukshma-Sharira has eight units: (1) Five organs of perception (2) Five organs of action (3) Five pranas (4) Five subtle elements (5) Antahkarana – mana, buddhi, chitta, ahamkara (6) Avidya (7) Kama and (8) Karma. Sukshma-Sharira is transmitted to the next life – when we have inexplicable attraction to great ideas, it is because the chitta retains memory from previous lives.-Karana-Sharira is also known as Maya or Avidya – it is the reason we lack awareness of our true nature. As the cause of the universe, it is known as Maya and as the basic source of mis-understanding it is known as Avidya.-Vedanta’s criteria for “Sat” are discussed: (1) It should remain without change in the past, present and future – both time and space. (2) It should stay the same in waking, dream and deep sleep states. (3) It should be beyond the six changes – existence, birth, growth, change, decay and death.-Maya is not “Sat”. It is not the Absolute Reality. It changes – therefore, it is relative. Maya is not “asat” either, as it is not absolutely unreal. It is not a combination of sat and asat either.-Most of us experience Maya in our everyday life. It is beyond logical comprehension, cannot be explained in words or cognized with the mind, and is a great wonder. Both Brahman and Maya are inexplicable.-Maya is neither different from Brahman, nor non-different nor a combination of difference and non-difference. If Maya were the same as Brahman it could have no end. Then, there would be no liberation from bondage. And if Maya were different from Brahman that would lead to duality. When you realize Brahman, what was hitherto perceived as Maya is now perceived as Brahman because then, the Reality is perceived devoid of names and forms, beyond nama and rupa.-Maya is neither endowed with parts nor devoid of parts, nor a combination of the two. If it were endowed with parts, it cannot be “anadi”. If it were devoid of parts, it cannot be the cause of evolution.-114th verse: Even one who is intellectually advanced, who knows scriptures, who understands the subtle truths and who is convinced of his learning – even such a person, by the power of Tamas, looks upon the unreal as the Real and the Real as the unreal. This is the strength of Maya.-116th verse: Maya expresses itself as (1) Ajnanam, which is ignorance (2, 3, 4) Alasya, jadatva, pramada, that prevent us from doing what is obviously good for us (5) mudhatva, which causes us to misrepresent things (6) Nidra, which hides reality and (7) Samsaya, which cause doubt.-Mind does not co-operate due to past samskaras that are not conducive to spiritual life. This friction can be reduced by increasing the balance of positive samskaras. Duryodhana’s story is discussed to illustrate how one can feel helpless due to inherent samskaras.-A beginner has less freedom at the mental level, and encounters conflicts. However, he has more freedom at the physical level and should start his spiritual life with physical activities. Physical work generates spiritual energy, increases the balance of positive samskaras, reduces conflicts and helps one evolve in spiritual life.-Work can be physical in nature, such as cleaning a temple, or it can be more subtle in nature such as reading a book.-Lord Krishna: Starting with work that has selfish motive is better than doing nothing. One can then evolve towards selfless work.-It is a wrong notion to try to start work with no ego. It is important to develop a friendly, spiritual ego. --Give your ego a spiritual promotion by letting it be God’s servant. If one does continuous good activities with a proud ego, it helps him later to do continuous good activities without ego – the ego becomes sublime, purified and then disappears.-A sincere spiritual seeker should first focus on his own evolution, rather than try to help others. Once he realizes the highest truth, he will feel the presence of the Divine Reality both within himself and others. At that point, it is psychologically impossible for him to hurt others. If a seeker tries to help others early in his evolution, he may wrongly try to thrust his own philosophy upon others.-Who is the highest devotee of God? “One who feels the presence of God in everything, everywhere, in every action and in every word” AND “one who feels the presence of whole humanity and creation in God.”

Verses 96-99-Reference is provided to the seven questions posed by the disciple in verse 49. One of the questions posed “what is anatman?” is discussed further in the class.-Various levels of reality are discussed. Anatman is that which is unreal or relative. Things in the empirical world have name and form – they are not Absolutely Real, but not totally unreal. In Vedanta, for a thing to be real, it must exist in the past, present and future. Only Absolute Reality meets this requirement.-96th verse: Sukshma-Sharira has eight units: (1) Five organs of perception (2) Five organs of action (3) Five pranas (4) Five subtle elements (5) Antahkarana – mana, buddhi, chitta, ahamkara (6) Avidya (7) Kama and (8) Karma.-Vritti is the residual effect left in mental system from any thought, deed or speech. Vritti => Samskara => Vasana => Karma form a continuous cycle.-97th verse: It is this subtle body that provides indication that there is something beyond the body. Subtle body is the one that goes through all experiences, even from past life. Example of a child exhibiting musical talent is provided. Only tendencies/impressions travel from life to life.-Atman is all-pervading. When it is caged within a jeeva, it is referred to as Jeevatma.-Concept of subtle body only applies to a person who is not enlightened. That is why avidya is included in the eight units of subtle body. Avidya causes us to misinterpret ourselves in many wrong ways as to who we really are. Example of rope illusion is provided.-Everything is pervaded by Atman. However, only living beings have antahkarana, which acts as a reflecting medium. When the mind is pure, the Atman manifests with greater effulgence. Good actions re-energize latent good samskaras.-Swami Vivekananda: “The difference between an amoeba and Buddha is one of degrees, not of kind.”-“We are all Brahman” – this is only a concept in the beginning. The gap between concept and experience disappears through shravanam, mananam and nidhidhyasanam.-Images and photos are symbols, not God. When we worship, we invoke the all-pervading Atman to be present in the image or photo.-98-99 verse: A way of understanding supreme reality through three states of consciousness: waking, dream and deep sleep states. Waking and dream state differ in gross/subtle dimension and space and time dimensions.-Waking state: Experienced with mind and senses of perception/action. All experiences are in gross state and retained in chittam.-Dream state: Based on experiences from waking state, but re-arranged. All experiences are at sukshma-level, and based on ideas.-Deep sleep state: While one does not experience duality in deep sleep, they do not transcend duality. During deep sleep only chitta-vritti is active. Recollection happens when one wakes up and chitta-vritti associates with aham-vritti.-Turiya exists as the one reality and witness in all three states: waking, dream and deep sleep state. A witness has to meet two requirements: (1) be aware and (2) not involved.-Samadhi and deep sleep state are not identical. There is full awareness in samadhi, but not in deep sleep state. To transcend duality, one needs awareness.

AntahKarana is a creative visionary and dj. AntahKarana translates to the "Rainbow Bridge" in sanskrit. It means the bridging of the mundane to the spiritual. Antahkarana, or the Rainbow Bridge, bridges the two worlds through three channels, a direct link, consciousness thread and a creative thread. Using electronic music as a creative thread to anchor consciousness into the physical realm, take yourself on a inward journey. https://soundcloud.com/antah-karana Download for free on The Artist Union

Triangles is a simple meditation/visualization practice that can be fit into the busiest of schedules. Three people form a group and agree to link each day in thought. They visualize a triangle of light and goodwill being formed between each of the group members. The network as a whole, provides a real planetary service, anchoring the light, love, and goodwill of divinity into human consciousness. www.triangles.org Each Monday at 3:00 pm (New York), 8:00 pm (London), and 9:00 pm (Geneva) Triangles offers a webinar in cooperation with the global Triangles Meditation Group. The webinar aims to provide a platform for Triangles members and those who are new to Triangles to come together with others from around the world to give subjective support to the strengthening and expansion of the Triangles network. The webinar includes a short introductory talk about Triangles, a Triangles meditative visualization and a group sharing of ideas and impressions. To register for the webinar: https://www.lucistrust.org/triangles/webinar For transcripts of webinars follow the Triangles blog: https://www.lucistrust.org/blog_triangles

Antahkarana - unser "inneres Instrument" entscheidet wie wir unser Leben wahrnehmen. Man könnte auch sagen: so wie ich denke

Lecture by Swami Tattwamayananda. This lecture begins with a reminder of the mental blocks that come from the accumulated Samskaras in our Antahkarana. We can restrain the Vrittis by the practice of feeding good tendencies and remaining indifferent to the negative tendencies of the mind. Swami then discusses the Ishavasya Upanishad’s concept of enjoying the world by renouncing it. The fifteenth and sixteenth sutras discuss the lower and higher stages of Vairagyam, dispassion. At the higher stage, even the idea of craving for worldly enjoyment vanishes. From dispassion comes Samadhi, concentration, which yields many superhuman powers of the mind. The example of Swami Vivekananda memorizing an encyclopedia is given. The seventeenth sutra lists the types of this Samprajnata Samadhi. Verses: I.12, I.15, I.16, I.17

Lecture by Swami Tattwamayananda. This lecture begins with a discussion of the Vedanta and Yoga explanation of the variety of human beings. At the physical and spiritual level, all are the same, but at the subtle personality level, there is a great variety. The goal of Yoga is to become free from the trap of this subtle body, Antahkarana. For that, the practice of Vairagya, dispassion is essential. Swami discusses that in Yoga hermeneutics words have a specific well-defined meaning. The first stage of dispassion, Vashikara-Vairagya, is described as a turning away from the negative towards the positive. The four relations – Maitri, Karuna, Mudhita, Upeksha – are emphasized at this stage. The lecture ends with a Puranic story emphasizing how good deeds performed early in life can save one late in life. Verses: I. 15, I.16

Lecture by Swami Tattwamayananda. The five stages of mental concentration are explained. The components of the mental system, Antahkarana, are also explained. The varying sets of epistemological tools accepted by different schools of Indian Philosophy are also given. Finally, the Yogic conception of God and its relevance is emphasized. Verses: I.2, I.3, I.4, I.5, I.6

Bhagavad Gita Ch. 14 “Yoga of the Three Modes of Material Nature” Verses 15,16,& 17 Lecture discusses how we can use the understandings of the “Three Gunas” to cleanse our Antahkarana the internal instrument - the mind and intellect for our spiritual evolution.

Sukadev spricht über den 103. Vers des Viveka Chudamani. Der Text dieses Verses lautet: 103. Antahkarana/ das innere Instrument/ die Psyche drückt sich in den Sinnesorganen, wie z.B. in den Augen aus. Mit ihnen sich als ICH identifizierend existiert es im Körper als Reflexion des Selbst (atman).Viveka Chudamani ist ein wichtiges Vedanta Werk von Shankaracharya. Mehr über Vedanta erfährst du auch in Vedanta Seminaren bei Yoga Vidya.

Wie arbeitet und funktioniert der menschliche Geist, die menschliche Psyche? Wie kannst du mit deinem Denken und Fühlen geschickt umgehen? Dies ist Inhalt dieser Vortragsreihe zum Thema Raja Yoga, der dreizehnte Teil der Vortragsreihe zur ganzheitlichen Yoga Vidya Schulung. Konkret geht es um Antahkarana, das sogenannte innere Instrument. Antahkarana bedeutet „Inneres Instrument“. Sukadev spricht in diesem Vortrag über den menschlichen Geist, der als inneres Instrument bezeichnet wird. Die vier Teile des Geistes, die vier Hauptinstrumente des Geistes, sind Manas, Chitta, Buddhi und Ahamkara. Höre und erfahre in diesem Vortrag, was diese vier Aspekte zu bedeuten haben. Autor/Sprecher: Sukadev Kamera/Schnitt:Nanda - Yoga und Meditation Einführung Seminar - Yoga Schulen - Yogaferien - Yoga Ausbildung - Mehr zum Thema Yoga Psychologie und das Funktionieren des menschlichen Geistes auf yoga-vidya.de/yoga-psychologie/

Wie arbeitet und funktioniert der menschliche Geist, die menschliche Psyche? Wie kannst du mit deinem Denken und Fühlen geschickt umgehen? Dies ist Inhalt dieser Vortragsreihe zum Thema Raja Yoga, der dreizehnte Teil der Vortragsreihe zur ganzheitlichen Yoga Vidya Schulung. Konkret geht es um Antahkarana, das sogenannte innere Instrument. Antahkarana bedeutet „Inneres Instrument“. Sukadev spricht in diesem Vortrag über den menschlichen Geist, der als inneres Instrument bezeichnet wird. Die vier Teile des Geistes, die vier Hauptinstrumente des Geistes, sind Manas, Chitta, Buddhi und Ahamkara. Höre und erfahre in diesem Vortrag, was diese vier Aspekte zu bedeuten haben. Autor/Sprecher: Sukadev Kamera/Schnitt:Nanda - Yoga und Meditation Einführung Seminar - Yoga Schulen - Yogaferien - Yoga Ausbildung - Mehr zum Thema Yoga Psychologie und das Funktionieren des menschlichen Geistes auf yoga-vidya.de/yoga-psychologie/

Sukadev spricht über den 100. Vers der Hatha Yoga Pradipika, 4. Kapitel, als Inspiration des Tages. Essenz: Die Erkenntnis ist völlig durchdrungen vom hörbaren Anahata-Ton. Der Geist ist völlig von Erkenntnis durchdrungen. Dort, wo der Platz des alles durchdringenden, allmächtigen Gottes ist, wird der Geist gefesselt. Wird das Antahkarana wie ein Hirsch von den Glockentönen […]

Eine inspirierender Abhandlung mit dem Gegenstand Anständigkeit. Einige Informationen zum Thema Anständigkeit in diesem Audio Kurzvortrag. Der Yogalehrer Sukadev interpretiert hier von Gesichtspunkten des klassischen Yoga aus, der auch für das Verständnis von Prana, Nadis und Chakras wichtig ist. Verwandte Themen sind z.B. , Antahkarana, Anziehen, Appetit, Anstand, Ansehnlichkeit, Ansehen.

Eine inspirierender Abhandlung mit dem Gegenstand Anständigkeit. Einige Informationen zum Thema Anständigkeit in diesem Audio Kurzvortrag. Der Yogalehrer Sukadev interpretiert hier von Gesichtspunkten des klassischen Yoga aus, der auch für das Verständnis von Prana, Nadis und Chakras wichtig ist. Verwandte Themen sind z.B. , Antahkarana, Anziehen, Appetit, Anstand, Ansehnlichkeit, Ansehen.

Eine inspirierender Abhandlung mit dem Gegenstand Anständigkeit. Einige Informationen zum Thema Anständigkeit in diesem Audio Kurzvortrag. Der Yogalehrer Sukadev interpretiert hier von Gesichtspunkten des klassischen Yoga aus, der auch für das Verständnis von Prana, Nadis und Chakras wichtig ist. Verwandte Themen sind z.B. , Antahkarana, Anziehen, Appetit, Anstand, Ansehnlichkeit, Ansehen.

Eine inspirierender Abhandlung mit dem Gegenstand Anständigkeit. Einige Informationen zum Thema Anständigkeit in diesem Audio Kurzvortrag. Der Yogalehrer Sukadev interpretiert hier von Gesichtspunkten des klassischen Yoga aus, der auch für das Verständnis von Prana, Nadis und Chakras wichtig ist. Verwandte Themen sind z.B. , Antahkarana, Anziehen, Appetit, Anstand, Ansehnlichkeit, Ansehen.

Free your mind from hurt, anger, and frustration The post Guided Meditation – Emotional Growth – Antahkarana Shuddhi – Purification of Mind – Introduction appeared first on Arsha Bodha Center.

om namah shivaya The post Guided Meditation – Emotional Growth – Antahkarana Shuddhi – Purification of Mind – Meditation appeared first on Arsha Bodha Center.

Klar und unbewölkt ist der Befreite - HYP.VI.112. Sukadev spricht über den 112. Vers der Hatha Yoga Pradipika, 4. Kapitel, als Inspiration des Tages. Essenz: Wahrlich, derjenige ist ein Mukta, der mit all seinen Indriyas und Antahkaranas klar und unbewölkt in Jagrat Avastha wie im Schlaf, ohne Ein- und Ausatmung, verharrt. Jagrat Avastha wird erwähnt, da dieses Swapna- und Sushupti Avastha ausschließt. Wie jemand im Schlaf, bei dem die Indriyas und das Antahkarana untätig sind. Lesung und Kommentar von Sukadev Bretz, Gründer und Leiter von Yoga Vidya. http://www.yoga-vidya.de

Dort wo Gott ist wird der Geist absorbiert - HYP.IV.100. Sukadev spricht über den 100. Vers der Hatha Yoga Pradipika, 4. Kapitel, als Inspiration des Tages. Essenz: Die Erkenntnis ist völlig durchdrungen vom hörbaren Anahata-Ton. Der Geist ist völlig von Erkenntnis durchdrungen. Dort, wo der Platz des alles durchdringenden, allmächtigen Gottes ist, wird der Geist gefesselt. Wird das Antahkarana wie ein Hirsch von den Glockentönen usw. angezogen und verbleibt unbeweglich, kann ihn ein geschickter Bogenschütze töten. Der Geist, in Nada absorbiert, vergisst alle seine Modifikationen. Darum vermag der Yogi, wie ein Bogenschütze, ihn zu töten, indem er seinen Atem durch die Sushumna zu Brahmarandhra bringt, wie in den Upanishaden berichtet wird. Pranava ist der Bogen, Atman der Pfeil und Brahman der Zielpunkt. Wird der Zielpunkt sorgfältig getroffen, wird er eins mit ihm. Lesung und Kommentar von Sukadev Bretz, Gründer und Leiter von Yoga Vidya. http://www.yoga-vidya.de

Spiritual counselor and author Susan Mavity joins Karen to discuss the Antahkarana, the thread of consciousness that connects the physical to the spark of the Divine. She'll share her personal story of hope and healing, and help listeners better understand their connection with this Bridge of Light... connecting individuals, the environment, our world and beyond. Susan is the author of The Light Within: The Gift of a Rose, which describes her incredible journey of faith, healing and forgiveness.

Black & white Tour festival 2012 is done but we were so happy to be part of it. (Miami - Colombia - New york) Here is the official mix cd of the festival Mix live by yours truly. Enjoy this week radio podcast. TRACKLIST TRACKLIST: 1. PALENKE SOUL TRIP, IAMLOPEZ (ORIGINAL MIX) EON 5 2. SONATA,DAVID HERRERO STEREO PRODUCTIONS 3. SENORA PETRONA, TINI GARCIA SEBAS LEDHER YOUNAN MUSIC 4. ANTAHKARANA, IAMLOPEZ, ANDRES BETANCOURT EON5 5. LA MAREA, IAMLOPEZ, PABLO LEONE , NEWLITE MUZIK 6. SEMIRANIS, KAISERDISCO, BE YOURSELF MUSIC 7. HAVE IT YOUR WAY, IAMLOPEZ, ALEX POXADA REMIX. BEATFUSION 8. THIS TIME IAMLOPEZ PRIVATE BOOTLEG 2012 9. MADE IN AFRIKA, AVERMASS, BEDROOM MUZIK 10.MADEIMOSELLE, RICK SANDERS, SMILEY FINGERS 11.LET’S WORK DANI VILLA IAMLOPEZ EDIT 12.MOZO’S INAKI SANTOS, STEREO PRODUCTIONS 13.YEE HAH UNRELEASED MIX SY MIX 14 INVASION, STEVE R BEATFUSION 15.LOST IN MUSIC ( CHUS & CEBALLOS FEAT CEVIN FISHER) DAVID HERRERO MIX 16.HOLD UP,ANTONIO PIACQUADIO (ORIGINAL MIX) 17.KAZKAZI, JAMIE JONES,SIMON BAKER

"The higher self exists, and finally and inevitably must gain the victory over the lower self. One of the things that is happening today is the [Page 140] discovery of the existence of this higher self, and many are the testimonies to its nature and qualities. Through a consideration of the self in every man we are steadily approximating an understanding of divinity." FROM BETHLEHEM TO CALVARY by Alice Bailey

"The trained mind is regarded as the highest expression of which humanity is capable; it is viewed entirely as a personality, and the possibility of there being something which can use the mind, as the mind in its turn uses the physical brain, is overlooked." EDUCATION IN THE NEW AGE by Alice Bailey