Unit III. Manifestation
1. Second Bindu
2. A-Ka-Tha Triangle
3. Bindus in the A-Ka-Tha Triangle
5. Implications for Practice
Materials needed: Journal, materials for ritual-making
The Sacred Power
The Cloud of Unknowing (optional)
Cloud of Unknowing
The Sacred Power
Cycle of Dependent Origination
We have seen, in the sixth chakra, that the second bindu is the entryway
into the causal realm. We can think of it as a choice point or intersection
on the pathway. If we continue the journey, we know that we shall be
changed; and that it will be impossible to retrace our steps back into the
old ways of living. It is the threshold of enlightenment or liberation.
But it has another perhaps more important role to play. Remember that,
in the legend, Kundalini as Shakti wishes to ascend to the Supreme Bindu to
become reunited with her lover Shiva. Also recall that Shakti
has all the power of movement and change. Shiva is inert and cannot
move without Shakti’s energy. His energy is only potential or “resting.”
He is like the negative pole of a battery that grounds the power. He
is simply Being as existence. Likewise, without the stability of Shiva’s
inertia, Shakti would be directionless and charge off into every direction
unable to control her wild life energies. So the two kinds of energy
complement each other and can bring life into balance and harmony. This
is why the second bindu is considered part of the causal realm. It
is somewhat like a launching platform from which Shakti can operate and return
periodically to recharge her batteries. And it is the platform from
which we begin the next stage of our journey.
In meditation, this is the point at which we enter samadhi.
Sit for meditation. When you are comfortable and stable in your posture,
take several deep breaths and on each exhalation, relax all your muscles that
are not actively maintaining your position. Breathe into the lower abdomen
or hara, then relax. Continue until the tensions you may have been
With your eyes closed direct your gaze up toward the ceiling, or sky if
you are outdoors, through the third eye. Note your intention to release
ego controls, then direct your attention toward maintaining the gaze until
you slip into samadhi. When you return, journal your experience.
What do you remember? How do you feel? What happened to your mind?
Exercise: Cloud of Unknowing
This is an optional book because it is oriented toward Christianity specifically,
and it may have some unpleasant associations for any of you who have lapsed
from Christian practice because of the emphasis on judgment and sin.
However, those sections can be passed over lightly, and you will find the
rest of the book to be very valuable in terms of how to approach God.
If you wish to continue, the book is called The Cloud of Unknowing,
and it is translated by Ira Progoff ( 1981). Other copies may also be
available by other editors or translators. This would be the time to
begin reading it. Pages that refer to the choice or decision to enter
the causal realm are: 60, 76, 121, 141, 214, 155 and 175 in the Progoff edition.
Exercise: The Sacred Power
Read chapters 1, 2, 4 and 5 in The Sacred Power by Swami Kripananda.
This will refresh your memory about Kundalini and fill in the gaps in what
I have been discussing. The first chapter is an excellent summary of
other disciplines that parallel the material being presented here. The
second is about Shiva and Shakti as parents of the universe. The fourth
is about awakening and the fifth is about the power of consciousness.
This triangle is being placed at this point in the sequence of events
because it is a visual symbol for manifestation. According to Yoga,
the gunas are responsible for physical manifestation in all its forms.
The A-Ka-Tha triangle expresses the relationships between the gunas in creation
as we know it on a daily basis.
You will recall that there are three gunas: sattva, rajas and tamas.
Sattva is purity and clarity. It represents the balance of rajas and
tamas. Rajas is the fiery action of movement and change while tamas
is inertia and the tendency to resist change. The peaceful serenity
of a saint is an example of sattvic dominance. Emotions like passion
and aggression are a good example of rajasic activity. Deep sleep and
death would be extreme examples of tamas along with ignorance.
You can think of other examples in your own life.
Everything in the universe is composed of some combination of the gunas
– out of balance. This is because when the gunas are in complete balance,
everything disappears. Perhaps you have an intuition where this is going.
Many different teachings tell us that all of empirical reality is the result
of vibhuti, the fruits of action and desire. This makes sense
when you consider that any action or desire disrupts the equilibrium of the
gunas. For instance, a simple hunger pang would be enough to make you
get up out of your chair and seek some refreshment. Desires usually
lead to some kind of action. And, if they are not taken care of, we
experience some kind of discomfort or even pain. Here is the link between
desire and suffering we hear so much about. Roberts (1985) explains
how the affective system or sense of subjective energy is at the root
of our separation from the Divine One. We will come back to that later.
These ideas are at the root of most of the spiritual practices that deal
with the bodymind. The objective is to become more sattvic. So
we restrict our diets to vegetables, fruits and grains since meat is very
rajasic. We exercise to keep our muscle tone balanced (but this is not
meant to be violent exercise or aerobics). Or we do hatha yoga to coordinate
the body and mind. We meditate to quieten the mind. Such disciplines
are called tapas because they are designed to harmonize and balance our systems.
Tapas means a purificatory action. When the bodymind is regulated in
this way, we experience the sattivc condition which is peaceful and non-reactive
in the face of stress coming from the external world.
The American culture, in particular, is extremely rajasic and conducive
to stress with its frenetic traffic and focus on moneymaking and achievement
of power. These activities are taking a terrible toll on our health
and psychological well-being. So even those who are not motivated by
the spiritual journey might well benefit from some of these yogic practices.
On some day when you are not planning to go out, program yourself to observe
the machinations of the gunas in your life. Post a sheet of paper somewhere
central in your home, and make a note every time you notice an example of
one of the gunas. Also note which guna it is. At the end of the
day, run a summary to see which one or ones tend to dominate your life.
Don’t forget to recognize the sattvic ones that may easily go unnoticed.
You might want to repeat this on a day when you have meditated or done some
hatha yoga or tai chi in the morning. Or try it on an occasion when
you restrict your diet to a vegetarian regime or a fast. Journal the
results of this too.
Then you may want to make a longer term plan to balance the gunas in your
life. There are some excellent books to use as references when you are
serious about this. My favorites are: Total Wellness by Joseph Pizzorno
(1996), Prescripton for Natural Cures by Balch &Stengler (2004) and Optimal
Wellness by Ralph Golan (1995). Andrew Weil is an authority on vegetarian
Bindus in the A-Ka-Tha Triangle
Here we have another kind of bindu. You will recall that a bindu is
like a seed in that it holds the potential for manifestation. The bindus
in the A-Ka-Tha triangle represent the forms, aspects, powers and creative
activity of consciousness. They appear in the corners of the A-Ka-Tha
triangle as small circles. And, like the gunas, they come in threes.
The actions of the bindus express the creative action of consciousness;
and, as such, are the three processes of creation. The Bindu in the
bottom angle of the triangle represents the creator (either Brahma or Vama),
and it is the starting place. As we follow the lines of the triangle
around in a counterclockwise direction, the northeast angle is Nada representing
the creative activity (either Vishnu or Jyeshtha) and the northwest angle
is Bija representing creation itself (either Shiva or Rudra). The deities
mentioned are those traditionally associated with the functions and compose
the Hindu trinity.
Forms of the Power of Consciousness
Bear in mind that although some of these forms appear to be masculine in
nature or have a masculine name, that they are all forms of Shakti because
this entire story is about the power of consciousness, and power is
Shakti’s forté. You have probably already noticed a tendency
toward three-ness. That is because in manifestation we need to have
the two poles of electromagnetism to generate the power, and then we have
the result – like two parents and a child.
Tribindu. The first triad consists of Bindu, Bija and
Nada. It is sometimes called the Tribindu process and it represents
the forms of consciousness. Bindu is the potential, Bija
is the power of consciousness, and Nada is the combination or the
actual working force.
Aspects. The aspects represented by the bindus are (beginning
at the lower angle) Iccha which is volition or will and feeling,
Jnana which is knowledge and knowing, and Kriya which is action
and doing. With a bit of imagination, you can see that a creative act
might begin with some feeling
and the will to do something followed by knowledge of how to do it and,
finally, to the action itself.
Powers. So, next, we have the powers that emanated from the
aspects, and these are represented by the lines of the triangle and the Sanskrit
letters. [There are 53 letters in the Sanskrit alphabet.] These
are projected or sprout from the bindus [think of giving birth]. The
first is creation, letters A - Ah, the second is preservation, letters
Ka - Ta, and the last is dissolution, letters Tha - Sa.
At this point we can see the circle of life and death, or creation and decay,
which is ever-renewing. Each process leads inexorably to the next.
The three letters that do not appear in the lines are Ham which represents
the outgoing breath of the Supreme Being who projects the entire universe
out of Its beingness. Ksa and Lla together constitute
Visarga, or Shakti, which is the incoming breath of the Supreme
whereupon everything disappears. The mythology tells us that Vishnu
is the deity who breathes the universe into and out of existence. However,
Brahma is the one usually credited with the creation aspect. In any
case, you could move around the triangle counterclockwise and visualize the
entire process occuring over and over to give you a slightly different perspective
on time and the eons. Because these gunas are in a state of disequilibrium,
we have all the forms of manifestation in the physical world.
The mantra Hamsah is a combination of Ham (the outgoing breath) and Sah
(the incoming breath). Sah is a combination of Ksa and Lla, i.e., Visarga.
You will recall that the petals on the Candra-mandala are repetitions of Ham
and Sah. So, to get a feel for the aspirations of creativity, we can
use this mantra.
Now, you may be wondering how all of this relates to the gunas themselves.
I have to say that the literature is not in consensus about it. Woodroffe
(1973) says that the function of sattva-guna is to reveal consciousness, so
the greater its power the closer we are to Pure Consciousness. Hence
the practices are designed to favor it. Then, the function of tamas-guna
is to suppress or veil consciousness which helps explain the relative inactivity
of “lower” forms of physical reality. The function of the rajas-guna
is to make active, i.e, “it works on tamas to suppress sattva or on sattva
to suppress tamas” (p. 52). If you turn over this information in your
mind, perhaps you can come up with an association that satisfies you.
We will return to this issue in the unit on Kamakala which holds the archetypes
for the A-Ka-Tha triangle.
This can be done any time during the day that you become aware of your breathing.
However, it might be well to begin during a meditation session to help sustain
attention while the habit is getting established.
Sit for meditation. When comfortable, bring your attention to the
breath and notice how the incoming breath sounds like Sah. Feel it
on and in your nostrils as it enters. Draw it from your belly in a
three-stage yogic breath. Then allow it to exhale as if in a sigh.
This is the Ham or outbreath. Do this deliberately at first, then gradually
allow the process to relax and set up its own rhythm. However, keep
your attention on it and just watch it. If you want to, close your eyes
and imagine the entire universe coming and going on the wings of this process.
To take this a step further, begin the process then bring up an issue that
has been bothering you. Breathe it in and out for a few breaths to see
if you can ascertain how you created it. Usually problems with negativity
are caused by holding on to something that can be released on the breath.
Close the practice by breathing in light and breathing out all the negativity
that may be attached to the issue. Tong len (or Appendix B) is a relative
of this process.
We have said that all creation is a manifestation of the Devi, i.e., Shakti,
who is the power of consciousness. In Sanskrit, man- means “to
think.” So let us have a look at the mind a minute. There is a
relationship between mind and consciousness. I used to argue that mind
had to be the higher power since some one had to be conscious. But
both the Yogic and the Buddhist traditions insist that consciousness is the
higher power. Furthermore, mind is said to be an obstacle to higher
consciousness. Another distinction is made between mind and intelligence.
Intelligence is often used interchangeably with consciousness. This
would seem to imply that consciousness itself is intelligent, or knowledgeable.
A further distinction is made between mind as manas or intellect and mind
as buddhi, the discriminating faculty. It is mind as manas that is the
offending obstacle to higher consciousness. Sometimes it is referred
to as the reflexive mind. This means that part of our thinking apparatus
that can look at itself working, i.e., mind-watching. Piaget called
this “formal operations,” a level of mental development achieved in adolescence
and not by all people incidently. Object-consciousness which becomes
self-consciousness is another form of manas that gets into the act.
We are able to think of ourselves as separate individuals and as the object
of someone else’s attention. Eastern traditions tell us that all of
that is illusionary, merely mental creations that have no concrete reality.
If you have experienced samadhi, you know on an experiential level that this
Then there is citta variously defined as “mind stuff,” “memory” or the “unconscious.”
It is the screen that reflects the cosmic Self. The word comes from
the same base as Cit which means consciousness. Cit also means “to think”
or to “be aware.” It is Consciousness as a self-aware force of existence,
the divine counterpart of lower mind. Cit combined with Shakti power
is the Consciousness-force, the Divine’s power of formative activity.
Shakti comes from a word that means “to be able.” So where is all this
We are talking about how Consciousness creates the manifested world and/or
universe. Obviously, we cannot know the mind of the Creator. But
if we look around us at the incredible diversity and beauty of the universe
and the planet, imagining some kind of highly evolved intelligence behind
the job is certainly a sensible deduction. So is consciousness.
If the Creator were not conscious, we would have chaos. But we do not.
The sun “rises” every day. Night follows day, the seasons follow each
other with regularity.
I am bringing this up because my meditations are increasingly unconscious.
I have to admit that because I am not aware of what occurs during that interval.
It is very much like deep sleep; and, in fact, Harrigan (2002) indicates that
that is so. So what is the role of the unconscious in all this?
Why would we strive to achieve it? And, once achieved, is it a permanent
condition? Is it related to death? These are some of the questions
that arise as we go deeper into samadhi.
Well, I have a theory. My experience tells me that whenever I am conscious,
there is some kind of interaction with the environment. It is as if
I put out the radar of my intention to interact, and it reflects from the
objects in front of me and is picked up by my senses and turned into perceptions
by my brain. When I am conscious of internal events such as my own thoughts
or my body’s signals, the same process is operating. It is only the
focus of attention that changes. It is as if the mind acts as a lens
that can focus attention, or it can relax and act as a receiver rather like
a satelite dish. Since we are awake and paying attention most
of our days, we experience a continuous flow of consciousness. However,
Patanjali pointed out that what we experience is actually a series of minute
flashes of awareness which have gradation and can be brought under conscious
The opposite side of this, unconsciousness, seems, by contrast, to be a
withdrawal of attention or detachment. The mind is turned off and signals
are not processed. So what is experienced is no consciousness.
I am told that awareness survives this detachment, but so far I have not
experienced it except that it returns when I come out of meditation.
Roberts (1985) says that when we reach the endpoint there is consciousness
of a higher order which is comforting. Others talk about experiences
of Bright Light, Dark Light and frequencies.
So the question arises: is the void empty, or is it full of vibrations?
Physicists are coming to the conclusion that the latter is the case, so perhaps
there is much left to learn. Is this the experience of Purusa aka Shiva
in his state of bliss? Only when our consciousness reaches the pinnacle
of spiritual development will we know the answer. And, at that point,
the world and all of creation may have disappeared because the power of consciousness
has merged with the Divine One.
Note: Saying that the world disappears does not mean that it literally is
gone, but that our perception of it is not functioning at that time. It is
just not in focus because our intention is to be conscious of something else
in a different vibratory domain. However, to the ego and the intellectual
mind, for all practical purposes, it is gone. You could say that we
have moved the operation to a higher level of mind such as intuition or to
mere consciousness without mind at all.
Implications for Practice
If we are going to follow this pattern on the return journey (and it is
not the only path) we need to balance the gunas. The three acts of
initiation in Yoga give us some ideas about how this might be done.
The first act is mantra initiation. The guru gives you a mantra that
you must practice daily, and you must promise obedience which means to be
willing to try out whatever the guru suggests that you test. The second
act is celibacy. One gains control over the sexual urges and, by extension,
over all desires. The third act is renunciation which means to let go
of all attachments. This means to family and friends as well
as to material things and events, emotions and mental activities, etc.
Everything. There are specific practices to be used in
all of these arenas, and they are usually given by the spiritual teacher who
can ascertain where the main obstacles lie.
Some of these obstacles are more difficult than others. Buddhists
identify three main “poisons:” passion, aggression and ignorance. These
have been introduced in previous guidebooks, so I will not go into detail
here except to remind you that they mimic the three main movements human
beings can make: toward, against and away from. Notice the connections
to rajas in particular. Ignorance in the sense of ignoring would be
an example of tamas.
Buddhists also offer us the Cycle of Dependent Origination as a way of conceptualizing
the creation/dissolution cycle. I will briefly outline it below.
Notice that the point in the cycle that is easiest to interrupt is “grasping”
or “clinging” which refers to desire.
Cycle of Dependent Origination
In the well-known Wheel of Life thanka, this cycle appears around the edge
of the picture. Passion, aggression and ignorance are represented by
animals biting each other in the center while the main divisions represent
the realms of human existence. If you have not seen this thanka, perhaps
you can find a copy of it on the internet. Try http://www.buddhanet.net/wheel2.htm
and or google “Wheel of Life.”
These are the Cycles of Dependent Origination
1. Ignorance - a blind woman ( the series begins at the top
of the wheel and continues
clockwise around the rim)
2. Samskaras - mental or karmic formations - a potter
3. Consciousness arises - monkey (mind is often likened to
4. Name and form (mind and body ) - two men in a boat
5. Six senses and their objects (includes mind as the 6th
sense) - house with 6 windows
6. Contact of the senses with their objects - pair of lovers
7. Sensation or feeling - arrow piercing eye of man
8. Desire for the object or thirst - drinker served by a woman
9. Grasping, attachment or clinging - man gathering fruit
10. Existence or becoming - sexual intercourse
11. Birth - woman giving birth
12. Old age and death - man carrying corpse on his back
Ignorance, in the sense of not knowing, follows again. Because of
spiritual blindness, we create an illusionary world and set our will upon
gaining gratification of our desires. These are fed by the imagination
as we saw in the second chakra. However, we can learn how to control
our desires and gradually reduce them through spiritual practices and renunciation.
Then, at some point, we are able to break this cycle and become free of its
Exercise: Cycle of Dependent Origination
1. Do some research on the internet and find
more information on the Wheel of Life.
2. See if you can make a chart that shows the relationships
between the Wheel of Life and the issues
of each chakra. And/or see if there are relationships with the Lines
of Creation in the causal plane.
3. Journal what you have learned and evaluate where
you are in the process of renunciation.
4. Make a plan to continue your practice so as
to maximize balance of the gunas in your life.
Another way of approaching the gunas is to refine your daily activities
so that they take you up to a higher level. This means withdrawing your energy
from projects, events, thoughts, plans, etc. that are not productive on the
spiritual path. We could use the three bindus as a guide:
1. Take work and play activities into the kriya realm, so they
become conscious Doing and Action that are tied to your spiritual plan.
Delete any activities that are not relevant to your plan. This may mean
letting go of relationships that are not mutually supportive of the journey.
It may also mean a job change. Be prepared for major upheavals.
However, the rejuvenation and restoration process will be your best ally.
2. Elevate information into the knowing and wisdom of the jnana
realm. This might mean subtracting yourself from the violence of the
media and the electronic age. Information is only “stuff.” It
has no intrinsic value. Stick to what matters and spend your time and
energies with that. Use information selectively to serve your spiritual
3. Refine emotions into the finer feelings and spiritual will of the iccha realm. This can be done with the breath moving emotional
energy up to the 4th chakra (see “Transmuting Emotions” exercise in Book
IV, Unit 4). At the same time, track them down to their sources and
cut them off there. Swami Radha’s (1978) book, Kundalini: Yoga for
the West, has sections in it that are specifically designed to help with
Control Wayward Processes
You may have done this already, but there are always stray issues that have
managed to escape notice. So it would not hurt to re-examine your sensual
life and your emotions. By this time, emotional outbursts should be
rare and not last long because you are no longer attached to outcomes, but
can remain in the witness position and simply observe what others are doing
as well as your own reactions to events in life. If you drop something
or step on the cat’s tail while trying to get dinner, what happens?
If you run out of gas enroute to a doctor’s appointment, how do you respond?
If someone pushes in front of you in line, what do you do? What do you
feel? If the checkout clerk is impatient to get to the next customer,
does that get to you? These little things can serve as barometers to
your psychic well-being. Usually, there is a mental attitude or expectation
that is at the base of the issue. If you can find and erase that, the
emotional charges will evaporate.
Pratyahara refers to the spiritual discipline that helps you withdraw your
senses from the surrounding environment and all objects of desire. This
is an initial step in beginning to control the mind. In the eight rungs
of Yoga, it follows pranayama and precedes concentration. It may include
rituals of worship, mudras (gestures that seal devotional attitudes), kriyas
(a particular kind of breathing) and mantra chanting.
The Ashtanga Yoga Primer by Baba Hari Dass (1981) should be in your
library if you have been working along with all the guidebooks. In it
are descriptions of some of the mudras and kriyas you might employ.
Another practice is called Yonimudra or “Closing the House” and it involves
closing all the sensory organs. This one can be found in Kundalini:
Yoga for the West by Swami Radha (1978) on pages 284-5. You
might want to do the preparation for Mahamudra also. If you do, please
be careful and remember your hatha yoga training when it comes to the shoulder
stand and the other postures. It is always wrong to push your body
beyond a gentle, mild stretching. If you cannot do a posture, use your
best approximation but do not strain.
Chastity. Chastity refers to not only control over sexual desire
but to all desires that cannot be channeled in spiritual practices.
A genuine renunciation of sexual activity will surprise you with the amount
of pressure it relieves from trying to please or attract a sexual partner.
It also frees up a great deal of energy for other pursuits. Chastity
also means purity, cleansing of the mind as well as the body and energy.
Giving up sexual intercourse can be a touchy issue particularly for
married or committed couples because it is a primary way of expressing love
for each other and intimacy in the relationship. If you fall into that
category, you might want to discuss the issue with your partner. It
may be that the two of you could experiment with abstinence for a specified
period to see what results. If you are just sleeping around, it goes
without saying that that self-indulgence should be stopped entirely.
Since the sexual drive is often the most demanding of all the desires, it
is a real test of your commitment to get it under control. A total and
permanent commitment is the best way because that avoids the wavering that
can occur with experimentation with abstinence. Give it up completely
and all at once. And don’t look back.
Sleep. You may not have thought of sleep as a spiritual practice,
but deep sleep is a time that the restoration and rejuvenation process can
occur. So is samadhi in meditation. You may find, at this point,
that you need more sleep or that you get fatigued more easily than usual.
Or you may discover that you are more sensitive to loud noises or bright lights
or any other extreme sensory imput. This is because your senses are
becoming more acute with the refinement of perception that is occurring.
So. Honor your needs for rest and retirement from raucous activities.
Leave the cocktail party or the football game. Turn off the TV.
Avoid loud, violent music. Try Bach and Mozart or a Gregorian chant.
Try to arrange your schedule so you can get nine hours of sleep a night.
Take naps in the afternoon. Make the preschool children, if you have
them, take afternoon naps or at least spend an hour sitting on their beds
with toys so you can nap. Eventually they will nap too out of sheer boredom
and then will be less fractious during the rest of the day. If you find
you cannot sleep this much, meditate more.
All of this is going to require that you give up some other activities in
order to make time for them. That is all right. It is time to
begin renouncing the world and all its temptations, demands and stresses.
You may have to do some real soul searching to see what you can part with,
but you are going to be surprised how it changes your life. Eventually
it leads to peace and non-reactivity and enables you to remain in the witness
A Teacher. Finally, if you have problems with any of this or
with the practices, stop them and find a teacher. This is true expecially
if you begin to have signs of trouble with Kundalini rising. Since I
am not there, I cannot help you with such problems, and they may occur if
your progress is too rapid, and/or you fail to do the preliminary groundwork.
Most ashrams and monasteries have teachers who are available to serious seekers
though you usually have to demonstrate your commitment to them before they
will take you on. Most spiritual centers now have websites, so you can
probably access the one you need by searching the tradition that calls to
you. Go there and do a workshop or a retreat to see if it meets your
needs. Talk to the people there and ask questions. Any legitimate
teacher will expect you to question everything including his or her credentials.
Worship. Worship and religious ritual is valuable because it
helps you develop devotion. And devotion helps you get out of your own
self-referencing, self-centered frame of reference. Worship also creates
humility which trains the ego to take a subordinate position to the Higher
Self who is aiming for enlightenment. It also encourages a fine sense
of longing love for the Divine One who must respond to truly sincere devotion.
It is not necessary to join a church or established religious group.
You can create your own rituals or use those that already exist. You
can get a small group of like-minded friends together for meditation, prayers,
and chanting. There are numerous ways you can express your love and
yearning for the Divine.
Just a final note on worship and the far eastern deities. The so-called
deities are not meant to be worshiped in themselves. They each represent
some aspect or quality of the Divine One upon which you may wish to focus
attention or to develop in yourself. Also, because the mind has difficulty
maintainng concentration on a non-tangible object, these deities help mental
focus and serve to remind us of what we are trying to make happen in our lives.
For example, the Dakinis are symbolic of fearlessness and have ferocious
countenances, lots of arms and a collection of scary tools such as a skull
from which they drink blood. This is to convey the idea that they will
scare off anything that might hurt you. The fact that they are called
“Knowledge-holders” suggests that direct knowledge or prajna is one of our
best defenses against obstacles on the path.
These are only a few of the ideas for practice that come to mind.
You can surely create your own that match your personal needs and inclinations.
And when you do, do not judge them, please.
In this unit we have examined the A-Ka-Tha triangle to see what guidance
it can give us for the return process. As the last step in creation,
it would be the first to address in the dissolution process. Because
in order to go beyond this level it is necessary to balance the gunas, we
must do a personal inventory to see what else needs to be done to free us
from the bonds of maya.
Unit IV. Kamakala
Triangle addresses the next level up toward higher consciousness
which is that of the archetypes and tattvas. Here we shall look at
the influences of states of consciousness upon what is created as well as
how to withdraw into the essences or tattvas of reality.
Balch, J. F. & Stengler, M. (2004). Prescription
for natural cures: A self-care guide for treating health problems with natural
remedies, including diet and nutrition, nutritional supplements, bodywork,
and more. Hoboken, NJ: John Wiley & Sons.
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