The Chrysalis (Part 2)

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The original metaphor seems to come from the Taittiriya Upanishad. (It is also outlined in the Sarva-Sara Upanishad and the Paingala Upanishad.)

 Here are some extracts from Swami Nikhilananda’s translation of the Taittiriya:

 II.1.3.  From the Atman was born AkAsha; from AkAsha, air; from air, fire; from fire, water; from water, earth; from earth, herbs; from herbs, food; from food, man. He, that man, verily consists of the essence of food. This indeed is his head, this right arm is the right wing, this left arm is the left wing, this trunk is his body, this support below the navel is his tail.

 II.2.1. Verily, different from this, which consists of the essence of food, but within it, is another self, which consists of the vital breath. By this the former is filled. This too has the shape of a man. Like the human shape of the former is the human shape of the latter. prANa, indeed, is its head; vyAna is its right wing; apAna is its left wing; AkAsha is its trunk; the earth is its tail, its support. Continue reading

brahman and AkAsha – Q. 326

Q: My mind has this tendency of creating doubts every once in a while and I was able to find answers for every doubt I’ve had through contemplation, logic and reasoning. But not this one.

Before I begin, please understand that my mind simply will not accept anything that cannot be proven to it through logic and reasoning, which is why ‘Sruti says so’ has not satisfied my mind.

So, my question is, how can we say that Brahman is the cause of Akasha (I’m referring to the Vedic element which is the substratum of everything that exists) and not Akasha itself? How do we know that consciousness itself is simply not the Akasha our bodies are made of which happens to be a conscious entity?

I understand that reality is non-dual, but Akasha being omnipresent (basis of all things), omnipotent (since it is Akasha that takes all forms, it can be said to be the cause of everything), omniscient (if we cannot deduce that Akasha is an unconscious entity, it would become omniscient), infinite, eternal and able to take forms without changing its own nature makes it no different from what is described as Brahman. Continue reading