Ignorance

Ignorance is the root of all misery

Human life is a story of the alternating patterns of duality, of happiness and suffering, joy and misery, ups and downs. There is not a single life without this admixture, without this pair of opposites. This is the law of life. Though the Atman is identical to the Brahman who is ever-radiant and blissful, the Jiva (individual) suffers because he is entrapped by the limiting adjuncts (upadhis) of body and mind. The infinite seems to be entrapped by the finite body and mind. Misery is not natural to the Jiva. It comes to experience a state of misery because of its association with a body.

•  So the cause of misery is a body

•  The body (birth) is due to karma (previous actions)

•  Karma arises from attachment and hate, by preference to certain objects and aversion to some.

•  Attachment and hate arise from Egocentricity (sense of 'I' and 'Mine')

•  Egocentricity comes from indiscrimination or lack of discernment.

•  Indiscrimination, from ignorance of your true nature, that you are one with the Brahman



The cessation of suffering

The root cause of all suffering and Karma is ignorance. The only way to go beyond this is to bring the light of knowledge. The first step in this direction is to change one's attitude, to retrace one's steps along the same path that we have come. In other words, the only solution is to go back to our cosmic roots, to become one with the Cosmic Consciousness. That is liberation; that is moksha, salvation, whatever you call it. This birth affords us a chance to exhaust our karmic debts, so that we may be free. Jyotisha is the light that reveals this great truth to us so that we may be free. A sincere study of Jyotisha can be a great spiritual education; a Sadhana in itself, for it partly reveals the eternal mysteries of the cosmos to us. It leads us to the unknown through the known. It guides us out through the intricate labyrinth that life is, with its myriad pairs of duality. It shows us the way and ultimately sets us free, by taking us back to our cosmic roots.

There is great joy in the knowledge of Jyotisha, provided one is truly grounded in Yoga Vedanta. Jyotisha is a pratyaksha sastra, a practical science, the eye of the Veda. A jyotishi has access to one of the best languages of Nature. Whether we perceive ourselves as helpless victims or witnesses or insignificant specks or rejoice in this grand play, depends on our world view. While the existentialist astrologer has this frustration of being a helpless observer, the jyotishi who is firmly grounded in Yoga Vedanta views it differently. ' Seeing' or 'experiencing' how jyotisha works, is like watching Prakriti (Nature) in Her grandeur. Everything feels like a play. It is inspiring to be part of this grand cosmic play, this play of Consciousness ('Chidvilasa')! Once you really experience astrology this way, life is no more a suffering. There is neither sin nor virtue in being part of this. Neither is knowledge burdensome. You rejoice in everything.

The True Void

Emptiness

Sunyata (Sanskrit) and Sunnata (Pali) translates as “emptiness” in English.   It is a basic concept in Buddhism and is stressed especially in some schools of Mahayana Buddhism, including Zen.

Emptiness teaches the lack of substantiality or independence of things, and stresses the idea of no independent origination, that the present state of all things is the result of a previous state.   Emptiness includes the teaching of impermanence; everything is always in a state of change.   In other words, everything, including every sentient being, is an ever-changing process.

The dharma of non-attachment relates to the concept of emptiness and impermanence, since if all things are impermanent and are always changing, what is there to be attached to?   Being free of attachments is the true state of emptiness.

The Buddha taught that this is like this, because that is like that . . . and that is like that, because this is like this; this is called dependent co-arising.”

“It is not the river that flows, the flow is the river; and there is no riverbed – the flow is therefore empty.”

“You can’t step into the same river twice.  Why?   Because you and the river are constantly changing.   The river does not stay the same and neither do you.”

“Where is the baby in your baby picture?”

His Holiness the Dalai Lama refers to sunyata as “the knowledge of the ultimate reality of all objects, material and phenomenal.”   Sunyata explains that everything is interrelated, interdependent and is without substance or soul.

Sunyata or emptiness does not mean that there is no existence of matter.   It does not mean that there is no existence of feelings, perceptions or ideas.   The five aggregates that comprise a sentient being, i.e. body, feelings, perceptions, mind formations or thought process, and consciousness, are impermanent, ever-changing and therefore empty.   Forms or material things are compounded, the result of something else, the effect of a cause, and are therefore impermanent and empty.

Each of us is made of stardust, and even the stars are the result of something else.  Can you imagine there being a beginning of anything and there being an ending?   Name something that was not the result of something else and the cause of something else.   How far back can we go in naming our ancestors?   The human brain has a difficult time coping with the idea that there either is a beginning and an end, or that there is not.

The reason for the Buddhist teaching of emptiness is to loosen all attachments to views, stories and assumptions, leaving the mind empty of all greed, anger, and delusion; therefore empty of suffering of stress, anxiety, frustration and unsatisfactoriness.


Buddhist sutras devote considerable space to the concept of reality, with each of two major doctrines — the Doctrine of Dependent Origination (pratitya-samutpada) and the Doctrine of Cause and Effect (karma and vipaka) — attempting to incorporate both the natural and the spiritual into its overall world view. While there is no prime force setting the universe in motion, no "First Cause", Buddhist teachings continue to explore the nature of the world and our place in it.

The Buddha promoted experience over theorizing. According to Karel Werner,

    Experience is ... the path most elaborated in early Buddhism. The doctrine on the other hand was kept low. The Buddha avoided doctrinal formulations concerning the final reality as much as possible in order to prevent his followers from resting content with minor achievements on the path in which the absence of the final experience could be substituted by conceptual understanding of the doctrine or by religious faith, a situation which sometimes occurs, in both varieties, in the context of Hindu systems of doctrine.[2]

The Mahayana developed those statements he did make into an extensive, diverse set of sometimes contrasting descriptions of reality "as it really is."[3]

The Theravada school teaches that there is no universal personal god. The world as we know it does not have its origin in a primordial being such as Brahman or the Abrahamic God. What we see is only a product of transitory factors of existence, which depend functionally upon each other. The Buddha is said to have said: "The world exists because of causal actions, all things are produced by causal actions and all beings are governed and bound by causal actions. They are fixed like the rolling wheel of a cart, fixed by the pin of its axle shaft." (Sutta-Nipata 654)[4]

The word 'illusion' is frequently associated with Buddhism and the nature of reality. Some interpretations of Buddhism teach that reality is a coin with two sides: impermanence or anicca and the "not-self characteristic" or anatta, referred to as "emptiness" in some Mahayana schools. Dzogchen, as the non-dual culmination of the Ancient School (a school with a few million followers out of a few hundred million Buddhists) of Mantrayana, resolves atman and anatman into the Mindstream Doctrine of Tapihritsa. The Buddha Shakyamuni is said to have taught the variously understood and interpreted concept of "not-self" in the Anatta-lakkhana Sutta. In this sutta, he lists the characteristics that we often associate with who we are, and found that these characteristics, ultimately, are not who we are because they are subject to change. He further illustrates the changing nature of our feelings, perceptions, and consciousness.

We can look at the concepts of impermanence and not-self in objective terms, for example by deconstructing the concept of an aggregated object such as a lotus and seeing that the flower is made up entirely of non-flower elements like soil, nutrients, photosynthetic energy, rain water and the effort of the entities that nourished and grew the flower. All of these factors, according to the Diamond Sutra, co-exist with each other to manifest what we call a 'flower'. In other words, there is no essence arisen from nothingness that is unique and personal to any being. In particular, there is neither a human soul that lives on beyond the death of the physical body nor one that is extinguished at death since, strictly speaking, there is nothing to extinguish. The relative reality (i.e., the illusory perceived reality) comes from our belief that we are separate from the rest of the things in the universe and, at times, at odds with the processes of nature and other beings. The ultimate or absolute reality, in some schools of Buddhist thought, shows that we are inter-connected with all things. The concept of non-discrimination expands on this by saying that, while a chair is different from a flower, they 'inter-are' because they are each made of non-flower and non-chair elements. Ultimately those elements are the same, so the distinction between chair and flower is one of quantity not of quality.

The Diamond Sutra, a Mahayana scripture, has many passages that use the formula: A is not A, therefore A is called A.

Svadhishtana - balancing it out

The Sex Chakra is situated at the base of the genital organ with six vermilion petals. In the pericarp is the water element, stainless and luminously white, in the shape of a crescent half moon with the bija mantra Vam. Vishnu is the deity of the second chakra.

The second chakra is called the sexual chakra because sexual energy is believed to originate here. However, it is more than just a sex chakra, it is also the seat of creativity. Sexual energy relates to energy exchanges between two or more people.

Crystal Rejuvenation     

When the second chakra is off-balanced, a person could appear listless. A blocked second chakra can inhibit the expression of emotion and your interest in sexuality. Conversely, an excessively stimulated second chakra can cause emotions to rule your being and create a state of confusion and disatisfaction.

The second chakra also represents our relationship with nature and all the plants and creatures thereof.

The musical note for the second chakra is D and the mantra is "vam." Chanting this mantra in the key of D can assist in accessing the second chakra.

The color for this chakra is orange, and orange is the color of emotion.

The second chakra presides over our vital, sensual body and governs sexuality, emotions, instincts, food, and general communication of the body with the consciousness that lives within.

The sense of taste is associated with the second chakra.

The astrological sign of Cancer is associated with the second chakra.

The second chakra houses emotional consciousness, animal instincts, and tribal consciousness. This chakra represents the mammalian portion of our brain. It is also responsible for sexual health and healthy sexual organs. Vital, active and healthy sexual experience enhances our personality by encouraging a radiant and magnetic expression of self.

When the second chakra is clear and/or balanced, we feel secure within ourselves and feel the connection with family, friends, and the entire planet. We also feel at home within our bodies and are able to communicate with our inner self. A balanced second chakra facilitates trust in our instincts and our gut feelings. Also, our sex life is expressed naturally and in balance and we eat healthy foods in the correct amounts for our body's needs.

When the second chakra is unclear or off-balance, we feel impotent or possibly "over" sexed. Enjoyment of sex may be diminished (with an out of balance second chakra) or we might use sex as a way to avoid emotions. We may feel alienated from others and even uncomfortable within our home. Fear and anger can result and that can makes us feel anxious and/or depressed. 

The Swadisthana, or Sex Chakra, is located at the sacrum and is also called the sacral chakra.
It is located in the pelvic area between the pubis and navel.
Its name means "abode of the vital force" or "dwelling place of the self."

Mudra with palette

The palette needs to be persisted upon.

Chakras in the causal and material body

Kundalini chakras in yoga can be practiced in different ways. The word Chakras is taken from the Sanskrit language which means wheel or vortex and refers to the seven energy centers. Our consciousness and energy system is to be developed out this energy. The function of these energy centers is to regulate the flow of energy through our energy system. The effect of these chakras is reflected in our decisions that are responded to the condition in our daily lives. We can open and close these chakras whenever we decide to think or feel differently.
Chakras Are Aspect of Consciousness

The chakras are aspects of consciousness and they are not physical at all. They further interact with the physical system of our body through the nervous system and the endocrine system. All the seven chakras are related to the seven endocrine glands and also to the plexus which are known as a group of nerves. Each charka is really associated with each part of the body. Different functions are controlled by these plexus which related to these chakras.
Perceptions are Experienced

All our perceptions and senses can be experienced by us through these Chakras. They not only touch physical parts of our body, but also the parts of our consciousness. Tension felt in our consciousness can be felt in the chakras that are related to the part of our consciousness. The nerves of the plexus can detect the tension in the chakras. It is transmitted to those parts of our body which are controlled by that plexus. Continued tension which is felt by our body creates a symptom on the physical level.
Reflection of Idea

The symptom which is felt in our body simply speaks a language which is reflected into an idea. The symptom is communicated to us through our body that is felt in our consciousness. The chakras are not materially real but are understood in real senses.

Kundalini actually reaches each chakra which further opens the flower. As soon as we leave for higher chakra, the lotus closes its petals. Kundalini is really powerful but dormant source of energy.  Kundalini chakra is a mysterious and orthodox source of energy.

Resting place of primal energy is called Mooladhara chakra. Yoga awakes the sleeping Kundalini through self-purification which leads up to chakra where pure energy is united with sacred consciousness. Powerful energy remains dormant in various chakras. Every chakra is like a gate to enter the parts of our brain to get some extraordinary power by meditation and concentration on different chakras.

Rnanubandha

Rnanubandha

In each life, we have mother, father, brothers, sisters, spouse, children and so on. We are born in a family as a result of undischarged debts of past lives. Constantly we are creating accounts, debiting and crediting. We are creating Karmic debts with all those with whom we interact. The Karmic debts ( rna ) lead to bondage or attachment ( bandha ). These Karmic attachments pull us into the wheel of existence again and again. Rnanubandha (the bond that results from Karmic debts) is at the root of repeated lives.

Two people meet for reasons very specific than we can easily imagine or fathom. The only way to sense the true purpose of relationships are subtle coincidences that are hidden at almost every corner. We feel a sense of trust and attraction for an individual without reason.
Sometimes, things happens for no apparent reason. Only the wise ones can feel the vibrations of Rna's play.
The reason why the ignorant ones cannot see through the play is that most of the other relations are actually Maya's usual play. The worldly ones fall into this trap just through biological and societal needs. Parents first, wife next, kids, grandkids, and the show goes on. Each stage entraps the helpless soul, until it is too late and life ends and we move on to the next life.

Karma leads to rna and rna leads to Karma . It works both ways. If you have given something to somebody in some life, the memory is stored in your causal body. That person will be your debtor in this birth. If you have taken in the past, it will be taken from you in some birth. If you have given in the past it will come back to you later. The causal body stores the memory of all of one's rnanubandhas of countless births. Till all the karma stored in the causal body is burnt away or exhausted, there is no liberation from rebirth. Human life is nothing but a memory of rnanubandha , the story of the countless karmas that we make, and live through. Every relationship reflects some rnanubandha . The people with whom we have very strong rnanubandha become our parents, spouse, children and co-borns in this life. In most relationships it is our rna that ensures a complementary fit, just like a lock and key.

The citta (unconscious mind) holds these emotional memories or subliminal impressions that drive one to act or seek. They are more like vague impressions rather than clear memories. The memory of Karmic debts may be sweet or bitter. Sweet memories of karmic debts lead to a 'happy' relationship and bitter memories to an 'unhappy' relationship. In reality most of the karmic debts are mixed, a mixture of sweet and bitter memories. That is why most relationships are of a mixed nature. I will try to explain briefly two kinds of relationships that are most significant: parent/child and love/marriage relationships.

One who has taken a lot in some life has to give in the present life. In such a case, one of the
m will always be giving (money, love, care, etc.) and the other receiving.

Lingam raw

Tantra lingam

Tantra Kundalini

According to Tantra, the human being is a miniature universe. All that is found in the cosmos can be found within each individual, and the same principles that apply to the universe apply in the case of the individual being.

In human beings, Shakti, the feminine aspect is called Kundalini. This potential energy is said to rest at the base of the spinal cord. The object of the Tantric practice of Kundalini-yoga is to awaken this cosmic energy and make it ascend through the psychic centres, the chakras, that lie along the axis of the spine as consciousness potentials. She will then unite above the crown of the head with Shiva the pure consciousness. This union is the aim of Kundalini-yoga: a resolution of duality into unity again, a fusion with the Absolute. By this union the adept attains liberation while living which is considered in Indian life to be the highest experience: an union of the individual with the universe.

In Tantrism the state of ultimate bliss is a transcendence of dualities male-female, energy-consciousness, Shiva-Shakti.

Chakra ascendence

This diagram illustrates the ascending conciousness through the chakras to the Sahasrara to the Vishuddha and beyond.

Yantra kundalini

At the center of the yantra is the goddess Kundalini coiled around a linga within a downward pointing yoni triangle. This rests on the two intersecting triangles placed over two intersecting squares, which represents the union of Kundalini Shakti with her Shiva. On the eight lotus petals are the six chakras, the Sahasrara and the yantra of Shiva and Shakti in union. 
  “We call this freed Kundalini by a special name: the Kula Kundalini. Like every Sanskrit word, the word kula has many different meanings. Its most important meaning here is ‘Supreme Consciousness of the Universe.’ It also refers to ‘form,’ because the job of the Kundalini Shakti, the Supreme Consciousness, is to finitize, to give form and limits. 

“In the astral sense kula means ‘family.’ The Kula Kundalini, the Kundalini once she uncoiled and straightened out along the Six Chakras, takes the form of the Goddess Who is meant to be worshipped by the family into which you have been born. Kundalini is by herself formless and pure, but when She moves through the body She must be qualified, possessed of attributes, so She takes the form of one of the Great Goddesses and guides you. The particular form She takes is determined by your ancestry. Then you realize why you were born into a particular family, which allows you to understand your karmic debts, which in turn gives you knowledge of your past births.

Enlightenment

Enlightenment in a secular context often means the "full comprehension of a situation", but in spiritual terms the word alludes to a spiritual revelation or deep insight into the meaning and purpose of all things, communication with or understanding of the mind of God, profound spiritual understanding or a fundamentally changed consciousness whereby everything is perceived as a unity.
Some scientists believe that during meditative states leading up to the subjective experience of enlightenment there are actual physical changes in the brain.

According to Mandukya Upanishad, "enlightenment is a state of freedom from the ignorance that causes suffering. There is no necessity to attain mere belief in God, but it is necessary to have profound knowledge of the truth which lies behind the concept of the word God. The idea is not to know God as a different being but to know one's own real self and its essential nature, which is the self of all. The preachings of religion make a person dependent on priests,temples, idols, blind faith and dogma and dependence on these is a habit of the lower mind. Such crutches may be useful at a certain stage for some people, but they do not lead one to ultimate truth. A dependent mind is not free, and without freedom, enlightenment is impossible. Religious dogmas are full of beliefs and myths that do not satisfy the human intellect and that bind believers to a narrow view of life and human potential. Such preachings instill more fear than love in the hearts of masses" reference: enlightenment without god.

^{Source: Wikipedia}