Aghora III: The Law of Karma by Dr. Robert Svoboda

By Dr. Robert Svoboda

During this 3rd quantity of the Aghora trilogy, the Aghori Vimalananda makes use of the backdrop of the Bombay racetrack as metaphor for the last word video game of existence, the place destinies and fortunes are received or misplaced at the temporary fringe of the completing line. Our lives are masterfully entwined with the reason and impression of karma forever - till we realize and forestall it.

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Examples of vikalpa would be metaphor and simile in poetry. In states of meditation, the engagement of vikalpa is considered important in the strengthening of the mind. In the sleep fluctuation (nidrā), one thought predominates to the exclusion of others, perhaps analogous to a brain scan wherein sleep is registered as a distinct, uniform S Ā Ṃ KHYA PHILOSOPHY AND YOGA PRACTICE wave pattern. Memory (smṛti), the last fluctuation or vṛtti listed, operates exclusively on the level of the inner organ (antaḥkaraṇa), wherein the contents of a previous experience are returned to consciousness via thought, although there is no longer any corresponding structure on the gross level.

The following passage explains this neurological approach: In crude terms, “homuncular identity” means the conviction or experience that there is “someone inside,” distinct from the outer world, the body and the brain, in whom the processes of experiencing, willing and so on are focused, and this “someone” objectivized both these processes and itself. If we look closer, however, this experience does not refer to any soul, true self, inner reality, divine spark, or, indeed, anything so complex as these: such experiences and hypotheses refer to other matters.

Puruṣa was never created, nor does it create (SK III). Prakṛti serves as the feminine matrix of creation. She divides into twenty-three functions (tattva) expressed through three modalities or guṇas. The guṇas manifest themselves into a state of heaviness or lethargy (tamas), passionate activity (rajas), or buoyant luminosity (sattva). Though itself uncreated, prakṛti gives rise to all creation, in the following sequence. First, buddhi appears, the “great one” (mahat). Then ahaṃkāra, the sense of I, follows, further dividing into sattvika and tamasika dimensions.

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