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Unified Consciousness | A Wisdom Archive on Unified Consciousness | | Unified Consciousness A selection of articles related to Unified Consciousness | |
| We recommend this article: Unified Consciousness - 1, and also this: Unified Consciousness - 2. |
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| ARTICLES RELATED TO Unified Consciousness | | | |  Unified Consciousness: Why sexuality?Tantra: Why sexuality? In the act of lovemaking the couple embodies the dyadic wholeness of the Supreme. TANTRIC sexual union resonates with the very foundational energies of the Universe: it captures, magnifies and re-directs the essential Cosmic Power of Life. It is therefore not by chance that sexual intercourse brings the most intense emotional experience that the human being can have while in the flesh. Therefore TANTRA uses it predominantly to create that overwhelming unifying energy. The erotic impulse stirs up the KUNDALINI energy so that it can rise, through the subtle duct of power along the spine, to the highest center of power above the head. This process renders the adept immortal: Read more here: » Tantra Yoga: Why sexuality? |
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| | | | |  Unified Consciousness: The Left Hand Path of
Love - TantraThe mysterious Tradition of Tantra This article attempts to outline, in an extremely general way, some basic ideas of the Tantric tradition. Even though the author has a rich personal experience in some of the practical aspects of TANTRISM, the intention here is not to expose a personal view, but to present the Tradition in its most pure form, without any kind of "western interpretations" that most of the time kill and destroy the authentic meaning. This is done with the sincere intention to revive, mostly from the practical point of view, this lost Tradition and to reveal the true face of TANTRA Science. Read more here: » Tantra Yoga: The Left Hand Path of
Love - Tantra |
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| | | | | | | | | | |  Unified Consciousness: Encyclopedia - Sri AurobindoSri Aurobindo (Bangla: শ্রী অরবিন্দ) (August 15, 1872–December 5, 1950) was an Indian nationalist, scholar, poet, Hindu mystic, evolutionary philosopher, yogi and guru. His followers further believe that he was an avatar, an incarnation of the supreme being.
Sri Aurobindo spent his life—through his vast writings and through his own development—working for the freedom of India, the path to the further evolution of life on earth, and to bring down what he called the Supramental Truth Consciousness Forc ...
Including:
Read more here: » Sri Aurobindo: Encyclopedia - Sri Aurobindo |
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| | | | | | | | | Unified Consciousness: Encyclopedia II - Korean Buddhism - Buddhism in the Unified Silla period 668-918 In 668, the kingdom of Silla succeeded in unifying the whole Korean peninsula, giving rise to a period of political stability that lasted for about one hundred years. This led to a high point in the scholarly studies of Buddhism in Korea. In general, the most popular areas of study were Wonyung, Yusik (Ch. 唯識; Weishi; "consciousness-only"; the East Asian form of Yogācāra), Jeongto (Pure Land), and the indigenous Korean Beopseong ("dharma-nature school"). The monk Wonhyo taught the "Pure ...
See also:Korean Buddhism, Korean Buddhism - Historical overview of the development of Korean Buddhism, Korean Buddhism - Buddhism in the Three Kingdoms, Korean Buddhism - Goguryeo, Korean Buddhism - Baekje, Korean Buddhism - Kaya, Korean Buddhism - Silla, Korean Buddhism - Buddhism in the Unified Silla period 668-918, Korean Buddhism - Buddhism as state religion in the Goryeo period 918-1392, Korean Buddhism - Suppression under the Joseon dynasty 1392-1910, Korean Buddhism - Buddhism during the Japanese occupation 1910-1945, Korean Buddhism - Buddhism and Westernization 1945-present, Korean Buddhism - Looking Ahead Read more here: » Korean Buddhism: Encyclopedia II - Korean Buddhism - Buddhism in the Unified Silla period 668-918 |
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| | | | | Unified Consciousness:
Theosophy
Occultism Mysticism Dictionary on Antaskarana A Theosophical definition of Antaskarana : Antaskarana (Sanskrit) Perhaps better spelled as antahkarana. A compound word: antar, "interior," "within"; karana, sense organ. Occultists explain this word as the bridge between the higher and lower manas or between the spiritual ego and personal soul of man. Such is H. P. Blavatsky's definition. As a matter of fact there are several antahkaranas in the human septenary constitution - one for every path or bridge between any two of the several monadic centers in man. Man is a microcosm, therefore a unified composite, a unity in diversity; and the antahkaranas are the links of vibrating consciousness-substance uniting these various centers. See also: Antaskarana, Mysticism, Body Mind and Soul)
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| | | | |  Unified Consciousness:
Spiritual - Theosophy
Dictionary on
Man Man [from Sanskrit the verbal root man to think; cf Latin mens mind, Sanskrit manas, manu] The human kingdom, which is the midpoint of evolution, reaching relative consciousness in the fourth round, but attaining full human or manasic consciousness only the fifth round. On the last three rounds of the evolutionary journey man tends to become a god, and then divinity itself, and like every other original life-atom to reassume its primeval form as a member of the dhyani-chohanic host. Spiritual primeval intelligences, in order to become fully self-conscious gods, must pass through the human stage -- not necessarily that of terrestrial man but including all intelligences which have achieved their evolutionary unfolding from within the appropriate equilibrium between spirit and matter. Man may be considered as having three main bases or upadhis: 1) the monadic or divine-spiritual, emanating from the supreme or cosmic monad of our universe; 2) the mental-intuitional, supplied by the manasa-dhyanis and manifesting from the sun in their evolutionary passage; and 3) the vital-astral-physical, as well as the emotional-psychic, from the moon-chain. In the widest sense, the term is used for the Heavenly Man or Third Logos, or even the unified Triad of the first three cosmic Logoi, called the Crown of the Sephirothal Tree in the Qabbalah, the originant and not the copy of the universe, and therefore being the latter's source as well as the ultimate pattern toward which all in the universe tends. (See also: Man, Mysticism, Mysticism Dictionary)
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| | | |  Unified Consciousness:
Spiritual - Theosophy
Dictionary on
Coadunation, Coadunition Coadunation or Coadunition (from Latin coadunare to unify) Union; used in theosophical literature to define the interrelation of the globes of any planetary chain. Speaking of the earth-chain, "In short, as Globes, they are in co-adunition but not in consubstantiality with our earth and thus pertain to quite another state of consciousness" (SD 1:166). Were they consubstantial they would be on the same plane and of the same degree of manifested substance that our fourth-plane or physical globe earth is, whereas the higher globes are on different planes (cf SD 1:200, diagram). Yet they form one unitary system. Nevertheless, this must not be taken as implying that they occupy the same space. "Of course if there was anything in those 'worlds' approaching to the constitution of our globe it would be an utter fallacy, an absurdity to say that they are within our world and within each other (as they are) and that yet, they 'do not intermingle together' " (Blavatsky Letters to Sinnett, 250). (See also: Coadunation, Coadunition, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)
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| | | | | Unified Consciousness:
Theosophy
Occultism Mysticism Dictionary on Evolution A Theosophical definition of Evolution : Evolution As the word is used in theosophy it means the "unwrapping," "unfolding," "rolling out" of latent powers and faculties native to and inherent in the entity itself, its own essential characteristics, or more generally speaking, the powers and faculties of its own character: the Sanskrit word for this last conception is svabhava. Evolution, therefore, does not mean merely that brick is added to brick, or experience merely topped by another experience, or that variation is superadded on other variations - not at all; for this would make of man and of other entities mere aggregates of incoherent and unwelded parts, without an essential unity or indeed any unifying principle. In theosophy evolution means that man has in him (as indeed have all other evolving entities) everything that the cosmos has because he is an inseparable part of it. He is its child; one cannot separate man from the universe. Everything that is in the universe is in him, latent or active, and evolution is the bringing forth of what is within; and, furthermore, what we call the surrounding milieu, circumstances - nature, to use the popular word - is merely the field of action on and in which these inherent qualities function, upon which they act and from which they receive the corresponding reaction, which action and reaction invariably become a stimulus or spur to further manifestations of energy on the part of the evolving entity. There are no limits in any direction where evolution can be said to begin, or where we can conceive of it as ending; for evolution in the theosophical conception is but the process followed by the centers of consciousness or monads as they pass from eternity to eternity, so to say, in a beginningless and endless course of unceasing growth. Growth is the key to the real meaning of the theosophical teaching of evolution, for growth is but the expression in detail of the general process of the unfolding of faculty and organ, which the usual word evolution includes. The only difference between evolution and growth is that the former is a general term, and the latter is a specific and particular phase of this procedure of nature. Evolution is one of the oldest concepts and teachings of the archaic wisdom, although in ancient days the concept was usually expressed by the word emanation. There is indeed a distinction, and an important one, to be drawn between these two words, but it is a distinction arising rather in viewpoint than in any actual fundamental difference. Emanation is a distinctly more accurate and descriptive word for theosophists to use than evolution is, but unfortunately emanation is so ill-understood in the Occident, that perforce the accepted term is used to describe the process of interior growth expanding into and manifesting itself in the varying phases of the developing entity. Theosophists, therefore, are, strictly speaking, rather emanationists than evolutionists; and from this remark it becomes immediately obvious that the theosophist is not a Darwinist, although admitting that in certain secondary or tertiary senses and details there is a modicum of truth in Charles Darwin's theory adopted and adapted from the Frenchman Lamarck. The key to the meaning of evolution, therefore, in theosophy is the following: the core of every organic entity is a divine monad or spirit, expressing its faculties and powers through the ages in various vehicles which change by improving as the ages pass. These vehicles are not physical bodies alone, but also the interior sheaths of consciousness which together form man's entire constitution extending from the divine monad through the intermediate ranges of consciousness to the physical body. The evolving entity can become or show itself to be only what it already essentially is in itself - therefore evolution is a bringing out or unfolding of what already preexists, active or latent, within. (See also Involution) See also: Evolution, Mysticism, Body Mind and Soul)
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