From M.Alan Kazlev's weblog 30 June 1999: "The Taittiriya Upanishad is exceptional in that it is one of the first writings to present a systemmatic metaphysic or theory of first principles. It speaks of the individual as divided into five selves (atma, initially - as with all such terms - "breath", and then "self" or "soul"; the term elsewhere, and especially later, came to characterise that aspect of the self which is synonymous with the Absolute)
Five levels of self are referred to: the anna-maya-atma or the "Self (atma) made of Food"; the prana-maya-atma or "the Self made of Vital Breath (prana)"; the mana-maya-atma "the Self made of Mind (manas)"; the vijnana-maya-atma or "the Self made of Consciousness or intellect (vijnana)", and finally the ananda-maya-atma or "the Self made of Bliss (ananda)", where one attains to Brahman. The spiritual aspirant, in the quest for Self- and God-realisation, passes under the guidance of the Master through each of these selves in turn, finally attaining to the Absolute or Brahman, which is synonymous with the highest or Bliss Self
The ninth chapter of the Taittiriya Upanishad says:
"He who knows the Bliss of Brahman (divine consciousness)... does not distress himself with the thought "why did I not do what is good? why did I do what is evil?". Whoever knows this (bliss) regards both of these as Atman (self, soul), indeed he cherishes both as Atman. Such, indeed, is the Upanishad, the secret knowledge of Brahman."
The key phrase of the Upanishads, to Advaita Vedanta, is "Tat Tvam Asi" (That thou art). Vedantins believe that in the end, the ultimate, formless, inconceivable Brahman is the same as our soul, Atman. We only have to realize it through discrimination.
From Agnisoma's weblog: "Veda are those fundamental Tattva’s, from whom the Cosmos has sprung up and grown................Akshara-Brahma, which having a central-appearance, self-originates in the womb of Jagada-Janani Mahamaya, and thus grants five Kala’s to a nishkal Awyaya thereby making it sakala is known as Param-Brahma.
The five Brahma Kala’s known are: -
Param-Brahma-----Awyaya-Brahma
Brahma-----Ananda
Vishnu-----Vigyan
Indra-----Mana
Agni-----Prana
Soma-----Wak
The Brahma-Vishnu-Indra fusion is known as ‘Antaryami’ and that of Agni-Soma is known as ‘Sootra-atma’. Later on, the Kshara creation takes place. Kshara’s also have five Kala’s namely, Pranah-Aapah-Wak-Anna-Annaada. The incessant inter-mingling of these five energies is the reason for creation of the five Bhoota’s namely, Prithvi-Jal-Tej-Vayu-Akash. These Bhoota’s become the reason for creation of the system of Swayambhu-Parmesthi-Surya-Prithvi-Chandrama.
The foremost Fundamental Veda’s for creation of Cosmos are known as “Agni-Soma”. We may also call them separately as Agni Veda and Soma Veda. The word ‘Agni’ is from symbolic language, whereas in the fundamental language the same word is ‘Agri’.
There are only two fundamental tattva’s. One of them will always reach outwards (Towards the perimeter) from centre due to its nature and thus, is known as ‘Agri’.
The other one will always try to reach towards the center from the perimeter, and thus comes to be known as ‘Soma’.
So, Agni and Soma are the only two basic Veda’s. Within the five-fold Universe of Swayambhu-Parmesthi-Surya-Prithvi-Chandrama, Agni is present in Swayambhu-Surya-Prithvi and Soma is present in Parmeshthi-Chandrama.
You, me and whatever we see within this Universe is all made of Agni-Soma in its basis. This is evident in, “Agni-Somaatmakam Jagata”. This means, All Universe is of the form of Agni and Soma.
Every individual constructs a system around itself into the distant space, because of the rays generated by centrally established energy. The ‘Pinda’ or individual is ‘Martya’ and its ‘Mandala’ or system is called ‘Amrit’. The Swayambhu Mandala is called as ‘Brahma-nishvasita Veda’. The Parmesthi (Which is the form of Aapah) Mandala is called as ‘Brahma-shvedaveda’. Surya Mandala (Also famous as Saur-mandal, Solar-System) is called ‘Gayatri-mantric Veda’. The Chandra Mandala is called as ‘Somaveda’. Prithvi Mandala is called as ‘Yagyamantric Veda’. This is a brief introduction to the Mandala or system form of Veda’s."
What I am beginning to see is that no matter whose teachings I read....Sri Aurobindo, Carl Gustav Jung, Philosophy of Tantra, or The Upanishads....they all lead to the same theme....the concept of the inner consciousness being represented by a Mandala and being a microcosm of the macrocosm!
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