BRAHMAKARA VRITTI
Brahmakara-vritti is the highest expansion of the mind into the Infinite Absolute Nature, in which the mind is drawn from perceptions of plurality and duality and remains in Infinite perception. This is the supreme state of mind, the cessation of all modification, in which it takes the form of an unlimited existence, no space and no time limit, where nothing exists except an infinite stretch of consciousness. This is not just a feeling of an infinite state, but a positive freshness in which the subject thinks to infinite. There is a complete disappearance of individuality, and there is an awareness of its essence. This is the spiritual eye, intuitive vision, which is obtained through repeated practice of Absolute Affirmations.
This is the final vritti or psychosis whose object is its own infinite form, which is not supported by anything else, which has no external, which only relies on the strength of its true potential and content. Even this experience must be transcended by the Absolute-Experience which is the Purpose of even the brahmakara-vritti, in which vritti destroys itself by exhausting its contents through experience, and exists in identity with the absolute.
Brahma-samstho-amritatvameti: “He, who was founded in Brahman, attained Eternity.”
MEDITATION FACTORS
Empirical rationality cannot think too much about its own independence. It is not always that analytical intelligence is guided by true experience, and when it is not so guided, it often passes the edge of a great fall into self-deception and delusion.
Only carefully guarded intelligence can hold the true torch of discrimination to help continue correctly along the path to higher awareness. Faith seems to go beyond reason without help. Faith can directly hold on to the truth stated in Sruti, while theoretical reasons cannot do it without passing through the lower phenomena, scientific explanations that are always demanded by the intellect.
He wants to understand even fantasy and fantasy. Formalistic intellect is a bad boy who will not listen to the words of parents. Always hoping to be independent. But this autonomy is not always successful, especially when dealing with matters relating to the supersensuous and trans-empirical realm. Reasons that contradict the tradition received from the revelations of intuition from Srutis must be rejected, but only such reasons appear.
Intellect is intended to strengthen the faith we have as in the Vedic and Upanishadic declarations. If philosophical inquiry comes to a conclusion different from this, it might be considered to have been misled by false shadows. Even in so-called rationality – except, of course, the higher purely rare reasons that do not depend on causality and the categories by which humans in the world are usually recognized, indeed, there are, in fact, relationships that cause experience in individuals.
It is not purely independent reason, but instinctive experience, which controls even lower logical reasons that cannot be separated from the chain of causation and categories, which form the basis of an individual’s life. Rationality comes from experiences that they themselves cannot be rationally accounted for.
Sensual perception forms the basis of kinship and logic which argues in terms of cause and effect. The validity of this perception itself cannot be determined by reason. Indeed, our sense experiences fool us all the time and we take pride in pursuing a mirage. The facts and beliefs that were deemed yesterday are contrary to today, and today tomorrow. Where, then, is the certainty that what we intellectually believe and instinctively believe is not the fault of a confused mind?
