How well, purely, or deeply these spiritual instruments work in us is dependent on one hand on the degree to which we are awake, and on the other hand on our innate individualized essence<\/em><\/span><\/span>. This means that the operation of these instruments also depends on the capacities we are born with. These are not the same for every person. In our individualized essence, it is determined what our possibilities and limitations are in our life. All our talents and handicaps, then, but also the intelligence quotients<\/em><\/span><\/span> that we can identify within ourselves, including the most important ones: In total, our mental toolkit consists of fifteen faculties of the mind. The five senses have both a physical and a subtle component, which are therefore counted separately.<\/p>\n N.B. Regarding Citta<\/em>, it should be mentioned that it is presented here as an instrument, but it can also be seen as an interaction field or channel through which our mind and body connect with the Akasha Field. The storage and retrieval of information, impressions, and experiences (during day and night), or our memory function and the ability to regenerate, can be called mental actions for which we use an instrument. From this observation, Selfknowledge.today has defined Citta as the fifteenth instrument here.<\/p>\n Furthermore, it should be noted that the original descriptions of Citta are different from how Citta is described from the perspective of Selfknowledge.today. Therefore, its description on this page will differ from other descriptions. The same applies to the description of Ahamkara.<\/p>\n Every human being has an individual soul \u2014 Atman or Jivatman \u2014 as a reflection of the Universal Soul (Paramatman). Our consciousness, or our awareness and sense of existence, our Perceiving, is reflective. Every living being has a sense of existence. To what extent the awareness of existence can be experienced in reflection depends on the spiritual capacities available to a living being (through the Centers<\/em><\/span><\/span>, the degree of which is causally determined for every being).<\/p>\n In human beings, the Observer has an immediate effect that we experience ever more clearly and reflectively from childhood onward: the experience, in feeling and knowledge, of ‘I am’. In Vedic philosophy this is called Aham<\/em>. Aham<\/em> is the experience of ‘I am’ or ‘I exist’ because through consciousness we can reflectively<\/em> perceive this. Fully conscious perception is only possible when we are awake. We experience it as a kind of witness to everything taking place within and around us. An unidentified and neutral eagle\u2019s view<\/em> upon our thinking, feeling, and acting. Without an awake Observer, we are in a state of (waking) sleep, causing all other instruments to become limited in their (pure) functioning, with all the consequences that entails. Through Perceiving in silence and openness, all our spiritual instruments begin to function purely, we notice much more, and our senses operate optimally. It is important to realize that this Observer<\/span><\/span> never and nowhere ‘judges’ anything. As pure consciousness it is a completely neutral witness<\/em>. In essence, we are That<\/span><\/span> which perceives.<\/p>\n Because of its non-dual nature, the Observer is a <\/span>neutral aspect within our mind: it is a pure awareness without the coloring of the psyche, yet in its potential still dependent upon the spiritual capacities of each individual<\/em><\/span><\/span>. The functioning of all the ‘organs’ of our mind (and of the Centers) is individually determined within our individuated essence and in turn determines \u2014 through their incorrect or proper functioning \u2014 the extent to which the Observer can be experienced within us, and therefore also the degree of self-reflective consciousness of which we are capable. One could see Citta as our permanent connection, as a channel or instrument, to our causal ‘private domain’ in the Field of Akasha (also called the zero-point energy field or quantum vacuum). Akasha is the non-dual ‘blueprint’ that precedes every manifestation that arises in creation (including the space-time in which all this takes place) and thus also for us as a human individual. An innumerable number of properties are anchored in Akasha as a causal blueprint of ‘me as an individual’, and Citta, as a channel or instrument, makes every preservation and every regeneration and update of ‘me as an individual’ possible. Necessary, because we exist as a manifestation in time. An example: the preservation and correction of DNA<\/span>, physical wounds heal correctly, short and long-term memories are available, we are also the same ‘person’ in the broadest sense of the word tomorrow. But also the information of the process of our physical and mental decline, thus getting older, we receive through Citta, from the all-pervading Akasha Field.<\/p>\n It is often thought that Citta only realizes our ability to remember, but this is much too limited, although it is already much better than the nonsensical scientific assumption that our brain would contain the memory. Our individual memory is present everywhere in our system, not only in our mind (in the subtle world), but also in our cells (in the physical world) because Akasha permeates everything. Without Citta, there would be no emergence, growth, evolution, form preservation, and decay of living beings possible. All of this is documented in the Akasha Field<\/span><\/span> concerning our development.<\/a><\/p>\n It’s very natural to identify ourselves with things. It allows us to be interactively present in every environment and in every action. It enables, in its optimal form, that we can become one with what we experience as not-self. It makes us feel connections and connection<\/span><\/span>. It’s the instrument by which a connection is felt with others; for instance, how a mother connects with her child and vice versa: a natural attachment. Without Ahamkara, the world would be cold and impersonal. We wouldn’t be able to experience any connection with anything, and therefore no love. It makes us ‘care for’. Ahamkara makes us an individual (which literally means undivided<\/em>). An individual that deep down knows (mostly unconsciously) that there’s no duality in our being and thus no ‘other’.<\/p>\n When Ahamkara works impurely, i.e., in unconsciousness, automatic identifications arise that can turn against the world and to some extent also against ourselves. This way, a so-called monkey-trap<\/em><\/span><\/span> arises on every level. Ahamkara ensures that we can experience everything in connection. The instrument works perfectly and connectively when we are conscious, but in a less awake state its operation becomes limiting and then causes the opposite: separation and judgments, towards others but also within ourselves<\/span><\/span>, because unconscious identifications obscure our Buddhi, our highest discernment. But what is called our Buddhi can do much more than, for example, distinguish nails from screws. At the highest level, on a spiritual plane (both mental and emotional) and thus in the field of inner development, Buddhi essentially distinguishes True from false and real from unreal. Buddhi distinguishes the Eternal<\/em> within all that is variable and temporary and the Unity<\/em> within all diversity. Therefore, Buddhi is also called the Gateway to wisdom and liberation<\/em>.<\/p>\n Buddhi has, we could say, an intellectual and an emotional component. These are causally related to the subtle senses of Hearing, Seeing, and Feeling. It is the foundation from which our intuition, insight, and conscience work. However, when we are in unconsciousness \/ waking sleep, this instrument does not work (or works completely incorrectly) because it is used by our identified and thus separated personality (what people call the ego these days) that does not perceive ‘hygienically’. Then the clear judgment falls into an impure judgment and increases our feeling of separation and discontent. In fact, we then better speak of the inability to reach Buddhi, and thus the impossibility of allowing wisdom. A metaphor for this is ‘blood moon’<\/em><\/span><\/span>.<\/p>\n What we see, feel, and interpret with our Buddhi<\/span><\/span> is ultimately Truth. It’s the instrument guiding us to wisdom through the path of self-knowledge.<\/p>\n Everything we can distinguish is, as it were, gathered by our associative instrument: Manas.<\/p>\n Without Manas, we couldn’t accomplish anything (really nothing!) in life. Because Manas is the active mind in us, the creative and functional thinker. Manas is the instrument that associates and from (or through) Citta ‘receives’ what is relevant, at every moment, to speak and act in our existence. Manas makes it possible to discover and create. Without Manas, we would be worse off than in total dementia.<\/p>\n This instrument, in particular, loses its potency under the unconscious and mechanical operation of Ahamkara. Because Manas is always active and associates based on impulses and circumstances, it will also reinforce and boost erroneous identifications. Manas works perfectly in a silent awake mind that is aware of itself, which is in self-recollection<\/em><\/span><\/span> \/ self-awareness, but becomes an unguided projectile – a mechanically responding instrument – if unrest, movement, and chaos arise in our head and heart due to identifications that can freely exist because they are not perceived: identifications and attachments that create the ego and maintain this (unnatural) state of a sleeping \/ non-awake mind.<\/p>\n Often, due to the mechanistic state in which Manas finds itself, our thinking is interpreted as something that undesirable<\/span><\/span> (especially within the spiritual world), because when we think in unconsciousness, it keeps our attention out of the Now. Then we find ourselves in ceaseless circling thought patterns, repetitions of reasoning, and other mechanical and peace-driving inner noise. But this disqualification is completely unjustified, especially when we realize that, after all, thinking is the very instrument that makes us human. There are no other beings on earth that think as functionally and creatively as humans do. Functional thinking, with our full attention in self-recollection, is one of our most beautiful spiritual possibilities. But also our language and linguistic ability belong to this. Every innovation, in every field ever done, every poem, and every composition arise in us thanks to Manas. But also the grocery list for the local supermarket.<\/p>\n Our goal is simple: be awake! Then the Observer, Ahamkara, Buddhi, and Manas will align, reinforce each other, work purely, and unveil\/reveal immense wisdom within ourselves. Then we become aware of our true spiritual potential.<\/p>\n
\nRQ (rational quotient), EQ (emotional quotient), SQ (social quotient), and AQ (attention\/awareness quotient).
\nNot every person will be able to use the spiritual instruments in the same way, or with the same clarity and effectiveness. But those who learn to closely observe their instrumentarium (through the Observer) will be amazed at what it can bring us, what inner obstacles it can liberate us from, and what peace it can offer us.<\/p>\n![\"\"](\"https:\/\/www.zelfkennis.nu\/wp-content\/uploads\/2017\/04\/verginaster-nieuw-200.svg\")
<\/p>\n\n
\nConscious neutral awareness and self-reflective realization of existence: the Observer, with from here the ‘I am-<\/em>‘ or ‘I exist-<\/em>experience (Aham<\/em>)<\/span><\/li>\n
\nAbility to store and recall experiences and knowledge, including physical information. (Connection with) the source of our individualized essence<\/span><\/li>\n
\nConnection, attachment, and identification instrument with from here the ‘I am something’<\/em>-experience. <\/span>Creates natural and unnatural attachments (ego)
\n<\/span>(Aham\u00a0<\/em>+\u00a0kara: I am something<\/em>)<\/li>\n
\nDiscrimination ability: in the highest instance distinguishes between True and false<\/span>
\n(Gateway to inner Wisdom<\/em>)<\/span><\/li>\n
\nActive working mind: the thinking, the ‘mind’, associates, classifies, and combines the known and our experiences<\/span><\/li>\n
\nListening and hearing
\n<\/span>Subtle<\/em><\/strong>: sense of intuition | inner hearing, clairaudience<\/span><\/li>\n
\n<\/strong><\/span>Feeling and touching<\/span><\/span>, experiencing feelings\/emotions
\n<\/span>Subtle<\/em><\/strong>: sense of empathy and sociability | sensing, conscience, clairsentience<\/span><\/li>\n
\nSeeing and looking
\n<\/span>Subtle<\/em><\/strong>: sense of understanding | contemplation, imagination, clairvoyance, remote viewing<\/span><\/li>\n
\nTasting and taste-testing
\n<\/span>Subtle<\/em><\/strong>: sense of aesthetics and health | probing, detection of beauty and healing power<\/span><\/li>\n
\nSmelling
\n<\/span>Subtle<\/em><\/strong>: sense of logic | ‘having a nose for’, subtle smelling (danger), detection of consistency<\/span><\/li>\n<\/ul>\n<\/p>\n<\/a>Observer: consciousness \/ awareness of existence<\/h3>\n
\nThis self-reflective aspect of\/in our mind is therefore the highest spiritual ‘organ’ given to us as human beings. We could state that there is only one neutral Observer in all life forms <\/span>and that this <\/span>is equal in all life forms, yet we still experience it as ‘individual and mine’. This is therefore not the final ‘endpoint’, because our Observer is a spiritual instrument.<\/p>\n<\/p>\n<\/a>Citta: our ability to remember and regenerate<\/h3>\n
\nIn this Akasha Field, everything about us (and all beings and objects) is stored causally. Everything about our physical body and everything about our subtle body (mind) is determined and maintained from here. Everything that makes us an individual remains intact thanks to Citta: all our individual properties can be preserved, such as physical: shape, gender, body features, etc.; and subtle: all our talents, abilities or limitations, our impressions and memories, and our knowledge and cultural achievements. Citta is primarily the link to ‘how we are meant to be’ as a human individual in this life, recognizable by the preservation of our individualized essence<\/em><\/span><\/span>, which is entirely individual. Citta ‘maintains us’ throughout our lives in which so much changes on a subtle and physical level, including our age.<\/p>\n<\/p>\n<\/a>Ahamkara: attachment and identification<\/h3>\n
![\"\"](\"https:\/\/www.zelfkennis.nu\/wp-content\/uploads\/2021\/01\/natuurlijke-hechting-kl.jpg\" "\\"Natural")
<\/a>Ahamkara is our tool for attachment and identification. It connects ‘I am’ (Aham) with something ‘outside of ourselves’ (kara). In this way, it provides connections and a certain identity through natural attachment.
\nThis is an important instrument because it enables us as humans to be a person and individual in the world in which we live and relate to others. It’s the reflective recognition of ‘this is me as ….’ (fill in the blank). In general, we could say: “I am someone” or “I am something”. It is our connection instrument, the instrument of pure attachment that makes us experience love.<\/p>\n
\nAutomatic and unconscious identifications that arise during our lives with: name, function and profession, gender, family, class, cultural background, race, religion, status and power, property and money, sports (achievements), and with mental, emotional, and physical conditions. These attachments are not always healthy. We need to gain insight into them, as they can greatly limit us. They easily make something else our opponent, at least in our experience, because they clash with identifications of others, resulting in conflict and peace being the loser. It’s about identification and illusion from the perspective of I, me, and mine<\/em>. Like “I am<\/em> this-or-that”, and “this-or-that is about<\/em> me”, and “this-or-that is mine<\/em>“.<\/p>\n
\nOur human reflective consciousness, the Observer within us, ensures that we can perceive and resolve unwanted mechanical identification because it can no longer exist in unconsciousness (automatically). Because unconscious (read: unwanted) identification creates our ego. Our ego is different from our personality. We can get rid of the ego, but not our personality. Our ego is formed in unconsciousness and consists of many pointless identifications and attachments that create many ‘little I’s’ that alternate without us realizing it. Our personality<\/em><\/span><\/span> is formed by what we have learned and acquired in our life. Mechanical identifications and attachments are the only cause of the existence of our self-image, our ego<\/em><\/span><\/span>. It often causes conflict because we start to judge<\/em><\/span><\/span> others based on identifications, or on a different view. Ahamkara causes this when it operates in unconsciousness without the oversight of the Observer and the activated, purely functioning Buddhi.<\/a><\/p>\n<\/p>\n<\/a>Buddhi: our highest discernment.<\/h3>\n
<\/a>Through our connection to the Akasha Field, where all our properties and memories are recorded, our human discernment allows us to distinguish everything before us. Since we exist as a manifested individual in duality, everything that ‘exists outside’ us in our experience is different from each other, dual, not the same, and all these things we can distinguish from each other using our Buddhi<\/em> instrument.<\/p>\n
\nThe intellectual component purifies Reason (resulting in a purely functioning Reasonable Center) and thus provides ‘mental hygiene’ in our daily life. The emotional component – with a pure and powerfully functioning Conscience – purifies Feeling (resulting in a purely functioning Feeling Center) and thus ’emotional hygiene’ in our daily life.<\/p>\n<\/p>\n<\/a>Manas: our daily working mind<\/h3>\n