The true principle of Identity Between Sukhman, Sukhma, Heshman and Hasekhman

The true principle of Identity Between Sukhman, Sukhma, Heshman and Hasekhman

The word 'kundalini' has been translated into different languages and their meanings are 'reactor' or 'receptive force'. It is the latent energy that lies dormant within us. It is our life force that resides at the base of our spinal column. When the energy gets stimulated it takes us upwards into our body and brings about an inner change.

By practicing yoga and meditation you increase the strength and endurance of the kundalini. When this happens the kundalini rises up and you pass into the 'inner eye' of your body. You feel yourself becoming a different person. This person is your true self. You do not have to think about it. It happens automatically.

When the energy rises above the chakras we become aware of our own self-realization. In this condition we become pure. We are at once immortal and fully-human. Our soul has come to the height of its conquest. We experience ecstasy. It is the final stage before liberation.

Ishvara pours out his blessings on you and in return you pour out your blessings on him. This blessing is the crown of your victory. By it you win and he wins by it. There is never any competition. These two things must remain forever as the main ingredients of the ishvara.

Ishvara's are great people of great qualities, whose existence is proof of the life-force. One is 'pure'. He is a kshatriya. One is 'pure' because his life-force is pure. One is 'pure' because he has vanquished his kshatriya nature. The two are so united that there is no sense of 'us' and 'them'. The pure and the kshatriya are in their nature opposed to each other. The pure man is a contradiction of the kshatriya. There is no other. They are like the world. Pure has always been the term for them.
Even the word 'jnana' (knowledge) has this sense. They know both the truth and the lie. They are the two poles of yidam. Their relation is one of opposite and same. This relationship shows how they are inextricably bound. There is no other relation.
To be kshatriya and to know the world are one and the same thing. You become a pure man by destroying your kshatriya nature. In this way you become one with the world and with the world you become one with God. All is ishvara. The word 'pure' has always been a formula for these two, as has been the word 'jnanam'. So the two are also formula for these two.


There is no difference between the two. They are one. Their relationship is one of contrary and same.

In the Upanishads the two become one when they are merged in one.

So it is in life. A man with the world in his heart is not a different person with a different world. A man with the world in his heart is the same man. He has only conquered the kshatriya nature. The world is merely an object of experience.

Such a man is what is called 'sukshma'. That is, he is a true yogi. He is a sukshma purusha. The true sukshma who has conquered his kshatriya, purusha and prakshasa is called 'Siva'.

Siva is never other than himself. If he is, he is not himself. He is never he.

The Sukhmani or sukhaman has the nature of sukshma. He is neither a sukha man nor a he. He is he. Thus, the Sukhman is sukshma. So, all the Sukhmani are sukshma. This is not possible if these Sukhmani are he. And if they are not he, they are not sukhman either. They are they.

For example, if they are he, then they are he alone. They are they. The sukhman is a non-sukhman. This non-sukhman has the nature of sukham. He is neither a sukham man nor a he. He is he. So there is no such thing as he. The non-sukhman has the nature of sukham. If he is he, he is he alone. The sukham is a non-sukhham. If he is he, he is he alone. Therefore, there is no such thing as he. The non-sukhman has the nature of sukham. Therefore, there is no such thing as he.

This is the principle of identity between sukhman, sukham, he and they.
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