What is Buddhi / Love~Awareness?

Many people have been asking me to explain what ‘Buddhi’ is and as there is such confusion on this subject it warrants an explanation. Saying that, whilst I will say what I mean, this is from my own point of view and the reader is welcome to consider this article or not as her consciousness in guided.

If we consider that there are elemental materials which have composed the universe as we know it and as we will discover latter to more depth. Of these elements, 5 are intimate and immediately recognised and known; earth, water, fire, air and space. These 5 give us our physical body and solid objectivity on our planet, fluids and the vitality of all forms which is contained in the fluids magnetic aspects just like a wet cell battery contains the electric charge. Fire which enlivens and animates the fluid capacity of forms and air which provides both a space for movement of forms as well as the context in which to perceive forms and contemplate the duality which forms differentiate. Then the space element within which these other 4 exist, which carries the sound and light of consciousness and life, or the electrical and magnetic subtle fluids which then charge fire with life in turn charging the magnetism of water with energy.

Then there are further elements which we could consider, by contemplating the Shaivite hierarchy of elements for example. This would constitute another article on the process of bhutashuddhi involved in Laya Yoga or the progressive absorption and purification of elements back to their source and precipitation of elements from source. Here we are concerned to understand what Buddhi is. Buddhi has been defined by splitting the prefix and suffix of the word into ‘Bud’ and ‘Dhi’ were we have ‘Bud’ meaning awakened and ‘Dhi’ meaning concentrated mind, so the awakened mind as Buddha is understood to be an awakened or enlightened one. This does about as much good for our understanding of Buddhi as it would if we studied Buddhist religion today, where Buddhi is not always well understood and often taken to mean ’emptiness, nothingness and void’, all terms which further confuse the mind, hence Koan’s arose in Chan and Zen teaching to allude logic and strike a note of Buddhi into awareness, like a mirror looking at itself.

Buddhi is receptivity itself as it is ‘pure awareness’, but it is not emptiness, it is a complete fullness of being beyond descriptive possibility. It can be a paradoxical insight for novice realisation, but given steady contemplative absorption onto the Buddhic plane, it is fullness of life so densely packed but so totally pure that it is both receptive and fullness, however even if only experientially fills the contemplater with such rapture and love for all it sees / knows / becomes that it is like the fulfilment of life loving itself as Self of myriad selves in simultaneous bliss. The concept of nothingness also does little to help us understand Buddhi. Really we should think no-thing-ness, or non duality or distinction between things; oneness. A oneness which is intimate, subtle, full and potent, not empty or void. Buddhi has also been misunderstood as ‘space’ due to the subtle differentiation between elements further up the ladder of causality. Buddhi is not space, Akasha is space, Buddhi is in space between Akasha Tattva and magnetic fluid, or Shakti Tattva. Buddhi is the effulgence of magnetic fluid as she contains and refracts the light of electrical fluid in her supra subtle maithuna as Shakti with Shiva, even as the non-dual sun shines through space illuminating it.

Many concepts in religion have become habitual memetic rhetoric from their use as initial concepts, such as Buddhi – Buddha – Buddhism. Nirvana is another concept with prevalent misconception. Nirvana means little to most people, other than the nebulous concept of enlightenment. Nirvana is both a state of consciousness and a chakra which is the gate to that plane of consciousness. Nirvana chakra sits in the crown of the head and has also been associated with Soma or the moon ckakra. It is an interface to the Sahasrara system which contains Guru chakra. When we speak of Nirvana, let it be understood that we speak of a chakra, of contemplation at the crown point as a door to the greater field of universal awareness. The ego, or Ahamkaara Tattva controls the entry and exit of this point and it is only through egoic mastery not abnegation that we learn to enter and leave our own condiment though samadhi, hence the allegory and misunderstanding that it is necessary to ‘kill’ the ego. Nirvana from ‘Nir’ to mean exist point and ‘Vana’ subtle sound of one hundred chords. Nirvana is a point matrix exit to the body which is control by subtle sound, the collect chords of the 96 aspects of Ajna or the collective sounds of all other lower chakras plus the secret chord of 4 sounds which unties Sushumna and initiates samadhi.

As this unfoldment happens, Guru chakra is experienced and the progressive development of Guru chakra awakening, purifies and matures its body of consciousness which then precipitates that higher light down into the head chakras to Ajna chakra at the brow. Thence the ignor-ance of light which Ajna is, is dissipated and the innately divine function of the ‘Guru’ is unfolded. When we reach this level of samadhi our group work is then integral because we all are indeed gurus, until that point we are all still trying to grasp the light and tend to fight about which the clearest refraction is. Until mankind reaches the Jupiter sphere, we will still need Gurus or teachers. These concepts are vital in understanding what Buddhi is as they deal with the unfoldment of consciousness which is what Buddhi is.

How can we understand buddhi then? Will the theosophists, so beloved of Buddhi or the pundits of Vedanta be our guides in this? The concept of Buddhi which dominates with many pundits is that of intellect or higher mind. This concept is however fallacious though understandable. When Buddhi, even as it is conscious, precipitates the plane below it, the causal plane of Akasha or space, which we can think of as the higher mental plane it qualifies it with consciousness even as it gives its light of awareness to every plane and body where sentience exists. In those who have some spiritual development, religious aspiration, mental power, there is of course a higher degree of Buddhi at play, hence the premature conclusion that Buddhi is intellect. Buddhi, in and of itself, which is what we seek to define here, is pure awareness, not intellect. It has a more elevated knowing which can be confused with the awareness of the causal body, but it is beyond the concept of the causal bodies as love itself, and knowledge through love is beyond the idea of love or separative concepts. Pundits have often given the former dilution of Buddhi as a definition, even as the grand conjecture of Theosophy have done little more in clarifying clarity itself.

To understand the issue with the definition of Buddhi as intellect let’s consider the triadal nature of samyama. We have concentration, meditation and contemplation or samadhi. In concentration there is effort to hold awareness within the confinement of the object of concentration and of course, a separation of object and subject. It can be thought of as an effort of the personality. In meditation we have a unification of object and subject in that the object and the consciousness which is focus on it have become unified and steady, to some extent and still with a distinction between each. This would be like the causal body or higher intellect knowing something, whereas to know through Buddhi is like contemplation or samadhi in that all distinction between subject and object, knower, knowing and known all dissolve. One has become the object in love, in toto and knowledge just ‘is’. Here however, since we use words, it can be said that the distinction between intellect and Buddhi is profound, and though even as all elements tend toward a mixed soup of aggregates in everyday living, we seek to define only what Buddhi is.

Sri Aurobindo spoke a great length about the supra-mental light of The Divine Mother, which has also been misunderstood and still remains open to much conjecture, discussion and misunderstanding. What is that light to which Aurobindo refers? The initial supra-mental plane, from our station looking up, would be the causal plane of Akasha, which is more like a void and empty space if taken as the ultimate of consciousness, but however does take its light from the Buddhi and the Buddhi being the effulgence of the magnetic fluid which is non other than the universal mother. Certain Buddhist, Tantric, Hermetic and Esoteric schools consider Space or Akasha as the ultimate, the Zenith of consciousness and consider this void, emptiness a divine goddess of deepest black. This contention is however not clearly understood as Akasha or space is not black but violet and is also the vehicle for Buddhi which is the light of Shakti. The problem is an issue of perception.

To look out into ‘space’ as we call it with our physical eyes is like looking at sound with our nose! In order to see space or Akasha we need an eye made of Akasha if not Buddhi or yet finer material. Seen through awakened consciousness, there is no blackness in space, just deep violet and seen at a higher octave still within that vector there is super-luminous Buddhic light, or translucent transparency: consciousness. Why else would the sun shine if not to transmit rays of life, light and heat (love) through the space of the universe. Clearly light reaches us, therefore space is not black, it is full of light. A unawakened consciousness can be tricked by this like a nerve feeling cold when an influence is extremely hot. The supra-mental light then, for us begins in its vehicle of Akasha or space, is however the effulgent light of magnetic fluid or Shakti, The Divine Mother, which shines as Buddhi. These 3 aethers all are supra-mental vehicles, the ultimate light being Shiva’ refraction in Shakti, who makes for us and all creation His ineffable, auspicious, non-dual sublimity knowable through her body. 

That goddess wears a violet robe, but she is light not darkness. Granted she is Maya to our infancy but later she is the same one who shows us our Father as liberatrix. The mother, being magnetic attracts the light of the father, the ParamAatma. The light as we know it, is the mother, the universal feminine. In knowing her we have a triadal implication of space / Akasha, Buddhi and Magnetic Fluid (The Violet Diamond Chakra of The School of Love~Awareness details this triad as it concerns pure consciousness itself and that school is a school of Love Awareness). Aurobindo was correct to say that the light is from the universal mother and it is supra-mental. So, we can locate Buddhi between magnetic fluid, as its very effulgence and within space or Akasha. That Buddhi is an awakened state, or rather is is pure consciousness. Even as magnetic fluid and space exists in omnipresent subtlety so does the Buddhi or omniscient awareness exist in all things.

Buddhi is awareness. Buddhi is the light of the universal mother’s magnetism or love. Buddhi is love awareness. Buddhi is an element just like water or fire or earth, however at a rate of subtle frequency between Akasha aether and magnetic aether. It is substantial and full as Carlos Castenada has discussed in his adventures in consciousness and Samuel Sagan in his epic Atlantean sagas. Buddhi can be known, developed and infused more completely into on bodies of consciousness as they exist now, rendering a fully awakend state beyond anything words can presently describe or the most lucid dream, drug induced trip or virtual reality program could ever match. Buddhi is a perfect pure, pristine, ever new, perpetual virgin consciousness. Through the SLA Violet Diamond Path, one can unfold this element of pure consciousness and apply its capacity to the psychonautic exploration of ones own life and cosmology. Buddhi is a real substance and the material or real-isation, which is a living epistemology and real ontology of knowledge beyond any information, inference, mental conjecture or argument. It is our very consciousness, here and now and everywhere. At The School of Love~Awareness, when we talk about Buddhi or Love~Awareness, rather than just a simple motif of loving awareness as a sensibility to adopt in today’s world because it is good, this awareness is what we mean.

For a more detailed discussion of Buddhi see: ‘The School of Love~Awareness: Toward an Integrally Humane Sociology’…

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: