Shakti is in Sahasrala (seventh chakra) just above the top of the head and work from that site of action.
Below it, on top of the skull, is more than Buddhi (intelligence, understanding) under which, occupying the median level of the brain, there is reason Buddhi or less, under the latter, at the base of the brain is the organ of communication with the Manas (mind sensory). We might call this organ the "understanding."
knowledge, reason and understanding are the three parts of the brain.
These features are found in the subtle body, but are linked to corresponding parts of the physical brain. The Manas is in the chest, just above the heart, and it is the sensory organ with its five Indrya subordinates.
Under the Manas, between the heart and the navel, is Chitta (consciousness of basic emotional mind, the mind of the heart). From that point up and over the navel is the region of suksma psychic prana (the subtle planes of being). All are in sukshmadeha but are linked to their points with the Sthula Deha (body material).
Two functions are located in the same sthula deha: prana or the nervous system and the physical or material body Annam (gross matter).
Now, Will is the organ or Ishwara living master of the body.
It works through all these functions, through the Buddha's thought and knowledge, through sensory perception to Manas, Chitta through the emotion and the Prana through to fruition.
When it works perfectly, working in each organ according to his ability, the action of Shakti becomes perfect and infallible. But there are two causes of weakness, error and failure. First, the confusion of the organs. If the Prana
interfere with the feeling, emotion and thought, then the person becomes Anisha, slave of Prana, namely desires. If the Chitta interferes with the feeling and thinking, then they are tainted by the emotions and their corresponding cravings.
For example, if the love interferes with the Buddhi, the person becomes blind to the object of his love, can not distinguish between right and wrong, between kartavya akartavya and, in all that concerns the object of his love. Becomes more or less the slave of the great emotions, love, anger, hatred, pity, revenge and so on.
In the same way if the Manas interfere with reason, the person takes their true feelings for right ideas or arguments. Rate based on what he sees and hears in place to judge what he sees or hears.
If, again, reason, imagination, memory interfere with consciousness, the person is cut off from any superior knowledge, wander round in the endless circle of probabilities and possibilities. Finally, if even Buddhi interferes with the will, then the person is limited to the power of his limited knowledge, instead of moving further to the Almighty.
In short, if a machine or tool is used for work which does not fit, so it was not created or adapted from the beginning, or not at all able to do his job, or will do badly in what is created dharma-Sankara .. What I have now described is the normal state of men before they gain the knowledge.
Everything is dharma-Sankara, confusion functions, government mismanagement and incompetent or ignorant. Will the real minister, is reduced to a puppet of officials of lower rank, all working for their selfish purposes, interfering with each other and hinder one another or promote a 's other so dishonest, for their own benefit and to the detriment Ishwara their lord.
He is no longer the Ishwara, but it is Anisha, and the puppet becomes the laughingstock of his servitori.Come never allow it? Because of Ajnanam. Do not know, do not realize what ministers and officials and their lackeys are making countless after him. What is Ajnanam? E 'inability to recognize one's true nature, position and authority.
He began to feel a profound interest in a small province of his reign, the body. He thought, "This is my kingdom." E 'became the instrument of their bodily functions. So even with being nervous, sensory, emotional and mental: he identifies with each of them. Forget being different from them, and much larger and more powerful.
This has to do is take back the reins of power, be sure to be the Ishwara, the king, the Lord is God himself.
Based on this awareness must remember to be omnipotent. He has a great minister alongside Will. He supports and directs the Will and the Will bring order to the government and will force officials to do their duty throughout each obedience and perfection.
course, this will not happen right away. It will take time. The officials are so used to working in confusion and mismanagement at the beginning will be reluctant to work in an appropriate manner, and, on the other hand, even if they wanted to do so would find it difficult. Would not know even where to start.
For example, if you begin to use your will, what is likely to happen?
at first attempts to use it through the Prana, desire, longing, hope, or the user through the Chitta, with emotion, excitement, expectation, or by using the Manas Cheshta, combat stress, as if physically lottaste against the thing you want to check, or you will use the Buddhi, trying to dominate the subject of your interest with thinking, thinking, "so be it," this happens ", etc..
All are methods that Yogi uses to find the power of the Will: the Hatha-Yogis use the Prana and the body, the Raja-Yogi uses his heart, the Manas and Buddhi.
But the best way to escape both. The second method is only a makeshift which necessarily involves struggle, defeat and frequent disappointment. The Will is perfect in its action only when it operates independently from all these things, directed toward its object by sahasradala, without effort, without emotion and anxiety, without desire. Always obey the Ishwara, but acting itself and through itself. Use
other things, must not be used by them. Each function in itself - and the will is its own function.
Use Buddhi for knowledge, not for command;
use the Manas for sensory perception, not to control nor knowledge;
use the heart for emotions, not for sensory perception, knowledge or control;
Prana used for the enjoyment, and nothing else.
Use the body for movement and action, not as a thing that can restrict or determine the knowledge, emotion, sense perception, the power of enjoyment. You must therefore keep aloof and control all these things as an entity separate from you. They are simple yantra, mechanisms, and the Purusha Yantra is the lord of the mechanism, and electricity or motive power is the Will.
This is true knowledge. I'll tell you later how to use it. And matter of practice, not simply teaching. He who has even a little dhairyam, calm consistency, using the Will may approach step by step to mastery of the mechanism.
But first he must know, must know the car, the engine power, must know himself. You do not need that knowledge is perfect to begin with, but there must be at least an elementary knowledge, like the one I'm looking forward to.
I am explaining the different parts of the machine, their nature and their functions, the nature of the Will and the nature of Ishwara.
NOTES
Sahasradala: The seventh chakra called Lotus of a thousand petals.
Buddhi: intelligence, understanding, the principle of discernment.
Manas: sensory mind.
Chitta:. ground consciousness, emotional mind, the mind of the heart.
suksma: plans of being thin, thin parts of the human being.
suksma deha: the subtle body.
Sthula deha, the body material.
Annam: material body, gross matter.
Kartavya and akartavya: the duty, and what should not be done.
Anisha: No sir, not the master, subject to nature.
from the magazine published in Pondicherry Ashram dall'Aurobindo "TOMORROW", November 1989 P. 256
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