Ahamkara | I, the Ego

ahamkara, (Sanskrit: “I-saying,” or “I-making”) in Samkhya, one of the six orthodox systems (darshans) of Indian philosophy, the second stage of development of the prakriti, the original stuff of material nature, which evolves into the manifest world. In Hinduism the term also refers to excessive self-regard, or egoism.

Ahamkara follows the stage of buddhi (intelligence, or perception), in which the purusha (soul, or self)—once in a state of pure consciousness, i.e., without an object of contemplation—becomes focused on the prakriti and thus on existence outside of itself. From the “this-awareness” of the buddhi level evolves the ahamkara, or ego-consciousness (an “I-this awareness”). Ahamkara is thus the mistaken assumption of personality or individuality. It is mistaken because the soul is incapable of acting; it is rather the prakriti, the essential matter, that acts. Ahamkara in turn gives way to other stages in the transmigration of the soul.

The Ego-Self is very misunderstood. It in itself is very much the door to awakening of one’s soul. However it is the desires of the 12 archetypes, the personas of the ego that hinder the awakening of the soul and the liberation of the ego. These 12 archetypes govern how you think, feel and take action in the world and self realization is no possible without becoming master of these 12 personas. Desires keep one on the wheel of samara and hence we return each lifetime to reap the lessons and rewards of the previous only to create more karmic debt. There is beauty in the structure and design of creation but the limitations of our archetypes creates a vortex of repeated karmic lessons that we ourselves create.

Unless we become master of each persona, liberation,  from the dream called life, will not be possible. 

Liberation | Awakening of the Soul

Moksha (/ˈmkʃə/; Sanskrit: मोक्ष, mokṣa; Tamil: vīdupēru), also called vimoksha, vimukti and mukti, is a term in Hinduism, Buddhism, Jainism and Sikhism for various forms of emancipation, enlightenment, liberation, and release. It refers to freedom from dukkha and saṃsāra, the cycle of death and rebirth, by knowledge of the true self (Atmanjnana),  c.q. the lack of a permanent essence, and the release from craving and clinging to passions and the mundane mind.

In Hindu traditions, moksha is a central concept  and the utmost aim of human life; the other three aims being dharma (virtuous, proper, moral life), artha (material prosperity, income security, means of life), and kama (pleasure, sensuality, emotional fulfillment). Together, these four concepts are called Puruṣārtha in Hinduism.

In some schools of Indian religions, moksha is considered equivalent to and used interchangeably with other terms such as vimoksha, vimukti, kaivalya, apavarga, mukti, nihsreyasa and nirvanaHowever, terms such as mokshaand nirvana differ and mean different states between various schools of Hinduism, Buddhism and Jainism. The term nirvana is more common in Buddhism, while moksha is more prevalent in Hinduism.


prakriti, (Sanskrit: “nature,” “source”) in the Samkhya system (darshan) of Indian philosophy, material nature in its germinal state, eternal and beyond perception. When prakriti (female) comes into contact with the spirit, purusha (male), it starts on a process of evolution that leads through several stages to the creation of the existing material world. Prakriti is made up of three gunas (“qualities” of matter), which are the constituent cosmic factors that characterize all nature. In the Samkhya view, only prakriti is active, while the spirit is confined within it and only observes and experiences. Release (moksha) consists in the spirit’s extrication from prakriti by its own recognition of its total difference from it and noninvolvement in it. In early Indian philosophical texts the term svabhava (“own being”) was used in a sense similar to prakriti to mean material nature.


kaivalya, (Sanskrit: “separateness”) in the Samkhya school of Hinduism, a state of liberation (moksha: literally, “release”) that the consciousness of an individual (purusha: “self” or “soul”) achieves by realizing that it is separate from matter (prakriti). The Samkhya school posits a dualistic cosmology. Both prakriti and purusha are eternal and of distinct natures. While prakriti is always changing, purusha is constant. They may, however, commingle, causing the purusha to become captivated by the material world. When this happens, the purusha ignores its true nature, falls under the delusion that it is part and parcel of the material world, becomes bound to this world because of karma (the effects of both good and bad actions), and undergoes a series of reincarnations. Release from this bondage is effected by the purusha’s realization of its total separateness from prakriti; hence the term kaivalya.


The journey that School of Samaya and The Perennial Truth offers is one beyond the duality of life. The journey of immortality, or reunion with the whole beyond matter. As it may sound scary to the archetypes, when you can create this oneness and unity within yourself, then liberation from the ego’s desires is the natural purpose thereof.

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