The Antahkarana is the communication bus, the energy of the Holy Spirit, that connects the sky through our seven chakras with the center of the Earth.
These three represent the Trinity. The Father, Mother Earth and the Holy Spirit or Sat Chid Ananda. We ourselves, our seven chakras, represent the Son.
The Antahkarana in terms of the Emerald Tablet of Hermes Trismegistus is the one that communicates between the Sun and the Earth. It has these physical representations of ancient times…
o The Obelisk is the physical, artistic, objective art, representation of the Antahkarana or the tower that connects all the chakras with each other. The Egyptian Obelisk as Cleopatra’s Needle in London, thousands of years old.
or The Tower. The Tower struck by the Ray of the Tarot. The Rainbow Bridge that connects all of the myriad chakras from the earth chakra center through the seven chakras of the body and up through the myriad chakras above the head.
o Spire, inspire, aspire – Each brick aspires to become a Cathedral
o The Sufi-inspired minaret of the Blue Mosque in Turkey even has the representation of the chakras above the head built into the towers. But only three. Now we have to go higher.
o Buddhist stupa that shows the representation of the Jhanas or Chakras on the head.
o The Native American Indian Totem has many chakras, gods, blockages on the way to the Antahkarana to the Eagle.
In the story below, the horse’s whip is the “finger pointing to the moon”, it is the antahkarana. We do not use it because it is superior to the intellect. We are separate from it, and yet it is part of ourselves. And when we don’t use it or get in its way, then we witness its use by our higher self. Then the rain of flowers. The energy of the higher self rains down on our crown chakras and we are deafened by the beam of energy that energizes us from above. Comment, Satchidanand.
When Hyakujo first came to Chiang-si to pay his respects to Ma Tzu, Ma Tzu asked, “Where did you come from?”
“From the great cloud monastery at Yueh Chou,” replied Hyakujo.
“And what do you hope to gain by coming here?” Ma Tzu asked.
Hyakujo replied, “I have come in search of the Buddha-dharma.”
To this, Ma Tzu replied, “Instead of searching for the treasure house that is yours, you have left home and gone far away. For what? I have absolutely nothing here. (Nothing, or anatta, nirvana, is the higher self, so he is really saying, “Here I have God!!” Satchidanand comment) what is this Buddha-dharma you seek?
Hyakujo then prostrated himself and asked, “Please tell me what you meant when you spoke of my own treasure house.”
Ma Tzu replied, “What asked the question is your treasure house. It contains absolutely everything you need and lacks nothing at all. It is there for your free use, so why this vain search for something outside of it?” you?”
As soon as these words were spoken, Hyakujo received a great illumination and recognized his own no-mind. In addition to himself with joy, he bowed with deep gratitude.
(the treasure house is the higher self, the soul, the monad, the logos and higher, Satchidanand’s comment)
Hyakujo spent the next six years tending to Ma Tzu. But since Tao-Chih, his first teacher, was getting old, he wanted to take care of him again.
Before Hyakujo left Ma Tzu, he went to pay his last tribute to him.
Seeing him coming, Ma Tzu raised his horse’s whip upward. Hyakujo asked, “Are you in use or apart from use?”
Ma Tzu hung the horse whisk on the corner of his chair. After a minute or so, she asked Hyakujo, “From now on, how do you open those two leaves of your mouth to work for others?”
At this, Hyakujo took the horse whisk and raised it up.
Ma Tzu said, “Are you in use of it, or apart from it?”
Hyakujo hung the horse whisk on the corner of the saddle.
Right at that moment, a great crash, like hundreds of lightning strikes, rained down on Hyakujo’s head. Ma Tzu had given a cry which is said to have deafened Hyakujo for three days.
