Relationship of our Inner Space with our Home and Office

The multidimensional Space vibrates simultaneously at multiple frequencies and at multiple levels.

 
One is its universal level which has its universal vibration and the Universal Sound – Anahad Nãd. Another level is grosser – it is the vibration of a confined space, like the vibration of a bedroom, a library, an office, a Boardroom, a Conference Room and so on. The subtle vibrations of an enclosed space change with a change in its physical dimensions.
 

Just as there is the confined space and the infinite space, we also live in two Spaces – the Outer Space and the Inner Space.
 
Our Outer Space is the space around us – our home, our office, our neighbourhood, the park where we go for a walk, the clubhouse where we socialize…the space which we see, touch, and move in. This is the Space where we perform all our physical actions.
 
The Inner Space is far more complex. The Outer Space is where we achieve, but the happiness and joy of that achievement is felt in the Inner Space. It is the Space which we create, modify, govern. We are its Lord. The proof is that no one can enter the space of our inner consciousness, no event can happen in our imagination unless we do not allow it.
 
This is the space of our Consciousness where we exist with our own world. This is Chidãkãsha – the Sky of the Heart.
 
Chidãkãsha is the seat of our Consciousness. The name Chidãkãsha is made of two words: Chitta, which is derived from the root chit (Sanskrit: to be conscious); and Akasha (Sanskrit: space).Chidãkãsha is the storehouse of our samskars, experiences, remembered and forgotten memories. It is also the seat of tender emotions like love, care, sympathy, forgiveness, of our aspirations, creativity etc.
 
There are five parts of Chidãkãsha which are briefly described below:-
 
Jãgrat Chidãkasha
 
This is the Inner Space where we conduct ordinary acts of life like working, talking, acting, thinking etc.
 
Samskãra Chidãkasha
 
This is the Inner Space where all our experiences, reactions, desires – whether remembered or forgotten – are stored.
 
Vãsanã Chidãkasha
 
This is the seat of our desires and emotions, whether good or bad, whether positive or negative.
 
Kãrana Chidãkasha
 
This is the Inner Space of Intelligence, Light and Illumination. This is the space of turiya: the fourth state of Consciousness, the other three is jagrat, swapna, sushupti (wakefulness, dream and deep sleep). At its deepest level, the Karana Chidakash is Spiritual Consciousness – it is the Divine Mind, the Universal Consciousness, the Krishna Consciousness.
 
Anukarana Chidãkasha
 
This is the illuminated Space which brings forth understanding, clarity, intuitive faculty, an insight into ideas and problems.
 

Chidãkãsha is closely associated with our Manas, Buddhi, and Ahamkara.  All four combined are called Antahakarana.
 
Manas is described by Sri Aurobindo as ‘the mind with its mental activities reflection, emotion and mental sensa­tion, all taken together’. He also calls it the “sense-mind”. According to him, sometimes when people get presentiments they get it in the Manas, in the sense-mind. That is why in the Upanishads Manas is called the sixth sense.
 
Sri Aurobindo describes Buddhi as ‘the pure mind…the intellect…a combination of the intellect and the will, the faculty of thinking and reflection which reasons and tries to answer the question, “What is the truth? What is it that I must do?” and also, “How must I do it?” He also calls it the creator of forms and speech.

Ahamkara is the ego: the I-consciousness which makes us aware of ourselves and of our individuality.
 
Both these spaces – the Outer Space of our homes and offices, and the Inner Space of Chidãkãsha are intermingled, interdependent, and highly inter-influential. Suppose we are visiting a place which is dirty, has foul smell, and very noisy. It would immediately influence our Inner Space and as a natural reaction we would tend to move away. Or, suppose we are visiting a garden which has beautiful trees, abundance of flowers and fountains on a day which is beautiful and sunny. It would uplift our moods and make us light hearted.
 
Take another example. When one is depressed, irritated or angry the Inner Space is disturbed. At that time world seems terrible to us. And what do we do to normalize the Inner Space? We go out for a walk, go to meet a friend, take time off to watch a movie, maybe go shopping.
 
Observe closely.  What are we doing?  We are going to an Outer Space which will make the Inner Space happy.
 
When we need to do something creative like plan a strategy, write a report or a poem, do some serious net searching, do some serious reading, meditate, do yoga, write a poem, we need a quiet environment. The quietness allows us to focus better and we are able to the work to the best of our ability.
 
Vastushastra does exactly the same service for us. It knows how to design such working spaces which have a soothing influence on the Inner Space.
 
The Quality of Inner Space cannot be judged accurately by any system. The system which comes closest and gives by far the most accurate results is the Indian astrology. In this system the zodiac is divided into 108 parts. A horoscope is cast and the position of Moon at the time of birth is studied to ascertain amongst other things, the mental composition of a person. Even today in India before marriage the horoscopes are matched on this principle to arrive at a good match.
 
Vastushastra uses the same system but takes it further. It follows a unique system of calculations called the ayadi calculations to design living and working spaces whose special resonance is in perfect harmony with the person. It is usually thought that Ayadi are a set of six calculations, but in fact they are much more.
 
There is little doubt that Vastushastra is a great and a very powerful tool. This tradition has been kept alive by Vastu Sthapatis who have passed on this knowledge from generation to generation. The need is to utilize this great knowledge to design excellent working and living spaces so that the best of us may come out. Then work would not remain a chore or a mundane activity – it would become the Yoga of Works and transform our Consciousness.
 
Isn’t that the purpose of human existence?

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