Energy Anatomy Living in Balance: The Gunas
The concept of Triguna deemed to have first mentioned in Atharvaveda. Lord Krishna also talk about Triguna in Bhagavad Geeta chapter 14.
The material nature constitutes of three gunas (modes) — sattva (goodness), rajas (passion), and tamas (ignorance). Since the body, mind, and intellect are material in nature, they too possess these three modes, and a combination of these gunas forms the basis of one’s character. Peacefulness, morality, well-being, serenity, etc. are the virtues of those in the mode of goodness. Those driven by passion have endless desires and ambitions; they strive to satiate them and work towards worldly enhancement. However, those in the mode of ignorance; are gripped by laziness, excessive sleep, delusion, intoxication, and other vices.
Modern physics also teach that everything in the universe is energy. A table, a computer, and a bicycle are all forms of energy; each one vibrates at a speed that allows you to see, touch, and use it. Every thought, feeling, and experience you have also had a unique energy vibration that is imprinted into the body in the form of physical sensations and then hopefully released on the wave of the breath. This non-tangible energy can best be understood by delving into one aspect of yoga’s subtle body anatomy — the Gunas
“IIf you want to find secrets of the universe,think in terms of energy ,frequency and vibrations” by Nikola Tesla
Sattva — Light & Purity
Sattva, or consciousness, is radiant presence, unadulterated truth, and compassionate, selfless action. The quality of sattva is clear, focused, calm, and receptive. It is the fully formed flower, the beauty of a sunset, the bounty from the garden.The pause where you are free from thoughts, worries, and judgments, just for the moment, so that you can listen and act more from your higher intellect and less from ego.
Rajas
Rajas, or activity, is what gets things moving. In nature, rajas allows seeds to sprout, flowers to germinate, and babies to be born. The vibration of rajas is at a higher frequency than tamas. It is the inhalation; it’s what gets you up in the morning and keeps you going all day. It is also the energy of change, unbridled enthusiasm, passion, and the self-confidence to get stuff done.
Tamas
Tamas conceals the presence of consciousness. It causes dullness and ignorance through its power to obscure. Its nature is heavy and dense. One Sanskrit synonym for tamas is sthiti, or “steady.” In its more sattvic garb, tamas can supply a steadying influence in life — for example, bed rest can lead to healing. But tamas is primarily immobilizing: tamasic foods are lifeless, stale, or impure; tamasic entertainment is mindless and intoxicating. Tamas leads to inaction when action is required. Each of us has experienced the binding power of tamas — the appeal of lethargy, procrastination, and sleep
Three Stages of Mental Healing by balancing Gunas
It is important to know what stage is appropriate for a person. A person in a Tamasic condition requires outer activity to break up their inertia; he or she cannot simply be asked to sit quietly and meditate. At such times Rajasic (active) methods are necessary and Sattvic (passive) methods may not be sufficient. The person requires communication and working with other people. A person in a Rajasic condition, however, requires a reduction of activity and interiorization of consciousness (development of Sattva). This must be done gradually because Rajas does not subside all at once. The person must be introduced into meditation through practical therapies of yogic postures, mantras or visualizations. A person in a Sattvic condition requires spiritual practices and not ordinary psychological treatment, and can easily move into meditation without much external support.
However, these three stages are not simply different levels. We all have Tamasic, Rajasic and Sattvic factors in our minds. We all need each of these three processes to some degree. There are times when our minds are Tamasic, like right after waking up in the morning or when daydreaming in the afternoon. Whenever we are mentally dull or emotionally depressed Tamas is predominant. Rajas prevails when we are agitated, disturbed, active or outgoing, like when we are very busy working with a number of people or projects. Sattva prevails when we are quiet, peaceful and content, or naturally fall into meditation
Stage 1: Breaking Up Tamas/ Moving from Tamas to Rajas — Personal Healing
For this transition fire is necessary. We must wake up, act and begin to change. Deep seated patterns of attachment, stagnation and depression must be released. We must recognize our suffering and learn from it, confronting our pain, including what we have suppressed or ignored for years. A new sense of who we are and what we need to do is required. Action (Rajas) is indicated, not only in the mind but involving outer aspects of our lives. We must break with the past, bring new energies into our lives.
Stage 2: Calming Rajas/ Moving from Rajas to Sattva — Healing of Humanity
For this transition space is necessary. We must surrender our pain and give up our personal seeking, letting go of individual hurts and sorrows. Egoistic drives and motivations must be surrendered for the greater good. We must depersonalize our problems and look to understand the entire human condition and the pain of others. Leaving behind our personal problems we must take up the problems of humanity, opening up to the suffering of others as our own. We must learn that life creates suffering in order to help us to grow spiritually. This is a stage of service and charity.
Stage 3: Developing Pure Sattva — Universal Peace
To bring about this transition we must develop love and awareness as universal forces. We must learn to transcend the limitations of the human condition to our higher spiritual nature. Inner peace must become our dominant force. We should no longer seek to overcome our pain but to develop our joy. We should no longer be centered in our personal or collective problems but in developing communion with the greater universe and the Divine powers at work within it. At this stage we move from the human aspect of our condition to the universal aspect, becoming open to all life. This is the stage of spiritual practice. It is beyond all ordinary healing and works to heal our relationship with God or the inner Self.
