chakra: at the bottom of the spinethe sex-centre and subconscious centre. Concluding this review of Vedanta, as interpreted by Sri Aurobindo, it is clear that Brahman, is the ONE manifesting in different aspects. The Atman is the Universal Soul covering itself with seven sheets and manifesting the human being as archetype. It is only at the level of the Astral Body, intimately connected with the Physical Body, that the Jivatman, one of the Divine Many, manifests as Soul Personality. The Subtle Body expresses itself through the function of the chakras, as lower chakras or as higher chakras, depending on the degree of evolution, self-awareness, and influence of karma. The Jivatman has independent will, emotions, expression, and Life Force for which he or she is responsible. His or her goal is to circulate the Energies and open the superior Chakra linking the vibrations of brain with the Spiritual Universal Mind (Samadhi). If the Jivatman does not merge the Earthly energies with the Cosmic during one lifetime, reincarnation will continue. Therefore, for the ancient tradition of Vedanta, the holistic concepts of consciousness, mind, and intelligence are essential aspects of Human Divinity. The Philosophies of Northern India (Kashmir) The TRIKA philosophy, including the Spanda philosophy, that flourished in Northern India and Kashmir during the early part of the second millennium (1100-1300) of the current era, as interpreted by Sri Swami Muktananda.2 Paraasamvit is the Supreme Principle whose nature is Consciousness. The Self is Consciousness, and in truth there is nothing other than that conscious Light, which is the Ultimate Reality. This world is the play of that Principle, the Universal Consciousness.3 Paraasamvit Himself, by contracting according to His own will, has brought about the effects of the three impurities:anava mala, mayiya mala, and karma mala.4 The malas are the impurities that determine ignorance. They are: anava mala -- the belief of being separated from the Supreme Principle; mayiya mala -- the belief of being imperfect, powerless; and karma mala -- the belief of being the doer of actions, selfishness, egoism. All the manifestation is nothing but a group of powers emanating from Paraasamvit, called Paraashakti. It is not possible to recognize the Supreme Principle through the senses. The Supreme Light can be recognized only through the purified willpower. When one contemplates the Supreme Principle, one perceives that all the activities of the entire world occur because of the pulsation and play of Paraashakti. By inwardly contemplating his or her identity with the Supreme Principle, a Siddha (advanced seeker) neither rejects, nor hates the activities of the outer world. Instead he or she participates in them fully.5 Because of the three different gunas, or qualities.satva (purity), raja (activity), or tamas (inertia).in each human being, the paths used to reach that One Self are different. So, the techniques of concentration and meditation may be gradually adjusted to suit the needs of different individuals, according to his or her predominant guna. For this there is the need of a teacher (Acharya, or Guru), who is the guide on the evolutionary path of each seeker. The goal of Siddha