Master your EGO to materalize both spiritual and world wealth.

My belief is reality is an illusion and everything is my own perception and inner landscape (illusion & projection).

How can you shift these changes and directly experience these change and inner knowing and understand without the external world knowledge?

What are these patterns and inner thoughts both conscious and subconscious and the dream world affects your day to day live?

I recently had a breakthrough of understand a process and with direct experience of the mind (shifting) without much “Action”. In other words, do less and more align.

Can I apply my own understanding with meditation to create the external world to match what I want in my internal world?

I am speaking of in terms of meditation and integrate with the outside world of my inner emotions and thoughts.

This has to do with my perception of how the western world and the eastern world perceive what the EGO is. So I decided to take my experience to see what the eastern history of these meanings and pass down teaching/dogma.

I will focus this topic to EGO and what my tie to my inner understanding and perception. That can changes by the time you read this.

Read the PRAYERS (not a prayers) but as an affirmation from the GODDESS Lakshmi (Hindu), the translation summaries the conceptual thoughts of both darkness (EGO) and Light of creation of material world wealth and spiritual wealth.

I copy the rest of the meanings for you to come up with your own thoughts and conclusion. Please share your thoughts.


Through illusion, A person can become disconnected, From his higher self, Wandering about from place to place, Bereft of clear thought, Lost in destructive behavior. It matters not how much truth, May shine forth in the world, Illuminating the entire creation, For one cannot acquire wisdom, Unless it is experienced, Through the opening on the heart....

Maya (/ˈmɑːjə/; Devanagari: माया, IAST: māyā), literally "illusion" or "magic",[1][2] has multiple meanings in Indian philosophies depending on the context. In later Vedic texts and modern literature dedicated to Indian traditions, Māyā connotes a "magic show, an illusion where things appear to be present but are not what they seem".[2][3] Māyā is also a spiritual concept connoting "that which exists, but is constantly changing and thus is spiritually unreal", and the "power or the principle that conceals the true character of spiritual reality".[4][5] In Advaita Vedanta school of Hindu philosophy, Maya is "the powerful force that creates the cosmic illusion that the phenomenal world is real."[6] In Hinduism, Maya is also an epithet for goddess Lakshmi,[7] and the name of a manifestation of Lakshmi, the goddess of "wealth, prosperity and love". Also, Maya refers to wealth or treasure itself. There are many examples of hidden treasures guarded by visible or invisible supernatural powers.

Lakshmi (/ˈlʌkʃmi/;[3][nb 1] Sanskrit: लक्ष्मी Lakṣmī, lit. 'she who leads to one's goal'), also known as Sri (Sanskrit: श्री, IAST: Śrī, lit. 'Noble'),[5] is one of the principal goddesses in Hinduism. She is the goddess of wealth, fortune, love, beauty, joy and prosperity,[6] and associated with Maya ("Illusion").

Lakshmi is venerated as a principle aspect of the Mother goddess.[8][9] Lakshmi is both the wife and divine energy (shakti) of the Hindu god Vishnu, the Supreme Being of Vaishnavism; she is also the Supreme Goddess in the sect and assists Vishnu to create, protect and transform the universe.[

Lakshmi is depicted in Indian art as an elegantly dressed, prosperity-showering golden-coloured woman with an owl as her vehicle, signifying the importance of economic activity in maintenance of life, her ability to move, work and prevail in confusing darkness.[13] She typically stands or sits on a lotus pedestal, while holding a lotus in her hand, symbolizing fortune, self-knowledge, and spiritual liberation


In Vedāntic literature, this antaḥkaraṇa (internal organ) is organised into four parts:[2]

1. Ahaṃkāra (ego) – identifies the Atman (self) with the body as 'I'

2. Buddhi (intellect) – controls decision making

3. Manas (mind) – controls sankalpa (will or resolution)

4. Citta (memory) – deals with remembering and forgetting

Buddhi is a Vedic Sanskrit word that means the intellectual faculty and the power to "form and retain concepts, reason, discern, judge, comprehend, understand"

Buddhi (Sanskrit: बुद्धि) is derived from the Vedic Sanskrit root Budh (बुध् ), which literally means "to wake, be awake, observe, heed, attend, learn, become aware of, to know, be conscious again"

Manas often indicates the general thinking faculty.[3] Thinking is closely associated with volitions, because mental activity is one of the ways that volitions manifest themselves: "Having willed, one acts through body, speech, and thoughts."[

Most modern conceptions of volition address it as a process of conscious action control which becomes automatized

Others include affect (feeling or emotion), motivation (goals and expectations), and cognition (thinking). Volitional processes can be applied consciously or they can be automatized as habits over time.

The Pali–English Dictionary translates citta as heart or mind, emphasizing it as more the emotive side of mind, as opposed to manas as the intellect in the sense of what grasps mental objects (dhamma).

'Citta' primarily represents one's mindset, or state of mind.[

One may "make citta turn according to" his wishes most effectively by developing skill in meditative concentration which brings mental calm and clarity.[9] An individual undergoes many different states of mind; M.II.27 asks: "Which citta? for citta is manifold, various, and diverse."[10] Generally speaking, a person will operate with a collection of changing mindsets, and some will occur regularly. While these mindsets determine the personality, they are not in control of themselves, but fluctuate and alternate. There is thus the need for the meditative integration of personality to provide a greater, more wholesome consistency.[11]

Ahaṃkāra (अहंकार) is a Sanskrit term that is related to the ego and egoism - that is, the identifying with or attachment to one's ego. The term "ahamkara" comes from an approximately 3,000-year-old Vedic philosophy, where Ahaṃ is the "I" and kāra is "any created thing" or "to do".

· Ahaṃkāra is the instrument of Ahaṃ (the Spirit), the principle of individuation, acting as an independent conscious entity within the impure reality - yet, it does not have consciousness of its own.

· Ahamkara is (actually soul/ego-soul) the instrument of the spirit (made by thought-material='dark energy' & emotion-material='dark material') for individual development of the ego-soul, like DEHA (material-body/mold) is the instrument for individual development of the ego-soul/mind.

· It is a receptacle of Cit śakti, its consciousness being a small spark from Cit, the universal consciousness.

· It manifests itself by assuming authorship of all the actions of buddhi, manas, the senses and organs of action

· It is believed to exist in the sphere of duality, in a state of identification with the physical body, its needs and desires.

· It is related to Vak tattva, one of The 36 tattvas in Vedic and Hindu religious philosophy.

· In ahaṃkāra, a state of rajas guna (agitation) predominates. This is because it identifies only with a small part of the creation (the body) and rejects everything else as "not me"; it becomes subject to a series of afflictions such as: pride, egoism, competitiveness, hate and jealousy.

Though ahaṃkāra is generally a state of illusion, once in that state, Vak tattva (one of the 36 tattvas) can appear. When it does, then, for the first time, individual will, determination, a sense of morality and ethics come into play - which is the first step on the path to spiritual development/enlightenment. Without a sufficiently harmonious and powerful ahaṃkāra (personality), it is thought to be impossible to exert the level of effort necessary to accede to a higher spiritual level.

The position of ahaṃkāra and buddhi are sometimes presented in reversed order because, as the principle of "I-ness", ahaṃkāra is allowed control over the manas (sensorial mind) and buddhi (superior intellect, intuition). Yet, buddhi is a superior tattva, and ahaṃkāra is thus only able to be in a superior position to buddhi from a functional point of view. From an absolute point of view, ahaṃkāra is created by buddhi and thus subordinate to it.

In Hindu philosophy, the antaḥkaraṇa (Sanskrit: अन्तःकरण, meaning "the inner cause") refers to the totality of two levels of mind, namely the buddhi, the intellect or higher mind, and the manas, the middle levels of mind which (according to theosophy) exist as or include the mental body. Antaḥkaraṇa has also been called the link between the middle and higher mind, the reincarnating part of the mind.[1]


In Vedāntic literature, this antaḥkaraṇa (internal organ) is organised into four parts:[2]

5. Ahaṃkāra (ego) – identifies the Atman (self) with the body as 'I'

6. Buddhi (intellect) – controls decision making

7. Manas (mind) – controls sankalpa (will or resolution)

8. Citta (memory) – deals with remembering and forgetting

Another description says that "antaḥkaraṇa" refers to the entire psychological process, including mind and emotions, are composing the mind levels, as described above, which are mentioned as a unit that functions with all parts working together as a whole. Furthermore, when considering that mind levels are bodies, they are: manomayakośa - related to manas - the part of mind related to five senses, and also craving for new and pleasant sensations and emotions, while buddhi (intellect, intelligence, capacity to reason), is related to vijñānamayakośa - the body of consciousness, knowledge, intuition and experience.