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Prakriti and Purusha
Prakriti is what we can see. It is the principle that creates all matter and determines its constitution or nature. For example, prakriti determines our specific physical, mental and emotional constitution, which then shapes our nature and behavior. Prakriti, an active force, unites with purusha, which is passive. Purusha represents the animating principle within all matter. It is the spirit, the soul, the energy that causes matter to pulsate or vibrate. And all matter does vibrate.
In other words, prakriti provides the material aspects of our body, while purusha represents the unseen spirit or energy. The ultimate goal is to liberate the purusha from the confines of prakriti. After all, our bodyprakritiis bound by time. But purusha is formless and eternal. In one of the Upanisads, the soul is referred to as neti, or that which cannot be described.4
It is our human form, our body or prakriti, that we can see and describe, not our soul. The soul is the energy/essence/purusha contained within matter/body/prakriti. Today, evidence from biology and physics supports this Vedic theory of animation (or pulsation) and the relationship between energy and matter. Through research, geobiologists and physicists know that a flower, a wall, a single cell viewed under the microscopeevery single formvibrates and emits its own wavelength.
While Vedic sages did not use the contemporary terminology of wavelengths and vibrations, ancient vastu guidelines make it clear that these spiritual scientists understood the principles attached to invisible energies, which they defined as cosmic energy. These spiritual scientists, including vastu architects, also understood that every life form responds to and interacts with these vibrations, which can have either a negative or positive influence on any pulsating form, including the human body.
We are normally unaware of vibrations unless they have a reasonable audible magnitude, such as a loud wail or a piercing whistle, or unless we see thema ripple on a pond or the quivering of a piano string. But vibrations
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4 Max Muller, trans. and commentaries "Brahadaaranyaka Upanisad" in the Upanisads, Vol. 2 (New York: Dover Publications, 1989).

 
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