UNIT 2

So, if the process of creation is like procreation, is the return like trying to put the egg
back into the chicken or the child back into the womb? Well, not exactly. The return
seems to be a dissolving process. Take water for example. In its solid form, it is ice.
With a bit of heat, it dissolves into water. With continued or more heat, it becomes
steam which dissipates into air and finally into space. You will recognize the
progression of elements in this example. Also the role of heat. In death, we see that
the bodys functions are released in the same sequence. Psychologically, through
work with the chakras, we have learned how to surrender. And now, in doing so on
the level of consciousness we eventually will return to the level of ecstasy that started
the whole thing. Surrender leads to dissolution. It feels like a spiritual orgasm and is
called maithuna.
Woodroffe (1973) has said that dissolution means that each developmental step of
creation must be dissolved in the next highest step, the one above it. To help visualize
this, the chart below outlines some of the processes involved at each level beginning
with the lowest level of consciousness. This guidebook is going to follow these
divisions as guides to the return journey in the causal plane.
Table 2.
The Return
Unit Title/Focus

Symbol

Methods

Results

AKaTha Triangle
Purification
Rejuvenation
Restoration

Hatha Yoga
Pratyahara
Mantra
Control senses
Control emotions

Balance
Peace
Quiet

Kamakala Triangle
Intention
Attention

Pranayama
Renunciation
Control mind
Visualization

Harmony
Inner vision
Powers/siddhis
Truth

Mahanada
Focus will

Dharana/
Concentration
Jnana Yoga
Bija
Discrimination

Inner guidance

Manipitha/Amakala
LoveLight
Bliss

Meditation
Bhakti Yoga
Surrender heart
Selflessness

Samadhi
Turiya
Bliss
Love and Light
Union

Supreme Bindu
Union of Mind/Life
Consciousness &
Prana

Contemplation
Acceptance of
what is

Solitude
Turiyatita

Visnu-vakta
Choice

Threshold
Great Passageway
Surrender mind and
all controls

Asamprajnata
samadhi,
Radiant darkness
No-mind, No-self
Choice of union
or identity

Candra-mandala
Dissolution

Absorption
Surrender soul
Endpoint
Raja Yoga
Dissolve name, form
Dissolve time

Kaivalya, Megha
Dharma samadhi
Silence
Void/Emptiness
Identity with "I-am"

Service
Mastery
Arhathood
Saint
Bodhisattva

Selfless service
Karma Yoga
Healing

Return to life
Wisdom/Prajna
Compassion/Karuna
Maitri

Death*

Death of the body

Surrender life

End of embodiment

* May occur anywhere in this sequence

I think a case could be made that the causal journey repeats the subtle one such that
the first level, A-Ka-Tha triangle, would be related to the first chakra processes, the
second to the second chakra and so on. In fact, Harrigan (2002) has diagrammed the
areas of the brain that are associated with each chakra. The first chakra is related to
the limbic system, the second to the parietal lobe, the third to the temporal lobe, the
fourth to the occipital lobe, the fifth to the brain stem, the sixth to the frontal lobe and
the crown chakra to the cerebral cortex (pp. 145-6). It could be an interesting project
to chart those relationships.
Harrigan (2002) says that Kundalini does a renovation/restoration project in the
Sahasrara Padma in the area of the Upper Vajra nadi (p. 144-4). This means clearing

out old toxins that were not removed during the journey up through the chakras. All
of the brain centers must be opened in order to attain to full consciousness. Harrigan
says that just as the brain is the control center for the functions of the subtle body, the
Sahasrara is the control center for the functions of
the causal body and the vayus (vital breath or prana). This fits with our original
diagram of the person as a series of concentric interpenetrating circles (Figure 2-1) as
well as with the idea of dissolution. This clearing process begins when the Makara
point is achieved. You will remember that that is in the sixth chakra.
This renovation/restoration project is related to the chakra petals. Each petal of each
chakra has a Sanskrit phoneme (sound or letter) in it. And each of these phonemes
has a corresponding phoneme in the Sahasrara Padma. A phoneme is a sound. Our
words are constructed of a series of phonemes or sounds that give each word its
individuality. These correspondences have been the subject of intensive study
called Kapatam Vidya (Harrigan, 2002, p. 144). Kapatam means brain and vidya
means study or science. As each petal of the Sahasrara Padma is cleared, the
Kundalini energy can occupy that space in the brain until all of the detoxification is
completed. This process may be very uncomfortable, but the person is stronger now
and able to tolerate it.
Since we are now clearing the subtle body, we can expect to experience the activity
psychologically or mentally. The subtle body is composed of the energetic sheath
(prana), the mental/intellectual sheath (manas) and the discernment/intuitive sheath
(buddhi). And there is evidence that brain function, neurotransmitters, mood, mental
functioning and vital energy are improved as this restoration is achieved. Physical
problems that were caused by issues on these levels may also clear up. And the
unconscious mind is also purged. In fact, those who have experienced this cleansing
may have a golden aura about their heads that can be seen by others.
Much of this clearing takes place in deep sleep or in samadhi because there is less
resistance to the process then. On the other hand, if the activity during waking is too
intense, we can establish ourselves in the Witness Self or buddhi level and just watch
the action. It is important not to interfere with the unloading, or the damming up
caused by ego control may cause pain or distress. This advice can also be found
in The Dark Night of the Soul by St. John of the Cross (Peers, 1959) who tells us that
God works in the dark night of the soul. The debris is no longer who we are and
should be surrendered without regret.
Stopping Stations Process
According to Harrigan (2002) there are five different routes from Makara point to the

Brahma Randhra. We will look at the Stopping Stations Process since it parallels the
seven causal planes of Yoga at least in terminology. It adds a stage between Vyapika
and Maha-nada. Here are the stages in reverse order, i.e., the direction one would
take in dissolution.
Bindu
This is the bindu of the sixth chakra. We know it as the gateway to the causal realm.
At this point we have prana and toxins are flowing which indicates that the clearing
process is, by no means, completed.
Harrigan says that prana is vibrating fields of subtle energy, and it is also a vehicle of
consciousness (p. 54). So this is saying that prana is like an ocean of vibration that
acts as the carrier of consciousness at this level. The key word here is fields.
According to Sivanandas (no date) Yoga Vedanta Dictionary, prana is the life force,
life breath or vital energy. Taken together, these definitions would suggest that life is
like a field of energy that pervades everything. Also, by deduction, that means
everything is alive and conscious since everything, even rocks, vibrate. Vayus are the
forms of the dynamic energies that flow through the nadiis and chakras. These are
more like an electrical current that is contained by wires. A field is more like a mass
or network of energy.
So, as we stand on the threshold of the causal realm, we are full of life and still tied to
the sensory world by our samskaras and vasanas. Hence the need for further
cleansing.
Ardha Bindu
This is a subtler form of prana, and the toxins have begun to dry up. The symbol
Harrigan (2002) uses for this stage is a half moon which is also the symbol for the
second chakra. (You can see her diagram on page 162.) This suggests that desires are
beginning to disappear along with the attachments they created in life. When this
starts to happen, it helps to have the support of a spiritual community or a group of
others who are traveling the same path because you may find yourself distancing from
old friends and family members who may not understand your development.
Nibodhika
This is indicated as a phase of Avyaktanada (which is the most subtle form of nada).
It is unmanifested nada or sound, and is described as the fire that burns up all actions.
Harrigan says it is an expression of prana, and that energy stops here. Its character of

fire remands it to the third chakra, and I would expect latent ego issues to surface
here. Since one of egos jobs is repression, and this program is intended to clear out
the unconscious, we must expect strong resistance from the ego.
Nada
Nada, while it still is vibration, has no breath. Prana controls itself as if life is holding
its breath. Energy vibrates consciousness however. Sivananda (no date) says nada is
a mystic sound of the Eternal. It is the primal sound or the first vibration from which
all creation springs. It represents the first manifestation of the unmanifested
Absolute. It is sometimes called Sabdabrahman. On the return, this might refer to
those moments during meditation when the breath slows to a minimum necessary to
sustain life.
Maha-nada
This is the Great Sound. We met it in Unit I. Here we have no vibration but only an
energy expansion in consciousness. Harrigan (2002) says it is an echo of nada. Very
subtle. It is like the incubation period before birth as if consciousness grew and grew
until it exploded into matter. On a return journey, this would suggest a dimunition of
consciousness. Perhaps fleeting experiences of no-mind.
Shakti
This item is not mentioned in the seven causal planes. However, it apparently is
distinguishable from the other stages. Harrigan (2002) says that here prana merges
in power (Shakti) [and] prana (life energy) in the way of power (p. 162). She
symbolizes this with two small circles. So if we could assume that the meaning of
prana here is life, we might have simply the power of life instead of a separation of
some sort between life and power. Maybe we leave mental experience and only feel
existence as power.
Vyapika
Here prana expands, gets naked. And we have Kundalini in the way of
consciousness (p. 162). This is a strange expression that reminds me of a folk saying
in which in the way of might refer to becoming enceinte. So since we are using
procreation as a metaphor, this might mean that the power of consciousness
(Kundalini) is preparing to give birth to life itself. To carry the analogy a step further,
we are all naked when we are born. The symbol is an inverted triangle with a tiny
circle at its bottom apex. Since an inverted triangle is a symbol for the female

genitalia, this symbol would be apt. How would we return a child to the womb?
By overcoming separation issues, perhaps. We give up our need for mothering or
nurturing and become the mother. It might also mean we are willing to surrender our
life itself.
Samana
Samana in the Harrigan diagram gets short shrift as there is no description of what it
means. However, if we refer to the Woodroffe (1973) information, samana is the first
division into two parts, so we would have the parents of creation. At this point,
moving in the direction of dissolution, all creation is reabsorbed into the seed of
consciousness and bliss, the primal union which produced the universe. One might
experience only the awareness of bliss, love and harmony. Samadhi.
Umani
Harrigan (2002) calls this no-mind. Roberts (1985) calls it no-self. Both are true.
Knowing and knower disappear into the known. Harrigan depicts this as occuring at
the Brahmarandhra in the location of the Supreme Bindu. [Review The Gurus
Footstool in Unit I.]
In an advanced process, Kundalini achieves this point, then descends to the first
chakra, reascends and establishes herself in her chosen place of residence. From there
she can access the pinnacle to enjoy the bliss there. Eventually, this becomes a
plateau experience. So we see that arrival at the Supreme Bindu is not necessarily the
endpoint, but a vantage point from which the power of conscious-ness can reenter life
and its experiences at will.
Now, you might well ask, how can we reabsorb all of our material world into
nothingness? Well, that is what we have to keep reminding ourselves. We are not
dealing here with the material world, per se, but only our consciousness of it. If
we accept the procreation model, what would that mean? Basically, it means
withdrawing our awareness from all of the created forms and retiring to an empty
space within, possibly the unconscious mind. There would probably be some
resemblance to the process of falling asleep at night. And, in fact, it is said that with
enough practice, one can achieve the state of nirvana just as quickly. We are going to
test all this out in subsequent units by following some of the practices given to us by
the adepts. Note, also, that there is literature which outlines the stages of death
indicating withdrawal of each of the chakra elements in turn. This would be another
model for the dissolution process on the tattvic level.

Exercise: Kundalini Vidya

Secure a copy of Kundalini Vidya: The Science of Spiritual
Transformation from www.kundalinicare.com/books.html. I doubt you will find it in
the usual bookstores. Amazon.com did not list it at the time of this writing. It was
written and is published by Joan Shivarpita Harrigan who runs her own retreat center
in Knoxville, Tennessee in order to assist people with their Kundalini risings. You
may expect her to question your level of development before sending it to you.
You may use this book as a reference source and to check out my interpretations of
her work. She comes from the Sarasvati lineage which is the same one as my teacher,
Swami Sivananda Radha. Note that the bija for the Sahasrara Padma is that of
Sarasvati: Aim.
Harrigan gives much more detail about the Kundalini risings and the various routes
Kundalini may take to achieve liberation. I recommend this book to help you fill in
any gaps in your understanding.
As you read the book, please take notes on it in your journal and begin to write your
own dictionary of Sanskrit terms. If you just list them with their meanings in your
computer, you can use the sort function to alphabetize them.
If you cannot find Harrigans book, go to the Siddha Yoga Meditation Bookstore for
other similar books on the subject or get The Serpent Power from Timeless Books
(www.timeless.org).
Laya Krama
Laya means dissolution, and krama means order of. So, in the Hindu
tradition, we have the order of dissolution. Remember that dissolution of
consciousness means that we dissolve each level into the next highest one. The
Serpent Power (Woodroffe, 1973) offers a detailed description of this process
beginning with the first chakra and continuing up to and through the Sahasrara Padma,
so I am not going to repeat it here.
The important thing to keep in mind is that we are dissolving consciousness. That
means letting go of our awareness of whatever it is that is in focus. It is possible to
learn how to use your mind as a lens that can open out for a very wide field of
perception, or it can be focused on something close at hand and worthy of intense
scrutiny. And it can vary in these dimensions from one extreme to the other. This is
fortunate as most of us need to continue our daily work and family life even though

we are on this path. Our educational system trains us to be very focused most of the
time unless we are enjoying leisure time. And, even then, the strain is so habitual that
we may find it difficult to relax. However, letting go of habitual concerns is an
essential part of the journey, so we must practice until we can achieve it when we are
ready to go into the inner world.
Exercise: Unfolding and Merging
Secure a copy of The sacred power: A seekers guide to Kundalini by Swami
Kripananda. If it is not available online, try the SYDA Foundation. It should be in
the bookstore at the ashram. Please read chapter 6 which has to do with the
awakening of Kundalini and the processes of rising and cleansing the chakras.
Chapter 8 is about the Sahasrara Padma. It will give you more detail on the causal
planes and what occurs in each of them. Note differences as well as similarities
between this account and the one given by Woodroffe. Neither is wrong but it
depends upon the particular scriptures that are referenced and also the interpretations
of them. Kripananda comes from the Shaivite tradition in which the focus is on Shiva
and Shakti. Shaivites refer to a different set of scriptures than Woodroffe does. Still
they both are tracking the Kundalini process. Kripanandas first chapter pulls together
some of the similarities between other disciplines as well. You might want to check
that out.
Christian Mysticism
A totally different approach is found in the Christian tradition although, if you study
it, you will discover many similarities. The mystical journey is, after all, the same trip
regardless of how you may choose to conceptualize it. We will examine two of the
perspectives briefly and refer to others you may want to pursue on your own.
The Cloud of Unknowing
This small book was written by an unknown monk in the 14th century in medieval
England. Perhaps he wished to remain anonymous because some of his ideas were
probably pretty advanced for his era, and he might have wished to fly under the papal
radar. He is saying, for instance, that anyone can travel the mystical path if s/he is
committed enough. However, he is adamant that the book should not be read by those
whose intention is merely to satisfy their curiosity. The author is addressing a young
novice and offering advice about how to proceed on the return journey. This has
overtones of monastic scholarship, of course.
A contemplative is a person who is undertaking to control his/her thoughts and
feelings by means of special disciplines in order to find and achieve unity with God

as He . . is in His nature (Progoff, 1981, p. 24). One cannot reach this goal in the
ordinary condition of human consciousness, but must withdraw projections and
energy from the world and concentrate it on the deep unconscious levels below the
threshold of awareness. He says the first step is deliberate attrition of consciousness
toward increased activity at the subliminal levels of personality. And he warns that
one must be aware of the dangers of walking this razors edge with psychosis on
either side.
The cloud of unknowing is a lack of knowing that includes everything you do not
know or have forgotten, whatever is dark for you because you do not see it with your
spiritual eye. Basically it is everything that comes between you and God. It is like a
cloud that separates you from God. This cloud is essentially the consciousness of
separation. To deal with it, you must . . strike that thick cloud of unknowing with a
sharp dart of longing love and you are not to retreat no matter what comes to pass
(Progoff, 1981, p, 73). A spontaneous cry of desperation that comes out of intense
spiritual need is what may finally reach and move God to respond. We have to beg.
We must create a cloud of forgetting beneath us and between us and all of creation.
. . a naked intent direct to God is sufficient without anything else (p. 76). God is
moved by your love and longing. The author goes on to describe practices and
observances that will help you to maintain your focus. This is an intensely focused
path. Nothing is important but God. Everything else is surrendered.
You may be distressed by his references to sin, but if you hold in mind a definition of
sin as anything that separates us from God, you may find it more palatable.
The book is translated by Ira Progoff (1981) and is not very long. If the Christian
tradition calls you, you will find it a great help. It also speaks to those who feel
depressed and stalled in their journeys.
The Experience of No-self
Bernadette Roberts began her journey in a convent and reached the pinnacle of
Christian mysticism in the experience of unity with God. However, she soon
discovered that that was not the end of the journey, but that she was called to go
further.
The Experience of No-self by Bernadette Roberts (1985) is not for the faint-hearted. It
is an account of what it feels like to lose your self, personality, mind and center. This
sounds like a description of psychosis; and, in fact, it is another example of walking
the razors edge. Roberts says that The preconditioned habits of a balanced,
integrated adult mind are absolutely essential for making the passage (p. 60). What

she means is that you must be prepared to go on automatic pilot because you are going
to lose your conditioned mind (i.e., manas). Furthermore, the condition is
irreversible. Once gone, the self can never return.
In the quote above, Roberts is talking about the Great Passageway. It is interesting
that she refers to the result of it as a state of total unknowing . .sheer nothingness
within and without: The Great Passageway (p 55). What is left is What Is, a
reverberation of Buddhist philosophy. What Is, is that which sees, is seen and the act
of seeing as One. Sound familiar? . . What Is is the Eye seeing itself, and wherever
it looks it sees only itself (p. 100). There is an Eye that sees. And this eye which
is not of the mind is all that exists when there is no self. It is Oneness. She found that
knowing, seeing and doing were a single act with no gaps in between. This sounds
like the kamakala triangle.
There is a lengthy discussion of what occurs during the loss of self-conscious
reflection on the part of the mind and what is left when it is gone. Then she goes on to
describe the condition she found herself in after the loss of all her worldly
foundations. This is the state of identity with God . She says, To lose yourself is one
thing; to become God is another. . . God can take over and obliterate all consciousness
but the one that says, I am God (p. 137). This is a case of subject-object identity or
pure subjectivity. And this is . . a way of knowing in which knower, known and
knowing are identical and inseparable (p. 144). [Another parallel between two vastly
different traditions.]
The disintegration eventually re-integrates on a cosmic level and one can continue to
function in the world in a whole new way. However, there is an absence of an interior
life. The stillpoint is gone. So is the affective system with all its attendant suffering.
Will also disappears as it is the nucleus of the self. Roberts says that no-self is an
effortless, choiceless state that needs no standard(s) to survive. It becomes impossible
to step out of the moment. It is an absence of an interior life. However, in the end,
essential uniqueness remains even though the self is gone. Identity with God is the
final realization of the mystic.
You might want to read this book before going any further on your path. It is
necessary to cross an immense abyss that is coupled with not just fear, but terror. This
reminds me of Washburns (1995) discussion of the egos defense against experience
of the Dynamic Ground, another name for the One being or the energetic field that is
the Divine matrix. The fear, in that case, is that of engulfment or disintegration.
Other Christian Sources

The Interior Castle by St. Teresa of Avila (Starr, 2004) is another book that traces the
levels of the return journey one experiences in contemplation. So also is the "Book of
Revelations" in the Bible. Swami Radha said that the events in Revelations should be
interpreted as symbols for the return journey. This is echoed in a book by James M.
Pryse (1910) called The Apocalypse Unsealed in which he explores the symbolism in
terms of the chakra system among other esoteric symbols. The Gospels in
the Bible are about the return journey, of course, and you are probably familiar with
the stories about Jesus life. The Gnostic Gospels come a bit closer to being mystical
though much has been lost in antiquity.
Exercise: Christian Mysticism
Read and study the "Gospel of St. John" in the Bible. Thinking of it as an account of
the spiritual journey, outline the trip translating the symbols you encounter in terms of
the spiritual path especially the Return. Is there any relationship to the planes of
consciousness in the Sahasrara Padma? If so, what relates to what? If outlines bore
you, try diagraming it or use some other form of expression that is meaningful to you.
The important thing is to decipher the symbolism.
Buddhist Mysticism
Dzogchen Buddhism
Dzogchen differs from other Buddhist traditions in its emphasis on direct, experiential
knowledge of the primordial state. Dzogchen means Great Perfection. This is the
true primordial state of every individual.
Like other branches of Buddhism, Dzogchen speaks of the relative condition in terms
of body, voice and mind. Body is the material form, voice is energy, vibration or
sound which is linked to breath and vital energy. Mantra enables control of energy.
Mind refers to the stream of thoughts beyond which is the true condition of mind.
Ignorance is living in reflections of the mirror, i.e., relative reality; whereas
knowledge is the state of consciousness that is like the mirror itself. And this is
absolute reality. Shunyata, or voidness, is the true condition of the mind; while
bodhicitta is knowledge of the voidness of all phenomena (absolute reality) plus an
intention to benefit others (relative reality). This intention is related to the
Bodhisattva vow.
The three primordial Wisdoms are Essence (void), Energy (which continually
manifests) and Nature (clarity, pure quality, no mind). And these refer to the
characteristic conditions of mind: Essence is Presence or pure recognition without
judgment, Energy is movement, and Nature is calm. These, in turn, relate to the

kayas: Essence to Dharmakaya and voidness of all phenomena, mind; Energy to

Sambhogakaya, voice; and Nature to Nirmanakaya, body.
Table 3.
The Three Wisdoms
Essence

Energy

Nature

Presence

Movement

Calm

Dharmakaya

Sambhogakaya

Nirmanakaya

Mind

Voice

Body

Practice is based on the idea that whatever arises liberates itself automatically, so we
have a self-liberation defined as detached observation without judgment. This
requires remaining in the NOW moment every minute, so you can see that liberation
is going to be no small matter. The state of presence is essence with clarity or the void
condition. Presence is unique. Voidness is universal.
The return journey is based upon a set of practices called The Cuckoo of the State of
Presence. It has three parts. Base is a way of seeing, a condition which recognizes
our state. Path is a way of practicing, how to develop knowledge. And fruit is a way
of behaving that integrates presence with daily life. When you are in a state of
voidness and conscious, there is continuous presence a nondual state which is the
basis of all forms and manifestations. This is like Unmani in the Yogic tradition. The
six vajra verses that make up "The Cuckoo of the State of Presence" follow:
The nature of phenomena is nondual
but each one, in its own state, is beyond limits of the mind.
There is no concept that can define the condition of what is
but vision nevertheless manifests: all is good.
Everything has already been accomplished, and so,
having overcome the sickness of effort,
one finds oneself in the self-perfected state:
this is contemplation.
(Norbu, 1996, p . 81)

Chogyal Norbu (1996) goes on to describe the base, path and fruit of practice in terms
of these three main ideas. We shall return to Dzogchen later, but notice that the focus
here is also on What Is. What is means uncorrected in this context, and
uncorrected means going beyond the mind. The goal is to understand the condition
of what is in relation to life itself without correcting it, so all of life becomes your
practice. What is means continuous presence, i.e., to remain present and relaxed.
Give up trying or doing. This is Rig pa: intuitive, direct knowledge of the primordial

condition maintained as a living presence. This is the state of presence.

This may sound easy, but I assure you it is not. We are not talking about just giving
up and not doing anything. Nor is it surrender. It is a minute to minute attention to
what is going on in the moment. That means you cannot go out to lunch nor retreat
into fantasyland, nor bury yourself in mental activity. There is no escape. Even if you
are watching television, you are called to pay attention to each and every detail. If
you get up for a beer, you watch yourself doing it along with all the associated
actions.
The Void
A. H. Almaas (1986) says the void is mind as space. It is emptiness. You can think of
space in terms of mind as ground. As such, dissolution of the boundaries of the self
would expand the mind. Space is awareness itself; the nature of mind is boundless
space. The void is the emptiness which in time will allow the unfolding of the
fullness and richness of Being (p. 58). These are several of the things Almaas says
about the void, the mind, and space. All of them are vast. So what happens to the
mind so that it closes us in?
The answer to that is boundaries. As we begin to process the input from the world
around us when we are babies, we discover that we are not really a part of mother.
When we touch our other hand, we feel it; when we touch mothers hand, we dont
feel it at least as we did before with our other hand. In the Introduction, I gave you
a brief outline of the separation-individuation process. At the end of that stage of
development, we have a working ego that maintains this sense of separation
throughout life unless we do something to change it. The separation process has to do
with perceiving ourselves as independent of other people and the environment.
Individuation refers to the inner sense of selfhood and individual identity that we have
constructed.
In the Diamond Heart trainings, Almaas works with people to help them develop a
sense of personal essence. Personal essence is an inner sense of presence or
beingness, our experience of the ground of all existence/Ultimate Space/Supreme
Reality. Our true identity. When that is in place, we can begin to tolerate a loss of our
boundaries. You can see that, if we are going to identify with the Absolute One and
only What Is, we must rid ourselves of ego boundaries and other alienating
personality structures.
Now then. This is all coming up because we are going to have to confront the void on
our way Home. And it will help to understand what it is and what to expect. Almaas
(1986, pp. 146-9) outlines the levels of space we may expect to encounter and what

they feel like. He associates the first four of them with the four stages of
individuation and separation.
1. Clear space is related to the external self-image and is accompanied by a fear of
disintegration.
2. Black space is related to the internal self-image and is experienced as a fear of loss
of identity, of not knowing who one is.
3. Clear, dense space is related to the external body-image and is experienced as
fullness and presence, openness with a perception that body boundaries are space and,
therefore, are not real.
4. Black, dense space is related to the internal body-image and occurs when one lets
go of identification with inner body sensations. It is accompanied by fear of loss of
the body and/or fear of death.
There are two others that occur at higher levels of the spiritual journey.
5. Annihilation space is a black, empty space that is encountered at a more subtle
level of identity, that which comes from our experience of existence, an I-amness, you
could say. Here we find our self missing. There is just cessation, extinction of self.
This is what Roberts calls no-self. The fear here is of annihilation, nonexistence,
disappearance. Even awareness and consciousness may disappear for a time. So one
fears the loss of mind. This space causes the greatest terror, but it may also be
accompanied by total peace and calm. This space is the blackest of all and is
experienced as the abyss.
6. The void is an utterly empty space that is complete and total. The annihilation
space was experienced by someone; so the boundary was still intact, i.e., you can
return to yourself. The void, on the other hand, is the emptiness that has eliminated
separating boundaries. There is no longer anyone to experience the space. There is
complete openness and freedom.
Which space is in focus depends upon which boundaries are being dissolved. So you
may want to keep these ideas in mind as we begin our journey up through the levels of
consciousness toward self-realization.
Practice: Meditation
The main practice for this guidebook is going to be meditation. It is assumed that you

have achieved samadhi and can access it at will. You may also find that you are
requiring more deep sleep. The reason for this is the clearing process which can only
be carried on while you are unconscious. Development of trust in the divine process
is essential since you will not be aware of what is going on during those intervals. My
ego resists strenuously from time to time, but as trust develops it becomes easier.
At this level, you might want to try to establish a daily meditation practice of at least
an hour a day if you have not already done so. Simply sit with your spine erect and
the locks in place. (See Harrigan, p. 177 for directions.)
Begin to prepare your daily schedule for the addition of pranayama practices as well
as mantra. These will be introduced in coming units, but you may continue them if
they are already in your repertoire, of course. This may mean you have to re-evaluate
your priorities in order to make time. My experience has been that I have gradually
detached from worldly activities, so the time has become available. If you have a
family or a regular job, it will be more of a challenge; and perhaps you may want to
wait until those commitments have been fulfilled, and you have more time and space
to do your inner work. Do what you can in the meantime.
Should you experience a Kundalini rising that disturbs your peace of mind and
interferes with your work, you might get assistance from the Patanjali Kundalini Yoga
Care Center in Knoxville, Tennessee. Email: www.kundalinicare.com for more
information.

This concludes a brief overview of The Return Journey at the causal level. We have
seen how consciousness may be withdrawn from material and worldly levels of
experience as well as from the emotional, psychological and mental demands made
upon us by the external environment. Now, we shall withdraw consciousness itself
into the One Being.
Please note, to avoid confusion, that there is not a direct correspondence between the
symbols I have drawn and used in the mandala of the Sahasrara padma and the lines
of creation and dissolution I have been discussing in Units I and II though there will
appear to be some connections in the charts. For instance, the A-Ka-Tha triangle and
the Manipitha both appear in the Brahmarandhra at the culmination of the journey at
the crown of the head (according to the Guru Paduka) while I have their functions
developing at lower levels. This is just part of the problem of trying to depict ethereal
events with material symbols. Dont let it bother you. I seriously doubt if the actual

events occur in any kind of hierarchial fashion as the charts and stages would
suggest. We will see what happens as the book emerges.
UNIT 3

We have seen, in the sixth chakra, that the second bindu is the entryway into the
causal realm. We can think of it as a choice point or intersection on the pathway. If
we continue the journey, we know that we shall be changed; and that it will be
impossible to retrace our steps back into the old ways of living. It is the threshold of
enlightenment or liberation.
But it has another perhaps more important role to play. Remember that, in the legend,
Kundalini as Shakti wishes to ascend to the Supreme Bindu to become reunited with
her lover Shiva. Also recall that Shakti has all the power of movement and change.
Shiva is inert and cannot move without Shaktis energy. His energy is only potential
or resting. He is like the negative pole of a battery that grounds the power. He is
simply Being as existence. Likewise, without the stability of Shivas inertia, Shakti
would be directionless and charge off into every direction unable to control her wild
life energies. So the two kinds of energy complement each other and can bring life
into balance and harmony. This is why the second bindu is considered part of the
causal realm. It is somewhat like a launching platform from which Shakti can operate
and return periodically to recharge her batteries. And it is the platform from which we
begin the next stage of our journey.
In meditation, this is the point at which we enter samadhi.
Practice: Samadhi
Sit for meditation. When you are comfortable and stable in your posture, take several
deep breaths and on each exhalation, relax all your muscles that are not actively
maintaining your position. Breathe into the lower abdomen or hara, then relax.
Continue until the tensions you may have been holding disappear.
With your eyes closed direct your gaze up toward the ceiling, or sky if you are
outdoors, through the third eye. Note your intention to release ego controls, then
direct your attention toward maintaining the gaze until you slip into samadhi. When
you return, journal your experience. What do you remember? How do you feel?
What happened to your mind?
Exercise: Cloud of Unknowing

This is an optional book because it is oriented toward Christianity specifically, and it

may have some unpleasant associations for any of you who have lapsed from
Christian practice because of the emphasis on judgment and sin. However, those
sections can be passed over lightly, and you will find the rest of the book to be very
valuable in terms of how to approach God. If you wish to continue, the book is
called The Cloud of Unknowing, and it is translated by Ira Progoff ( 1981). Other
copies may also be available by other editors or translators. This would be the time to
begin reading it. Pages that refer to the choice or decision to enter the causal realm
are: 60, 76, 121, 141, 214, 155 and 175 in the Progoff edition.
Exercise: The Sacred Power
Read chapters 1, 2, 4 and 5 in The Sacred Power by Swami Kripananda. This will
refresh your memory about Kundalini and fill in the gaps in what I have been
discussing. The first chapter is an excellent summary of other disciplines that parallel
the material being presented here. The second is about Shiva and Shakti as parents of
the universe. The fourth is about awakening and the fifth is about the power of
consciousness.
A-Ka-Tha Triangle
This triangle is being placed at this point in the sequence of events because it is a
visual symbol for manifestation. According to Yoga, the gunas are responsible for
physical manifestation in all its forms. The A-Ka-Tha triangle expresses the
relationships between the gunas in creation as we know it on a daily basis.
You will recall that there are three gunas: sattva, rajas and tamas. Sattva is purity and
clarity. It represents the balance of rajas and tamas. Rajas is the fiery action of
movement and change while tamas is inertia and the tendency to resist change. The
peaceful serenity of a saint is an example of sattvic dominance. Emotions like passion
and aggression are a good example of rajasic activity. Deep sleep and death would be
extreme examples of tamas along with ignorance. You can think of other examples in
your own life.
Everything in the universe is composed of some combination of the gunas out of
balance. This is because when the gunas are in complete balance, everything
disappears. Perhaps you have an intuition where this is going.
Many different teachings tell us that all of empirical reality is the result of vibhuti, the
fruits of action and desire. This makes sense when you consider that any action or

desire disrupts the equilibrium of the gunas. For instance, a simple hunger pang
would be enough to make you get up out of your chair and seek some refreshment.
Desires usually lead to some kind of action. And, if they are not taken care of, we
experience some kind of discomfort or even pain. Here is the link between desire and
suffering we hear so much about. Roberts (1985) explains how the affective system
or sense of subjective energy is at the root of our separation from the Divine One.
We will come back to that later.
These ideas are at the root of most of the spiritual practices that deal with the
bodymind. The objective is to become more sattvic. So we restrict our diets to
vegetables, fruits and grains since meat is very rajasic. We exercise to keep our
muscle tone balanced (but this is not meant to be violent exercise or aerobics). Or we
do hatha yoga to coordinate the body and mind. We meditate to quieten the mind.
Such disciplines are called tapas because they are designed to harmonize and balance
our systems. Tapas means a purificatory action. When the bodymind is regulated in
this way, we experience the sattivc condition which is peaceful and non-reactive in the
face of stress coming from the external world.
The American culture, in particular, is extremely rajasic and conducive to stress with
its frenetic traffic and focus on moneymaking and achievement of power. These
activities are taking a terrible toll on our health and psychological well-being. So
even those who are not motivated by the spiritual journey might well benefit from
some of these yogic practices.
Exercise: Gunas
On some day when you are not planning to go out, program yourself to observe the
machinations of the gunas in your life. Post a sheet of paper somewhere central in
your home, and make a note every time you notice an example of one of the gunas.
Also note which guna it is. At the end of the day, run a summary to see which one or
ones tend to dominate your life. Dont forget to recognize the sattvic ones that may
easily go unnoticed.
You might want to repeat this on a day when you have meditated or done some hatha
yoga or tai chi in the morning. Or try it on an occasion when you restrict your diet to
a vegetarian regime or a fast. Journal the results of this too.
Then you may want to make a longer term plan to balance the gunas in your life.
There are some excellent books to use as references when you are serious about this.
My favorites are: Total Wellness by Joseph Pizzorno (1996), Prescripton for Natural
Cures by Balch &Stengler (2004) and Optimal Wellness by Ralph Golan (1995).

Andrew Weil is an authority on vegetarian diets.

Bindus in the A-Ka-Tha Triangle
Here we have another kind of bindu. You will recall that a bindu is like
a seed in that it holds the potential for manifestation. The bindus in the
A-Ka-Tha triangle represent the forms, aspects, powers and creative activity of
consciousness. They appear in the corners of the A-Ka-Tha triangle as small circles.
And, like the gunas, they come in threes.
The actions of the bindus express the creative action of consciousness; and, as such,
are the three processes of creation. The Bindu in the bottom angle of the triangle
represents the creator (either Brahma or Vama), and it is the starting place. As we
follow the lines of the triangle around in a counterclockwise direction, the northeast
angle is Nada representing the creative activity (either Vishnu or Jyeshtha) and the
northwest angle is Bija representing creation itself (either Shiva or Rudra). The
deities mentioned are those traditionally associated with the functions and compose
the Hindu trinity.
Forms of the Power of Consciousness
Bear in mind that although some of these forms appear to be masculine in nature or
have a masculine name, that they are all forms of Shakti because this entire story is
about the power of consciousness, andpower is Shaktis fort. You have probably
already noticed a tendency toward three-ness. That is because in manifestation we
need to have the two poles of electromagnetism to generate the power, and then we
have the result like two parents and a child.
Tribindu. The first triad consists of Bindu, Bija and Nada. It is sometimes called the
Tribindu process and it represents the forms of consciousness. Bindu is the
potential, Bija is the power of consciousness, and Nada is the combination or the
actual working force.
Aspects. The aspects represented by the bindus are (beginning at the lower
angle) Iccha which is volition or will and feeling, Jnana which is knowledge and
knowing, and Kriya which is action and doing. With a bit of imagination, you can see
that a creative act might begin with some feeling
and the will to do something followed by knowledge of how to do it and, finally, to
the action itself.
Powers. So, next, we have the powers that emanated from the aspects, and these are

represented by the lines of the triangle and the Sanskrit letters. [There are 53 letters in
the Sanskrit alphabet.] These are projected or sprout from the bindus [think of giving
birth]. The first is creation, letters A - Ah, the second is preservation, letters Ka - Ta,
and the last is dissolution, letters Tha - Sa. At this point we can see the circle of life
and death, or creation and decay, which is ever-renewing. Each process leads
inexorably to the next.
The three letters that do not appear in the lines are Ham which represents the outgoing
breath of the Supreme Being who projects the entire universe out of Its
beingness. Ksa and Lla together constituteVisarga, or Shakti, which is the incoming
breath of the Supreme whereupon everything disappears. The mythology tells us that
Vishnu is the deity who breathes the universe into and out of existence. However,
Brahma is the one usually credited with the creation aspect. In any case, you could
move around the triangle counterclockwise and visualize the entire process occuring
over and over to give you a slightly different perspective on time and the eons.
Because these gunas are in a state of disequilibrium, we have all the forms of
manifestation in the physical world.
The mantra Hamsah is a combination of Ham (the outgoing breath) and Sah (the
incoming breath). Sah is a combination of Ksa and Lla, i.e., Visarga. You will recall
that the petals on the Candra-mandala are repetitions of Ham and Sah. So, to get a
feel for the aspirations of creativity, we can use this mantra.
Now, you may be wondering how all of this relates to the gunas themselves. I have to
say that the literature is not in consensus about it. Woodroffe (1973) says that the
function of sattva-guna is to reveal consciousness, so the greater its power the closer
we are to Pure Consciousness. Hence the practices are designed to favor it. Then, the
function of tamas-guna is to suppress or veil consciousness which helps explain the
relative inactivity of lower forms of physical reality. The function of the rajas-guna
is to make active, i.e, it works on tamas to suppress sattva or on sattva to suppress
tamas (p. 52). If you turn over this information in your mind, perhaps you can come
up with an association that satisfies you. We will return to this issue in the unit on
Kamakala which holds the archetypes for the A-Ka-Tha triangle.
Practice: Hamsah
This can be done any time during the day that you become aware of your breathing.
However, it might be well to begin during a meditation session to help sustain
attention while the habit is getting established.
Sit for meditation. When comfortable, bring your attention to the breath and notice

how the incoming breath sounds like Sah. Feel it on and in your nostrils as it enters.
Draw it from your belly in a three-stage yogic breath. Then allow it to exhale as if in
a sigh. This is the Ham or outbreath. Do this deliberately at first, then gradually
allow the process to relax and set up its own rhythm. However, keep your attention
on it and just watch it. If you want to, close your eyes and imagine the entire universe
coming and going on the wings of this process.
To take this a step further, begin the process then bring up an issue that has been
bothering you. Breathe it in and out for a few breaths to see if you can ascertain how
you created it. Usually problems with negativity are caused by holding on to
something that can be released on the breath. Close the practice by breathing in light
and breathing out all the negativity that may be attached to the issue. Tong
len (orAppendix B) is a relative of this process.
Manifestation
We have said that all creation is a manifestation of the
Devi, i.e., Shakti, who is the power of consciousness.
In Sanskrit, man- means to think. So let us have a
look at the mind a minute. There is a relationship
between mind and consciousness. I used to argue that
mind had to be the higher power since some one had
to be conscious. But both the Yogic and the Buddhist
traditions insist that consciousness is the higher power. Furthermore, mind is said to
be an obstacle to higher consciousness. Another distinction is made between mind
and intelligence. Intelligence is often used interchangeably with consciousness. This
would seem to imply that consciousness itself is intelligent, or knowledgeable.
A further distinction is made between mind as manas or intellect and mind as buddhi,
the discriminating faculty. It is mind as manas that is the offending obstacle to higher
consciousness. Sometimes it is referred to as the reflexive mind. This means that part
of our thinking apparatus that can look at itself working, i.e., mind-watching. Piaget
called this formal operations, a level of mental development achieved in
adolescence and not by all people incidently. Object-consciousness which becomes
self-consciousness is another form of manas that gets into the act. We are able to
think of ourselves as separate individuals and as the object of someone elses
attention. Eastern traditions tell us that all of that is illusionary, merely mental
creations that have no concrete reality. If you have experienced samadhi, you know
on an experiential level that this is true.
Then there is citta variously defined as mind stuff, memory or the unconscious.

It is the screen that reflects the cosmic Self. The word comes from the same base as
Cit which means consciousness. Cit also means to think or to be aware. It is
Consciousness as a self-aware force of existence, the divine counterpart of lower
mind. Cit combined with Shakti power is the Consciousness-force, the Divines
power of formative activity. Shakti comes from a word that means to be able. So
where is all this going?
We are talking about how Consciousness creates the manifested world and/or
universe. Obviously, we cannot know the mind of the Creator. But if we look around
us at the incredible diversity and beauty of the universe and the planet, imagining
some kind of highly evolved intelligence behind the job is certainly a sensible
deduction. So is consciousness. If the Creator were not conscious, we would have
chaos. But we do not. The sun rises every day. Night follows day, the seasons
follow each other with regularity.
I am bringing this up because my meditations are increasingly unconscious. I have to
admit that because I am not aware of what occurs during that interval. It is very much
like deep sleep; and, in fact, Harrigan (2002) indicates that that is so. So what is the
role of the unconscious in all this? Why would we strive to achieve it? And, once
achieved, is it a permanent condition? Is it related to death? These are some of the
questions that arise as we go deeper into samadhi.
Well, I have a theory. My experience tells me that whenever I am conscious, there is
some kind of interaction with the environment. It is as if I put out the radar of my
intention to interact, and it reflects from the objects in front of me and is picked up by
my senses and turned into perceptions by my brain. When I am conscious of internal
events such as my own thoughts or my bodys signals, the same process is operating.
It is only the focus of attention that changes. It is as if the mind acts as a lens that can
focus attention, or it can relax and act as a receiver rather like a satelite dish. Since
we are awake and paying attention most of our days, we experience a continuous
flow of consciousness. However, Patanjali pointed out that what we experience is
actually a series of minute flashes of awareness which have gradation and can be
brought under conscious control.
The opposite side of this, unconsciousness, seems, by contrast, to be a withdrawal of
attention or detachment. The mind is turned off and signals are not processed. So
what is experienced is no consciousness. I am told that awareness survives this
detachment, but so far I have not experienced it except that it returns when I come out
of meditation. Roberts (1985) says that when we reach the endpoint there is
consciousness of a higher order which is comforting. Others talk about experiences of
Bright Light, Dark Light and frequencies.

So the question arises: is the void empty, or is it full of vibrations? Physicists are
coming to the conclusion that the latter is the case, so perhaps there is much left to
learn. Is this the experience of Purusa aka Shiva in his state of bliss? Only when our
consciousness reaches the pinnacle of spiritual development will we know the
answer. And, at that point, the world and all of creation may have disappeared
because the power of consciousness has merged with the Divine One.
Note: Saying that the world disappears does not mean that it literally is gone, but that
our perception of it is not functioning at that time. It is just not in focus because our
intention is to be conscious of something else in a different vibratory domain.
However, to the ego and the intellectual mind, for all practical purposes, it is gone.
You could say that we have moved the operation to a higher level of mind such as
intuition or to mere consciousness without mind at all.
Implications for Practice
If we are going to follow this pattern on the return journey (and it is not the only path)
we need to balance the gunas. The three acts of initiation in Yoga give us some ideas
about how this might be done. The first act is mantra initiation. The guru gives you a
mantra that you must practice daily, and you must promise obedience which means to
be willing to try out whatever the guru suggests that you test. The second act is
celibacy. One gains control over the sexual urges and, by extension, over all desires.
The third act is renunciation which means to let go of all attachments. This means to
family and friends as well as to material things and events, emotions and mental
activities, etc. Everything. There are specific practices to be used in all of these
arenas, and they are usually given by the spiritual teacher who can ascertain where the
main obstacles lie.
Some of these obstacles are more difficult than others. Buddhists identify three main
poisons: passion, aggression and ignorance. These have been introduced in
previous guidebooks, so I will not go into detail here except to remind you that they
mimic the three main movements human beings can make: toward, against and away
from. Notice the connections to rajas in particular. Ignorance in the sense of ignoring
would be an example of tamas.
Buddhists also offer us the Cycle of Dependent Origination as a way of
conceptualizing the creation/dissolution cycle. I will briefly outline it below. Notice
that the point in the cycle that is easiest to interrupt is grasping or clinging which
refers to desire.

Cycle of Dependent Origination

In the well-known Wheel of Life thanka, this cycle appears around the edge of the
picture. Passion, aggression and ignorance are represented by animals biting each
other in the center while the main divisions represent the realms of human existence.
If you have not seen this thanka, perhaps you can find a copy of it on the internet.
Try http://www.buddhanet.net/wheel2.htm and or google Wheel of Life.
These are the Cycles of Dependent Origination
1. Ignorance - a blind woman ( the series begins at the top of the wheel and
continues
clockwise around the rim)
2. Samskaras - mental or karmic formations - a potter
3. Consciousness arises - monkey (mind is often likened to a monkey)
4. Name and form (mind and body ) - two men in a boat
5. Six senses and their objects (includes mind as the 6th sense) - house with 6
windows
6. Contact of the senses with their objects - pair of lovers
7. Sensation or feeling - arrow piercing eye of man
8. Desire for the object or thirst - drinker served by a woman
9. Grasping, attachment or clinging - man gathering fruit
10. Existence or becoming - sexual intercourse
11. Birth - woman giving birth
12. Old age and death - man carrying corpse on his back
Ignorance, in the sense of not knowing, follows again. Because of spiritual blindness,
we create an illusionary world and set our will upon gaining gratification of our
desires. These are fed by the imagination as we saw in the second chakra. However,
we can learn how to control our desires and gradually reduce them through spiritual
practices and renunciation. Then, at some point, we are able to break this cycle and
become free of its compulsions.
Exercise: Cycle of Dependent Origination
1. Do some research on the internet and find more information on the Wheel of
Life.
2. See if you can make a chart that shows the relationships between the Wheel of
Life and the
issues of each chakra. And/or see if there are relationships with
the Lines of Creation in the
causal plane.
3. Journal what you have learned and evaluate where you are in the process of
renunciation.

4. Make a plan to continue your practice so as to maximize balance of the gunas in

your life.
Withdrawal
Another way of approaching the gunas is to refine your daily activities so that they
take you up to a higher level. This means withdrawing your energy from projects,
events, thoughts, plans, etc. that are not productive on the spiritual path. We could use
the three bindus as a guide:
1. Take work and play activities into the kriya realm, so they become conscious
Doing and Action that are tied to your spiritual plan. Delete any activities that are not
relevant to your plan. This may mean letting go of relationships that are not mutually
supportive of the journey. It may also mean a job change. Be prepared for major
upheavals. However, the rejuvenation and restoration process will be your best ally.
2. Elevate information into the knowing and wisdom of the jnana realm. This might
mean subtracting yourself from the violence of the media and the electronic age.
Information is only stuff. It has no intrinsic value. Stick to what matters and spend
your time and energies with that. Use information selectively to serve your spiritual
aims.
3. Refine emotions into the finer feelings and spiritual will of the iccha realm. This
can be done with the breath moving emotional energy up to the 4th chakra (see
Transmuting Emotions exercise in Book IV, Unit 4). At the same time, track them
down to their sources and cut them off there. Swami Radhas (1978)
book, Kundalini: Yoga for the West, has sections in it that are specifically designed to
help with this.
Control Wayward Processes
You may have done this already, but there are always stray issues that have managed
to escape notice. So it would not hurt to re-examine your sensual life and your
emotions. By this time, emotional outbursts should be rare and not last long because
you are no longer attached to outcomes, but can remain in the witness position and
simply observe what others are doing as well as your own reactions to events in life.
If you drop something or step on the cats tail while trying to get dinner, what
happens? If you run out of gas enroute to a doctors appointment, how do you
respond? If someone pushes in front of you in line, what do you do? What do you
feel? If the checkout clerk is impatient to get to the next customer, does that get to
you? These little things can serve as barometers to your psychic well-being. Usually,

there is a mental attitude or expectation that is at the base of the issue. If you can find
and erase that, the emotional charges will evaporate.
Exercise: Pratyahara
Pratyahara refers to the spiritual discipline that helps you withdraw your senses from
the surrounding environment and all objects of desire. This is an initial step in
beginning to control the mind. In the eight rungs of Yoga, it follows pranayama and
precedes concentration. It may include rituals of worship, mudras (gestures that seal
devotional attitudes), kriyas (a particular kind of breathing) and mantra chanting.
The Ashtanga Yoga Primer by Baba Hari Dass (1981) should be in your library if you
have been working along with all the guidebooks. In it are descriptions of some of the
mudras and kriyas you might employ.
Another practice is called Yonimudra or Closing the House and it involves closing
all the sensory organs. This one can be found in Kundalini: Yoga for the West by
Swami Radha (1978) on pages 284-5. You might want to do the preparation for
Mahamudra also. If you do, please be careful and remember your hatha yoga training
when it comes to the shoulder stand and the other postures. It is always wrong to push
your body beyond a gentle, mild stretching. If you cannot do a posture, use your best
approximation but do not strain.
Chastity. Chastity refers to not only control over sexual desire but to all desires that
cannot be channeled in spiritual practices. A genuine renunciation of sexual activity
will surprise you with the amount of pressure it relieves from trying to please or
attract a sexual partner. It also frees up a great deal of energy for other pursuits.
Chastity also means purity, cleansing of the mind as well as the body and energy.
Giving up sexual intercourse can be a touchy issue particularly for married or
committed couples because it is a primary way of expressing love for each other and
intimacy in the relationship. If you fall into that category, you might want to discuss
the issue with your partner. It may be that the two of you could experiment with
abstinence for a specified period to see what results. If you are just sleeping around, it
goes without saying that that self-indulgence should be stopped entirely. Since the
sexual drive is often the most demanding of all the desires, it is a real test of your
commitment to get it under control. A total and permanent commitment is the best
way because that avoids the wavering that can occur with experimentation with
abstinence. Give it up completely and all at once. And dont look back.
Sleep. You may not have thought of sleep as a spiritual practice, but deep sleep is a

time that the restoration and rejuvenation process can occur. So is samadhi in
meditation. You may find, at this point, that you need more sleep or that you get
fatigued more easily than usual. Or you may discover that you are more sensitive to
loud noises or bright lights or any other extreme sensory imput. This is because your
senses are becoming more acute with the refinement of perception that is occurring.
So. Honor your needs for rest and retirement from raucous activities. Leave the
cocktail party or the football game. Turn off the TV. Avoid loud, violent music. Try
Bach and Mozart or a Gregorian chant. Try to arrange your schedule so you can get
nine hours of sleep a night. Take naps in the afternoon. Make the preschool children,
if you have them, take afternoon naps or at least spend an hour sitting on their beds
with toys so you can nap. Eventually they will nap too out of sheer boredom and then
will be less fractious during the rest of the day. If you find you cannot sleep this
much, meditate more.
All of this is going to require that you give up some other activities in order to make
time for them. That is all right. It is time to begin renouncing the world and all its
temptations, demands and stresses. You may have to do some real soul searching to
see what you can part with, but you are going to be surprised how it changes your
life. Eventually it leads to peace and non-reactivity and enables you to remain in the
witness self.
A Teacher. Finally, if you have problems with any of this or with the practices, stop
them and find a teacher. This is true expecially if you begin to have signs of trouble
with Kundalini rising. Since I am not there, I cannot help you with such problems,
and they may occur if your progress is too rapid, and/or you fail to do the preliminary
groundwork. Most ashrams and monasteries have teachers who are available to
serious seekers though you usually have to demonstrate your commitment to them
before they will take you on. Most spiritual centers now have websites, so you can
probably access the one you need by searching the tradition that calls to you. Go
there and do a workshop or a retreat to see if it meets your needs. Talk to the people
there and ask questions. Any legitimate teacher will expect you to question
everything including his or her credentials.
Worship. Worship and religious ritual is valuable because it helps you develop
devotion. And devotion helps you get out of your own self-referencing, self-centered
frame of reference. Worship also creates humility which trains the ego to take a
subordinate position to the Higher Self who is aiming for enlightenment. It also
encourages a fine sense of longing love for the Divine One who must respond to truly
sincere devotion. It is not necessary to join a church or established religious group.
You can create your own rituals or use those that already exist. You can get a small

group of like-minded friends together for meditation, prayers, and chanting. There are
numerous ways you can express your love and yearning for the Divine.
Just a final note on worship and the far eastern deities. The so-called deities are not
meant to be worshiped in themselves. They each represent some aspect or quality of
the Divine One upon which you may wish to focus attention or to develop in
yourself. Also, because the mind has difficulty maintainng concentration on a nontangible object, these deities help mental focus and serve to remind us of what we are
trying to make happen in our lives. For example, the Dakinis are symbolic of
fearlessness and have ferocious countenances, lots of arms and a collection of scary
tools such as a skull from which they drink blood. This is to convey the idea that they
will scare off anything that might hurt you. The fact that they are called Knowledgeholders suggests that direct knowledge or prajna is one of our best defenses against
obstacles on the path.
These are only a few of the ideas for practice that come to mind. You can surely
create your own that match your personal needs and inclinations. And when you do,
do not judge them, please.

In this unit we have examined the A-Ka-Tha triangle to see what guidance it can give
us for the return process. As the last step in creation, it would be the first to address in
the dissolution process. Because in order to go beyond this level it is necessary to
balance the gunas, we must do a personal inventory to see what else needs to be done
to free us from the bonds of maya.

UNIT 4

If we are surrendering each level into the one above it, what would form dissolve
into? Well, think of what goes on in your mind when you are about to create
something whether that is an art form, a term paper or an engineering project. Think
of something that is personal to you. What condition is the idea in just before you
begin to execute its construction? A mental image perhaps, or maybe it is a musical
theme, or just a felt sense of what is going to come forth. That is the essence or tattva
of the creation. Now suppose you have actually done the creation and have the item
in front of you. But you do not like it, and so you destroy it. Is its essence gone? Of
course not. It has its own rightful existence. In Yoga it is symbolized by the

Kamakala triangle which represents essence as a pattern or archetype.

Although the kamakala triangle does not exist as a separate symbol or shape in The
Serpent Power (Woodroffe, 1973), it is different from the A-Ka-Tha triangle.
Kamakala is the Hamsa, a different part of the Gurus footstool (p. 129). It is known
as the Supreme Tattva and is formed by three bindus
called Candra (moon), Surya (sun) and Vahni (fire). Its functions are different from
the A-Ka-Tha triangle in that they are tattvic rather than gunic. That is, they refer to
essence rather than to physical manifestation. This triangle represents the
embodiment of Purusa-Prakrti as Hamkara and Visarga and is sometimes called the
Hamsapitha (pitha means the yoni or inverted triangle or abode). Hamsa refers to the
bindus and Kamakala to the triangle (pitha) they make. Woodroffe (1973) says
specifically that the A-Ka-Tha triangle emanates from the Kamakala
(p. 499F).
Manifested Union of Shiva and Shakti
You will remember that we followed the progress of creation from a
completely unmanifested condition to what we call physical or
relative reality. And that now we are retracing that journey back to the Source. We
have examined the triad of gunas that are the attributes or qualities of the observed
world. But what precedes them? Obviously a desire to create. Desire cast into
eastern symbology is often represented in terms of human experience such as
procreation.
Mind and Maya Tattvas
If we look at the name of the triangle, kama means seed and kal means ray or
sprout. The seed contains two tattvas: Mind and Maya. In this case, mind refers to
the antahkarana plus citta; and maya is prakrti, the substance out of which the whole
universe was formed the veiling material. From the union of these two come the
three gunas via the tattvas.
So the seed, which we have seen contains two parts, produces a shoot or sprout that is
the child of the parents. Notice the pattern of one becomes two becomes three that
appears in many different traditional explanations of creation. 1 -> 2 -> 3 to put it
more graphically. The triad is called Tripura sundari or the three-part body of the
Devi who is the supreme energy that is always triple. The three feet or bindus
(circles in the triangle) are white (pure Consciousness), red (supreme individuality)
and black (mixed).

The sprout gives us three-dimensionality as represented by a triangle. This reminds

me of a hologram in which a projection is illuminated by the original light as well
as its own light in order to take up an independent position in space. For example,
Purusa as consciousness sends its energy (light) to Prakrti who is matter. The energy
is reflected from Prakrti to form Universal Mind which is also illuminated by the light
of consciousness. (Review Figure 3 to see a diagram of this idea.) Keep this in mind
as we continue to see if it is relevant.
Archetypes
The word archetype may be familiar to you from modern
psychology and mythology. It means an as-yet-unmanifested pattern
or lattice which supplies the essential details of what-will-be-created.
In Yoga, it would be called a Supreme Tattva. Tat means essence or
essential being or internal image. It is the Thatness or essence of
things, real being. So tattvas are the essential qualities of things, that which makes
them unique. While some books indicate that the tattvas are the five elements, it goes
well beyond that. A tattva is a true or fundamental principle; and, as such, the tattvas
run the gamut from the highest level of beingness to physical elements.
So we have 36 tattvas moving from the physical to the unmanifested:
The Tattvas of Sensory Experience
1-5
6-10
11-15
16-20
21
22
23

Organs of action voice, hand, foot, anus, genitals

Sense organs nose, tongue, eye, skin, ear
Mahabhutas or elements earth, water, fire, air, ether (and see Table 6-2)
Tanmatras or subtle elements smell, taste, sight, touch, sound
Manas mind or organ of thought (man = to think)
Ahamkara Ego, conception of individuality (aham = I, kra = action)
Buddhi intellectual faculty, perceptive choice (budh = to know)
[Nos. 1-23 are from Tyborg, 1970, pp. 117-119].

These we are already familiar with. But there are more:

24
Cit Sadakhya or Suddha-vidya, 16th kala of the moon (however, see these
two below in
Kripanandas selection)
25
Sat Purusa, Sadasiva, Spirit, divine Person
26
Avyakta union of Sat and Cit, primordial element, Mulaprakrti,
root
nature, the unmanifest (a = not, vi-anj = to

appear)
[Nos. 24-26 from Woodroffe, 1973, p. 250.] 27
27

Maya Prakrti, illusion, the veiling or obscuring force

The Five Kachukas or Cloaks

28
29
30
31
32

Kal limitation of omnipotence

Vidya limitation of omniscience
Rga limitation of completeness
Kla limitation of eternal existence
Niyati limitation of omnipresence
The Tattvas of the Universal Experience

33
34

Suddha Vidya Tattva

Isvara Tattva
Sadakhya (Sadashiva) Tattva (see # 24 above) this is different from Suddha
Vidya
Tattva in # 24 or 33 above)
35
Shakti Tattva
36
Shiva Tattva
[Nos.28-36 are from Kripananda (1995, pp. 131-2)]
Note: different school of thought arrange these tattvas differently which accounts for
the apparent duplication.
Some systems might add Chitta - storehouse of memory (chit to think or cogitate),
(Tyborg, p. 119).
Ardhamatra, or Bodhini, is the level of creation associated with tattvas. Ardha means
purpose or goal. Since the gunas are in equilibrium at this level, we can assume
that creation is still but a light in the eye of the creatrix.
Exercise: Tattvas
Read pages 26-7, 131-3 (the Appendix) and Chapter 7 in The Sacred Power for more
information on the higher
tattvas and for a review of the chakra system.

Forms at this Level

The first movement to create yields Iccha (will or feeling in some reports), Jnana
(knowledge) and Kriya (action). These are the essential elements needed to produce
something. You can see the relationships to the bindus in Figure 7-10.
Tattva Relationships and Bindus
At the Kamakala level, we have said that the gunas are in equilibrium. That is
called gunatita or nirguna meaning no guna activity. So what happens when we try to
withdraw the gunas into the tattvas?
On the return journey, Bindu dissolves into the moon, Nada into the sun and Bija into
fire. Moon, Sun and Fire represent states of consciousness as Tripura-sundari. You
might say they are Shaktis states of mind. As such they take the forms of Iccha,
Jnana and Kriya. So we can say that the Moon represents feeling (or will) and
compassion (karuna). The Sun stands for Knowing and wisdom (prajna). And Fire
refers to Doing, silence, stillpoint or solitude. Everything is quiet here because the
aspects and elements are in balance.
There are a few other associations of note that connect
the tattvas to the gunas, nadiis and chakras. A table
may make these clearer.
Table 4.
Tattvas and Bindus
Bindu

Nada

Bija

Moon

Sun

Fire

Iccha

Jnana

Kriya

Feeling & Will

Knowing

Doing

Sattva

Rajas

Tamas

Ida nadi, passive

Fifth chakra

Pingala nadi,
active
Fourth chakra

Susumna nadi,
balanced
Third chakra

This table gives us some ideas about what must be withdrawn at this level.
Feeling/will, knowing and doing will each have its own path and will be more or less
inactive depending upon your individual orientation to the world. If your feelings are

serene, balanced and difficult to upset, you have achieved a major goal on the
journey. If most of your doing is given to selfless service, you are on the right track.
If knowing translates more and more frequently into direct perception or intuition or
mindlessness, that means you are getting the mind under control. You get the drift.
You might want to make a quick assessment of where you stand at the moment and
determine what needs to be worked on.
The Devatas are the Hindu trinity of Brahma (creator), Vishnu (preserver) and Shiva
(destroyer) as depicted in Figure 7-9, Unit III.
Powers
The powers are latent and all are in equilibrium. Nothing is manifested in physical
form. So this means that, at this point, we as meditators are not aware of anything in
the external world. In other words, we are probably in one of the states of samadhi in
which we are still conscious but only of the inner world. The qualities of things are
irrelevant. Our minds are relatively silent and we may be aware of feeling, knowing
and potential doing. However, the busyness and chatter that are characteristic of the
ordinary mental condition are absent. The mind is focused and/or relaxed and quiet.
The ego is silent. Buddhi, the watcher, is alive and well. This state is more like that
of falling asleep or waking in the morning, that transition place between waking and
sleeping in which we feel easy, relaxed and purposeless. Our senses are withdrawn
and quiet, hence they furnish nothing to the mind.
At this point, on the return trip, we can control the mind and focus prana. It is
possible to visualize events or activities or spontaneous solutions to problems that
may appear when the ego-mind is quiet. The inner vision opens up to Truth. There
may be voices or visions; and they, too, are watched but not
engaged. Siddhis may become active. . . or not. Yet, the state of mind is such that
they are allowed to pass through consciousness without disrupting the peace and
harmony that exists.
There is a sense of groundedness at the same time. But this is not physical. We are
grounded in our intention and attention which are focused on the internal process.
You could say that here we have consciousness looking at consciousness in a way that
is similar to the self-conscious or reflexive mind. We are watching our own
consciousness do what it does.
Return at this Level
How, then, might we employ this information to further our practice? When I was

thinking about this, I had an image of the triangle being drawn up into another
dimension like a pyramid. The point at the top would represent the next level into
which the tattvas need to be absorbed, or Mahanada, which is the first movement to
create. Therefore, to dissolve into Mahanada, we would have to ask ourselves what
do feeling, knowing and doing have in common? Actually, before that, we must see if
we have a real sense of what is meant by feeling, knowing and doing. So let us begin
there.
Tripura-sundari
Feelings. Feelings, or finer feelings, are what emotions have been morphed into.
They are associated with the heart and can be used to ascertain the truth of a situation
or issue. We experience a truth center in the heart region or fourth chakra. We have
feelings here of compassion, love, grief, awe, loving kindness, empathy, etc. These
move us to interact lovingly with others. Empathy enables us to understand what is
going on inside another person in terms of their feelings. Feelings lack the volatility
of emotions, but are more stable and reliable as spiritual guides. In our culture, it is
not uncommon for people to suppress their feelings in favor of knowledge or actions
which are more likely to be rewarded. And it takes a certain amount of courage to be
a warrior, one who can go out into the world with an open heart to embrace others.
Open hearts often get stepped on. So we have to get beyond the samskaras that make
us vulnerable to that kind of behavior. Meditation on the heart center is a good
practice to develop and manifest feelings. Sufi practices are especially good for this.
See Living from the Heart by Puran Bair (1998) and the Diamond Heart series of four
books by A. H. Almaas (1993-1999). There is a CD called Heart Chakra
Meditations by Layne Redmond that has lovely exercises for opening the
heart. Sounds True has it.
Knowing. Knowing, as used here, means wisdom or knowledge that goes well
beyond just information. It would probably include a large dollop of intuition. We
say, I just know that, meaning it comes from a deep place inside us. This kind of
knowing comes from experience, not from books. Books give us information.
However, if we reflection on this information and join it to our own experience, we
may have an epiphany of insight that would qualify as knowing. As a former college
professor, I have had to undergo what could be called an unloading of everything I
thought I knew. This has been accompanied by many serious humiliations which
resulted, I like to think, in a measure of humility . . . finally.
Unfortunately, our culture does not value knowing in this sense, but rather tends to
develop empirical information processing which is rational but not very
comprehensive in terms of the spiritual journey. Wilbers (1983) chapter in Eye to

Eye on The Problem of Proof gives us some parameters to help discriminate the
different domains of knowing. We have to look in the right place with the right kind
of vision to find what we seek. If you want information, you go online. If you want
real knowledge, you meditate. If you want wisdom, you live a full life and pay
attention to what is going on around you.
Doing. There is doing and doing. Most of it is busy work because it is not informed
by any coherent purpose or goal. Then there is doing because we cannot stand
ourselves and our own thoughts, so we go out and look for others with the same
problem to talk to. Or we do things to feed our egos and their needs for control. Or
we do in order to build up power and prestige. Another form of doing has us making
money to buy food and shelter. We work to support ourselves. There is nothing
wrong with this, but it is not kamakala doing.
Kamakala doing is about giving service to others which may be in response to inner
guidance. Or we spend time and effort doing spiritual practices in order to raise our
levels of consciousness and make progress on the path. We do what we can to let
go of our attachments and reduce our involvement in worldly pursuits. We listen to
those who are suffering and who need to talk to someone. We offer our hearts and
minds to help others.
So, you can see that there is a potential spiral of feeling, knowing and doing in which
every cycle brings us to a higher level of consciousness. These three ways of being
circle around each other and are interdependent. Knowing may lead to doing, feeling
may lead to doing, doing may result in knowing or feeling. And so on. The feedback
we get allows some direction. If I go to the hospital and hold newborn babies and it
makes me feel joyous, I know I am on the right track. If I cant stand their smell, I
know something is amiss. When I feel openhearted, I know I can succeed no matter
what the task is.
Exercise: Kamakala Forms
Sit with your journal and reflect on how the three forces manifest in your life. Maybe
make a list if that helps you externalize the ideas. Do you find one that tends to
dominate your life? Are you basically a knower, a feeler or a doer? What comes in
second? Which is the least well-developed? Consider ways that you might get from
one to the other to see if you can identify any obstacles. After you get to a stopping
place, ask yourself what you can do to balance the forces. And where they might be
leading when the movement is upward toward higher consciousness. What do they all
have in common, for instance?

Practice: Pratyahara
Pratyahara is not a new practice for you, but we are going around again. And it seems
relevant to this level of expertise. Pratyahara is about withdrawing the senses from
the external world as well as the inner world. So it is the withdrawal process we want
to study to see if it can be applied to the withdrawal of tattvas. Since tattvas are the
essence of physical characteristics, we might expect them to have some features in
common with them.
1. As you are dropping off to sleep at night, watch the sensory world disappear. Look
at each sense separately and see what it is communicating. Then breathe in and on the
outbreath, let go of the sensation. Do not worry if you fall asleep durng the process.
It may, in fact, help. Do the same thing for your thoughts. Catch each one with a
breath and let it go.
2. Now, on another occasion, sit for meditation. Note each sense and what it is
aware of. Breathe and let each one go. If one or another gives trouble, notice what it
is, but do not allow your mind to judge it. Just go around again. Do the same with
your thoughts. Also your body if it is antsy.
3. Sitting for meditation. Look at each of the three forces: feeling, knowing and
doing one at a time. Begin with doing, then knowing, then feeling in that order.
Isolate doing into the present moment. Use the Buddhist technique of labeling if it
helps you to focus. Sitting, sitting, itching, sitting, slumping, looking, etc. - whatever
it is that you are actually doing. Then let it go. Do the same with knowing and
feeling if they are present.
Journal the results and reflect on what you need to do next.
Poisons to Wisdoms
You will remember the three poisons from Buddhism: passion,
aggression and ignorance. Passion is anything related to craving,
grasping, greed or holding on. Aggression is anything that is intended
to hurt or injure another. It includes hatred. Ignorance is inertia,
unwillingness, delusion and illusion. There are two other poisons we
often encounter (and notice the kinship of all of these to the seven deadly sins). These
are envy and pride. Each of these is relevant to one of the realms of existence as being
a particular problem in that situation. Passion is found in the hungry ghost realm,
aggression in the hell realm, ignorance in both the god and the animal realms, envy in
the jealous god realm and pride in the human realm.

Fortunately, each of these poisons has its wisdom counterpart into which it can be
transmuted or transformed. Passion and greed can be dissolved in Discriminating
Vision as represented by Amitabha because sense perceptions and intellect are
converted to prajna the direct perception of spiritual vision. Aggression is
redirected by the Great Mirror of Aksobhya because it is the active side of universal
consciousness. The Mirror reflects form on one side and emptiness on the other. So,
if we tune in to the emptiness side, what is there to hate? It is a matter of focus.
Ignorance is countered by the Universal Law and/or Wheel of Law of Vairocana when
ego is subjected to cosmic consciousness. Envy yields to the All-accomplishing
realization and the spiritual action of selflessness of Amoghasiddhi because helping
others creates a less self-centered perspective. And Pride is overcome by awareness
of the Equality of all beings, represented by Ratnasambhava, when egocentricity is
changed into compassion for all. In other words, if we are all equal, I am nothing
special.
Another way of thinking about this is in terms of the skandhas. The rupa or sense
skandha is flipped by the Great Mirror into emptiness and universal conscious-ness.
The feeling skandha is changed by knowledge of the unity of all into maitri (loving
kindness) and Karuna (compassion). The perception/intellect skandha becomes
intuitive consciousness of inner vision. The volition skandha becomes the will for
liberation and the Bodhisattva presence. And consciousness is converted into tools of
enlightenment. Notice that three of these correspond to the feeling, knowing and
doing of the kamakala triangle. Ratnasambhava is associated with the feeling
skandha, Amitabha with the knowing skandha and Amoghasiddhi wih the doing
skandha.
Along another dimension, the poisons refer to feelings and their manifestations and
accompanying emotions. The skandhas are mental or knowing obstacles because
they are creations of the mind. The transformed doing aspect in Buddhism would be
Bodhisattvahood. The Wisdom associated with this would be active compassion as
represented by Avalokitesvara. So these ideas give us some more clues as to where
we might be directing our transformative energies.
Qualities of Essence
Almaas (2002) in Facets of Unity: The Enneagram of Holy Ideas offers another
perspective on dealing with our deluded perceptions of reality. Based on the
Enneagram, we have nine qualities with sub-qualities, that give us a feeling for the
enlightened position while comparing that with our corresponding deficient states.
You may have already processed this book if you have been following along with

these guidebooks, so this is just to remind you that all emotional and mental blocks
can be transformed into their enlightened counterparts. This is also a dissolving
process, one which can be guided by a master teacher. The Diamond Heart process is
one such approach and Sufi Retreats is another. For information about the Diamond
Heart Approach, write to: Ridhwan, P. O. Box 10114, Berkeley, CA 94709-5114. For
Sufi Retreats, email a letter to the Director at sufitreats@earthlink.net indicating why
you are interested and request more information.
Kama-bija
The mantra of Tripura-Sundari is Klm. In this case, it is called the Kama-bija
because it is the bija for the Kamakala triangle. Bija is known as the seed of tattva
because tattva comes from it and re-enters it. It is the sound produced by the action of
the forces that created it. The relationship is bi-directional meaning that the tattva
produces the sound, but the sound also produces the tattva. This is why we chant
mantras, to create the state of consciousness we wish to achieve. And that is why
once a mantra is established it tends to keep going on a subconscious level.
Devotion is a necessary ingredient as well as concentration. The latter is necessary to
vitalize thought and will through the conscious center, i.e., the mantra is awakened.
The will that is being focused here is spiritual Will, not egos will. One needs mantraconsciousness, to be aware of the meaning, in order to make it work. It is the
creative thought which ensouls the uttered sound which works now in mans small
magic, just as it first worked in the grand magical display of the World
Creator. His thought was the aggregate, with creative power, of all thought.
Each man is Siva, and can attain His power to the degree of his ability to
consciously realize himself as such. (Woodroffe, 1973, p. 97)

[We will forgive Woodroffe the lapse of memory that the power is Shaktis and,
therefore, it is a Hers.]
When a bija begins with K (Ka), the first letter is the bija and that is Shakti. By the
bija, form is made (Woodroffe, 1973, p. 43F). The Devi Tripuri is within the Ka
inside the triangle, and the letter Ka is the chief letter of the Kama-bija, i.e., the
mantra Klm (p. 341). Shiva, speaking to Shakti, says, the letter Ka is thy form.
When Klm is spelled out in Sanskrit, we get Ka + La + I + m. The final m is the
anusvara or the last sound that occurs when we close our mouths such as the final m
in Om or A-U-M, so we will take the last sound to be Im. If we take the letters
separately and look up their meanings, we get a further insight: Ka means remover
of all poisons, the Bija giver of prosperity. La means gives grace of God, Savior of

the Universe. Im means nourishing giver of benevolence. This bears a bit of

reflection.
To practice this bija, you would need to contact a teacher who can give you a mantra
to provide a context for chanting it. Meanwhile, nothing is stopping you from
meditating on the word itself.
Implications for Practice
There are three disciplines in Yoga that center specifically on the three main aspects of
Kamakala. Together, they are called Integral Yoga; and they consist of Bhakti Yoga
which relates to feeling and devotion, Jnana Yoga that concerns knowing and
knowledge, and Karma Yoga which finds expression in doing or selfless service.
At this point, I would like to call your attention to the triads once more. There are
scads of them, and they all have the same internal organization. There is a being or
stable pole that initiates action. There is the action itself. And there is a result of the
action. Table 5 shows my collection so far.
Table 5.
Triads
Stable Pole

Action

Result

Source Identification

Negative pole

Positive pole

Dualisim, Vibration

Kundalini Yoga

Consciousness

Power of Csness

Creation

Shiva-Shakti

Absolute Reality

Radiation

Vibration

Yoga, Physics

Sat

Cit

Ananda

Hinduism, Yoga

Feeling

Knowing

Doing

Kamakala Triangle

Bhakti Yoga

Jnana Yoga

Karma Yoga

Integral Yoga

Knower

Knowing

Known

Yoga, Christianity

Seer

Seeing

Seen

Yoga, Christianity

Mind

Speech or Voice

Body

Buddhism

Presence

Energy

Nature

Dzogchen Buddhism

God the Father

Christ the Son

Holy Ghost

Christianity

Mind

Spirit

Body

Christianity

Hod

He

Vau

Kabbalah

Consciousness

Spirit

Matter

Alice Bailey

Monad or Will

Soul or Love

Body or Active

Alice Bailey

Intelligence
Truth

Love

Wisdom

Light

Love

Life

Truth

Seeing

Action

Enneagram

Some of these placements are arguable, but you get the point. It might be interesting
to follow each column down and see if any new relationships appear. And feel free to
rearrange the categories to suit yourself. These represent just my insights.
Some practices follow:
Pranayama
There are numerous ways to focus prana. A whole rung of the ladder of Astanga Yoga
is devoted to pranayama. For details, consult Light on Pranayama by B.K.S. Iyengar
(1981). At the level at which we are working, Yogic breath, Puraka and Rechaka,
along with alternate nostril breathing are probably the safest. Since the bodymind is
becoming more sensitive and subtle, the more explosive practices are probably not a
good idea. Iyengars book gives detailed instructions on how to do all of these
practices and offers information on how they relate to the spiritual journey. You
would find it a most useful reference for your practice.
Practice: Puraka and Rechaka
Sit as for meditation with back straight and head erect. Begin by allowing your breath
to settle until it comes from your belly in an even rhythm and is relaxed. Then breathe
in slowly to a count of 10, exhale normally. Imagine yourself breathing in light and
breathing out toxins. Do this for ten rounds.
Then switch to a prolonged exhalation: Breathe in normally, breathe out to a count of
ten. Feel yourself discharging all your problems and issues. Give them back to the
divine, if you like. Do this for ten rounds.
Next, sit for a while to let the benefits coalesce.
Hatha Yoga
Hatha Yoga is not intended to help you build a beautiful body though it may have that
effect.

It is intended to help you unite body and mind and to balance all the systems and
chakras in the bodymind. Therefore, if you intend to find a class, avoid those that are
aerobic or too active. The postures should be attained, then held for a time while you
investigate your internal condition. A good teacher will circulate during this time and
assist students in achieving better balance and control as well as avoiding harmful
tensions and efforts.
The breath is the link between body and mind, so a good teacher will remind you to
breathe quietly and not to hold your breath. You can follow the breath into the body
to locate points of holding and/or tension and use it to release them.
Hatha Yoga is a perfect practice for the elderly if it is taught correctly. There should
be no pressure to achieve a perfect pose nor to keep up with the class. Each person is
encouraged to work at his/her own level of achievement and to push the limits very
gradually so as not to hurt her-/himself. Violence of any sort is forbidden in Yoga;
cf. ahimsa.
Practice: Movement
Find a class or some instruction in a slowly moving body discipline such as Hatha
Yoga, Tai Chi or Vinyasa Yoga. Use it to center yourself and balance the bodys
systems as well as to quiet the mind. At any time during the day that you feel
stressed, lie down in savasana (the corpse pose) and relax for ten or fifteen minutes.
Or, if you cannot do this, take a meditative walk for the same amount of time. This
does not mean thinking about your problems, but walking meditation with attention
focused on the actual movements. Do this in nature if at all possible.
Meditation
It goes without saying that you will meditate every day.
Visualization
There is a book and a DVD out now called The Law of Attraction that is getting a lot
of press and public attention, for all the wrong reasons. It is not about how to get stuff
you want. The Law of Attraction says that we draw to ourselves that upon which we
visualize and focus our attention. This includes negative things. However, it does
not work exactly that way as you may discover for yourself if you try it.
Since we are taking the position that everything in our lives is the result of
projections of the mind at some level, we might expect visualization to play a major

role. And we have implied that, at this particular level, the power of consciousness is
doing just that. So why cant we? Well, we can, but we must tap into the real center
of this action which is our own inner consciousness. And that will respond to
untenable desires or forceful efforts to make something happen with benign neglect. . .
fortunately. Besides, if you attempt to use the siddhis to achieve something you want,
you risk a massive regression on your journey. Anything ego-involved is bound to
lead to distress because that is not how it works. So I will leave you to discover for
yourself the key to manifestation by visualization. I suggest you begin with humility.
Prayer
Quantum physics suggests that by redirecting our focus where we place our
attention we bring a new course of events into focus while at the same time
releasing an existing course of events that may no longer serve us.
(Braden, 2000, p. 26)

In 2000, Braden wrote a little book called The Isaiah Effect: Decoding the Lost
Science of Prayer and Prophecy. You may have it in your collection. Among other
things, he is bringing together concepts from physics such as vibration and polarity
with our desperate need to reclaim the planet. He says prayer has three elements:
direction, power and expression, another triad of the same sort we have been
examining. He also talks about the power of thought, feeling and emotion
experienced as mind, heart, and body and how we can learn how to focus them in
prayer. Thought, feeling and emotion are vibrations and can be used to create just like
mantra can do. So, since the next unit deals with vibration and how it creates reality,
and vice versa, I suggest you obtain and begin reading this book. Take notes, so you
can compare what he says with the Yogic teachings as they unfold.
We have engaged the Kamakala triangle and its symbols at the level of tattvic
creativity and looked at the archetypes associated with them. We have also observed
some of the links between the patterns of creation and their actual manifestations in
the world. The practices at this level require that we attempt to withdraw our
attachments to worldly things, events and persons along with our own emotional and
mentals samskaras into the more balanced and serene atmosphere of the archetypes
beyond the gunas. The withdrawal process will continue as we attempt to bring the
tattvas into union at the next level of being.

UNIT 5

Mahanada means Great Sound. Maha means Great. And Nada is the mystic
sound of the Eternal, the primal sound or first vibration from which all creation has
emanated; the first manifestation of the unmanifested Absolute. For all practical
purposes, sound means vibration in this context. You will remember that vibration
creates the object or reality that corresponds to its frequency and that the reverse is
true: everything vibrates to its own keynote.
The mahanada is like a plough in shape because it is considered to be half of Shiva.
The other half is Shakti. It also resembles the spraying out of a huge explosion which
would be apt in this context.
We left the last unit resonating with triads especially the triad of feeling, knowing
and doing. And there was the question: If we take these three up to the next highest
level like the apex of a pyramid, what would we have? What do these activities have
in common? How are feeling, knowing and doing alike? Well, they are all gerands,
i.e., verbs acting like nouns. So we might be looking for another gerand or for a noun
at the top. But, if we go deeper into the meaning of these words, what do they have in
common? We have said they are archetypes or patterns from which manifestation can
occur. So what would come before the pattern in creation? Ill let
you think about that while I continue.
Parabindu
Para means beyond. Bindu means a golden dot, essence of
energy, seed of life, point of dissolution, the unextended
point, spiritual germ, void, and other similar ideas. A parabindu is causal, that
is, it makes something happen. What is and has been a single vibration now takes on
characteristics that distinguish one category from another. Intead of a single vibration,
we now have vibrations of feeling, knowing and doing. So separation is occurring,
continuing differentiation. What this means for the return is that all these different
ideas, categories, principles, etc. must now be withdrawn into a single vibration.
In creation, mahanada is the intermediate causal body, and we find here the first actual
movement to create. So there is something or somebody there who wants to make
something. There is an intention to do something. Creative will arises and attention
is focused on the task. You have experienced this if youve ever written a term paper,
designed a garden, built a tree fort, made a cake, fixed the screen door, etc. Think of
something you have created recently, and keep it in mind while we continue.
In creation, vibration creates the tattvas. The parabindu explodes into all the varied
essences and archetypes that are the foundation for all of objective reality. It produces
nada, bija and bindu, the Tripura-sundari. Or, it is followed by nada, bodhini and

bindu. Or, it is succeeded by Sadahkya, Isvara and Suddha-vidya. Or, it generates the
kamakala triangle. All of these are just different ways of conceptualizing the process
of one becoming three the three from which all manifestation subsequently
proceeds.
But we are returning. So, what do you think is the keynote of mahanada? What do
feeling, knowing and doing resolve into? The first clue is that the word Iccha
translates into both feeling and willing. It also means desire. We all know that
desire means we want something. It is a feeling. It also inspires the will to get it.
Another name for will is intention. And it seems to me that that is the keynote of
mahanada. The intention to create activates the creative will and draws attention to a
focus on the means of achieving whatever is desired. Intention is a feeling, it knows
what it wants, and it begins to act or do something to achieve the goal. So it brings
together the kamakala triad.
In dissolution, then, we must withdraw our feelings, knowings and doings into only
intention. That would be what we are conscious of. The implications are enormous.
If this is true, we have to become consciously aware of our intention behind all we
feel, know and do. It might be that, at this point, we will discover the purpose for our
embodiment. Why did you come into a body? What was your intention? What is the
over-arching, lifelong intention that contains all the other minor ones? The answer to
this question will be different for each individual, so you must discover it for
yourself. The values hierarchy you constructed in the early stages of this work will
give you important clues. And you may want to construct another one based on what
you have learned about yourself since then.
In this unit, we are going to be dealing with the energy body or voice of the triad:
body, voice and mind. This is called Sabdabrahman and it is this aspect that is
associated with mantra and the creative power of sound.
Sabdabrahman
Sabda means sound or the power of speech. It is a quality of akasa sensed by
hearing, a vibrant sense of sound or vibration within. We could call it sound power to
distinguish it from the mahanada which is the actual movement to create.
Sabdabrahman is a tool of the intermediate causal body. Whereas Shakti is the power
of consciousness, Sabdabrahman is the power to become and to change. Nada is
defined as the first produced movement in ideating, cosmic consciousness which leads
to sabdabrahman. So nada comes first. Brahman is called the creator.
Back at the beginning, Ultimate Reality divided part of Itself into Brahma Caitanya,
or consciousness; and into Sabdabrahman, vibration. These two are complementary

and mutually dependent because they are two sides of the same reality. That means
that consciousness is always accompanied by a corresponding vibration, and the
reverse is true also. This is the basis for mantra practice. We can create a certain level
of consciousness by chanting the mantra whose vibration is related to it.
Sabda-Brahman is the consciousness (Caitanya) in all creatures (Woodroffe, 1973,
p. 100). It is a cosmic sound, the initial, creative vibration. As such, it corresponds to
the Logos or word or God in the New Testament. It is called the kinetic, ideating
aspect of undifferentiated, Supreme consciousness. Kinetic means moving and
ideating means thinking. So what we are talking about here is the ability of your
consciousness to think.
We could look at it this way. The One being (that is you too) is awake and aware of
what is going on around It, if anything is. It has a mind (called intelligence in eastern
texts) that can think. For reasons of Its own, It wishes to create something. So It
generates an image in Its mind of what It will make. Then It generates the energy to
produce what It has in mind which then explodes into being through the route of
archetypes into form. Thus, to put it into other words, the idea begins to move, then
there is inner naming at the subtle level. That leads to the first assumption of form.
Then there is uttered speech at the gross level. Then we have name and form which
together make up the whole.
This produces a double line of creation, then, that manifests as name and form
(nama and rupa). We have two sets of movements: 1) sabda (with a little s) which
is mental vibrations of cognition or thought (inner) that leads to vocal sound or speech
(outer), and 2) artha that is mental images (inner) and the actual form of objects
(objects). Taken all together, they are Vak or Logos or the Word. See Table 6 for
relationships.
Table 6.
Sabdabrahman
Sabda (Name or nama)

Artha (Form or rupa)

Inner, intangible

Thought, cognition, meaning

Mental images, concepts

Outer, tangible, manifested

Speech, language, vocal organs

Form of objects, objective

world

In this sense, the universe is said to be composed of letters, i.e., mental images +
articulation. Mind comes first and the physical world evolves from it. Speech as a
form of feedback, in turn, invokes mental images, so the idea can become conscious
as a mental operation. That operation when intensified is itself creative. So mantra
can actually create us in the image of God. To create something, mentally and

vocally, we must utter its natural name with creative force because creative thought
ensouls the uttered sound. See the four states of sabda below for clarification.
Four States of Sadba
There are four states of Sabda. This means Sabda in its comprehensive sense.
1. Para-Vak causal differentiation before manifestation. It is a non-particularized
motion.
2. Pashyanti the first movement in creation which is a visualization of what is to be
created. The Creator sees. Iccha or will is about to display the universe in seed or
bija form.
3. Madhyama mental ideation, inner naming, mental images. This is Jnana or the
first assumption of form. This is subtle, mental cognition or thinking.
4. Vaikhari uttered speech, language. This is the Kriya form, that of the external,
objective universe.
You will see the three forms of the kamakala triangle here, as well, in numbers two
through four above. These processes both express and invoke inner thought and
movement. They represent consciousness in all creatures. Note that consciousness as
a mental operation (thinking) is not yet actual sound. The inner processes precede the
outer ones unless the outer ones already exist. Here we have another type of
differentiation in which inner thought leads to externalization. Logos or Vak or Word
= thought and word combined. So, to reverse the creative lineage and return to the
Source, we must raise the vibrational frequencies of the energies involved. Another
way of putting this is that we have to refine the aspects. For example, emotions
become finer feelings which, in turn, become consciousness. In terms of sound, we
might consider not talking but watching our thoughts instead. This would be an
example of moving from vaikhari to madhyama.
Sound and Creation
These states of Sabda are lawfully related to the chakras. On the return trip, we have
the power of consciousness (Kundalini) in the first chakra coiled around the linga and
asleep. This means that most of us are unaware of the spiritual realm until some kind
of awakening happens. When the sabdabrahman is unawakened, it is in the form of
Para-Vak which is quiet and peaceful. When awakened, it pierces the granthi knot in
the first chakra and moves into the susumna to begin to rise toward the top of the

body.
At this point, we say that Kundalini sees everything that is going to come to be
when the universe is created or when you become enlightened. This is the pashyanti
form of sabdabrahman. It is also called Iccha as will or Vama as the Shakti who
vomits forth the universe. What all this means is that a creative image is formed in
the mind. Pashyanti is associated with chakras one through three and the activities of
manas or intellect.
The next movement is the first assumption of form called madhyama or the jnana
(knowing) aspect of consciousness. Here is a particular motion that would correspond
to the line that is projected out from the point in creation. This occurs in chakras two
to four and is associated with buddhi mind.
Finally all of the gross forms, letters of words and their objects are produced, and this
is called vaikhari which is the kriya (doing) aspect of consciousness. This is like the
three-dimensional or pyramidal part of projection.
Projection Process
Samsaras or memories from another time are the seeds of the thinking consciousness.
They arise in the resting Para-Vak and stimulate the projection process. Remember
that this is a movement from the inside outward. Thoughts create reality is a
famous saying. Woodroffe (1973) is telling us that the same process that created the
universe is operating in our own everyday life as projection. He says that when the
mind perceives an object, it is transformed into the shape of that object, i.e., a mental
image occurs. And whatever the mind dwells upon for a length of time becomes a
likeness of it. This is why devotion is recommended as a spiritual practice because
it transforms us into a likeness of the deity we worship. It is a purification process
and is a fundamental principle of sadhana. Mind is the power. Its function is to
distinguish and identify.
Consciousness is soundless. In its supreme form (para-sabda), it has a general,
undifferentiated movement toward articulate speech. Its first move is to generate the
power, then it appears as subject (sabda) and object (artha) first in the subtle mind,
then in the gross forms of language which give external expression to the ideas. This
is the reason letters of a language are seen as the seeds of outer speech and are
symbolic in themselves.
Bija

In the same sense as the letters given above, bijas are the seed mantras for each of the
tattvas in the chakras and in the Sahasrara Padma. The tattvas spring from and reenter the bijas in the same kind of circularity we have seen before as a general
principle of creativity.
The Natural Name of anything is the sound [vibration] which is
produced by the action of the moving forces which constitute it. . .
who[ever] mentally and vocally utters with creative force the natural
name of anything brings into being the thing which bears that name.
(Woodroffe, 1973, p. 96)

I think the Natural Name refers to the frequency of vibration that constitutes the
electronic and/or molecular structure of atoms and particles. All this in the Zero Point
Field. So this is why we chant to create a higher level of consciousness by raising
the frequency of our bodymind.
Mantra
Mantra works just like bija. It is the power of consciousness in the form of sound.
Thought is also a power. All three of these work like the projection process described
above to create and/or dissolve depending upon the direction of the action. Not only
are the sounds articulated usually with music or drumming, but it is also necessary to
focus the spiritual will, and this is done through concentration. We have to know the
meaning of the mantra, then mentally visualize the desired outcome and couple it with
the powers of consciousness and devotion. And it takes practice, lots of practice. In
time, practice will concentrate and vitalize thought and will power. Thought . . is
vitalized through its conscious center. . . Sabda which issues therefrom is in the nature
of Seed or Bindu (Woodroffe, 1973, p. 97). What you are doing is aligning all the
cells of your body and mind to the same frequency. And, at the same time, trying to
raise the electromagnetic frequencies of these cells to a higher level than they are used
to generating. Mantra practice over time is called Japa Yoga.
What is being said about raising the frequency of our bodyminds also works to create
external reality. This is the basis for the efficacy of prayer and meditation especially
when groups of people are engaged in the practices at the same time. If you have
experienced chanting, you know that the effect is much more powerful when done in
groups. The implications for changing the course of politics, war and ecosustainability is obvious.
One caution. In this realm there is no valence. That means that whatever is visualized
may come to pass whether it is good or bad. Rehearsals of negative outcomes are
equally effective in keeping them going. This is why terrorist propaganda works to

maintain and escalate fear in the population. It can be counteracted by the same
processes that established it repeated repetitions by groups of people who are
visualizing a positive outcome instead of a negative one.
Exercise: Mantras of Power
Secure a copy of Mantras: Words of Power by Swami Radha (1980) or the CD of the
same name from Timeless Books, www.timeless.org and study it. Among the gems in
it are several mantras Swami Radha brought over from India. Hari Om, Om
Namah Sivaya, and Om Krishna Guru are three mantras that I know have been
chanted down through the centuries and have accumulated all of the good vibrations
from the practice of all those disciples. This is why they are called words of power.
If you have not already set up a mantra practice for yourself, this is the time to begin.
If you cannot play an instrument, you may want to get the CD or a tape to follow
along with. You could ask some friends to join you. In addition to chanting along
with the CD, it also helps to play a mantra in the background while you are working.
Inner Guidance
Toward the One
The perfection of Love, Harmony and Beauty
The only Being.
United with all the illuminated souls
Who form the embodiment of the Master
The Spirit of Guidance.

This is a Sufi Invocation. Among other things, it invokes the presence of the inner
guide. This is who I call Spirit. It is a guiding presence that you can feel when you
get quiet enough and open yourself to It. With time, you can learn how to dialogue
with It, and It will teach you, protect you and love you. Perhaps you have already
encountered this Spirit in your meditations or spiritual practices. If not, you may wish
to seek It out now.
Practice: Inner Guidance
Sit for meditation and let your mind settle down and stop. Do the Divine Light
Invocation and fill yourself with Light. Let it surround you and protect you. Then
allow your yearning for Love and Light to be directed upward through the third eye.
Invite Spirit to come to you, to be with you, to be you. Feel yourself open to divine
grace. Spirit will not respond to a demand but only to love or loving light. So get in

touch with your humility and your deepest needs for guidance. Then wait. Keep your
mind quiet and do not allow it to process what is happening or not happening nor to
judge. Spirit will only enter a quiet meditative space in which Its presence will be
welcomed.
In The Cloud of Unknowing (Progoff, 1981), Chapters 36-8 will give you some ideas
about the kind of prayer that may summon the divine One.
Implications for Practice
Presence and Seeing
One of our triads was the Dzogchen idea of presence, energy and nature. In Norbus
(1996) book: Dzogchen: The Self-perfected State, he not only discusses these terms
and what they mean for practice, but he also offers us The Cuckoo of the State of
Presence which is based on the six vajra verses from antiquity. These verses sum up
the essence of the base, path and fruit of Dzogchen. You can see the relationship to
presence, energy and nature. This would be a good time to read this section of the
book as it relates to the process of seeing we have been discussing. Dzogchen
buddhism attempts to keep us grounded in the primordial reality. And it offers
sensible ideas for practice on the path.
Exercise: The Cuckoo of the State of Presence
Read Part II. in Dzogchen: The Self-perfected State by Chogyal Norbu (1996). See if
you can identify examples of the base, path and fruit of practice in your own life. It
might help to outline the sections in the text and then add your own notes to that.
Along these same lines is Journey Without Goal by Chogyam Trungpa (1985).
Trungpas orientation is Tantric Buddhism which deals with energy and how to
transform it. His chapters on The Question of Magic and The Tantric Journey
will also parallel what we have been studying and bring a new dimension to what we
are learning. In the chapter on the Tantric Journey, he talks about kriya yoga and how
it purifies and prepares us for the non-ego condition.
Dissolution
We are now being asked to withdraw the tattvas into mahanada. That means all forms
of action are being translated into the vibration of their common essence. All forms
are dissolving into the frequencies that give them their unique identity. So, in terms of
sabdabrahman, we will need to use a mantra or bija to turn objects into words, words

into mental images and images into peace and quiet. We are reversing the creative
process.
We do this by chanting words at the same time we visualize what we are working on.
When the image is clear and then finally fades from consciousness, we stop chanting
and sit for meditation in order to allow the vibrations to do their work. If what you
experience is peace and quiet with no mental activity, the mantra is doing what it is
supposed to. Om Namah Sivaya is a good place to start since Shiva is the deity who
removes obstacles, those obstacles being irrelevant mental activity. You can visualize
him standing on the monkey mind within a ring of fire.
Practice: Chanting to Clear
Settle in for meditation with either an instrument or a CD in order to chant a mantra.
Using what you have learned about sound and visualization, set up an intention to
clear a form that you see as an obstacle to your practice. First sit quietly and look at
or visualize the form you are going to work with. Then begin to chant Om Namah
Sivaya. When the chant has become rhythmic and melodious, call up a clear image
of the form and begin to imagine it dissolving in the mantra. If you cannot hold an
image of the form in your mind, go back to concentration meditation and work with
that until you can. Then proceed. When the form in your mind disappears, continue
chanting for a few minutes. Then stop and sit quietly until the vibrations recede.
Then express your gratitude for the mantra.
On other subsequent days, work with other forms and/or words that are giving you
trouble. When physical objects are no longer a bother, you may begin on obstacles in
the mind and ego as well as emotional issues. This is not to say that this order of
progression is absolute. You may, of course, work on any issue that is bothering you,
at any time, with mantra.

We have been looking at the functions of Mahanada, the Great Mystic Sound. Its
vibrations are the basis for all of creation. So, in order to return, we must withdraw all
forms back into their resident frequencies. Then those frequencies are dissolved into
the one Great Sound which is undifferentiated. The result is peace and possibly light.

UNIT 6

This is the period we have all been waiting for: the blissful union sometimes called
SatCitAnanda. You will recall that this is not the end of the line, however, but only a
way station; and we shall see how that works. But first, we have the guru.
Maipitha
Maipitha means abode of gems. Mai- means gem, and pitha means an
abode. In another place, Woodroffe tells us that the substance of the altar is Cit or
consciousness. So, we could say that the altar is consciousness and that it is very
valuable. Note the linkage of consciousness with [the translation of Mai as] mind
from Govinda. We are told that the altar is jewelled, and it is set on the Isle of Gems
located in the Ocean of Nectar. The Isle of Gems is a supreme state of consciousness
while the Ocean of Nectar is the infinite consciousness itself. Nectar is its connection
with Amakala. We will return to that later.
The Guru
The bindu (guru) is above the altar and nada is below it. Woodroffe (1973, p. 488)
says the place of the guru is on the altar within the triangle. The bija Aim (Fig. 712) is the basic sound or vibration of the Sahasrara Padma, so we will use it to
symbolize the guru. Curiously enough, the manipitha is called the altar upon which
we find the feet of the guru. Now who is the guru? And why does he have his feet on
the altar? The guru is Nirguna Siva. This means the empty void (sunya). Nirguna
means without gunas, so this is the presence before manifestation begins, the
consciousness that is grounding the operations of creation.
Feet are what give us support, so we might speculate that the altar provides support
for consciousness who is the guru or teacher. Remember that a guru is basically a
teacher, and this teacher can come in the form of inner guidance. Furthermore, an
altar is the place where we offer sacrifices to a god. So perhaps what we are talking
about is offering our minds as a sacrifice to inner guidance. Woodroffe (1973, p. 494)
translates part of verse 5 in The Fivefold Footstool as The mind there, within the
triangle on the Manipitha, contemplates upon the Lotus Feet of the Guru. If this is
true, then we must quiet the mind in order to tune in to guidance. The connection
between inner guidance and consciousness is that our consciousness is the god within,
or, to put it another way, my/your consciousness is Gods consciousness. Swami
Venkatesananda once said, Its all God name.
The Great Light
Another angle on this has to do with the hamsapitha. This is the abode of the Hamsa.
The primordial Hamsa is the combined Purusa and Prakrti. You will recall that these

two are the first projections of the Absolute Reality in the course of creation and that
they represent consciousness and vibration. Remember that Prakrti is consciousness
as unmanifested power (the vibration) and her action is to veil or control
consciousness. She has two forms: 1) avyakta or unmanifested potential and 2)
sabdabrahman or vibration as evolution. Woodroffe (1973) says that the Hamsa
makes the triangular kamakala which is formed by the three bindus called moon, sun
and fire.
Verse 4 of The Fivefold Footstool (Woodroffe, 1973) says,
I intently meditate on the three lines above it (Manipitha),
beginning with the line of Fire, and on the brilliance of Manipitha,
which is heightened by the lustre of those lines. I also meditate
on the primordial Hamsa which is the all-powerful Great Light
in which the Universe is aborbed. (p. 490)

This Hamsa embodies Purusa and Prakrti as Hamkara and Visarga respectively and is
composed of mantras (p. 129). In another place, Woodroffe says that the hamsapitha
is within the triangle on manipitha, and on it is the place of the guru. There are three
lines above manipitha beginning with the line of fire. Now, in order for the altar to
have the three lines of the kamakala triangle above it, we must have a pyramid with
the original kamakala as its base (Fig. 7-11). This fits with the extension we saw
happening at the Mahanada level the line into a pyramid: 2nd to 3rd dimensions.
Life
Fire, or Nibodhika, is the origin of life in ancient mythology, so it is used in Yoga to
symbolize life. Nibodhika is a phase of Avyakta and is fire-like (p. 449). So in the
triad Nada, Bindu and Nibodhika we have Sun, Moon and Fire respectively.
[Sometimes Bija represents Fire.] Nibodhika is placed within Nirvana-kala (the power
of consciousness in a meditative mood) and, as life, it is the unmanifested Nada
(sound or vibration). This probably means that life is the vibratory part of the power
of consciousness. Vayu is the energy of eternal life which radiates in our bodies as
nerve force. So the latent power of consciousness is the life of all beings and it
carries the Truth. Notice that with the advent of fire, the fact that the Manipitha is
brilliant and lustrous; and, with the Great Light from the primordial Hamsa, we now
have the power of radiation. That means we can see. So we now
have Life and Light.
Where is Love? Coming up!
Amakala

Ama means nectar dropping. So amakala means blissful union.

This is what we usually think about as one of the rewards of achieving
enlightenment. We talk about people getting blissed out. And it is a
stage of development on the path though it is not the final one.
Kripananda (1995) says that the moon mandala contains a pot of
nectar. Amrita is the nectar and it drops down from the union of the
parents who are represented by Shiva and Shakti. It is depicted here
as part of the Manipitha stage. The red part represents the 17th digit of the moon
which is what drips the nectar (Fig. 7-4). We now have the addition of bliss or ananda
to the equation in order to form SatCitAnanda which means Being, Consciousness
and Bliss. Ananda is Supreme Love. You might want to consider what the
implications are of a triad of Light, Love and Life.
According to the Kalicharana, the moon has fifteen phases that are known and two
that are secret. These latter ones are called the 16th and 17th digits of the moon. The
16th is Amakala and the 17th is Nirvana-kala. They can only be seen in meditation,
are crescent-like and downward turned (Fig. 7-4). Here is the source of the nectar.
Muktananda (Kripananda, 1995, p. 116-7) says that
When the thunder (the megha nda) sounds in the inner spaces, . . .
a shower of nectar begins to fall. There is a pool of nectar behind
the forehead, and. . . this nectar is released and drops onto the root
of the tongue. . . when the inner nectar travels down to the gastric
fire in the solar plexus, it spreads through all the nerves. . . it flows
through all the nds and rejuvenates the body.

I leave the interpretation of this passage to your imagination. However, that this
nectar is life-giving can be seen in practitioners who have reached this stage. The
aging process is virtually arrested, and vibrant health returns.
Consciousness and Being
Maithuna which is the union of Shiva (Consciousness) and Shakti (Being) is the
rapturous state of bliss created by the amrita or nectar. It feels like you are walking on
air and can continue for several days at a time. Samarasya, the bliss of physical
union, reflects spiritual bliss. You may have seen a picture of the Yab-Yum embrace.
It is a visual representation of maithuna; and, as such, it is symbolic of enlightenment. An experience of ecstasy plus coldness of the body are signs that the kundalini
power is rising to this level of development. Kundalini or Shakti is the 24th tattva,
Sadashiva is the 25th tattva and their union is the 26th tattva. Translated this means
Being is the 24th tattva, Consciousness is the 25th tattva and their union, bliss, or
SatCitAnanda is the 26th tattva. So we are trying to describe the essence of bliss as a

union of consciousness and beingness. In terms of samadhi, we are talking

about Savikalpa samadhi which enables an experience of the ecstasy and a return to
the world. With practice, we can learn how to go back and forth. Many seekers prefer
to remain at this level of development in order to enjoy both the bliss and the world.
In Laya Yoga, Kundalini does the work and the seeker enjoys the results. Raja Yoga
goes beyond bliss to Ultimate Identity.
Vyapika
The causal plane associated with the Manipitha and Amakala is called
Vyapika. There is not much information about this level, but we are
told that this is an energy expansion in consciousness. The energy is diffuse and not
yet focused. Vyapti means one who pervades. In the context of the creation myth
when it is seen as procreation, this stage would correspond to pregnancy. Figure 7-8
borrowed from Harrigan (2002) does resemble birth, doesnt it? When the expansion
reaches the critical moment, it expands into the Parabindu of the following stage of
development.
The Vyapini-tattva is also called Nirvana-kala and is said to grant tattva-jnana or
divine, liberating knowledge. It is composed of the void (Supreme Shiva or the
Supreme Light) plus Nirvana-Shakti and is located within the crescent of the moon.
We will come back to Nirvana-kala in the next unit.
Now, you may be thinking, are we supposed to put the chicken back in the egg? The
answer is, Yes we are, in a sense, since we are trying to reverse the process. However,
keep in mind that we are talking about aspects of consciousness in this padma. So it
may be easier to reverse its direction since it has no physical parameters.
Practice: Symbolic meditation
To achieve Bhavana-samadhi, it is necessary to restructure your life so that every act
is an act of worship. How do we do this? By studying the symbolism of everything
we do. For example, if I am washing dishes, I think to myself, I am becoming as clear
as this glass so I can contain the Truth. If I am mowing the lawn, I might think I am
removing some unwanted growth that is an obstacle in my life. As I drive to work, I
see that I am moving to manifest something good in the world. When I get my email,
I am opening myself to a connection with another manifestation of the Divine One. If
it does not feel divine, then that is an opportunity to remove another veil.
So, pick a day when your schedule is not too demanding and try this out. With

further practice, it can become a habit, and then you can make use of every aspect of
your life as a spiritual practice. You may recognize this as a variant of mindfulness
meditation, but it has the added benefit of specifically associating a necessary activity
with your spiritual advancement.
Radiation
The monk who wrote The Cloud of Unknowing (Progoff, 1981) said that
Light might appear as a blind stirring of love for God. It has its origin in the dark
night of the soul and unconsciously moves toward God with love. This is the
beginnng of the experience of enlightenment. When we make a cry of desperation to
God out of a sincere intensity of need, the answer comes as light enabling us to see
and gives new knowledge. This is not a knowing or feeling of God but a state of unity
as One.
Trungpa (1985) says that the practice of vipassana meditation develops sympathy for
others and clear seeing. It links insight and daily experience toward understanding
of the role of mind in creating confusion. It also brings unconditional clarity and
brilliance which radiates outward. This clarity is not clear light but luminosity
which means seeing things clearly, precisely, and as they are, i.e., What Is. At the
same time, things are seeing us precisely at a meeting point that occurs when we are
exposed, open and unafraid to be seen.
Roberts (1985) says that What Is sees and is seen and the act of seeing all in One. It
cannot be seen by the relative mind nor become an object to itself. The key to seeing
it is to not look at all. What is to be known is simply there and what is not known is
not there. . Knowing, Seeing and Doing are a single act with no gaps in between.
Sounds like our triangle. She goes on to say that the Eye, which is not of the mind,
alone sees and knows itself as all that exists; it is Oneness, and it is itself all that
remains when there is no self. Beyond the relational, there is only the Eye seeing
itself, which is not static; rather, it sees itself as so continuously new that the now
moment is never the same.
Seeing
We have seen that the first movement in creation is to see or to ideate which means
to imagine something or to think. This is, obviously, a mental operation. But how
does it apply at this point and how is it related to Being-Consciousness-Bliss? Well,
first we have the generation of light that has just occurred, and that makes seeing
possible. Recall also that fire which gives light and heat and sight is a tattva of the
third chakra. But what about the level we are now dealing with? We have to refine

the senses as we move upward. So seeing might become insight or understanding.

We say, Oh, I see! when someone explains something to us. Or, Do you see?
when telling someone something. Seeing is also a term used for the psychic power
of telepathy or precognition when a person is able to look into another time or place.
And, in case you dont believe this is possible, it has been documented beyond
question. For a good summary of the research, see The Field by Lynn McTaggart
(2002). So, seeing can also mean a form of intuition which is a function of the right
hemisphere of the brain.
Clear Vision
Another form of seeing is a mental image or inner vision, and we met that in the
previous unit, so we know that a clear inner vision of what is to be created is an
essential part of the creation process. It is said that Shakti sees. And the Dhyani
Buddha, Amitabha, was the symbol for clear inner vision. In some contexts, that can
mean direct perception of events without any distortions. In Dzogchen, the term Rig
pa means . . the intuitive and direct knowledge of the primordial condition,
maintained as a living presence. . . [or] the state of presence (Norbu, 1996, p. 136).
So it appears that seeing can refer to either direct perception or direct knowledge
meaning without interference from the monkey mind. Clarity is the pure quality of
all thought and of all perceived phenomena, uncontaminated by mental judgment (p.
53). It is the point at which perception is vivid and present but before the mind gets
into the act.
Norbu (1996) goes on to say:
In the moment of the manifestation of the energy of the primordial
state, if one recognizes it as a projection of ones own original
qualities, one realizes oneself in the dimension of pure vision. . .
the cause.. is.. the manifestation of the light of the primordial state.
(p. 54)

So Norbu is saying that pure (or clear) vision is a manifestation of the Great Light.
The Blue Pearl
In meditation, you may experience everything receding from your consciousness into
a tiny dot that Muktananda called the blue pearl. Kripananda (1995) says the blue
pearl explodes into a huge expansion of light:
One day the Blue Pearl explodes, and its light fills the universe,
and you experience your all-pervasiveness. You lose the awareness of your own body, and merge with the body of God. (p. 123)

So, when the tattvas are withdrawn into the Supreme Bindu, the blue pearl becomes
the Light of Consciousness itself. In essence, we move all manifestations into the
Light. This is the purpose of The Divine Light Invocation (Appendix A.) Review
Chapter 8 in The Sacred Power for a fuller account of Muktanandas experience with
it.
Visualization
Visualization is a process that involves creating a mental image and investing it with a
sense of intention and direction. It is seeing with energy behind it. We do this all
the time having a picture of what we want or want to accomplish in mind along with
plans for how to accomplish it. As a spiritual practice, Trungpa (1985) says, it
involves perception plus a way of relating to all sense -perceptions including mental
ones with the entire range of sensory experience all at the same time It is also a way
of relating to state of mind and of working with our experience. To make it work, we
have to acknowledge that we are willing to enter fully into life at the level of both
body and speech. Then we invite a state of wakefulness, openness and a sense of
cosmic principles along with a humorous attitude toward life. This latter is at the
level of mind. It is pretty obvious that this process is not meant to be applied to
gaining worldly goods or services in the sense that the Law of Attraction is being
misused at the time of this writing. But it can be employed as a practice to assist our
spiritual journeys.
Exercise: Visualization
This is a process that works best if handled lightly. So, instead of intense
concentration, let an image of what you want flare into your mind. Then let it go.
You must do this with your intuitive mind, not your intellectual mind. So there is a
quality of allowing and almost playfulness involved. Touch and go as my Buddhist
friends used to say.
Begin with something relatively simple until you get the hang of it. Maybe you need
a music book for your practice. Or there is something you want for your altar. Or you
long for someone with whom to meditate. You get the idea. Just let an image of it
float through your mind, and then let it go. Dont worry about it. Forget about it if
you can. Time does not exist in this realm, and so it may take days or weeks for it to
materialize. It may also take some practice. When it does work, consider how you
did it that time. Then try again. . . lightly, of course. I am constantly amazed at how
the books I need for this project or to answer a question I have just turn up. Often I
have already bought them some time ago not knowing why at the time.

Prajna
Prajna is the highest level of knowledge or wisdom. In Buddhism it is represented by
a feminine figure. In that tradition, the goal is to become aware of sunyata or
emptiness. In doing so, we are not going to join and unite with the powers of the
universe as in Kundalini Yoga, but to transform them in the fire of knowledge so they
become forces of enlightenment. So, instead of creating more differentiation, they
flow in the opposite direction toward union, wholeness and completeness. In
becoming conscious of the uncreated, unformed state of sunyata from which all
creation proceeds (Govinda, 1982, p. 97) we achieve prajna. Then prajna is united
with the masculine principle (upaya) of active, universal compassion called karuna.
When this happens, we have enlightenment informed by the ecstasy of Love.
Translated, this means the knower and its knowledge become one.
Amitabha is called the Buddha with the Wisdom of Discriminating Clear Vision. This
refers to intuitive clear vision, uninfluenced by logical or conceptual thought. It is
achieved when . . sense-perception and intellectual discrimination are converted into
the transcendental faculties of inner vision and spiritual discernment in the practice of
meditation (Govinda, 1982, p. 109).
What we are getting here are some clues as to how to take the next step. We have to
dissolve the visions and ecstasy that are the outcomes of union into the Great Light of
the Supreme Bindu. When this happens, both the mind and the body become
luminous, and light radiates from the individual which is visible to the spiritual eye.
The flame that is its source comes from the unity of direct knowledge and love; or, to
put it another way, the unification and integration of the power of knowledge with the
primordial force of life. When these two forces collaborate, the sacred flame of
bodhicitta or enlightened mind arises and radiates both light and warmth. In this
condition, knowledge becomes living wisdom and the blind urges of life becomes the
power of universal love. Each tempers and refines the other. All the forces of our
being are concentrated and integrated like the suns rays through a magnifiying glass.
This unifying process is symbolized by the symbol of the flaming drop or bindu and
expressed by the seed-syllable HM (pronounced hoong).
Implications for Practice
Since what Is is an undivided whole, no single manifestation or form can know
the totality of itself. This completeness can only be known when the manifested
falls back into the unmanifested, or when the tension is released between act and
being as a sunburst that retracts its ray back into itself. (Roberts, 1985, p. 84)

There are an assortment of practices that are relevant to this level of development.
Some have already been mentioned meditation, devotion or worship, prayer and
mantra and these are, no doubt, familiar to you.
Practice: The Yoga of Inner Fire
This is a very complicated method of untying the knots that keep us bound in
samsara. However, the process is detailed in Foundations of Tibetan Mysticism by
Lama Anagarika Govinda (1982). If you are motivated to study the entire book to
develop an understanding of the underpinnings of the practice, it would probably
work for you.
Practice: Om Mani Padme Hm
A less demanding practice is the chanting of Om Mani Padme Hm. This is an
ancient mantra that combines reverance for the five Wisdom Buddhas. Om represent
Vairocana, Mani is Ratnasambhava, Padme is Amitabha, Hm is Aksobhya and the
whole mantra represents Amoghasiddhi. The melody I was taught follows:
E
Om

EE
Mani

D A
Ah Um

G E
Padme

G A
Ah Um

D
Hm (repeat three times)

G A
Ah Um

(These are As above middle C)

Where letters are close together, that indicates eighth notes. Hms are whole notes.
As in all mantra chanting, you should be in a state of devotion and aware of the
meaning of each step of the mantra. When you are finished, sit for meditation and let
the vibrations work on you.
Practice: Namo Amitabha
This mantra is specifically addressed to Amitabha, the Lord of Distinguishing Wisdom
and Inner Vision.
F# F# E E DEB A (Bs & As are low)
Na mo A mi ta
bha,
D

BD

EF#

DEB A (Bs & As are low)

Na mo A

mi

ta

F# F# E E DEB
Na mo A mi
ta
D D BD
Na mo A

EF#
mi

bha
A (Bs & As are low)
bha

DEB
ta

A (Bs & As are low)

bha

Where letters are close together, that indicates half notes. Bhas are whole notes.
Light Practices
What may be a bit more difficult is to move all manifestations into Light. But there
are practices designed to do just that. The Divine Light Invocation (Appendix A)
brought to the west by Swami Sivananda Radha is the one I know best. It invokes the
Light and offers a visualization of it coming down into our bodies to purify and clarify
us. It can then be expanded to include other people, projects and the planet.
The Cloud of Unknowing (Progoff, 1981) offers some practices that might elicit the
Light. One of these is persistently sending darts of love into the cloud that separates
us from God. Another is renunciation. Still another is a single-word prayer. And he
says that, in time, the answer may come as a beam of spiritual light which pierces the
cloud of unknowing; and that we would then become able to see, and what we would
see gives us knowledge of a kind that no degree of ordinary consciousness could have
brought us before.
Letting Go
Surrender is one of the most effective and most difficult means of dissolving into
light. But it is also one of the most obvious. We have to let go of our self-image, our
self-consciousness, our mental chatter and fantasies, our separation and our fears. The
voluminous literature on the spiritual journey is testimony to the enormity of the job.
We have to wrap our minds somehow around the idea that we do not exist as we think
we do, that there is no ground to stand on, that our egos have misled us all our lives
and are useless on the journey. Furthermore, nothing is permanent, everything is in
flux and change including our ideas about ourselves and our lives. It is a tall order
and not one for the faint-hearted.
At one point we may feel like we are losing our minds in the sense of going crazy, and
there is little support for this as a spiritual practice. It comes from disempowering the
rational, analytic mind or intellect. What arises in its stead is the awakening,

recognition, and activation of the Higher Mind that is associated with Consciousness.
And that assumes the essential mental tasks.
Silence
Silence is a rare commodity in our western culture and increasingly so in the rest of
the world as other nations mimic the consumerism and frenetic activity of the United
States. But there is nothing so effective in resting the soul. Furthermore, the mind
needs a rest, and when it rests, the spirit can emerge and have a taste of life. Someone
once said that silence is golden which gives us an idea of how unusual it is. But
silence, itself, might be able to bring us to enlightenment because it shuts off all the
interactivity that hustles us. Try a two-week silence in the midst of a group or a
family and watch what happens. You could come to love it. You can communicate
through writing, but no talking. People will ignore you and will soon not talk to you.
It is a fascinating exercise. Try it.
Solitude
In this solitude we encourage each other to enter into the silence of our innermost
being and discover there the voice that calls us beyond the limits of human togetherness
to a new communion. In this solitude we can slowly become aware of a presence of
him who embraces friends and lovers and offers us the freedom to love each other,
because he loved us first (see 1 John 4:19). (Nouwen, 1975, p. 44)

Solitude is a partner to silence. Being alone tests our ability to be with ourselves
alone without any outside diversions to distract our attention. It can be a real
challenge for an extrovert; but, exactly for that reason, may be a very valuable
practice. Solitude invites introspection. It opens our senses so we can experience
direct perceptions. It may invite us back to nature and all its healing powers. In it, we
may discover who we truly are. Nouwen (1975, 1991) offers more information on
both silence and solitude particularly in The Way of the Heart.
Meditation
Meditation is the royal road to enlightenment. If you do nothing else, it will
eventually take you there. It is the essential practice of Raja Yoga. And it should be
added to whatever other practices you employ.
We have examined the Manipitha and Amakala aspects of the causal plane and
discovered the roles of Light, Love and Life in dissolution.

UNIT 7
The Supreme Bindu is one of three major bindus that are found in the head. We have
already met the second bindu at the sixth chakra. The parabindu was found at the
Mahanada level, and this one is located in conjunction with Samani.
Supreme Bindu
This bindu is said to be the first cause of all. It is composed of the Void (Shiva)
surrounded by Maya (Shakti). This means that, in some way, the power of
consciousness is limiting the infinite space of the void because it forms a
circumference around it or around some part of it. Genesis 1 indicates that creation
begins with a separation between heaven and earth. The earth, then, is formless and
void with darkness upon the face of the deep. The deep is not defined but perhaps
refers to water since the spirit of God moves upon the face of the water. It is not until
the third verse that God says, Let there be Light. Since time immemorial, the void
has been a symbol for the unknown and the unconscious, or that of which we are not
conscious. It is the abyss out of which everything comes. The Absolute Reality.
So we have consciousness as Shiva united with the power of consciousness as Shakti
as the first cause of everything. Then, since Shakti is both Maya and Mind, we have a
seed that is consciousness limited by mind.
Samani
Samani is the level of dissolution that is associated with the Supreme Bindu. Samani
is an interesting term. With an i ending, it has feminine connotations. With an a
ending, it would be masculine. Both forms are found in the literature with a slight
predominance of i endings. Sa means with and man means thinking or
mind. Therefore, this level has a mind component. Mani with a dot under the n
means gem. So we have the same interpretation dilemma here as we did with
Manipitha. Are we discussing mind or a gem, or both perhaps. One could think of
mind as a gem?
As we go further into the teachings, we find Samani defined as a point with mind plus
prana (life). So this gives us a clue as to its meaning. What we have here is a level of
consciousness with both mind and life. Since it is also defined as the Shakti-tattva,
we know that it is the power of consciousness that has both mind and life. At this
point the energy is unmanifested. As the Shakti-tattva, it is referred to as the second
cause, the first cause being the Supreme Bindu which is the topic of this unit.
Now, let us put this together. You will recall that Visarga, which is another name for

Shakti, is the two feet of the guru on the Manipitha altar. The two feet of the guru are
mind and prana, or life. Shakti is also the power of consciousness; and, as such, must
be both mind and prana/life since she surrounds the Supreme Bindu and she is also
defined as a level of consciousness with both mind and life in our definition of
Samani. Also we have seen earlier that mind is the power of consciousness, so it all
fits together. The picture we get is that of Consciousness surrounded by mind and life
which give it definition and working potential. We are also told that Shakti is Maya.
Maya is defined as the form of the formless. So the circumference of this bindu is the
first limitation of Consciousness by form, that form being a combination of mind and
life. We could call this duo Purusa and Prakrti to indicate a second level of
differentiation.
Just to round this out, the Shiva-tattva is the 25th tattva and, as such, is Cit, formless
consciousness. The Shakti-tattva is the 24th tattva and is the causal form body as Sat:
Being, form and life. The union of the two is the 26th tattva the Supreme Bindu.
This is called Tattvatita which is the fifth state of consciousness. In Kashmir
Shaivism there is a different ordering of tattvas which adds 10 more tattvas to further
refine the upper levels. In that schemata, the 24th tattva is Prakrti and the 25th is
Purusa or Samani what would be, in this case, Samana. However, in terms of
function, we are talking about the same thing.
The Buddhist ideology follows the same pattern of two emerging from one. The two
are Prajna which is feminine and represents wisdom and Upaya which is masculine
and stands for compassion. If we combine compassion with maitri (loving kindness),
we have Love. Wisdom and Compassion taken together are Bodhicitta which is
Enlightened Consciousness or Liberation.
Exercise: Samani
Get a large piece of paper and see if you can diagram the relationships of the Yogic
and Buddhist relationships at the Samani level of consciousness. Add any other
information you may have from other traditions. It could be interesting to try to draw
a mandala to represent these ideas.
Seed of the Universe
The supreme Bindu is the seed of the universe. We could think of this as the
conception between the parents in our procreation model. Woodroffe (1973) refers to
the gram, a canaka seed which has two halves, as the model for the Supreme Bindu.
This is two in one. So now we have the first division into mind and life that we
discovered above. Visualize a circle with two parts somewhat like the yin/yang

symbol which represents the same thing. This reminds us of the polarization that
takes place early in creation and of the function of consciousness as the ground for the
activity of its powers. Positive and negative electromagnetism. Vibration.
Movement. Potential for change.
Light
Out of this union comes Light, a great deal of Light, so much that we could not look
directly at it. St. John 1 brings a new concept to the idea of creation: the Word. Word
is one translation of Logos the term associated with creation in the New Testament.
Logos also means Life as Light and essence. In Genesis 1, the third step is the
creation of Light. This is known in Sanskrit as Jyotir and/or Tejas (heat). In the myth,
the union of our two parents results in their desire to manifest and, consequently,
sparks of Light going out in all directions. We have 360 rays divided into sun (106),
moon (136), and fire (118). These you will recognize as the kamakala triangle. And
the numbers plus the role of sun in producing day and night suggests that we now
have the potential for Time and the sequencing of events.
Light is often associated with Truth as well as all of the other positive outcomes we
hope for in life while darkness is presumed to be evil because it is unknown and
misunderstood. With Light, we are able to see to understand. So, from this point,
the light motif persists throughout all the levels below this one.
Light is connected to consciousness also because it has connotations of coming
awake. We wake up in the morning when the sun comes up, and our conscious life
begins for the day. When one is born again, we say, S/he saw the Light. The
body of an enlightened person is suffused with Divine Light that can be seen by other
people, often as a halo about the head. A Self-realized person is said to be
enlightened. So Light is a very powerful symbol worth keeping in mind. If you think
about it, you can see why people in earlier civilizations worshipped the sun.
The supreme Bindu is the source of this Light, so it seems to be a product of the
conscious interactions of mind and life if we stay with our model. Think about this
for a minute.
What would it mean to lead a conscious life with a conscious mind? Obviously, we
do have moments when one or the other is conscious, or self-conscious, but you have
to admit that most of the time we run on automatic pilot. This is so important that one
of the primary practices in Buddhism is that of mindfulness. This means deliberately
holding your attention consciously on whatever you are doing at the moment without
letting your mind wander. In meditation you are doing the same thing. If this idea is

projected into life as a whole, it would mean staying in the Now moment all the time
and never letting your mind or attention wander. It could even extend into sleep.
Later in this guidebook you will have an opportunity to read about what it feels like to
lose the self-conscious mind and the self-center which forces one to live with
conscious mindfulness. You may not want to go there, but it is an option.
Exercise: Conscious Mind and Life
Select a day to practice when there is not going to be much pressure on you. It would
help to be alone. Begin your day with the Divine Light Invocation (Appendix A) and
renew it whenever your resolve wavers throughout the day. Hold an image of
yourself as a body of Light moving through the house and engaging in your activities.
See it extending out from your hands as you do your work and moving into the items
you have to deal with. See it projecting from your third eye into everyone you meet
or with whom you have interactions blessing them as well as yourself. When you
become aware that you are conscious of something, acknowledge that it is not your
consciousness but Spirits. Allow yourself to feel the Light coming through you as
Spirits Light, not egos. Practice casting it upon everything you see or experience as
if it were a miners headlamp fastened to your head. You may bless your garden, your
children, your spouse, your friends, your animals, your home, everything. In the
evening, sit for meditation and express your gratitude for the Light that enables you to
see and to feel divine. You might enjoy reviewing Light and Ecstasy by Pir Vilayat
Inayat Khan (1998) for more details and ideas for practice.
Light is a subtle energy and we feel it as well as see it. That is why fire is one of the
manifestations of the Greater Light. In its physical form it comes to us from the sun
which is why earlier cultures worshipped it. It is reflected from the moon in a more
serene form.
Emptiness vs Form
Aksobhya is the Wisdom Buddha who stands on the cusp of
creation and, like the god Janus, looks in two directions. Or,
rather, It reflects light in two directions. Its function is mirroring which, incidently, is
symbolized by water. In creation, or involution, light as consciousness is projected
outwards as form. In dissolution, or evolution, that same light peers into the void of
dissolution. In creation, it is the first step in unfoldment of forms. In dissolution, it
becomes the integration of opposites. Think of the mirror as the Mind. Mirrors must
be clean in order to reflect light, so the mind must be pure and clear in order for this
function to work. All of this suggests that, to return to the Source, one must dissolve

the Mind in Light, i.e., go into the Light. This can be done by using the Divine Light
Invocation. Also note that the implication is that with the Mind we can comprehend
both the emptiness and the universe of forms. However, it can only be done with the
clarity of the Higher mind.
Let us look at mind and life in this framework, since they are the first evolutes of
consciousness and polarity, in order to see what we can learn about manifestation and
differentiation
Mind
The Universal Mind, which is what is under discussion here, is the precursor of all the
creations that follow it. What we have been looking at so far are some of the stages it
goes through to produce the universe and life as we know it. We also assume that it is
echoed in the mind and mental functions of human beings. If so, we might be able to
learn more about it by studying human minds.
Joseph Chilton Pearce (2004) published a book called The Biology of
Tramscendence in which he describes the evolution of the human brain and then goes
on to discuss the developmental implications for transcendence and survival.
The brain has four major divisions of which the first three correspond to our triad of
knowing (neo-cortex), feeling (limbic system) and doing (reptilian brain). The
prefrontal cortex interacts with and governs these three and appears to be an
historically recent development found primarily in human beings.
What was especially interesting to me was the distinction that can be made between
the combination of intellect and ego in the left hemisphere, and the intelligence that is
a joint function of the heart, limbic system, right hemisphere and prefrontal lobes of
the brain. Pearce (2004, p. 36) notes that there are very few direct connections
between these two systems as a whole. However, there are some linkages though the
functioning of the left hemisphere is not as wholistic as the more complex system
associated with the right hemisphere. Relatively speaking the left hemisphere is
pretty isolated which might account for its perception that it is the big chief.
Remember that the left hemisphere is the location of the rational, analytic mind and
sequential information processing, i.e., manas. The right hemisphere handles
information simultaneously and symbolically. It is the location of artistic abilities and
spatial orientation and roughly corresponds to the buddhi mind.
A closer look at the processes involved in creativity and in spiritual transformations
indicates that the real action is in the more complex system connected to the heart and

limbic systems. Pearces discussion of how these events occur and break through like
a bolt of lightning is riveting. What is most encouraging is that a passionate focus on
finding the answers connects us to the vast field of knowledge or wisdom through the
hearts electromagnetic resonance with larger fields of information. Pert (1997),
Pearsall (1998) and McTaggart (2002) would probably all agree with this.
These insights are then relayed to the left hemisphere via the corpus callosum; but,
since the right hemisphere does not speak the same language as the left, it downloads
as a wholistic burst of meaning that must then be translated into conventional
terminolgy in order to be communicated to others. And this download cannot occur
when the left hemisphere or little mind is busy about its affairs but only when it is
inactive as in reverie, dozing, meditating, or sleeping. The comparative magnitudes of
these two systems resembles that of a computer vs the Internet, and there may be other
correlative functions as well.
The implications of all this are that we can learn how to prepare ourselves to receive
the information we need from sources outside ourselves. I use quotation marks
around outside because in reality we are already part of the whole field though the
little mind is not tuned in to it. We can prepare the mind to achieve the resonant
frequency and then relax it to allow the downloading to occur.
This is all related to resonant frequencies of vibration. When Shakti enclosed a
portion of the void, she put an insulator between us and the whole field of vibration
probably as protection from the high powered frequencies. But the membrane appears
to be permeable under the right conditions.
Manas Mind. Mind is the basis of dualism according to Dzogchen (Norbu, 1996,
p. 98). This is echoed by Govinda (1982) when he says that a fundamental principle
is that . . thinking is making (p. 135). This is especially true when working with
mantras as we have seen. In addition, the firing of neurons in the brain is simply on
and off, and some systems in the brain are arranged hierarchially, so they lend
themselves to categorical information processing (Pribram, 1971). It is necessary to
make a distinction between the Universal, luminous Mind and the ordinary, working
mind of everyday life. The Universal Mind is the mind of the Supreme Bindu. Its
counterparts in our lives are Manas, the intellect, and Buddhi, the discriminative and
creative mind, i.e., Antahkarana. The Universal Mind radiates consciousness like a
gem sends out fiery light.
The ordinary mind that is conditioned by society as we grow up is the one that veils
our reality and is the cause of both bondage and liberation. So what can we do about
that? Norbu (1996) says that the mind is like a reflection in a mirror. If we enter the

mirrors capacity to reflect, it will no longer be dualistic but we will find ourselves in
the condition of wisdom instead. That is a state of presence our primordial essence.
The mirror is that part of ourselves that can look both ways and see both emptiness
and form. By see I mean experience both. It takes practice, but it is possible to
experience both at the same time. Initially, we alternate back and forth between them
as we come and go in and out of samadhi. Then, gradually, we are able to maintain
the liberated state for longer and longer periods of time until, eventually, we can
remain in it at will. Finally, the rational mind takes on the status of a useful tool
which is employed only when it is needed. The implications for practice are obvious.
Practice: Tuning the Mind
Find a CD or tape of Shakti Yoga recorded by Russill Paul available
at www.therelaxationcompany.com or call 800-788-6670. This CD contains Om
Namah Shivaaya, Devi (Shakti) mantras, Bija mantras for the chakras, Tantric
mantras, and Swara Yoga (meditation on the seven primary musical intervals) in
which the tonic symbolizes the mother and the fifth the father.
Listen to the whole CD first to see which mantras speak to you. Then either sit for
meditation or lie down with earphones on or position your head between the speakers
and listen to one mantra chanting along with it. When it is finished, turn off the player
and allow yourself to go into deeper meditation. When you come out of that notice
how your body and mind feel, especially your mind. Make notes in your journal.
Continue this practice on other occasions. You can either focus on one mantra to
explore how far it can take you [which I recommend] or use different ones for
different practices. Usually a mantra requires extensive practice on a regular basis in
order to give up its secrets.
Exercise: The Biology of Transcendence
Secure a copy of The Biology of Transcendence by Pearce (2004) and read the
Introduction and Part One on Natures Transcendent Biology which will give you
more details on his ideas discussed above. Give some thought to how these
discussions pertain to your own life and make some notes in your journal.
Objectification. Finally, on the subject of mind, we need to look at what this
means on a wholistic level. Woodroffe (1973) says that the dual aspect of single
consciousness is called the Siva-Sakti-Tattva, and it is composed of the transcendental
changeless aspect and the creative changing aspect. This is experienced as the
nirvikalpa state in which there is no distinction of This and That or of I and
This. Shakti is the negative aspect of this pair. [Note: The Sanskrit spelling omits

the "h" because the initial "s" before a vowel in that language is pronounced "sh." I
have been using the Anglicized spelling for clarity sake.]
The first thing that happens is that Shakti
. . negates Herself as the object of experience, leaving the Siva consciousness as a mere I, not looking toward another. . This is a state of mere
subjective illumination (Praka-mtra) to which Sakti, who is called
Vimara again presents Herself, but now with a distinction of I and This
as yet held together as part of one self. At this point, the first incipient stage
of dualism, there is the first transformation of consciousness. .
(Woodroffe, 1973, p. 33)

Praka means manifestation of what is not manifest. And Vimara is another

name for Shakti. Think of Shiva as I and Shakti as This.
This passage reminds me of the first time my son rode off down the hill on his
tricycle without looking back. There is an element of independence in it. And it looks
very much like the first incidence of self-consciousness in the Divine Consciousness.
What we have here is the first separation. Such a separation is essential in order for
an individual identity to develop. Soon after birth, the infant perceives that it is no
longer part of the mother (cf. Mahler, 1975). And not much later, the child finds that
it has to cope with being alone in its crib without the source of nurturance available
for a time. There are now two beings.
So, what we have here is the separation of one into two as the first transformation of
consciousness. This is followed by three more stages in which first the This is
emphasized, then the I is emphasized and, then, in the third by emphasis on both
equally. After that, . . Maya severs the united consciousness so that the object is seen
as other than the self and then as split up into the multitudinous objects of the
universe (Woodroffe, 1973, p. 33). [In this process, we find the five top tattvas when
the count is 36 of them.]
In this account, we find an exploration of what it means to be separate. It is like an
infant in its crib playing with a mobile kicking it with its feet and watching what
happens. And, in fact, what is happening is that the child is learning what is its own
body and what is not. So a kind of self-definition seems to be going on. It takes some
time and experimentation to discover what is me and what is the rest of the world.
Woodroffe (1973) explains Shakti as
. . that state of active Consciousness. . in which the I or illuminating aspect
of Consciousness identifies itself with the total This. It subjectifies the
This, thereby becoming a point (Bindu) of consciousness with it. When

Consciousness apprehends an object as different from Itself, It sees that object

as extended in space. But when that object is completely subjectified, it is
experienced as an unextended point. This is the universe-experience of the
Lord-Experiencer as Bindu. (p. 34)

What this looks like is that Shakti identified Herself as a separate entity and then
turned around and engaged in union with Shiva, but now as an independent entity.
This would make a good model for our return to the Source. We have spent a lifetime
viewing ourselves as separate individuals. Now, we are called to downplay or control
that identity in order to share the Enlightened Consciousness.
Each person must make an independent decision about whether or not to do this.
So, to summarize, we have Mind as conscious awareness or self-consciousness, a
feeding back upon itself of consciousness. It is the power of consciousness able to
look at consciousness as the larger entity. It has an identity component, but it is not an
individual identity yet, merely the pattern for it.
Life
The other aspect of Shakti is Life. We all take it for granted, but have you ever asked
yourself what it really is and where it comes from where it goes at death?
An example of the process described above with respect to gaining information from
the larger field is what I experienced in trying to figure out what life is. First I made a
list of all the things I know about life. Then I searched my library for books that
might have some clues, and I read the relevant sections in them and took some notes.
These came to a head when I found a section in The Body Electric(Becker & Selden
(1985) that explains the processes required for an entity to be called living.
There are three main ones: 1) ability to do information processing, 2) regeneration,
and 3) rhythm defined as cyclic activity tuned to circadian rhythms. These three
criteria are met by semiconducting crystals which are piezoelectric [pressure],
pyroelectric [fire] and photoelectric [light] a very interesting set of characteristics
given our context. Three other characteristics are: 4) a genetic system using DNA or
RNA, 5) sexuality/reproduction, and 6) right and left-handed molecules, one or the
other but not both (referring to their electrical charges).
The authors then go on to explain how life might have originated on earth way back
when. And they explain the development of nervous systems beginning with a
crystalline photocell (p. 260). The electromagnetic details were fascinating, but too
complex for me to try to explain here. The gist of my story is what happened next.

As I was dropping off to sleep last night, I was pondering the question of how I was
going to explain life to you. As I became drowsy, I saw that life in this context is
the whole objectification/separation process. That means that Life, expressed as Prana
in the division of the power of consciousness into Mind and Prana, is a prototype of
the entire biological schema. It is the procreation process itself.
Prana. Here is what Woodroffe (1973) has to say about prana. Prana holds the
gross and subtle bodies together and vitalizes them [through breathing]. Prana
evolves from active energy in the subtle body. [Recall that the subtle body is
composed of energy (prana) and two levels of mind (manas and buddhi.] Individual
prana is a manifestation in all breathing creatures of the creative, sustaining activity of
Brahman represented by Kundalini. Prana is the life duration of all. Life is not a
vayu though prana and its five-fold functions are sometimes called vayu. Prana as
vitality is a common function of the mind and senses, both sensory and motor which
result in body motion. Life, then, is a resultant of the various concurrent activities of
other principles or forces in the organism. Vedantists see prana as a separate,
independent principle and material form assumed by Consciousness (cf. our model
of the Supreme Bindu). It is believed to be unconscious [i.e., is an object of
consciousness]. Prana is an homogeneous, undivided whole which permeates the
whole body, has no specialized organs and it ensouls the body as its inner self. Pranas
are involuntary, reflex actions. Atman (Higher Self, Witness Self, the Real I, Pure
Consciousness within) gives life to earth organisms through terrestrial prana which is
one manifestation of the energy from Shakti.
Vayu, on the other hand, is a manifestationof life that is the self-begotten, subtle,
invisible, all-pervading, divine energy of eternal life. It determines the birth, growth,
and decay of all organisms. It radiates through the body as nerve force instantly in
currents. It maintains equilibrium in the root principles of the body (dosas and
dhatus). It is known in its bodily aspect as prana, the universal force of vital activity.
There are ten functions of vayu, five of which are primary:
1. Breathing called prana. This is the force of respiration, but not the physical
breath which is a gross body function. Prana on the earth plane is created and
sustained by the sun, solar breath. The solar sun is the manifestation of the Inner
Spiritual Sun [Supreme Bindu]. It is the counterpart in humans of the Siva-SaktiTattva the soul of the universe (p. 77).
2. Apana downward breath which pulls against prana. It governs excretion. Its
function is rejection.
3. Samana kindles the body fire, governs digestion. Its function is assimilation.

4. Vyana diffused breathing throughout the body. It causes division and diffusion
and resists disintegration. It holds the body together in all its parts. Its function
is distribution.
5. Udana ascending vayu, upward breathing in the throat. Its function is utterance.
Prana is generally conceived of as the force that sustains life in the body. It is a
vibrating field of subtle energy and, as such, is the vehicle of Consciousness. We have
met most of its forms already. Vayus are subtle energies that move throughout the
body as needed for various functions. Svaras are patterns of flow of the life force that
are carried on the vehicle of the breath. Nadiis are subtle energy currents that move
the vayus. The three main ones are Ida, Pingala and Susumna. Chakras are subtle
energy centers, tattvas are subtle elements, and dalas are subtle brain centers.
It has long been known in Yoga that the breath is capable of uniting the body and
mind. Pranayama consists of practices to do this and is used in conjunction with
Hatha Yoga to train the mind and to become conscious of every part of the bodymind.
Svarodaya consists of practices to gain conscious control over prana and the mind
with specific kinds of breathing. Svara Yoga establishes a particular pattern of breath
flow for a specific time or activity such as a certain event in daily life or even the
dying process. It is also used to explore the chakra system. One needs a teacher to
explore the esoteric forms of these practices.
Exercise: Subtle Energies
Read chapter 2 in Kundalini Vidya (Harrigan, 2002) on The Subtle Body. As you do
so, think about how her explanations refer to life as you know it. What are the
interactions between mind and life as served by the breath? Is the breath life itself? If
so, why do you think so? If not, why not? What is life? Is there life without a
breathing body? Without a mind? Is there a mind without life? Is one more
important than the other?
Write a reflective paper on life and the mind.
Hamsapitha
Hamsapitha is the place of prana in our system, and it bears the gurus footprint [Mind
+ Prana]. It seems to be synonymous with the Soma Chakra, the 12-petalled lotus.
the twelve petals are Ham + Sa X 6. In other words, this is the Ham in the apex of
the A-Ka-Tha triangle plus Visarga which is the Ksa and Lla in the other two corners.

We already know that Visarga is the power of consciousness and Ham is

consciousness itself. In the Serpent Power (Woodroffe, 1973), the Hamsapitha
represents Purusa and Prakrti, so we are back to our original twosome. Since it is the
gurus footprint, it is composed of mind and life.
Unity
We have been discussing unity all along because that is what the Supreme Bindu is
symbolic of. But there are some other interpretations of what unity means that we can
add to our collection to give it more depth of understanding. Here are a few that seem
to be occurring at the same level of consciousness.
Bodhicitta
Bodhicitta is Enlightened Consciousness. It is the result of the union of life and
knowledge which leads to radiation or Light. Govinda (1982) says that life is blind
without the power of conscious awareness, and that the power of knowledge is the
poisonous intellect without the unifying primordial force of life to temper it.
Where, however, these two forces [knowledge and life] co-operate,
penetrating and compensating each other, there arises the sacred flame
of the enlightened mind (bodhi-citta), which radiates light as well as
warmth, and in which knowledge grows into living wisdom and the blind
urge of existence and unrestrained passion into the power of universal love.
(p. 165)

So, here we have our parents giving rise to Love. The Yoga of the Inner Fire is a
series of practices that can lead to . . a state of inner unity and completeness in which
all dormant forces and qualities of our being are concentrated and integrated like the
rays of the sun in the focus of a lens (Govinda, 1982, p. 165). This refers us back to
the mirror and the Light. The symbol of perfect integration is the flaming drop
(bindu) which, in addition to Light, has all the qualities of fire such as warmth,
purification, fusion, radiation, transfiguration, etc. Its seed mantra is Hm.
Govinda also says that an Enlightened One combines both sides of reality, the
physical as well as the mental and spiritual, including the creative primordial power of
life and the luminous, all-penetrating power of knowledge. Also that life and
knowledge lead to radiation and Bodhicitta the latter of which is a joining of
knowledge (prajna) and compassion (karuna). The only difference from what we have
been discussing is that, in Buddhism, the active and passive roles are reversed. The
masculine Karuna is active and the feminine Prajna is passive. Notice, however, that,
in both cases, knowledge is seen to be passive while life and love are active
principles.

Later on, Govinda (1982) says that, in the process of breaking through to universal
consciousness, intuitive knowledge and spontaneous feeling are merged into an
inseparable union (p. 198). We will return to breaking through in the next unit.
However, notice the combination of knowing and feeling linked together once again.
Amitabha is connected with both the life aspect of breath as well as with the
knowledge aspect of mantric sound that leads to the distinguishing Wisdom of Inner
Vision.
Ratnasambhava
Another Wisdom Buddha, Ratnasambhava, symbolizes life and love. In this role, we
have a union based on the knowledge of non-duality plus an emphasis on the equality
of all beings. Note that the word used is beings, not human beings, so we are
talking about all life forms and possibly all forms because they all vibrate. The
wisdom of Equality destroys the object differentiation of the world which leads to the
subject as living being. In talking about "Rinzais Fourfold Contemplation," Govinda
(1982) says:
In the Wisdom of the Great Mirror we destroy the subject (and the subjective
conception of the world) in favour of the object (the objective suchness);
in the Wisdom of Equality we destroy the object (the separating differentiation of the outer world of appearance) in favour of the subject (the living
being); in the analytical Wisdom of Inner Vision we destroy the subject and
object (in the final experience of sunyata); and in the All-Accomplishing
Wisdom we neither destroy the subject nor the object, i.e., we have reached
that ultimate freedom, in which we, like the Buddha after his enlightenment,
can return into the world for the benefit of all living beings, and this without
danger to ourselves, because we do not cling any more to the world. (p. 264)

If you are canny, you will notice that the subject referred to here is the I and the
object is the This of Shaktis first movements toward objectification only here we
have a description of the return trip, i.e., dissolution. That paragraph bears some
intensive reflection if you are seeking an how-to.
Also, please note that the end result is assumed to be a return to help others in the
world. This is the Bodhisattva role. Maitri (loving kindness) plus Karuna
(compassion) leads to the urge to give, and Ratnasambhava is the figure who nurtures
and feeds, a symbol of abundance, truly a Divine Mother image. This is One who has
feeling for others, an inner participation and identification with all that lives. As such,
Ratnasambhava transforms the feeling skandha.
Ratnasambhavas symbol, called (guess what?) mai, is the three jewels which
represent the three vessels of enlightenment: Buddha (the Enlightened one), the

Dharma (Truth), and the Sangha (community of those on the path). I once thought of
this as I am the One, I know it, and Everyone else is too. Consciousness is the
precious jewel. Mai is the prima materia of the human mind, the faculty of higher
consciousness. As cintamai it is a wish-granting jewel. It later came to be
symbolized by the vajra or Diamond sceptre, the highest spiritual power. In any case,
we have another triad here. See if you can fit it into the overall schema.
Christianity
In Christianity, unity consciousness is equated with union with God the Father. Jesus,
as the Christ, came into the world to show us how to live the life of the Divine One in
a body in the world. His teachings paralleled those others presented here including
the triadic unity of God the Father, Christ the son, and the Holy Ghost. The purest
source of Jesus original teachings is probably the Gnostic Gospels. There is also
evidence in Tibet (Bock, 1995; Connelly & Landsberg, 2004; Palmer, 2001) that Jesus
traveled to the far east to study with the gurus who were then in bodies there. He also
studied in Egypt as a young boy and adolescent. In the Bible, the Gospel of St. John
gives us the rendition that is closest to the mystical teachings. It is essential that we
remember that the events presented in theBible do not need to be historically factual.
It is the symbolism of them that is crucial just as that is true of all other spiritual
traditions. The book of Revelations, also by St. John, is a good case in point. In
fact, there is one commentary (Pryse, 1910) that interprets Revelations as a treatise
on the seven chakras. Swami Radha also viewed that book as a symbolic treasure.
The main point to remember about union is that it is a state in which all the aspects of
dualism have been overcome, and the initiators of it are in a condition of serenity and
peace however temporary that might be. And lest you think the journey is over, there
is still a way to go to reach the pinnacle of Liberation. We still have a few guides who
have traveled that territory to help us along. But that is a story for the following units.
SatCitAnanda
Remember the creative pattern of: One leads to two which leads to three to seven and
thence to multitudes: 1 > 2 > 3 > 7 > many? We have already examined the
triads in the preceding levels of dissolution, but at this level we find a triad that
bridges the duo and the rest of the triads. It is SatCitAnanda. This is so because we
are still with the Supreme Bindu, but SatCitAnanda connects it to the actual acts of
creation.
SatCitAnanda means Being, Consciousness and Bliss. You will recognize Being as
Shakti as Life and Mind, Cit as Shiva or Pure Consciousness, and their relationship as
Ananda or unconditional Love otherwise known as bliss.

These three concepts can be translated into any of the triads such as Sun, Moon and
Fire; Light, Love and Life; Mind, Voice and Body; Essence, Energy and Nature;
Presence, Movement and Calm; Sattva, Rajas and Tamas; and the Kayas:
Dharmakaya, Sambhogakaya and Nirmanakaya, not necessarily in these orders.
Sat
Sat means Being or Presence. As represented by Shakti, this Being would be selfaware, alive and possessed of a functional mind. It would have all the characteristics
and functions we discussed in the section on Emptiness and Form. And, as such, it
would be the forerunner of the universe and all life on earth.
Cit
Cit means Pure Consciousness. As such, it is represented by Shiva, Brahman,
Buddha, the Atman, The Ma or anusvara of Bindu, and the Sun. As Cosmic
Intelligence, it is Truth and Light. This aspect is awake and aware of what is going
on, but is believed to be inactive serving as a grounded pole for the activities of the
Power of Consciousness. For us to experience this dimension of the triad, we must
enter nirvikalpa samadhi which is formless, vast and dark because it is a part of the
Void. Consciousness is in all life and holds the body together while supporting the
tattvas. In itself, it is non-dual.
Ananda
Ananda is the bliss of unconditional Love. It is represented by Amrita the nectar and
joy of the union of the Supreme Bindu. It has a counterpart in human experience
when samadhi releases endorphins in the nervous system. That is called Maithuna. If
we include Ratnasambhava in our theory, we would be able to add Love to this mix.
Nirvana-Kala. This is the part of the Bindu that is in a state of absorption or
nirvana. This means that all awareness is withdrawn into the center, and there is little
or no contact with outside reality. Nirvana-Kala is associated with the Tattva-jnana or
spiritual wisdom which is granted upon occasion usually in connection with
samadhi. Nityananda or pure consciousness is within Nirvana-Kala.
Samadhi. There are two forms of samadhi relevant to this level:
1) Savikalpa which is accompanied by the meditators consciousness, and
2) Nirvikalpa which is beyond normal consciousness. In this Bindu, we would be
dealing with Savikalpa samadhi as a personal union with the light of consciousness;

that is, conscious awareness of the experience. Sometimes called Sunyata, this state is
composed of the Void plus Mind which would enable a conscious perception of the
supreme Bindu itself. This state is accompanied by bliss unlike nirvikalpa samadhi
which is entirely serene and in which the personal consciousness is not active.
There are two forms of bliss: 1) Rasa which is the bliss of moksa. This is a controlled
mind which concentrates its entirety on the Sahasrara Padma and knows it is freed
from rebirth. A person who experiences this is called a Jivanmukti. Muktananda was
a good example of one. 2) Virasa is the bliss of the Shiva-Shakti union. From this
arises the universe and the nectar of amrita.
In order to come to samadhi, one must practice Vairagya or detachment. Usually this
is done through a commitment to renunciation. This means not being attached to
anything, good or bad. It does not mean we must live in a cave in the Himalayas. We
have our usual lives, but we could do without them if necessary. Most renunciates
get rid of all their excess baggage, and many go to live in spiritual communities where
they have the benefit of supportive companions. There are layers and layers of
attachment especially in the western, materialistic, consumer-oriented nations. So, if
you are a member of one of these societies, be prepared for a real struggle. It is no
accident that renunciation is a primary vow of the mystics.
Woodroffe (1973) says that . . if the Citta [mind] be not in the heart there can be no
union with the Paratma [Supreme Atman] (p. 285). This does not surprise us since
we already know that the real mind is in the heart. However, the implications for
practice are that all the centers of the body must be purified. And this is connected to
another primary vow, that of chastity. Chastity means not only sexual abstinence but
purity in every sense you can think of including the senses, perceptions and mental
activities.
Finally, samadhi brings us to the realm of Satyam Loka Reality. Satya means Truth,
Brahman or the Absolute. We have arrived at the essences of the creative process and
discovered that we are one with them. They are Us. Tat Twam Asi That Thou Art
I am That. Or, as God said to Moses, I am that I am. We are Pure Consciousness,
Light; we are Pure Being, Life; and we are Supernal Bliss, Love. Light, Life and
Love. That is easy to remember.
Divine Mother
Ah, Divine Mother! When I first went to live in the Ashram, I couldnt figure out who
Divine Mother was. Why was She so important and why did everyone worship Her,
talk about Her, play Her mantras, etc.? It took a while for me to find out. Finally, in

one workshop, I had to write a paper on Divine Mother, so my perplexity finally came
to a head. As I sat there with my question, I suddenly realized that, for me, Divine
Mother was black because the person who had nurtured me as an infant was a black
woman in Alabama. Then it all made sense. Divine Mother is the the aspect of the
Divine One who takes care of us, nurtures us and protects us. In Hinduism, that is
Kundalini Shakti; in Buddhism, it is Tara; in oriental Buddhism it is Kuan Yin; and in
Christianity, it is Mother Mary or the Holy Ghost. Every religious tradition seems to
have a mother figure to meet this need to be taken care of.
Nirvana-Shakti
Inside Nirvana-kal, we have Nirvana-Shakti who is the giver of life and the life of all
beings. We noted the change aspect of the moon. That change is lifes movement.
Here we are referring to True Life: the simplicity, clarity and oneness of the Great
Flow (Roberts, 1985, p. 33) and to the Truth that remains when there are no
experiences left. (p. 35). The amrita mentioned above is the giver of life. You might
say it is a tool of Nirvana-Shakti.
It is Nirvana-Shakti who forms the circumference around the void to create the
Supreme Bindu. She is the form of the formless, the first limitation upon Pure
Consciousness. It is as if She carves out a bit of the formless for Her own territory.
Nirvana-Shakti manifests as Nada and Bindu plus Light which leads to the desire for
change.
Nirvana-Shakti works through the subtle body: the etheric, manic and buddhic kosas.
She is the inner spiritual director, the Divine within, the Light of all Lights. As such,
She controls the life energy and maintains Jiva consciousness, life and awareness.
She is sometimes called the Cinmatra-Tattva which includes the Bindu (Ham) plus
Visarga (Sah) combination that you will recognize as the Hamsapitha. These two
entities are also called Purusa and Prakrti who, together are Parama-Hamsa. Parama
means the Highest or Supreme. Prakrti is the unmanifest energy potential for life
and creation while Shakti is the dynamic or manifesting form.
Nibodhika
Nibodhika is an elusive and somewhat nebulous concept that is associated with
Nirvana-Shakti. It means fire and life. Woodroffe (1973, pp. 448-9) described it as
fiery and as the unmanifested Nada, i.e., a phase of Avyakta-nada or unmanifested
sound. The other two phases are Bindu and Nada. Translated this means Moon, Sun,
and Fire. Bindu is the Moon, Nada is the Sun, and Nibodhika is the Fire. In another
association, Iccha is the Moon, Jnana is the Fire, and Kriya is the Sun. It is said that

Iccha is the Moon because Iccha is the precursor of creation and is eternal, Jnana is
Fire because it burns up all actions, and Kriya is the Sun because, like the Sun, it
makes everything visible. It is your choice which way to interpret it. These
relationships may be clearer in Table 7. If you consider the last two rows, you may
discover some reasons for the first interpretation.
Table 7.
Three Mandalas
Iccha

Jnana

Kriya

Moon

Fire

Sun

Bindu

Nibodhika

Nada

Feeling or Willing

Knowing

Doing

Creation

Preservation

Dissolution

Nibodhika means Giver of Knowledge. This is meant in the sense of negating the
operation of the principle of unconsciousness and working toward a positive state of
pure consciousness, a kind of pruning effect. This pure state of consciousness is
experienced as Samadhi and occurs after the absorption of Life and Mind and the
cessation of all thinking.
Nibodhika is also associated with Life as the accompaniment of heat and light.
So what significance does Fire have for us personally? Fire destroys, warms, purifies,
and acts as a catalyst in both cooking and chemistry. As such, it has the power to
change the combinations of elements and molecules. So it appears that Nibodhika
plays a major role in the purification and preparation of the bodymindspirit for
spiritual advancement. It facilitates and may even force us to change. If your house
burns down, you must change your way of living. We light a candle to signify the
presence of the divine during our worship. So fire also symbolizes Light, and
consequently insight and understanding.
Exercise: Nibodhika
Sit for meditation and do a little reflection about the combination of Heat and Light in
your practices and in your life. Why do the two qualities go together? Consider that
fire is one of the four elements, and it governs the third chakra whose sense is sight
which requires light. Egos home is in the third chakra. Is that significant? What
effect might heat and light have on the ego? And, in that case, what would heat and
light represent to you? If the ego were refined, as the senses can be, what would you
have then? Take one of these questions or come up with your own and relax into

meditation waiting to see if an answer comes to you in the twilight zone prior to
samadhi.
The Guru
The Guru is symbolized in the Sahasrara Padma by the circle at the top of the mandala
that is sitting on the inverted A-Ka-Tha triangle. It is called Parama Shiva and is said
to be in the pericarp of the 12-petal lotus or Soma Chakra. The Guru is placed in
Nirvana-Kala on the Hamsapitha. That means It is in deepest meditation and
Nirvikalpa samadhi. We could think of that as unconditional consciousness. Parama
Shiva is represented by the Surya Bindu which accounts for the Light that emanates
from it. Because it is the Parama Shiva, it is the Supreme form of Consciousness or
Cit.
Consciousness (Cit) as the ultimate experiencing principle, pervades and is
at base all being. Every cell of the body has a consciousness of its own.
The various organic parts of the body which the cells build have not only
particular cell-consciousness, but the consciousness of the particular organic
part which is other than the mere collectivity of the consciousness and its
units. . . the organism as a whole has its consciousness, which is the individual
Jiva. (Woodroffe, 1973, pp. 162-3)

I offer this quotation because each of these forms of consciousness has its own
individual name which can be confusing. Woodroffe (1973) goes on to say,
The seventh or supreme centre of Consciousness is Parama-Siva, whose
abode is Satyaloka, the Cosmic aspect of the Sahasrara in the human body.
The Supreme, therefore, descends through its manifestations from the subtle
to the gross as the six Devas and Saktis in their six abodes in the world-axis,
and as the six centres in the body-axis or spinal column. The special operation
of each of the tattvas is located at its individual centre in the microcosm. (p. 163)

Let us examine some of the guru forms.

Brahman
Brahman is the name you will find used most frequently to represent the highest
deity. Shankara in The Viveka-Chudamani (Prabhavananda & Isherwood, 1975), after
a long discussion of both Brahman and Atman says that they are the same. Both are
the Absolute. However, it appears that the Atman is the inner aspect of the Guru in
human beings whereas Brahman is an exteriorized figure. Cidatma is Brahman as Cit
or Pure Consciousness.
Atman

Shankara (Prabhavananda & Isherwood, 1975) says that Atman is nature, pure
consciousness, the Real I, the God within; Infinite Being, Wisdom and Love (cf
SatCitAnanda). We experience It as the Witness state or the Higher Self which is
detached from ordinary concerns and which observes what we do.
Pure Presence
The Dzogchen description (Norbu, 1996, p.p. 116-7) of Pure Presence sounds like
Atman. Our actual existence is said to have two states: 1) a calm state and 2) the
movement of thoughts which arise and disappear. In contemplation, there is no
difference between the calm state and movement, so one should try to maintain the
same state of presence in either state. In meditation, there are two phases: 1)shinay
the state of calm, and 2) lhanton inner vision, a kind of awakening of
consciousness. Shinay corresponds to voidness [the calm] and lhanton to clarity along
with integration of the state of presence with movement. Movement here includes
prana or life. In this state, every aspect of body, voice and mind is integrated with
contemplation. The Dzogchen point of view is that we do not need to do anything to
arrive at Enlighenment since we are already there. The practices are directed at
helping us to realize that.
Everything has already been accomplished, and so, having overcome the
sickness of efort, one finds oneself in the self-perfected state: this is contemplation. (Norbu, 1996, p. 119)

Isvara
Isvara is what we might call the personal god with attributes. It represents the
combination of Brahman and Maya and is the cause of the universe. Its job is to rule
Maya (which is Brahmans power) and to create, rule, and destroy the universe(s). It
is the creative principle. Although this comes close to describing Shakti, She is not
specifically identified in the Viveka Chudamani version from which this information
was taken.
Istadevata
This is your favorite deity, the one you perceive as your teacher and personal god.
This is the one who answers your spiritual longing and so becomes the object of your
adoration and love. The whole discipline of Bhakti Yoga revolves around this concept
of worship. Japa or Mantra Yoga is used to achieve darshan of the Istadevata.
Darshan means insight, a way of seeing or a vision of Reality. Repetition of the Holy
Name can lead to higher consciousness when practiced long enough and in the right

frame of mind. Tyberg (1970) says that, Japa is a vehicle for Power to decend into
ones being (p. 156).
Guru Mantramaya-pitha
This is the Guru mantra in the form of Aim which is pictured as the Sanskrit figure in
the center of the Sahasrara mandala. Aim is the bija of Sarasvati, the goddess of
creativity and the arts. Aim represents both the body of the Hamsapitha and the
petals of the Soma chakra which is the 12-petaled lotus. According to Harrigan
(2002), the phoneme ah means Destroyer of death, and the phoneme im means
Nourishing giver of benevolence which fits with our concepts of Shiva (the
destroyer) and Divine Mother (the nurturer). The combination, Aim, means
Captivator of men, giver of purity and peace (p. 66). This seems a fitting
description of the Supreme Guru.
So you can see that we are observing several different levels of the concept of guru.
This gives you a generous collection of guru forms from which to select
your own.
Implications for Practice
What is at stake here is ones absorption in the union of Pure
Consciousness and Mind. It means bringing the ordinary, little mind to complete
stillness, so the nirvana state can be experienced. When that happens, both thinking
and conscious awareness stop. Although the Great Mind in union with Pure
Consciousness is an aspect of the Supreme Bindu, it is not the thinking, everyday,
ordinary mind. Instead, we could imagine it as the Universal Mind. Our little minds
get in the way with their incessant chattering, so that must be silenced in order to
venture beyond. It can take years of meditation practice to achieve the stillness that
we call contemplation or absorption. The process is called dissolution because it
means exactly that. We must literally dissolve all our sentient activity into space.
This can be scary because it feels like losing ones mind or like a loss of that precious
identity. However, it usually happens gradually which enables us to get used to the
new state of beingness.
You may reach a kind of plateau of ecstasy in this union, and many decide to remain
here enjoying the rapture at the same time engaging in life in the world. However, if
you wish to continue, there are practices designed to take you further.
What follows are some ideas for practice at this level of the journey.

Mantra Practice
If you decide to work with mantra, you will need to seek the one that vibrates for you
and fits your special kind of longing. In the Buddhist tradition, Foundations of
Tibetan Mysticism (Govinda, 1982) offers considerable detail around mantra practice
and how to do it, along with a few key mantras themselves. For various types of
Yoga, you can find tapes such as Om Namah Sivaya atwww.timelessbooks.org . The
chant Om Mani Padme Hum is in their Bhajans at Yasodhara Ashram songbook.
The chant Shri Guru Gita can be found at The SYDA Foundation, and this is a
classic that they chant every day there. For Shakti Yoga and other Yogic chants by
Russill Paul, go to www.therelaxationcompany.com. In the Christian tradition, the
Taize Community in France has made a series of tapes such as Laudate (you will
have to Google this one as I do not have the web address). At the top of your
Christian list should be Gregorian chant (there is a set of four CDs called Festival of
Gregorian Chants produced in Canada that is marvelous).
Om is, of course, the quintessential mantra since it is the sound of the universe.
Hu which is uttered as a whisper is a Sufi mantra for the Divine One. Note that the
combination of Hu and man in the word human means Divine Mind.
Meditation
Meditation is the practice of choice at every level, and it is associated with Raja Yoga
which will take you to the end of the line.
Projections
Since the world is created by the mind, one way to deal with this is to begin to
withdraw your projections. Since we cannot experience the inner lives of others, we
attempt to understand them by projecting our own experience into them. This is a
source of considerable error since we are not at all identical. Usually this occurs when
we get emotionally upset. So that is another point at which work can be done. If you
are subject to emotional upheavals, there is still a challenge at the third chakra level.
But projection is such a universal phenomena that we all do it a great deal of the time.
So it would bear some watching. And when you catch your-self doing it, ask how you
do it to yourself and try to reclaim the energy from it.
Discrimination
This is a watchword in all spiritual journeys. We need to learn how to tell the

difference between Maya and Reality. Both are acceptable experiences as long as we
do not confuse them in actual life.
Laya Krama
This set of practices can be found in The Serpent Power by Woodroffe (1973). These
are oriented toward working with Kundalini Shakti and will result in unity
consciousness if carried to fruition.
Detachment
Along with discrimination, detachment is criterial. As long as we are attached to
things, people and events in the world or even to our spiritual journey, we are still
entangled with Maya. That, in itself, is not particularly bad, but it will not result in
enlightenment or liberation. You could think of enlightenment as liberation from
attachments. Granthis are the points where attachments become most problematic.
You can review those in your Johari (1987) book.
These are just a few ideas. There are endless sources of guidance for this journey.
You must be careful in selecting the ones you use especially in choice of a teacher. A
little book called Guru and Discipleby Swami Satchidananda (1979), which may be
available at www.timelessbooks.org or at Yasodhara Ashram lays out in easily
understood terms what criteria to use in selecting your teacher.
We have been exploring the various aspects and implications of the Supreme Bindu
near the apex of our spiritual tree. Our focus was on consciousness and the forms
associated with it as a result of Maya. Part of that had to do with emptiness vs form or
the mirror function of Aksobhya. We looked at the roles of Mind and Life as the basic
forms of Maya as well as what constitutes Unity and SatCitAnanda. Finally, we had a
look at Divine Mother and The Guru.
UNIT 8
To be, or not to be: that is the question;
Whether t is nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take arms against a sea of troubles,
And by opposing end them. To die, to sleep -No more; and by a sleep to say we end
The heart-ache and the thousand natural shocks
That flesh is heir to; t is a consummation

Devoutly to be wishd; to die; to sleep;

To sleep, perchance to dream; ay, theres the rub;
For in that sleep of death what dreams may come
When we have shuffled off this mortal coil,
Must give us pause; Theres the respcet
That makes calamity of so long life... Hamlet
Threshold
Beyond the Supreme Bindu is another kind of life that is totally different from what
we have become used to. Once we cross this threshold, there is no longer any choice
because we will then belong to the Divine One, and our will becomes Divine Will. So
at this point, the moment of our last choice, we must choose between union or identity
with the Absolute.
Union is the goal of Kundalini Yoga and most other religious traditions. That was so
in Christianity until fairly recently. God is seen as the Beloved, and one wishes to be
enfolded in Its loving arms. In union, we still have two entities. One is the Divine
One; the other is the petitioner, the seeker, who wants to be loved or cared for or
protected by a Greater Being.
Identity, on the other hand, is the goal of Raja Yoga and many other mystical
traditions. In this conception, we lose all trappings of individuality and merge with
the Divine One in whom we live and love and have our being. To achieve this state,
one must be able to perceive oneself as, literally, God on earth. This approach says
that God wished to be known, so He created the world (a Sufi mystical idea) and that
everything in creation is an extension of the Divine Being a projection, if you like.
Jesus taught that he came to show us how to be God in the world. And this is true of
all the great arhats.
Visnu Vakta means the mouth of Visnu. You will recall that Visnu is the Hindu god
of preservation in the trinity. So this means that all things are absorbed into Visnu, the
cause who is SatCitAnanda. The gross was absorbed into the subtle as we worked
through the chakras. Now, in the Sahasrara Padma, the subtle is absorbed into the
causal. In other words, matter dissolves into mind, and then mind into consciousness.
Now it is time to dissolve individual consciousness into the One Great, Cosmic
Consciousness as we prepare to exit the Sahasrara Padma. Here, we dissolve the
causal bodies (consciousnesses) into the Primordial Cause which is
called Mahabindu. Then the Mahabindu is absorbed in Citatma which is Brahma as
Cit (Primordial Consciousness). This leaves only the One. From the standpoint of the
individual, this means to realize that the little mind (Citta) is the discriminator and to

absorb it into its Witness (Atma, or the Supreme One).

Facing the choice to take this final step, we are at the point of
Dissolution.
Breakthrough
Breaking through is a term used by Govinda (1982) to refer to the
act of breaking through the confines of ego into the universal state of
the all-comprising essentiality (Vajrasattva) (p, 198). Here are annihilated the I
and all ideas of selfhood, separateness, intellectual and rational thought. What is left
is intuition or intuitive knowledge and spontaneous feeling. Buddhists see
enlightenment from two different perspectives. The first is a final, static condition of
ultimate perfection, rest and harmony rather like Woodroffes description of Shiva.
The second is dynamic and is represented by the blood-drinking, terrifying deities that
reflect the fears inherent in breaking through and the courage needed to persist in the
face of those fears.
Breaking through is an
ecstatic thrust, all bonds, all worldly fetters, all prejudices and illusions are
destroyed, all conventional concepts are swept away, all craving and clinging
is cut off at the root, past and future are extinguished, the power of karma is
broken, and the Great Void is experienced as the eternal present and ultimate
Reality and Suchness. (Govinda, 1982, p. 201)

It involves a leap over the chasm that yawns between our intellectual surfaceconsciousness and the intuitive, supra-personal depth-consciousness (p. 201). [Note:
more information about these two systems can be found in Pearce (2004).] The tool
that is offered by the wrathful deities and symbolized by the blood is the knowledge
principle. Here we are referring to prajna or wisdom or direct knowledge that is
afforded us by our intuition. The starting point is the cognizing consciousness
represented by the solar principle. If I read this correctly, we are talking about the
Universal Mind that is associated with Higher Consciousness. It is one of the two
parts of the Supreme Bindu. We tune into this with our intuition.
The Supreme Knowledge-Holder is called the Lord of Dance because he is Lord of all
that moves, the element of motion and the vehicle of Life, creative sound and spiritual
unfoldment. Note that here we have the second part of the Supreme Bindu: Life. The
Knowledge-holding deities are the last step before Breaking Through. So we have
Mind and Life as our elemental tools for transformation into the Absolute.
Roberts (1985) covers much of the same ground in her account of the endpoint. She

tells us that we must expect to lose our sense of self or self-consciousness, our
intellect or reflexive mind, and our affective system.
Exercise: Breaking Through
In The Experience of No-self (Roberts, 1985), read the Introduction and chapters 1-3
and see if her experience resonates with you. What does she mean by the silence?
What insight did she have about God? What happened when the self disappeared?
What is the Great Flow? What was the Seeing? What was the gathering of
intensity she experienced in the mountains and how would you react to it?
Secure a copy of The Cloud of Unknowing (Progoff, 1981) and begin to read it also.
Compare the authors descriptions with those of Roberts.
The Great Passageway
In time I came to the edge of the void. It was as if I stood on the brink of a bottomless
chasm looking down into utter darkness. And I knew I had to jump. But I could not
move. In my terror, I sought Michael, my guardian angel. He told me to sit on the
threshold until I was ready and not to force myself.
When I examined my fears, I found that I was afraid there would be no light, that I
would be unconscious in the dark forever after death. And that scared me too because
I had never before been afraid of death. But I had expected it to be a return to Love
and Light. Now this experience seemed to challenge that illusion. By this time, I was
absorbed in asamprajnata samadhi during meditation in which my experience was of
complete nothingness. I would sit for an hour and know nothing during that time as if
I were completely unconscious. It felt like deep sleep, but instead of the usual 90
minute interval of sleep which included dreaming, I would come to myself on the
minute of the time I had allotted myself as if some inner clock had sounded the allclear. No one that I knew could explain to me what was happening.
So I went looking for an explanation in books, my usual resource, and was able to
identify the chasm as the Void. This is the emptiness of space before time and life and
mind. It is the endless, open space out of which everything created arises. It seemed
analogous to the Field that spaciousness which contains the universe and which is,
still, full of movement and activity. I thought it worth trying to maintain my
consciousness as I descended into the blackness of samadhi. What occurred was I
could detect something huge moving in that vast space. It had no physical qualities
but there was a felt sense of enormity. There is a background hum in the universe
of about 7 hertz that does not come from any known astral bodies. Perhaps it was this

hum.
Some writers called it black space. Others called it radiant darkness or dark light. So,
when I ran across these discussions, I figured that the reason I experienced darkness
was because the light frequencies were too high for my human perceptual ability.
That meant I would need to raise my own bodily and mental frequencies if I wanted to
see it.
While all this was going on, I was studying the Sahasrara Padma and dissolution. I
discovered that total absorption means a loss of all the parameters of being in the
world. If I went far enough, it meant loss of life and mind because they are defined by
form and maya. I faced the end of differentiation and separation and objectification
as they were stages of creation. There would be a loss of power consciousness and the
mental activities associated with that. A sense of union would also go as the
circumference of the Supreme Bindu dissolved. It meant that the Void was the
ultimate destination.
At this point, I had what could be described as a breakthrough. As I was sitting at my
computer working, I suddenly realized that my consciousness was the God within, or
rather that my consciousness is Gods consciousness. This meant that God is living
my life and the lives of everyone else on earth, and that perhaps that was the whole
purpose of creation. It could mean that we are all part of a process of universal
evolution in which human beings are not yet fully formed or completed. This would
certainly explain the variations in development of awareness that we see all around us.
Then maybe instead of our being cells in the body of God as Swami Radha
suggested, we are working, creative thoughts in the mind of God, and maybe the
"Field" is the mind of the Creator. It follows that, because we are each a part of that
whole, there is no room for critical judgment of others or ourselves.
It was not long after this that I recognized that what was true for consciousness was
probably also true of mind, that my mind was a facet of the Universal Mind,
intimately connected with it and able to tune into it. This, I discovered, could be
accomplished through judicious and careful use of intuition. There was intuitive
guidance, of which I had been aware for many years, which would warn me of
impending danger or answer questions I had. But this new insight proved to be a
valuable tool for developing this guidebook. When I got stuck, I could study and
program my little mind to be receptive. Then, at an opportune moment, usually
when drifting off to sleep, I could pose the question again, and an instant answer
would come that solved all the mysteries of that particular issue. The answer, then,
had to be translated into a form that could be communicated to others. This is similar
to a process developed by Margharita Laski and explained in The Biology of

Transcendence (Pearce, 2004, pp. 187-8). I had used a variant of it in college when it
was term paper time.
After these two insights, I found that my fears had mostly disappeared. I was not
going to lose my mind. And my identity was Divine rather than self-conscious. So I
am not going to be unconscious in the dark.
It has to be said that no two people are going to have the same experience traveling
through the passageway. The Cloud of Unknowing describes one, Roberts (1985) and
Ruiz (transl. Nelson, 1997) tell about others. Swami Radha used to say that adequate
preparation, meaning purification, eases the transitions. So, perhaps the trauma
Roberts suffered came partly from lack of experiential knowledge on the part of her
human guides. Associated with the increasing information about spiritual emergency,
her experience suggests that we need to take a closer look at people who are
institutionalized because of loss of ego structures. The current psychological zeitgeist
defines lack of ego as psychotic and lack of boundaries as borderline. So it might be
prudent to be careful with whom you share your experiences of these uncommon
domains.
Exercise: The Great Passageway
Begin reading Beyond Fear by San Miguel Ruiz (Nelson, 1997). Pay particular
attention to the passage through the snake and compare it to Roberts transitions.
What do they have in common, and what do they say about the passageway?
Mind as Mirror/Emptiness
In many places, we have said that the mind serves as a mirror. Seen as the
circumference of the Supreme Bindu, it marks the boundary between existence as life
and the void. On one side is emptiness and on the other is form. Tibetan Buddhism
honors this dichotomy with its own deity: Aksobhya.
Mirrors reflect light as well as the images that are caught in the light. So if a mental
mirror is turned toward creation, it will reflect the forms of which creation is made.
One the other hand, if it is turned toward the void, it will reflect emptiness. We
already know of the minds penchant for projection which is a reflection of something
in me from someone else which I can then perceive objectively. So let us assume
that consciousness is the source of light and mind is the mirror. We can use
attention to direct the mind in any direction and to focus on something we wish to
examine. So, if I think about the world, that is what I will perceive. And, if I cease to
think, the void is what I will perceive.

The implication for practice is that if we want to exit the mind, we need to re-enter the
reflection. Or, to put it another way, we need to go into the light; or raise our level of
consciousness. Alternatively, we can learn how to focus the minds lenses to vary our
experience.
Exercise: Emptiness
Begin to read The Essence of the Heart Sutra by the Dalai Lama (Gyatso, 2005). This
is the quintessential work on the nature of emptiness. So, as you read, try to formulate
a working definition of emptiness for yourself. What is the form and emptiness
interaction? How does that relate to mind as mirror and what are the implications for
practice? Can you find any common ground with Almaas (1986) discussion of the
Void? In what ways are they talking about the same experiences?
Fears
Earlier, I mentioned feeling terror at the edge of the abyss. And we talked about the
Breaking Through experience. Contemplation of the Void may cause a kind of fear
that is worse than what we ordinarily experience because we are confronting a loss of
who we think we are. The ego, personality and intellect have been developed over the
entire life span and our very idea of who we are depends upon constant reinforcement
of our self-perceptions. This is the job of the mind, so when the mind is silenced, we
literally disappear. If you have done enough meditation, you will have experienced
this. However, we come out of meditation and normal life continues with our self
intact. We may even have met our Witness Self. Or we may have spent time getting
acquainted with our souls. The existence of the Void suggests to us that all that is
going to be lost forever if not now, at least when we die. So we repress and defend
against any conscious awareness of that possibility, in order to function in the world.
Engulfment
Our first experience with the confrontation of loss of self comes at around 5 years of
age when the ego reaches a level of maturity at which it can perceive the threat of
engulfment by the dynamic ground as Washburn (1995) calls it. The egos response is
to generate repression of the overwhelming force of the Divine One, so it can
establish itself in a position of control over the organism. It sets boundaries to
delineate who we are. It creates an ego-identity that is coherent and stable, and it sets
up a sense of individuality that separates us from every other person on earth. And
then it proceeds to defend that position to the death. Fear of engulfment is a fear of
loss of the separate self, and it is a powerful motivator. Only a long period of selfexamination can enable us to relax that vigilance, tune in to our personal essence and

tolerate loss of boundaries.

Annihilation
A corollary fear is that of annihilation which means not only loss of life, but loss of
personal essence, individuality, soul, consciousness, mind and existence itself. In
other words, not being. Part of this is fear of loss of mind and/or insanity. For me,
this was a huge obstacle. I just could not confront not being able to know: who I am,
where I am, what is happening, etc. We are able to perceive ourselves on many
different levels: physical, mental, emotional, social, spiritual, etc. and there is a
comforting thread of existence running through all these attitudes and qualities that
stays the same no matter upon what part of ourselves we focus attention. It is the loss
of that thread of continuity we dread losing.
Death of God
We also fear that there may not be a Divine Being who created everything and who
cares for us. All of the images of heaven and a deity full of light and love reflect our
need to return to the Source of our existence and being. However, confronting the
void raises a question: Is there really a God? Or, if there is a God, does He really care
about us? Or, if He cares about us, why does He allow so much pain and suffering?
Or She? Unable to answer some of these questions satisfactorily, many people stop
believing in a Divine Being.
Aloneness
Standing at the edge of the abyss, one thing becomes clearly apparent: I have to do
this alone. No one can help me. The scriptures say that the last steps must be taken
alone. So it is essential that we come to terms with our basic aloneness. I am not
talking about loneliness. We all need company from time to time. This is an
elemental solitude, a space in which there is no other person or soul. There is no
union, no light, no love, nor any other feeling except that of existential helplessness.
It puts us in touch with our actual lack of control over what happens to us.
Grief
A deep sense of grief and sorrow comes over us at the potential loss of our lives. It
may feel like terminal hopelessness, as if nothing we have done had any purpose. We
wonder what was the point of incarnation at all. We grieve the loss of our family and
friends as well as lost opportunities because we recognize that there is no going back
to the way things were before this moment. Whatever happens, we will never be the

same person again. Our relationships, if they survive, will necessarily be different
because we shall be different.
Loss of Consciousness
We have mentioned this, but it goes to the marrow at this point. If we lose
consciousness, there can be no awareness of anything at all, nothing happening, no
one, no place, just the void in its limitless expanse. It threatens not being, nonexistence; that engulfment and annihilation mentioned above. And this seems to be
what must be tested in order to continue the journey.
Exercise: Essence of the Heart Sutra
Continue reading The Essence of the Heart Sutra by the Dalai Lama (Gyatso, 2005).
What are the four seals of existence? What is the basic wisdom of the Prajnaparamita
of which the Heart Sutra is the core? How does the Buddhist concept of emptiness
speak to our fears? And what is the distinction between self and no-self?
Continue reading Beyond Fear by Don Miguel Ruiz (Nelson, 1997). What is his
explanation for the fear we experience at the threshold of transformation? Compare
his ideas about evil and the parasite with Pearces (2004) Anatomy of Evil in Part II
of The Biology of Transcendence. How do the four masteries help us to go back
Home? Compare Ruizs ideas about emotions to Roberts report of loss of the entire
affective system. Does shifting the Assemblage Point resemble any of Roberts
experiences in developing silent mind? How does controlling the dream speak to our
fears?
It is important to realize that what is at stake here is not physical existence though that
has its own level of importance. What is being tested is whether we are able to
sacrifice our very perceived existence in order to become more conscious of our
identity with the Whole. It is a crisis of consciousness. Can I become aware of
More? Is it worth the sacrifice of my ego, personality, intellect and soul? Can I
deliberately step into the mouth of God? Can I risk assimilation?
No-self
No-self is not God; rather, it is the gap between self and God, and the gateway to what is not
only beyond the self, but beyond no-self as well. Roberts, 1985, p. 95

Vis a vis annihilation, let us look at no-self, what it would be like to not exist in the
manner to which we have become accustomed. What is it like to be nothing, to have

no ego, no personality, no thinking mind, no affective system, no center, as Roberts

(1985) describes it? And is that a useful question, or are we merely discussing what
we are conscious of? If there is no self, who is conscious or who can be conscious?
Buddhists declare there is no self, there is only consciousness. Consciousness just is.
All of the characteristics mentioned above as being in jeopardy are only mental
creations. And, in fact, if we had a powerful enough microscope with which to
examine ourselves and the world, it would all disappear into quarks and particles:
positive and negative bits of energy. So we only exist by virtue of some organizing
principle that arranges these particles into some kind of temporary order. Objectively
speaking, we do not exist as solid, or even mental, objects. So maybe there is
something to this idea of emptiness with vibration of which Light, Love and Life are
only curious variations.
Here, I think, is where we come to the edge of the abyss which could be redefined as
the brink of unknowing. We really do not know how the system works in spite of all
the research. Yet, still, we feel there is something there, there is a tenacious order in
what we can perceive out there and within ourselves. And, although there is constant
change, it is orderly and grandiose.
We feel our existence. It is not any of the definitions we have reviewed but beyond
them. Still, we are here, present. We are presences that can relate to each other and,
hopefully, to a creator. We also feel the presence of an Other, a stable, higher-order
Being whom we would like to know better and be able to trust. So, intuitively, we
decline the concept of no-self in favor of Beingness or the Absolute, the Divine One,
Universal Reality or some such entity who is more powerful than ourselves. What we
cannot deny, apparently, is the need to traverse the terrain of no-self in order to make
direct contact with this higher power.
What Is
What Is is not the personal god experienced in union or unity, but the space beyond
that contains it and us. We can project that What Is must be conscious and intelligent
since It created consciousness and intelligent human beings relatively speaking, of
course. As Swami Radha said, the Power that has created the eye can see (Radha,
1978, p. 131). Interestingly, Roberts (1985) calls It the Eye in one of her initial
encounters with It. She also describes vibratory feeling tones in experiences that
terrified her enroute to that discovery. In the end, what she discovers can only be
called What Is because It cannot be known by our minds or consciousnesses but
only through absorption in or identification with It. The prerequisite for that is noself.

However, it seems to me that no-self need not mean absolute destruction of our
habitual self-perceptions, but rather an expansion of identity, a kind of reversal in selfdefinition in order to see ourselves as the Divine One trying to lead individual lives
within a whole new set of parameters in a world that is really only dancing ions; cf.
Shiva as Lord of the Dance. The familiar assets of life are still there along with the
usual habits of mind and behavior when we choose to engage them. But we are now
privy to a whole new zeitgeist of experience, the door to which is expanded
consciousness and a new tuning knob on the mental satelite dish.
Thus, there would seem to be an unlimited opportunity and depth for exploration in
this new dimension that is limited only by our willingness to proceed.
Exercise: What Is
Read chapter 6 and the rest of Part I in The Experience of No-self. What was the
smile? And how would it relate to the triad of knowing, seeing, and doing? What is
What Is and how can it be known? What is the silent mind and how does it differ
from the ordinary everyday mind? Compare silent mind with silent knowledge in
Ruizs Beyond Fear (Nelson, 1999). What happened to Roberts body? her
memory? Under what circumstances can truth reveal itself? Outline the summary
pages, and add your own comments and experiences to them. Pay particular attention
to the section on Silent Mind. Make a list of the characteristics of silent mind and
notice what distinguishes it from blank mind. How do these relate to no-self?
Compare What Is with Beingness as explained in The Power of Now(Tolle, 1999)
Resurrection
Resurrection means to rise again though not always from the dead though that is the
usual association we may make. It can also mean to bring back from a lost place or to
revive. The term is used here to indicate the end of the passageway or transition
through the mouth of Visnu. It can be defined as Self-liberation or just Liberation.
Sometimes it is called Self-Realization which means that we finally recognize our
divinity and identity with the Divine One. Pearce (2004) calls it a fall into grace.
Norbu (1996) calls it Rig Pa which means the intuitive and direct knowledge of the
primordial condition, maintained as a living presence (p. 136). Jesus resurrection
has the same meaning: that we have come through the shadow of death, analogous to
the passageway, and survived on a higher plane of existence. It differs from ascension
in that the individual is still in a body and able to function in the world. However,
there has also been a change in appearance of the physical body. It is now full of
light.

Transfiguration
When the bodymind is purified to a certain point at which the veils of conditioning are
largely removed, it is possible for the souls natural light to become noticeable. This
may be experienced as a shiny countenance or may actually be seen as light
emanating from the body or as an aura around the head or body. In addition, the
person may also become able to detect light in other people who may not be as far
along developmentally as well as in those who are. We may also begin to be able to
detect light in the environment where there was apparently none before such as
around trees, mountains and bodies of water. Or we may begin to be able to see the
colors in other peoples auras. Everyone has a light body, and it radiates. Being able
to see it may be why this stage of development is called enlightenment.
I remember one night when I was living at the Ashram seeing my own light. I had
gone to bed, the lights were out and it was fully dark. I looked down and could see
light flowing out of my hands and fingers. At other times, I could see the light
flowing out of other people especially Swami Radha. On one occasion when she was
giving a talk on love, the whole room filled up with golden light. Once, I was
attending a weekend retreat with Pir Vilayat Khan at The Abode of the Message. His
light and that which he created in the group was astounding! He had the ability to
enable others to see the natural radiation in all of nature and in each other.
Light is one of the manifestations of Sambhogakaya. There are three: 1) light as the
visible aspect of energy before assuming any form, 2) sound perceived as mantra, and
3) rays which manifest all the forms and colors of the mandala of the divinity. The
Great Transference into the Body of Light is a transmission that involves the
transference or reabsorption, without a physical death, of the material body into the
luminous essence of the elements, in the course of which realization the physical body
disappears from the sight of ordinary beings (Norbu,1996, p. 61). If this is not
experienced during life, it can be after death.
Exercise: Light and Ecstasy
Secure a copy of Light and Ecstasy by Pir Vilayat Inayat Khan (1998) if you do not
already have one and enjoy his accounts of experiences with light. The book was
published by the Sufi Order International and would probably be available through
their website.
Practice: Divine Light Invocation

See Appendix A.
Support
Under the circumstances we have been describing, one can feel very fragile and
alone. The new experiences, if shared with others who are not at a similar stage of
development, can result in rejection or avoidance because they are so much like
psychopathology. Therefore, it is important to seek out a group or community of likeminded souls with whom you can share your journey. Monasteries, convents and
ashrams were set up for the purpose of providing shelter and support to disciples of
the master who founded the community. Many, if not most, people who live in those
places for a while tend to stay there and give service to others who come for teaching
and training.
If such a community life is not practical for you, there is a possibility for meeting
compatible friends at workshops and trainings that are given at various places. These
can be spiritual communities as described above or just conference centers who
specialize in spiritual training such as Omega Institute, The Abode of the Message,
and Kripalu. Most of these places have websites and you could find them by
searching for spiritual communities. Many of the conference centers offer
certificates and in-service credits in the areas of training.
It is now possible to study spiritual development for an advanced degree at various
institutes and universities that have been accredited for that purpose. The Institute of
Transpersonal Psychology has a complete program up through the PhD level. Naropa
University also awards advanced degrees including one in Contemplative
Psychotherapy. The California Institute of Integral Studies and the John F. Kennedy
Institute in California offer advanced degrees. And many other univer-sities offer
programs in transpersonal studies while not yet specializing in them.
If you feel drawn to do intensive inner work with the guidance of a teacher, I suggest
the Diamond Heart work or Sufi Retreats. The teaching I received at the Ashram was
this kind of self-examination. It is life-changing!
On the inner planes, you may seek out the guidance of either Spirit or your guardian
angel through meditation. Over time, a dialogue can develop during which you may
ask questions and be instructed.
Your own Higher Self or Witness Self is also a support since It does not respond to
events in the world with emotionality but is an objective observer. It can be a very
valuable resource when you are trying to discriminate among projections: yours and

those of others. It also serves as a stable ground since it does not change in the face
of outside stimulation.
Your soul, too, is a guide since it knows where it is going and what your life is meant
to achieve. Its feedback comes to you as the finer feelings. It may be blocked in its
self-expression by the ego who can be threatened by its proclivities. In fact, an egosoul conflict or confrontation is not at all unusual. In our culture, the soul is usually
the loser in any such contest.
In the end, Liberation is Self-Liberation because only you are privy to your inner
workings. And, at the higher levels, as we have said before, one must proceed alone
on the causal plane.
Implications for Practice
In this section, I want to do two things: review the dissolution process and suggest
some practices. The Visnu Vakta is the threshold of dissolution, so it is here that we
need to investigate what it requires.
The Dissolution Process
You will remember that the dissolution process is a reversal of the whole creative
action. And we have been systematically retracing those steps throughout this entire
guidebook. So let me review in summary what we have learned. Then we will see
what implications that has for the return journey. A pattern does emerge from the
confusion.
Please turn to or print out Tables 8-10.

Note that these symbols do not match exactly what we have been using, but they give
a better sense of the action. Table 8. Creation shows the progession of consciousness
development on the causal plane. The essential process is a distillation of what
happens at each level.

Now look what happens when we reverse the process to examine dissolution. Read
up the right column for the essential process of that realm. Each lower one gets
dissolved into the next highest one. Now, please look at Table 9 for some implications
for practice. You may find it helpful to print the tables out for ease in processing.

[Note: The dotted lines with arrows should be seen as zigzagging all the way down the
chart such that the Nature at one level becomes the Essence at the next level down.
Then the horizontal dotted lines with arrows indicate the triads. The vertical arrows

indicate the creative progression shown on Table 8. for comparison]

You will remember Norbus (1996, p. 53) description of the three aspects of the void
or the three primordial wisdoms: Essence, Energy and Nature. Essence is the base or
pure condition and the basis of all manifestations in the universe. This is analogous to
Presence or that which takes the initiative. Energy is the process of manifestation or
projection of the original qualities of the essence, i.e., the light of the primordial state.
This is the movement aspect of the triad. Nature is the more concrete manifestation of
the primordial state in all its aspects, or we could think of it as the result of the
creative movements of the initiator. Norbu goes on to say that these three
characteristics of the void correspond in the path to three aspects of the nature of the
mind: presence, movement and calm states. Finally Norbu compares these three
dimensions as fruits of realization: Dharmakaya, Sambhogakaya and Nirmanakaya
respectively. [Note that the base, path and fruit are another similar and relevant
triad.] In the individual, these three aspects take the forms of mind, voice and body
which may give you a more grounded point of departure.
Creation
Now, the leap I am going to take is to suggest that these three forms or aspects of the
void provide the working formula for creation and dissolution. We have seen their
pervasiveness throughout this series of guidebooks, so it is apparent that they are
critical forms. If you will examine Table 9. Creation Triads, you will find the causal
planes again along with the triad that seems most logical to carry out each level of
activity. You will notice that the Essence and the Nature columns contain the
same concepts juxtaposed to show a continuity of the movement which is found in the
Energy/Movement column. What this means is that the Nature or manifestation of
one plane becomes the Essence of the succeeding one. Therefore, each level becomes
more dense or differentiated as we go down the scale until physical forms finally
appear. [I have not shown all the arrows of direction in the Tables but you may
visualize them as a series of Zs rather than the simple vertical dimension in my
diagram.]
Note: Nature does mean manifestation, but, in this case, we must think of it as
increasing levels of differentiation in the realm of consciousness because in the causal
plane everything that happens is occurring only in consciousness, not in the physical
or mental worlds. We could rework the table to indicate more concrete effects in the
Nature category such as Vision producing Light and Love or Unity becoming Mind
and Life. This would not be wrong, but it would not show the process quite as clearly.
Dissolution

If you look at Table 10. Dissolution, you will see that the only change is in the
direction of the arrows and the type of Energy or Movement. The parentheses
indicate the Creation, Energy Movement in the creative direction. But here we are not
creating the world, we are making it disappear. So the movement must be the
opposite of the creative actions. Here is where we may find more implications for
practice. Some ideas follow. Notice that you may enter the chart at any point
depending upon your own level of development. However, you are urged to make
sure that you have done the preliminary work before continuing on. If the foundation
is not secure, the whole edifice will tumble. So let us see if there is any useful
material here.

Practices: Dissolution
The following ideas are based on the interactions between the causal plane and the
associated triads of each one. I suggest you take each plane as a practice over a
period of time to give you a chance to apply the processes to your own development.
You might want to sit with the main idea first, then journal your reactions. After that,
sit with the questions and/or make up your own. Then journal your thoughts about
them. Finally, it helps to write a self-reflective paper about the whole process and

what you learned from it. Remember that the act of writing bridges the two
hemispheres, and it also enables the left hemisphere to share in the direct knowledge
of the right one.
1. A-Ka-Tha. Here all creation is destroyed in consciousness which means we are
not aware of it at all as in samadhi. Only the potential form is left. But we can come
back to it when we disengage from meditation. That is the condition of asamprajnata
samadhi. For reflection, you might look at the forms of your external and internal
life. Externally, that could mean what roles you play, what kind of job do you have,
with whom are you in relationship, etc. Internally, you could look at your inner life.
What are your hopes and dreams? Your fears? Your thoughts, and how well can you
control them? How is your health?
2. Kamakala. Here form decomposes into its essence, archetype or tattva. There is
still a pattern present. You might learn to perceive the essence of things around you.
For example, what exactly is the essence of trees, i.e., what is treeness? Look for
archetypal patterns. What are the underlying unities? Think about will/feeling,
knowing and doing: each by itself, then each separately. And what do they have in
common that makes them essences? On the personal level, ask yourself what you do
best, who you really are, what makes you unique. What is your essence? What is the
gift with which you came into a body? Look at the patterns behind the forms you
worked with at the A-Ka-Tha level. Do you see any archetypes? Are you an ingenue,
a wise old lady, a priest, an introvert, or what archetype(s) do you follow? Jungs
(Keirsey & Bates, 1978) typology could be used as a step toward identifying personal
archetypes.
3. Mahanada. This is where intentional vibration stops. So the essences of things
must be withdrawn into mere intention or will. You might look at the triadic pattern
itself. Ask, how do triads emerge from intention? Examine the triadic process and
relate it to your life. What do feeling, knowing and doing mean to you: separately and
together? Are they in balance? If not, what needs to happen? Try to withdraw the
knowing and doing of your life into will, then into finer feelings such as love. Can you
subject your egos will to Divine Will? How can you surrender your individual will
to Spiritual Will? With respect to intention, what do you intend to create? You could
ask what is the purpose of your life, for what reason did you incarnate? Stilling the
vibrations of consciousness would mean to quiet the mind and bring silence and
solitude into our lives. Can you spend a day or more in silence without talking? Do
you allow yourself the solitude you need to avoid stress and to restore your sanity?
4. Vyapika. Here, intention or will is internalized into the original vision or
seeing. Can you visualize the purpose of your life as your soul might have

conceived it before you were born? Since Light is one of the outcomes of this level of
creation, you might try to dissolve the will or your intentions in Light. Use the Divine
Light Invocation to do this. Focus will on the One. Seek Divine Will and delete selfwill. Iccha means desire which translates into either will or feeling. So you could
try to shift attention from wanting to pure energy. Instead of thinking about what you
want, ask what God wants from your life. You could ask, how do I see my life? How
does the Divine One see my life? What are my future options? Do you have access to
your intuitive mind? If so, for what do you use it? Since this is the level of radiation,
you might ask what kind of energy do you radiate as you go about your daily life.
And, since one of the products is bliss, can you see love in all beings? If not, what are
the obstacles to that? And, since light symbolizes the truth, are you always honest?
What are the important truths for your life?
5. Samana. Here vision must be consolidated into duality. You will recall that the
particular duality is mind and life. So we could bring the Light of Vyapika to both the
Mind and to Life. To do that, focus Light on your projections. Bring Light to mind.
Dissolve small mind in Universal Mind. Focus attention on Life as a whole. Forget
small self and absorb it in Life as a whole: how could you give your life in service to
the One, for instance? What is the relationship between mind and life, and how do
they interact? What do you think about life? How have your thoughts created the life
you now have? What is your life about? What do you focus attention on? How does
your life influence your thoughts? your mind? For what purposes do you use your
mind and life? What are the interactions between light, life and love in your life?
6. Unmani. At this point, all activities, perceptions and movements are collected into
unity. Mind and Life become inseparable. You need to learn how to withdraw all of
your projections into Consciousness. That means you become aware of all projections
and differentiations: withdraw all separateness into Unity. Dissolve the mind and your
life into Consciousness. This means that you give your conscious awareness the
power over all aspects of your mind and life, not that you are going to die. Ask
yourself, what is your relationship, if you have one, with the Creator? Are all parts of
yourself in harmony and balance? What is the role of your Witness Self and are you
in touch with it? What do you know about your soul, and what do you think and feel
about it? Are your ego and soul in conflict or have they resolved their issues? How
are mind and life alike?
7. Void. This is the final step into Dharma Megha Samadhi. Liberation. All
perceptions, relationships and identifications disappear into Cosmic Consciousness.
Consciousness is the primal force. If you let it guide your life, there is no end to the
possibilities for growth and bliss. So what restricts or intimidates your
consciousness? What experience, if any, have you had of Cosmic Consciousness?

What veils over it are still present and what do you plan to do about them?
In summary, transcendence or dissolution may consist of combining Energy and
Nature to achieve Essence. Then finding the quality of the next highest level into
which to absorb this triad. To do this, we need to withdraw projections as follows:
1. Manifested universe into the essence of form and will.
2. All of our feeling, knowing and doing into Spiritual Will toward intention.
3. Intention, vibration and Spiritual Will into vision of the Divine One or into Light.
4. Vision of the Divine One, seeing, insight and intuition into Light, Life and Love.
5. Light, Life and Love into absorption/contemplation.
6. Separation and aloneness, differentiation/projection and dualism into Unity
Consciousness or
Union with the Divine One.
7. Unity consciousness into Cosmic Consciousness.
Eight Rungs of Yoga
There is yet another set of practices that are most likely meant just for the seven
planes of the causal plane. The Eight Rungs of Yoga, you will recall, is a series of
Yogic practices that gradually take you to samadhi. A quick summary of these
practices can be found in the Ashtanga Yoga Primer by Baba Hari Dass (1981) if it is
still in print. Raja Yoga by Swami Vivekananda (1976) or the Taimni (1975) book
explain the larger picture. Let us see how they might fit.
1. A-Ka-Tha triangle. The first practices are the yamas and niyamas that are the
observances and abstinences. We met those in Book I, and you can find the details
there. As a reminder, they are used primarily to purify and clarify the ego and
personality. So they would speak directly to your daily life in all its aspects.
2. Kamakala. Hatha Yoga comes next, and you might find it difficult to imagine
how that would relate to the tattvas or archetypes. The main purpose of Hatha Yoga is
to bring the mind and body together through focusing on the breath while holding a
posture. These practices will eventually put you in touch with your essence since
they involve prana directly via the breath.
3. Mahanada. Pranayama is next. It relates to intention and will because it will put
you in touch with your vital power. We use the breath and our lifes vitality to carry
out our intentions or to manifest our wills. Breath and prana are the power behind all
we can do.

4. Vyapika. Pratyahara is the practice that helps us to close down our sensory
mechanisms in order to join the inner life. So it enables us to focus attention on
intuition and our spiritual energies. When we do this, we can experience
SatCitAnanda. Over time, pratyahara will put you in touch with the Divine Light.
5. Samana. Concentration speaks directly to Samana since it narrows the field of
attention to oneself and the object of focus. So concentration is a tool to focus the
mind which is one of the pair in this place. It could also be used to focus ones life
when appropriate. Usually the object of the focus is the Divine One, in which case,
we would be talking about devotion, Bhakti Yoga or worship.
6. Unmani. Meditation enables us to become one with the object of concentration.
So, it would seem, it can bring us into direct contact with the Divine One also known
as Citatma or Brahman or God.
7. Void. Contemplation, also called samadhi, is the practice that eventually results in
experience of the void or identity with the One.
Samadhi is the Void itself (Woodroffe, 1978, p. 468).
For more details and information about how the Eight Rungs of Yoga accomplish
these goals, please see The Patanjali Sutras. I think The Science of Yoga by Taimni
(1975) is the most lucid translation and commentary.
Complementary Practices
Most of these will simply be a continuation of what has gone before. The real work is
suggested by Table 10. Dissolution Triads. But the following may offer some
support for those processes.
Meditation is the basic practice.
Contemplation: See The Cloud of Unknowing for new ideas on how to do this.
Cultivate Virtues. These are not new either but bear repeating since they are
germane to what is happening at this level. For an extensive list of spiritual virtues,
see al-Asmul-Husn: The 99 Beautiful Names of Allah by Muhaiyadeen (1997) or
the qualities being developed in The Pearl Beyond Price by Almaas (1990) or the
Holy Ideas in Facets of Unity also by Almaas (2002) which you may already have in
your collection. You can make your own list, of course.

Patience is a must because the process takes time and cannot be rushed. In addition,
the process is being supervised by a higher power and, therefore, is not under our
control. You can practice patience everywhere, while standing in line for instance or
waiting for a special phone call or when your children or spouse are being difficult.
Humility is essential for the same reasons. Ego is being put out of business and may
be expected to resist vehemently. Humility is one way to train it. My practice is to try
not to talk about what I know. It could be interesting to try to give some service
without anyone else knowing about it.
Silence is another discipline that is much needed in our society. Because so many of
us are extraverts, talk has become a medium of contact whether it is conveying any
important information or not. To not talk, opens up other avenues of communication
some of which are quite delightful. Silence also gives you exquisite insights into your
own mind.
Trust may be the most difficult achievement because the Power working here is not
embodied, and we must have faith that what is happening is benevolent. If you are a
member of the older generation, you may have had traumatic experiences with lack of
trust and/or bonding as an infant which will make this issue particularly difficult.
Acceptance of What Is must occur because there is no alternative. Any resistance
just makes the passage more difficult and painful. This is our surrender practice
again. When you catch yourself resisting doing something or listening to someone
elses advice or you feel critical or judgmental, use that insight to discover what
obstacles get in the way of your ability to surrender.
Surrender mind because it gets in the way. Here we are talking about the small mind
that becomes an obstacle. The silent mind is a different entity. Also no-self requires
the surrender of mind.
Purification Practices
These come from Kundalini Vidya by Harrigan (2002). The Shuddha beha purifies
the physical system. The Pranava beha improves brain function. And Jnana beha
refines higher intelligence. There are other very beneficial practices in Harrigans
book, but you may find them yourself, so I will not outline them here. See
also Kundalini: Yoga for the West by Swami Radha (1978) which organizes practices
to align with the chakra system.

Here we come to the end of the Visnu Vakta discussion and are prepared for the
Candra Mandala. We have looked at the void as emptiness and darkness as well as the
Great Passageway between our causal body and the final outcome. There are fears of
non-existence to be overcome as well as a transition through no-self in order to come
to What Is. At the end of the passage, transfiguration may occur which is a revelation
of the Light within. Implications for practice include an understanding of the
dissolution process and its relationships to the triads.

Unit x
To be, or not to be: that is the question;
Whether t is nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take arms against a sea of troubles,
And by opposing end them. To die, to sleep -No more; and by a sleep to say we end
The heart-ache and the thousand natural shocks
That flesh is heir to; t is a consummation
Devoutly to be wishd; to die; to sleep;
To sleep, perchance to dream; ay, theres the rub;
For in that sleep of death what dreams may come
When we have shuffled off this mortal coil,
Must give us pause; Theres the respcet
That makes calamity of so long life... Hamlet
Threshold
Beyond the Supreme Bindu is another kind of life that is totally different from what
we have become used to. Once we cross this threshold, there is no longer any choice
because we will then belong to the Divine One, and our will becomes Divine Will. So
at this point, the moment of our last choice, we must choose between union or identity
with the Absolute.
Union is the goal of Kundalini Yoga and most other religious traditions. That was so
in Christianity until fairly recently. God is seen as the Beloved, and one wishes to be
enfolded in Its loving arms. In union, we still have two entities. One is the Divine
One; the other is the petitioner, the seeker, who wants to be loved or cared for or
protected by a Greater Being.

Identity, on the other hand, is the goal of Raja Yoga and many other mystical
traditions. In this conception, we lose all trappings of individuality and merge with
the Divine One in whom we live and love and have our being. To achieve this state,
one must be able to perceive oneself as, literally, God on earth. This approach says
that God wished to be known, so He created the world (a Sufi mystical idea) and that
everything in creation is an extension of the Divine Being a projection, if you like.
Jesus taught that he came to show us how to be God in the world. And this is true of
all the great arhats.
Visnu Vakta means the mouth of Visnu. You will recall that Visnu is the Hindu god
of preservation in the trinity. So this means that all things are absorbed into Visnu, the
cause who is SatCitAnanda. The gross was absorbed into the subtle as we worked
through the chakras. Now, in the Sahasrara Padma, the subtle is absorbed into the
causal. In other words, matter dissolves into mind, and then mind into consciousness.
Now it is time to dissolve individual consciousness into the One Great, Cosmic
Consciousness as we prepare to exit the Sahasrara Padma. Here, we dissolve the
causal bodies (consciousnesses) into the Primordial Cause which is
called Mahabindu. Then the Mahabindu is absorbed in Citatma which is Brahma as
Cit (Primordial Consciousness). This leaves only the One. From the standpoint of the
individual, this means to realize that the little mind (Citta) is the discriminator and to
absorb it into its Witness (Atma, or the Supreme One).
Facing the choice to take this final step, we are at the point of
Dissolution.
Breakthrough
Breaking through is a term used by Govinda (1982) to refer to the
act of breaking through the confines of ego into the universal state of
the all-comprising essentiality (Vajrasattva) (p, 198). Here are annihilated the I
and all ideas of selfhood, separateness, intellectual and rational thought. What is left
is intuition or intuitive knowledge and spontaneous feeling. Buddhists see
enlightenment from two different perspectives. The first is a final, static condition of
ultimate perfection, rest and harmony rather like Woodroffes description of Shiva.
The second is dynamic and is represented by the blood-drinking, terrifying deities that
reflect the fears inherent in breaking through and the courage needed to persist in the
face of those fears.
Breaking through is an
ecstatic thrust, all bonds, all worldly fetters, all prejudices and illusions are
destroyed, all conventional concepts are swept away, all craving and clinging

is cut off at the root, past and future are extinguished, the power of karma is
broken, and the Great Void is experienced as the eternal present and ultimate
Reality and Suchness. (Govinda, 1982, p. 201)

It involves a leap over the chasm that yawns between our intellectual surfaceconsciousness and the intuitive, supra-personal depth-consciousness (p. 201). [Note:
more information about these two systems can be found in Pearce (2004).] The tool
that is offered by the wrathful deities and symbolized by the blood is the knowledge
principle. Here we are referring to prajna or wisdom or direct knowledge that is
afforded us by our intuition. The starting point is the cognizing consciousness
represented by the solar principle. If I read this correctly, we are talking about the
Universal Mind that is associated with Higher Consciousness. It is one of the two
parts of the Supreme Bindu. We tune into this with our intuition.
The Supreme Knowledge-Holder is called the Lord of Dance because he is Lord of all
that moves, the element of motion and the vehicle of Life, creative sound and spiritual
unfoldment. Note that here we have the second part of the Supreme Bindu: Life. The
Knowledge-holding deities are the last step before Breaking Through. So we have
Mind and Life as our elemental tools for transformation into the Absolute.
Roberts (1985) covers much of the same ground in her account of the endpoint. She
tells us that we must expect to lose our sense of self or self-consciousness, our
intellect or reflexive mind, and our affective system.
Exercise: Breaking Through
In The Experience of No-self (Roberts, 1985), read the Introduction and chapters 1-3
and see if her experience resonates with you. What does she mean by the silence?
What insight did she have about God? What happened when the self disappeared?
What is the Great Flow? What was the Seeing? What was the gathering of
intensity she experienced in the mountains and how would you react to it?
Secure a copy of The Cloud of Unknowing (Progoff, 1981) and begin to read it also.
Compare the authors descriptions with those of Roberts.
The Great Passageway
In time I came to the edge of the void. It was as if I stood on the brink of a bottomless
chasm looking down into utter darkness. And I knew I had to jump. But I could not
move. In my terror, I sought Michael, my guardian angel. He told me to sit on the
threshold until I was ready and not to force myself.

When I examined my fears, I found that I was afraid there would be no light, that I
would be unconscious in the dark forever after death. And that scared me too because
I had never before been afraid of death. But I had expected it to be a return to Love
and Light. Now this experience seemed to challenge that illusion. By this time, I was
absorbed in asamprajnata samadhi during meditation in which my experience was of
complete nothingness. I would sit for an hour and know nothing during that time as if
I were completely unconscious. It felt like deep sleep, but instead of the usual 90
minute interval of sleep which included dreaming, I would come to myself on the
minute of the time I had allotted myself as if some inner clock had sounded the allclear. No one that I knew could explain to me what was happening.
So I went looking for an explanation in books, my usual resource, and was able to
identify the chasm as the Void. This is the emptiness of space before time and life and
mind. It is the endless, open space out of which everything created arises. It seemed
analogous to the Field that spaciousness which contains the universe and which is,
still, full of movement and activity. I thought it worth trying to maintain my
consciousness as I descended into the blackness of samadhi. What occurred was I
could detect something huge moving in that vast space. It had no physical qualities
but there was a felt sense of enormity. There is a background hum in the universe
of about 7 hertz that does not come from any known astral bodies. Perhaps it was this
hum.
Some writers called it black space. Others called it radiant darkness or dark light. So,
when I ran across these discussions, I figured that the reason I experienced darkness
was because the light frequencies were too high for my human perceptual ability.
That meant I would need to raise my own bodily and mental frequencies if I wanted to
see it.
While all this was going on, I was studying the Sahasrara Padma and dissolution. I
discovered that total absorption means a loss of all the parameters of being in the
world. If I went far enough, it meant loss of life and mind because they are defined by
form and maya. I faced the end of differentiation and separation and objectification
as they were stages of creation. There would be a loss of power consciousness and the
mental activities associated with that. A sense of union would also go as the
circumference of the Supreme Bindu dissolved. It meant that the Void was the
ultimate destination.
At this point, I had what could be described as a breakthrough. As I was sitting at my
computer working, I suddenly realized that my consciousness was the God within, or
rather that my consciousness is Gods consciousness. This meant that God is living
my life and the lives of everyone else on earth, and that perhaps that was the whole

purpose of creation. It could mean that we are all part of a process of universal
evolution in which human beings are not yet fully formed or completed. This would
certainly explain the variations in development of awareness that we see all around us.
Then maybe instead of our being cells in the body of God as Swami Radha
suggested, we are working, creative thoughts in the mind of God, and maybe the
"Field" is the mind of the Creator. It follows that, because we are each a part of that
whole, there is no room for critical judgment of others or ourselves.
It was not long after this that I recognized that what was true for consciousness was
probably also true of mind, that my mind was a facet of the Universal Mind,
intimately connected with it and able to tune into it. This, I discovered, could be
accomplished through judicious and careful use of intuition. There was intuitive
guidance, of which I had been aware for many years, which would warn me of
impending danger or answer questions I had. But this new insight proved to be a
valuable tool for developing this guidebook. When I got stuck, I could study and
program my little mind to be receptive. Then, at an opportune moment, usually
when drifting off to sleep, I could pose the question again, and an instant answer
would come that solved all the mysteries of that particular issue. The answer, then,
had to be translated into a form that could be communicated to others. This is similar
to a process developed by Margharita Laski and explained in The Biology of
Transcendence (Pearce, 2004, pp. 187-8). I had used a variant of it in college when it
was term paper time.
After these two insights, I found that my fears had mostly disappeared. I was not
going to lose my mind. And my identity was Divine rather than self-conscious. So I
am not going to be unconscious in the dark.
It has to be said that no two people are going to have the same experience traveling
through the passageway. The Cloud of Unknowing describes one, Roberts (1985) and
Ruiz (transl. Nelson, 1997) tell about others. Swami Radha used to say that adequate
preparation, meaning purification, eases the transitions. So, perhaps the trauma
Roberts suffered came partly from lack of experiential knowledge on the part of her
human guides. Associated with the increasing information about spiritual emergency,
her experience suggests that we need to take a closer look at people who are
institutionalized because of loss of ego structures. The current psychological zeitgeist
defines lack of ego as psychotic and lack of boundaries as borderline. So it might be
prudent to be careful with whom you share your experiences of these uncommon
domains.
Exercise: The Great Passageway

Begin reading Beyond Fear by San Miguel Ruiz (Nelson, 1997). Pay particular
attention to the passage through the snake and compare it to Roberts transitions.
What do they have in common, and what do they say about the passageway?
Mind as Mirror/Emptiness
In many places, we have said that the mind serves as a mirror. Seen as the
circumference of the Supreme Bindu, it marks the boundary between existence as life
and the void. On one side is emptiness and on the other is form. Tibetan Buddhism
honors this dichotomy with its own deity: Aksobhya.
Mirrors reflect light as well as the images that are caught in the light. So if a mental
mirror is turned toward creation, it will reflect the forms of which creation is made.
One the other hand, if it is turned toward the void, it will reflect emptiness. We
already know of the minds penchant for projection which is a reflection of something
in me from someone else which I can then perceive objectively. So let us assume
that consciousness is the source of light and mind is the mirror. We can use
attention to direct the mind in any direction and to focus on something we wish to
examine. So, if I think about the world, that is what I will perceive. And, if I cease to
think, the void is what I will perceive.
The implication for practice is that if we want to exit the mind, we need to re-enter the
reflection. Or, to put it another way, we need to go into the light; or raise our level of
consciousness. Alternatively, we can learn how to focus the minds lenses to vary our
experience.
Exercise: Emptiness
Begin to read The Essence of the Heart Sutra by the Dalai Lama (Gyatso, 2005). This
is the quintessential work on the nature of emptiness. So, as you read, try to formulate
a working definition of emptiness for yourself. What is the form and emptiness
interaction? How does that relate to mind as mirror and what are the implications for
practice? Can you find any common ground with Almaas (1986) discussion of the
Void? In what ways are they talking about the same experiences?
Fears
Earlier, I mentioned feeling terror at the edge of the abyss. And we talked about the
Breaking Through experience. Contemplation of the Void may cause a kind of fear
that is worse than what we ordinarily experience because we are confronting a loss of
who we think we are. The ego, personality and intellect have been developed over the
entire life span and our very idea of who we are depends upon constant reinforcement

of our self-perceptions. This is the job of the mind, so when the mind is silenced, we
literally disappear. If you have done enough meditation, you will have experienced
this. However, we come out of meditation and normal life continues with our self
intact. We may even have met our Witness Self. Or we may have spent time getting
acquainted with our souls. The existence of the Void suggests to us that all that is
going to be lost forever if not now, at least when we die. So we repress and defend
against any conscious awareness of that possibility, in order to function in the world.
Engulfment
Our first experience with the confrontation of loss of self comes at around 5 years of
age when the ego reaches a level of maturity at which it can perceive the threat of
engulfment by the dynamic ground as Washburn (1995) calls it. The egos response is
to generate repression of the overwhelming force of the Divine One, so it can
establish itself in a position of control over the organism. It sets boundaries to
delineate who we are. It creates an ego-identity that is coherent and stable, and it sets
up a sense of individuality that separates us from every other person on earth. And
then it proceeds to defend that position to the death. Fear of engulfment is a fear of
loss of the separate self, and it is a powerful motivator. Only a long period of selfexamination can enable us to relax that vigilance, tune in to our personal essence and
tolerate loss of boundaries.
Annihilation
A corollary fear is that of annihilation which means not only loss of life, but loss of
personal essence, individuality, soul, consciousness, mind and existence itself. In
other words, not being. Part of this is fear of loss of mind and/or insanity. For me,
this was a huge obstacle. I just could not confront not being able to know: who I am,
where I am, what is happening, etc. We are able to perceive ourselves on many
different levels: physical, mental, emotional, social, spiritual, etc. and there is a
comforting thread of existence running through all these attitudes and qualities that
stays the same no matter upon what part of ourselves we focus attention. It is the loss
of that thread of continuity we dread losing.
Death of God
We also fear that there may not be a Divine Being who created everything and who
cares for us. All of the images of heaven and a deity full of light and love reflect our
need to return to the Source of our existence and being. However, confronting the
void raises a question: Is there really a God? Or, if there is a God, does He really care
about us? Or, if He cares about us, why does He allow so much pain and suffering?

Or She? Unable to answer some of these questions satisfactorily, many people stop
believing in a Divine Being.
Aloneness
Standing at the edge of the abyss, one thing becomes clearly apparent: I have to do
this alone. No one can help me. The scriptures say that the last steps must be taken
alone. So it is essential that we come to terms with our basic aloneness. I am not
talking about loneliness. We all need company from time to time. This is an
elemental solitude, a space in which there is no other person or soul. There is no
union, no light, no love, nor any other feeling except that of existential helplessness.
It puts us in touch with our actual lack of control over what happens to us.
Grief
A deep sense of grief and sorrow comes over us at the potential loss of our lives. It
may feel like terminal hopelessness, as if nothing we have done had any purpose. We
wonder what was the point of incarnation at all. We grieve the loss of our family and
friends as well as lost opportunities because we recognize that there is no going back
to the way things were before this moment. Whatever happens, we will never be the
same person again. Our relationships, if they survive, will necessarily be different
because we shall be different.
Loss of Consciousness
We have mentioned this, but it goes to the marrow at this point. If we lose
consciousness, there can be no awareness of anything at all, nothing happening, no
one, no place, just the void in its limitless expanse. It threatens not being, nonexistence; that engulfment and annihilation mentioned above. And this seems to be
what must be tested in order to continue the journey.
Exercise: Essence of the Heart Sutra
Continue reading The Essence of the Heart Sutra by the Dalai Lama (Gyatso, 2005).
What are the four seals of existence? What is the basic wisdom of the Prajnaparamita
of which the Heart Sutra is the core? How does the Buddhist concept of emptiness
speak to our fears? And what is the distinction between self and no-self?
Continue reading Beyond Fear by Don Miguel Ruiz (Nelson, 1997). What is his
explanation for the fear we experience at the threshold of transformation? Compare
his ideas about evil and the parasite with Pearces (2004) Anatomy of Evil in Part II

of The Biology of Transcendence. How do the four masteries help us to go back

Home? Compare Ruizs ideas about emotions to Roberts report of loss of the entire
affective system. Does shifting the Assemblage Point resemble any of Roberts
experiences in developing silent mind? How does controlling the dream speak to our
fears?
It is important to realize that what is at stake here is not physical existence though that
has its own level of importance. What is being tested is whether we are able to
sacrifice our very perceived existence in order to become more conscious of our
identity with the Whole. It is a crisis of consciousness. Can I become aware of
More? Is it worth the sacrifice of my ego, personality, intellect and soul? Can I
deliberately step into the mouth of God? Can I risk assimilation?
No-self
No-self is not God; rather, it is the gap between self and God, and the gateway to what is not
only beyond the self, but beyond no-self as well. Roberts, 1985, p. 95

Vis a vis annihilation, let us look at no-self, what it would be like to not exist in the
manner to which we have become accustomed. What is it like to be nothing, to have
no ego, no personality, no thinking mind, no affective system, no center, as Roberts
(1985) describes it? And is that a useful question, or are we merely discussing what
we are conscious of? If there is no self, who is conscious or who can be conscious?
Buddhists declare there is no self, there is only consciousness. Consciousness just is.
All of the characteristics mentioned above as being in jeopardy are only mental
creations. And, in fact, if we had a powerful enough microscope with which to
examine ourselves and the world, it would all disappear into quarks and particles:
positive and negative bits of energy. So we only exist by virtue of some organizing
principle that arranges these particles into some kind of temporary order. Objectively
speaking, we do not exist as solid, or even mental, objects. So maybe there is
something to this idea of emptiness with vibration of which Light, Love and Life are
only curious variations.
Here, I think, is where we come to the edge of the abyss which could be redefined as
the brink of unknowing. We really do not know how the system works in spite of all
the research. Yet, still, we feel there is something there, there is a tenacious order in
what we can perceive out there and within ourselves. And, although there is constant
change, it is orderly and grandiose.
We feel our existence. It is not any of the definitions we have reviewed but beyond

them. Still, we are here, present. We are presences that can relate to each other and,
hopefully, to a creator. We also feel the presence of an Other, a stable, higher-order
Being whom we would like to know better and be able to trust. So, intuitively, we
decline the concept of no-self in favor of Beingness or the Absolute, the Divine One,
Universal Reality or some such entity who is more powerful than ourselves. What we
cannot deny, apparently, is the need to traverse the terrain of no-self in order to make
direct contact with this higher power.
What Is
What Is is not the personal god experienced in union or unity, but the space beyond
that contains it and us. We can project that What Is must be conscious and intelligent
since It created consciousness and intelligent human beings relatively speaking, of
course. As Swami Radha said, the Power that has created the eye can see (Radha,
1978, p. 131). Interestingly, Roberts (1985) calls It the Eye in one of her initial
encounters with It. She also describes vibratory feeling tones in experiences that
terrified her enroute to that discovery. In the end, what she discovers can only be
called What Is because It cannot be known by our minds or consciousnesses but
only through absorption in or identification with It. The prerequisite for that is noself.
However, it seems to me that no-self need not mean absolute destruction of our
habitual self-perceptions, but rather an expansion of identity, a kind of reversal in selfdefinition in order to see ourselves as the Divine One trying to lead individual lives
within a whole new set of parameters in a world that is really only dancing ions; cf.
Shiva as Lord of the Dance. The familiar assets of life are still there along with the
usual habits of mind and behavior when we choose to engage them. But we are now
privy to a whole new zeitgeist of experience, the door to which is expanded
consciousness and a new tuning knob on the mental satelite dish.
Thus, there would seem to be an unlimited opportunity and depth for exploration in
this new dimension that is limited only by our willingness to proceed.
Exercise: What Is
Read chapter 6 and the rest of Part I in The Experience of No-self. What was the
smile? And how would it relate to the triad of knowing, seeing, and doing? What is
What Is and how can it be known? What is the silent mind and how does it differ
from the ordinary everyday mind? Compare silent mind with silent knowledge in
Ruizs Beyond Fear (Nelson, 1999). What happened to Roberts body? her
memory? Under what circumstances can truth reveal itself? Outline the summary

pages, and add your own comments and experiences to them. Pay particular attention
to the section on Silent Mind. Make a list of the characteristics of silent mind and
notice what distinguishes it from blank mind. How do these relate to no-self?
Compare What Is with Beingness as explained in The Power of Now(Tolle, 1999)
Resurrection
Resurrection means to rise again though not always from the dead though that is the
usual association we may make. It can also mean to bring back from a lost place or to
revive. The term is used here to indicate the end of the passageway or transition
through the mouth of Visnu. It can be defined as Self-liberation or just Liberation.
Sometimes it is called Self-Realization which means that we finally recognize our
divinity and identity with the Divine One. Pearce (2004) calls it a fall into grace.
Norbu (1996) calls it Rig Pa which means the intuitive and direct knowledge of the
primordial condition, maintained as a living presence (p. 136). Jesus resurrection
has the same meaning: that we have come through the shadow of death, analogous to
the passageway, and survived on a higher plane of existence. It differs from ascension
in that the individual is still in a body and able to function in the world. However,
there has also been a change in appearance of the physical body. It is now full of
light.
Transfiguration
When the bodymind is purified to a certain point at which the veils of conditioning are
largely removed, it is possible for the souls natural light to become noticeable. This
may be experienced as a shiny countenance or may actually be seen as light
emanating from the body or as an aura around the head or body. In addition, the
person may also become able to detect light in other people who may not be as far
along developmentally as well as in those who are. We may also begin to be able to
detect light in the environment where there was apparently none before such as
around trees, mountains and bodies of water. Or we may begin to be able to see the
colors in other peoples auras. Everyone has a light body, and it radiates. Being able
to see it may be why this stage of development is called enlightenment.
I remember one night when I was living at the Ashram seeing my own light. I had
gone to bed, the lights were out and it was fully dark. I looked down and could see
light flowing out of my hands and fingers. At other times, I could see the light
flowing out of other people especially Swami Radha. On one occasion when she was
giving a talk on love, the whole room filled up with golden light. Once, I was
attending a weekend retreat with Pir Vilayat Khan at The Abode of the Message. His
light and that which he created in the group was astounding! He had the ability to

enable others to see the natural radiation in all of nature and in each other.
Light is one of the manifestations of Sambhogakaya. There are three: 1) light as the
visible aspect of energy before assuming any form, 2) sound perceived as mantra, and
3) rays which manifest all the forms and colors of the mandala of the divinity. The
Great Transference into the Body of Light is a transmission that involves the
transference or reabsorption, without a physical death, of the material body into the
luminous essence of the elements, in the course of which realization the physical body
disappears from the sight of ordinary beings (Norbu,1996, p. 61). If this is not
experienced during life, it can be after death.
Exercise: Light and Ecstasy
Secure a copy of Light and Ecstasy by Pir Vilayat Inayat Khan (1998) if you do not
already have one and enjoy his accounts of experiences with light. The book was
published by the Sufi Order International and would probably be available through
their website.
Practice: Divine Light Invocation
See Appendix A.
Support
Under the circumstances we have been describing, one can feel very fragile and
alone. The new experiences, if shared with others who are not at a similar stage of
development, can result in rejection or avoidance because they are so much like
psychopathology. Therefore, it is important to seek out a group or community of likeminded souls with whom you can share your journey. Monasteries, convents and
ashrams were set up for the purpose of providing shelter and support to disciples of
the master who founded the community. Many, if not most, people who live in those
places for a while tend to stay there and give service to others who come for teaching
and training.
If such a community life is not practical for you, there is a possibility for meeting
compatible friends at workshops and trainings that are given at various places. These
can be spiritual communities as described above or just conference centers who
specialize in spiritual training such as Omega Institute, The Abode of the Message,
and Kripalu. Most of these places have websites and you could find them by
searching for spiritual communities. Many of the conference centers offer
certificates and in-service credits in the areas of training.

It is now possible to study spiritual development for an advanced degree at various

institutes and universities that have been accredited for that purpose. The Institute of
Transpersonal Psychology has a complete program up through the PhD level. Naropa
University also awards advanced degrees including one in Contemplative
Psychotherapy. The California Institute of Integral Studies and the John F. Kennedy
Institute in California offer advanced degrees. And many other univer-sities offer
programs in transpersonal studies while not yet specializing in them.
If you feel drawn to do intensive inner work with the guidance of a teacher, I suggest
the Diamond Heart work or Sufi Retreats. The teaching I received at the Ashram was
this kind of self-examination. It is life-changing!
On the inner planes, you may seek out the guidance of either Spirit or your guardian
angel through meditation. Over time, a dialogue can develop during which you may
ask questions and be instructed.
Your own Higher Self or Witness Self is also a support since It does not respond to
events in the world with emotionality but is an objective observer. It can be a very
valuable resource when you are trying to discriminate among projections: yours and
those of others. It also serves as a stable ground since it does not change in the face
of outside stimulation.
Your soul, too, is a guide since it knows where it is going and what your life is meant
to achieve. Its feedback comes to you as the finer feelings. It may be blocked in its
self-expression by the ego who can be threatened by its proclivities. In fact, an egosoul conflict or confrontation is not at all unusual. In our culture, the soul is usually
the loser in any such contest.
In the end, Liberation is Self-Liberation because only you are privy to your inner
workings. And, at the higher levels, as we have said before, one must proceed alone
on the causal plane.
Implications for Practice
In this section, I want to do two things: review the dissolution process and suggest
some practices. The Visnu Vakta is the threshold of dissolution, so it is here that we
need to investigate what it requires.
The Dissolution Process
You will remember that the dissolution process is a reversal of the whole creative

action. And we have been systematically retracing those steps throughout this entire
guidebook. So let me review in summary what we have learned. Then we will see
what implications that has for the return journey. A pattern does emerge from the
confusion.
Please turn to or print out Tables 8-10.

Note that these symbols do not match exactly what we have been using, but they give
a better sense of the action. Table 8. Creation shows the progession of consciousness
development on the causal plane. The essential process is a distillation of what
happens at each level.
Now look what happens when we reverse the process to examine dissolution. Read
up the right column for the essential process of that realm. Each lower one gets
dissolved into the next highest one. Now, please look at Table 9 for some implications
for practice. You may find it helpful to print the tables out for ease in processing.

[Note: The dotted lines with arrows should be seen as zigzagging all the way down the
chart such that the Nature at one level becomes the Essence at the next level down.
Then the horizontal dotted lines with arrows indicate the triads. The vertical arrows
indicate the creative progression shown on Table 8. for comparison]
You will remember Norbus (1996, p. 53) description of the three aspects of the void
or the three primordial wisdoms: Essence, Energy and Nature. Essence is the base or

pure condition and the basis of all manifestations in the universe. This is analogous to
Presence or that which takes the initiative. Energy is the process of manifestation or
projection of the original qualities of the essence, i.e., the light of the primordial state.
This is the movement aspect of the triad. Nature is the more concrete manifestation of
the primordial state in all its aspects, or we could think of it as the result of the
creative movements of the initiator. Norbu goes on to say that these three
characteristics of the void correspond in the path to three aspects of the nature of the
mind: presence, movement and calm states. Finally Norbu compares these three
dimensions as fruits of realization: Dharmakaya, Sambhogakaya and Nirmanakaya
respectively. [Note that the base, path and fruit are another similar and relevant
triad.] In the individual, these three aspects take the forms of mind, voice and body
which may give you a more grounded point of departure.
Creation
Now, the leap I am going to take is to suggest that these three forms or aspects of the
void provide the working formula for creation and dissolution. We have seen their
pervasiveness throughout this series of guidebooks, so it is apparent that they are
critical forms. If you will examine Table 9. Creation Triads, you will find the causal
planes again along with the triad that seems most logical to carry out each level of
activity. You will notice that the Essence and the Nature columns contain the
same concepts juxtaposed to show a continuity of the movement which is found in the
Energy/Movement column. What this means is that the Nature or manifestation of
one plane becomes the Essence of the succeeding one. Therefore, each level becomes
more dense or differentiated as we go down the scale until physical forms finally
appear. [I have not shown all the arrows of direction in the Tables but you may
visualize them as a series of Zs rather than the simple vertical dimension in my
diagram.]
Note: Nature does mean manifestation, but, in this case, we must think of it as
increasing levels of differentiation in the realm of consciousness because in the causal
plane everything that happens is occurring only in consciousness, not in the physical
or mental worlds. We could rework the table to indicate more concrete effects in the
Nature category such as Vision producing Light and Love or Unity becoming Mind
and Life. This would not be wrong, but it would not show the process quite as clearly.
Dissolution
If you look at Table 10. Dissolution, you will see that the only change is in the
direction of the arrows and the type of Energy or Movement. The parentheses
indicate the Creation, Energy Movement in the creative direction. But here we are not

creating the world, we are making it disappear. So the movement must be the
opposite of the creative actions. Here is where we may find more implications for
practice. Some ideas follow. Notice that you may enter the chart at any point
depending upon your own level of development. However, you are urged to make
sure that you have done the preliminary work before continuing on. If the foundation
is not secure, the whole edifice will tumble. So let us see if there is any useful
material here.

Practices: Dissolution
The following ideas are based on the interactions between the causal plane and the
associated triads of each one. I suggest you take each plane as a practice over a
period of time to give you a chance to apply the processes to your own development.
You might want to sit with the main idea first, then journal your reactions. After that,
sit with the questions and/or make up your own. Then journal your thoughts about
them. Finally, it helps to write a self-reflective paper about the whole process and
what you learned from it. Remember that the act of writing bridges the two
hemispheres, and it also enables the left hemisphere to share in the direct knowledge
of the right one.
1. A-Ka-Tha. Here all creation is destroyed in consciousness which means we are
not aware of it at all as in samadhi. Only the potential form is left. But we can come
back to it when we disengage from meditation. That is the condition of asamprajnata
samadhi. For reflection, you might look at the forms of your external and internal
life. Externally, that could mean what roles you play, what kind of job do you have,
with whom are you in relationship, etc. Internally, you could look at your inner life.
What are your hopes and dreams? Your fears? Your thoughts, and how well can you
control them? How is your health?
2. Kamakala. Here form decomposes into its essence, archetype or tattva. There is
still a pattern present. You might learn to perceive the essence of things around you.
For example, what exactly is the essence of trees, i.e., what is treeness? Look for
archetypal patterns. What are the underlying unities? Think about will/feeling,
knowing and doing: each by itself, then each separately. And what do they have in
common that makes them essences? On the personal level, ask yourself what you do
best, who you really are, what makes you unique. What is your essence? What is the
gift with which you came into a body? Look at the patterns behind the forms you
worked with at the A-Ka-Tha level. Do you see any archetypes? Are you an ingenue,
a wise old lady, a priest, an introvert, or what archetype(s) do you follow? Jungs
(Keirsey & Bates, 1978) typology could be used as a step toward identifying personal
archetypes.
3. Mahanada. This is where intentional vibration stops. So the essences of things
must be withdrawn into mere intention or will. You might look at the triadic pattern
itself. Ask, how do triads emerge from intention? Examine the triadic process and
relate it to your life. What do feeling, knowing and doing mean to you: separately and
together? Are they in balance? If not, what needs to happen? Try to withdraw the
knowing and doing of your life into will, then into finer feelings such as love. Can you
subject your egos will to Divine Will? How can you surrender your individual will

to Spiritual Will? With respect to intention, what do you intend to create? You could
ask what is the purpose of your life, for what reason did you incarnate? Stilling the
vibrations of consciousness would mean to quiet the mind and bring silence and
solitude into our lives. Can you spend a day or more in silence without talking? Do
you allow yourself the solitude you need to avoid stress and to restore your sanity?
4. Vyapika. Here, intention or will is internalized into the original vision or
seeing. Can you visualize the purpose of your life as your soul might have
conceived it before you were born? Since Light is one of the outcomes of this level of
creation, you might try to dissolve the will or your intentions in Light. Use the Divine
Light Invocation to do this. Focus will on the One. Seek Divine Will and delete selfwill. Iccha means desire which translates into either will or feeling. So you could
try to shift attention from wanting to pure energy. Instead of thinking about what you
want, ask what God wants from your life. You could ask, how do I see my life? How
does the Divine One see my life? What are my future options? Do you have access to
your intuitive mind? If so, for what do you use it? Since this is the level of radiation,
you might ask what kind of energy do you radiate as you go about your daily life.
And, since one of the products is bliss, can you see love in all beings? If not, what are
the obstacles to that? And, since light symbolizes the truth, are you always honest?
What are the important truths for your life?
5. Samana. Here vision must be consolidated into duality. You will recall that the
particular duality is mind and life. So we could bring the Light of Vyapika to both the
Mind and to Life. To do that, focus Light on your projections. Bring Light to mind.
Dissolve small mind in Universal Mind. Focus attention on Life as a whole. Forget
small self and absorb it in Life as a whole: how could you give your life in service to
the One, for instance? What is the relationship between mind and life, and how do
they interact? What do you think about life? How have your thoughts created the life
you now have? What is your life about? What do you focus attention on? How does
your life influence your thoughts? your mind? For what purposes do you use your
mind and life? What are the interactions between light, life and love in your life?
6. Unmani. At this point, all activities, perceptions and movements are collected into
unity. Mind and Life become inseparable. You need to learn how to withdraw all of
your projections into Consciousness. That means you become aware of all projections
and differentiations: withdraw all separateness into Unity. Dissolve the mind and your
life into Consciousness. This means that you give your conscious awareness the
power over all aspects of your mind and life, not that you are going to die. Ask
yourself, what is your relationship, if you have one, with the Creator? Are all parts of
yourself in harmony and balance? What is the role of your Witness Self and are you
in touch with it? What do you know about your soul, and what do you think and feel

about it? Are your ego and soul in conflict or have they resolved their issues? How
are mind and life alike?
7. Void. This is the final step into Dharma Megha Samadhi. Liberation. All
perceptions, relationships and identifications disappear into Cosmic Consciousness.
Consciousness is the primal force. If you let it guide your life, there is no end to the
possibilities for growth and bliss. So what restricts or intimidates your
consciousness? What experience, if any, have you had of Cosmic Consciousness?
What veils over it are still present and what do you plan to do about them?
In summary, transcendence or dissolution may consist of combining Energy and
Nature to achieve Essence. Then finding the quality of the next highest level into
which to absorb this triad. To do this, we need to withdraw projections as follows:
1. Manifested universe into the essence of form and will.
2. All of our feeling, knowing and doing into Spiritual Will toward intention.
3. Intention, vibration and Spiritual Will into vision of the Divine One or into Light.
4. Vision of the Divine One, seeing, insight and intuition into Light, Life and Love.
5. Light, Life and Love into absorption/contemplation.
6. Separation and aloneness, differentiation/projection and dualism into Unity
Consciousness or
Union with the Divine One.
7. Unity consciousness into Cosmic Consciousness.
Eight Rungs of Yoga
There is yet another set of practices that are most likely meant just for the seven
planes of the causal plane. The Eight Rungs of Yoga, you will recall, is a series of
Yogic practices that gradually take you to samadhi. A quick summary of these
practices can be found in the Ashtanga Yoga Primer by Baba Hari Dass (1981) if it is
still in print. Raja Yoga by Swami Vivekananda (1976) or the Taimni (1975) book
explain the larger picture. Let us see how they might fit.
1. A-Ka-Tha triangle. The first practices are the yamas and niyamas that are the
observances and abstinences. We met those in Book I, and you can find the details
there. As a reminder, they are used primarily to purify and clarify the ego and
personality. So they would speak directly to your daily life in all its aspects.
2. Kamakala. Hatha Yoga comes next, and you might find it difficult to imagine
how that would relate to the tattvas or archetypes. The main purpose of Hatha Yoga is
to bring the mind and body together through focusing on the breath while holding a

posture. These practices will eventually put you in touch with your essence since
they involve prana directly via the breath.
3. Mahanada. Pranayama is next. It relates to intention and will because it will put
you in touch with your vital power. We use the breath and our lifes vitality to carry
out our intentions or to manifest our wills. Breath and prana are the power behind all
we can do.
4. Vyapika. Pratyahara is the practice that helps us to close down our sensory
mechanisms in order to join the inner life. So it enables us to focus attention on
intuition and our spiritual energies. When we do this, we can experience
SatCitAnanda. Over time, pratyahara will put you in touch with the Divine Light.
5. Samana. Concentration speaks directly to Samana since it narrows the field of
attention to oneself and the object of focus. So concentration is a tool to focus the
mind which is one of the pair in this place. It could also be used to focus ones life
when appropriate. Usually the object of the focus is the Divine One, in which case,
we would be talking about devotion, Bhakti Yoga or worship.
6. Unmani. Meditation enables us to become one with the object of concentration.
So, it would seem, it can bring us into direct contact with the Divine One also known
as Citatma or Brahman or God.
7. Void. Contemplation, also called samadhi, is the practice that eventually results in
experience of the void or identity with the One.
Samadhi is the Void itself (Woodroffe, 1978, p. 468).
For more details and information about how the Eight Rungs of Yoga accomplish
these goals, please see The Patanjali Sutras. I think The Science of Yoga by Taimni
(1975) is the most lucid translation and commentary.
Complementary Practices
Most of these will simply be a continuation of what has gone before. The real work is
suggested by Table 10. Dissolution Triads. But the following may offer some
support for those processes.
Meditation is the basic practice.

Contemplation: See The Cloud of Unknowing for new ideas on how to do this.
Cultivate Virtues. These are not new either but bear repeating since they are
germane to what is happening at this level. For an extensive list of spiritual virtues,
see al-Asmul-Husn: The 99 Beautiful Names of Allah by Muhaiyadeen (1997) or
the qualities being developed in The Pearl Beyond Price by Almaas (1990) or the
Holy Ideas in Facets of Unity also by Almaas (2002) which you may already have in
your collection. You can make your own list, of course.
Patience is a must because the process takes time and cannot be rushed. In addition,
the process is being supervised by a higher power and, therefore, is not under our
control. You can practice patience everywhere, while standing in line for instance or
waiting for a special phone call or when your children or spouse are being difficult.
Humility is essential for the same reasons. Ego is being put out of business and may
be expected to resist vehemently. Humility is one way to train it. My practice is to try
not to talk about what I know. It could be interesting to try to give some service
without anyone else knowing about it.
Silence is another discipline that is much needed in our society. Because so many of
us are extraverts, talk has become a medium of contact whether it is conveying any
important information or not. To not talk, opens up other avenues of communication
some of which are quite delightful. Silence also gives you exquisite insights into your
own mind.
Trust may be the most difficult achievement because the Power working here is not
embodied, and we must have faith that what is happening is benevolent. If you are a
member of the older generation, you may have had traumatic experiences with lack of
trust and/or bonding as an infant which will make this issue particularly difficult.
Acceptance of What Is must occur because there is no alternative. Any resistance
just makes the passage more difficult and painful. This is our surrender practice
again. When you catch yourself resisting doing something or listening to someone
elses advice or you feel critical or judgmental, use that insight to discover what
obstacles get in the way of your ability to surrender.
Surrender mind because it gets in the way. Here we are talking about the small mind
that becomes an obstacle. The silent mind is a different entity. Also no-self requires
the surrender of mind.
Purification Practices

These come from Kundalini Vidya by Harrigan (2002). The Shuddha beha purifies
the physical system. The Pranava beha improves brain function. And Jnana beha
refines higher intelligence. There are other very beneficial practices in Harrigans
book, but you may find them yourself, so I will not outline them here. See
also Kundalini: Yoga for the West by Swami Radha (1978) which organizes practices
to align with the chakra system.
Here we come to the end of the Visnu Vakta discussion and are prepared for the
Candra Mandala. We have looked at the void as emptiness and darkness as well as the
Great Passageway between our causal body and the final outcome. There are fears of
non-existence to be overcome as well as a transition through no-self in order to come
to What Is. At the end of the passage, transfiguration may occur which is a revelation
of the Light within. Implications for practice include an understanding of the
dissolution process and its relationships to the triads.

Unit xi

Bindu

Explanation o
f chart. These
words are tec

hnical terms.
The Supreme
isendowed
with three
powers or
Saktis:

Iccha
,

Jnana
and

Kriya =
Will,Knowl
edge
and

Action.

Fire is

Will
; Moon is

Knowledg
e
; Sun is

Action.

Mark Twain said: India is, the cradle of the human race, the birthplace of
human speech, the mother of history, the grandmother of legend, and the great
grand mother of tradition.
Our most valuable and most constructive materials in the history of man are
treasured up in India only.
Sabda is sound, which is more ancient than gods and men, precedes creation, and is
eternal, indivisible, creative, and imperceptible in its subtle form. Sound is not just
what you hear with your ear. Wherever there is motion and vibration of any kind that is
sound, according to Tantra as said by Woodroffe. Movement causes sound; we do not
have instruments to pick up the sound of the movement of subatomic particles.
Sound is classified as follows: Sphota, Nada, Anahata, and Ahata.
Vak (Vaak) means word, sound or sabda; the Latin Vox comes from Sanskrit Vaak.
Sphota () literally means bursting and is eternal, indivisible, creative, and
imperceptible.
Tantra literature goes further in elaborating Sphota.
Sphota is derived from the world Sphut ( ) meaning to burst or to open like a bud.
The implication is (as the bud opens) as the word is sounded or articulated, the
meaning of the word is revealed. The letter or letters by themselves carry no meaning
until we connect them with an object or idea. When that object or idea is cognized,
Sphota takes place. Sphota, before it opens, is in an undifferentiated partless state. It
resides in Sabda Brahman, the Brahman of Sounds. When it differentiates, it falls into
two parts: Sabda and Artha, Sound and Meaning. Sound exists as Nada () in Sabda
Brahman and the force that makes it blossom is Bindu (), which is also resident in
Sabda Brahman. Unmanifested Sound = Avyakta Sabda; Manifested Sound
= Vyakta Sabda. Bindu is enzymatic and has the same function as the Maya of
Brahman of Upanishads. Brahman transforms into Isvara with Maya as an instrument
or enzyme that makes the world visible to the senses. Maya of Suddha Saivism does
not have the same meaning found in Upanishads. In the former, it means the building
blocks of the universe--Tattvas or Saktis. But Maya (illusion) of Isvara, the clinical
Brahman of both Siva and Vishnu, have the same functionality.
Refer to BG Chater 7 Knowledge and Realization: Chapter7, Verse 14 commentary on
Maya.
Natural Sounds and Natural Names:
Inspiration for this article came from Natural Name by Woodroffe in Garland of letters.
For better understanding, new terms introduced by me are as follows: Primary
Essential Sound (Causal Stress Sound) and External Stress Sound (Stress).
There is movement in all that exists. All movements (and objects) emit sound whether
you hear it or not. Remember atoms in objects spin and make sound but we cannot
hear that sound. If you can hear that sound and name it after the way it sounds that is
Natural Name of that sound or the object that produced the sound. Cuckoo is named

onomatopoeically so because it emits that which sounds like "cuckoo". In Tamil a

Crow is named after its sound Ka (). Since it usually makes two consecutive KaKas, it is called KAKA (). If you can hear the sound of the sap moving up the tree
from its roots, you can give it a Natural Name. The Uncreated Brahman is Unmoving
(Nispanda ); the created world is moving and anything that moves makes sound.
Sound is the basic phenomenon by which man apprehends the world. All else such as
touch and feel, form and color, taste, and smell are all complex sounds. The skin, the
eyes, the tongue and the nose are the peripheral organs that transmit the 'sound' to the
respective cortex. Human ear and the brain cannot hear all sounds. Elephants in the
wild communicate by sounds that humans cannot hear. Humans cannot smell what a
dog smells. Smell is also a movement or sound. A dog can smell a narcotic 10 feet
away from its source. Something moved from the narcotic to the nose for the dog to
apprehend the narcotic. In like manner the Supreme Absolute Ear of Sakti can hear
sounds in its purest state from all objects and that sound is the Natural Name for that
object. Objects produce two kinds of sounds: Causal Stress Sound (Primary
Essential Sound) and External Stress Sound. Let us take a tuning fork. There is a
sound, though not audible to us, emanating from a non-vibrating tuning fork; that is the
Causal Stress Sound we don't hear and yet is heard by the Supreme Absolute Ear of
Sakti and accomplished Yogi and is produced by the motions of Subatomic Particles.
When the tuning fork is subject to external stress (tapping), it vibrates and emits sound
and that is the stress-induced sound heard by the Relative Ear. What the Yogi hears
from the non-vibrating tuning fork is imperfect sound because only Brahman or
Prajapati can hear theNatural Sound in its perfection with His Supreme Absolute Ear
which is not gross or physical. Prajapati hears without ears, sees without eyes and
walks without legs. The Prajapati utters the Causal Stress Sound by His Supreme
Tongue to his Sadhaka who hears it by his imperfect Relative ear in a distorted way.
When the Yogi rises to the level of Prajapati, the Causal Stress Sound sounds true to its
quality to him. The Yogi communicates the Causal Stress Sound to his disciples who
hear the sound in varying degrees of imperfection. Mantra Sastra states that
Bija () Mantras (Seed Mantras sounding the Sanskrit letters) represent the Natural
Names. The breath consisting of Inspiration and Expiration emits the sound of PranaBija Mantra, Hamsa. The out-breath sound is Ham and the in-breath sound is Sa. Om is
the sound that has come down from its pristine natural state to its present form,
structure and sound through many MAnasaputras and a line of Gurus, who tried to
reproduce the sound to the best of their ability. Woodroffe states that it is an open
continuous sound uninterrupted by any consonant which clips it, vanishing as it were
upward in the NAdabindu which is placed on the vowel.

Scientists Capture Sound of a Single

Atom. Sep 13, 2014

Scientists at Chalmers University of Technology in Gteborg, Sweden, have

revealed that they have captured the sound of a single atom and it sounded
like a D-note.
"We have opened a new door into the quantum world by talking and listening
to atoms. Our long term goal is to harness quantum physics so that we can
benefit from its laws, for example in extremely fast computers", said study
co-author Per Delsing, a physics professor at the university.
The study saw creation of an artificial atom 0.01 millimeters long, which was
placed on the end of a superconducting material. After this, sound waves
were guided along the surface of the material and sound was bounced off of
the atom. A tiny microphone located on the other end of the material
recorded the sound that came back.
http://uncovercalifornia.com/content/21591-scientists-capture-sound-singleatom

Interpretation of the term, "Natural".

1) The Supreme Absolute Ear (of God) hears the Primary Essential Sound (Causal
Stress Sound) of an object without any distortion and He utters them with His Absolute
Tongue without any distortion. Causal stress Sound that is emitted by the object is the
name of an Object.
2) When Prajapati (God) utters them to Yogis, what they hear varies according to
their Relative Ear (of Yogi) and what they utter varies according
their Relative Tongue. What we hear and utter are not Natural Sounds because we hear
with imperfect relative ears and brain and utter with imperfect tongues. The Mantras
Om, Ham, Ram are all distorted sounds as heard and uttered by the imperfect us; the
degree of distortion depends on the nature and sensitivity of the Relative Ear and
Tongue.
3) Cuckoo and the crow are named onomatopoeically from the sound they make. This
is the sound they make when subjected to stress--External Stress-induced Sound. When
the firewood is burning, it emits many sounds, which the Relative Gross Ear

hears. The Causal Stress Sound or the Primary Essential Sound fire emits is Bija
Mantra Ram which only a Yogi hears. Various organs in the body make Causal
Stress Sound Hamsa and so on. Primordial Sounds descend to our relative levels
according to our Relative Ears and Relative Tongues. Some do not descend to us at all.

The Britisher heard the word Tiruvanantapuram (Tiru-Ananta-Puram) the

name of a famous Temple Town in Kerala, dating back to 1000 B.C.. His
relative ear, his relative tongue and his penchant to untwist his tongue made
him say Trivandrum. He knows the word TRI (meaning three); he knows the
word VAN ( for vehicle) and he knows the word DRUM (that you beat). He
put them all together and used the corrupted
word, TRIVANDRUM (Three + Van + Drum) for the sacred town. The
original meaning of the word was Sacred-EndlessCity. Tiru + Ananta + Puram = Sacred + Endless + City. Thus the SacredEndless-City has come to be known as Three + Van + Drum. Now you see
how relative ear and relative tongue can alter the sacred sound and meaning
of a word and create an ignominious name for a sacred city. One can say it is
the 'City of Lord Ananta.' Ananta is a serpent; the endless coils represent
endless time; Vishnu, who is beyond time, reclines on the bed of snake,
Ananta. Vishnu is called PadmaNabhaSwamy (Lotus-navel-God = one
who has lotus sprouting from His navel). The navel lotus is His Baby, the
universe and beings, on which sits Brahma the creator. --Krishnaraj
Thiruvananthapuram is an ancient city with trading traditions dating back
to 1000 BC. It is believed that the ships of King Solomon landed in a port
called Ophir (now Poovar) in Thiruvananthapuram in 1036 BC. The city was
the trading post of spices, sandalwood and ivory. However, the ancient
political and cultural history of the city was almost entirely independent from
that of the rest of Kerala. The early rulers of the city were the Ays. With their
fall in the 10th century, the city was taken over by the rulers of Venad.-Wikipedia.

4) Objects are named by Denotation and Connotation.

denotation: SaktyArtha, AbhidAsakti. Intrinisic, direct. Literal

power or sense of the word. Primary name
1. the explicit or direct meaning or set of meanings of a word or expression, as
distinguished from the ideas or meanings associated with it or suggested by it; the
association or set of associations that a word usually elicits for most speakers of a
language, as distinguished from those elicited for any individual speaker because of

personal experience. Cf. connotation.

Ram is the Denotation of Fire. Ram is the Primary Essential Causal Stress Sound for
Fire. Ram is the name for Fire that Yogi hears from the Absolute.

connotation: LaksyArtha, laksanAsakti

Secondary meaning,

with attributes or qualities. Secondary Name

the associated or secondary meaning of a word or expression in addition to its explicit
or primary meaning: A possible connotation of "home" is "a place of warmth, comfort,
and affection." Cf. Denotation
Ram is the Denotation of Fire. Ram is the Primary Essential Causal Stress Sound for
Fire. Agni, Vahni, HutAsana are connotation and the Secondary External stressinduced Sound for Ram.
Ram- is the Denotation of Fire. Ram is the Primary Essential Causal Stress Sound for
Fire. Ram is the name for Fire that Yogi hears from the Absolute. Agni- is the
Sanskrit name (Connotation) for Fire; Agni is the connotated name heard by the ear.
The Europeans hear the word Agni and their imperfect tongue called it Ignis.
From Igniscame the word Ignition.
5) "Primary and Secondary names may be combined in such order (Krama) and metre
or harmony (Chandah) that by vitalizing one another, these in combination may appear
as an approximate name of thing or process.
Bible gives its version as to how the names of objects came about in Genesis II
18 And the LORD God said, It is not good that the man should be alone; I will make
him a help meet for him.
19 And out of the ground the LORD God formed every beast of the field, and every
fowl of the air; and brought them unto Adam to see what he would call them: and
whatsoever Adam called every living creature, that was the name thereof.
20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of
the field; but for Adam there was not found a help meet for him.
Para Bindu is Sabda Brahman (SB) or Brahman of Sounds also known as Isvara. When
SB undergoes differentiation, it becomes Avyak-tarava (Unmanifest Sound), which is the
Hidden Word from which all manifested speech and denoted objects arise. This is Para
Sabda or Supreme Sound and its evolution is called Para Sabda Srsti or the birth of
Supreme Sound. Kundalini Sakti is Sabdabrahman when appears in the body of a
human being, as in Muladhara Chakra. In Her Corporeal appearance She is called
Kundalini SabdaBrahmaMayi. From Kundalini comes in a cascade form Dhvani, NAda,
Nirodhika, Ardhendu, Bindu and Para, all in a linear fashion; the previous entity is the
origin of the next entity. Kundalini and Sabdabrahman, an aspect of Caitanya or

Consciousness point to one and the same entity. Sakti is pervasion of Sattva Guna into
Cit (SattvapravistA). When Sattva and Rajas pervade Cit (RajonuviddhA), it is called
Dhvani; this is known as AksarAvasthA (Aksara + Avastha = Abiding in letter or
Aksaram). Nada is the Cit or Consciousness pervaded by Tamas (Tamonuviddha or
AvyaktAvasthA). Nirodhika is Cit with abundance of Tamas. Ardhendu is Cit with
abundance of Sattva. Bindu is Cit equal amounts of Sattva and Tamas. All these
pervasions by Gunas make the Sakti fully potent for manifestation and infuse Kriya Sakti
to attain full creative perfection. The sacred text says the Sakti is moved by Iccha (Desire),
illumined by Jnana (Knowledge) and induced by Kriya (Action). ParA state is when Sattva,
Rajas and Tamas are in equilibrium (SAmya). Since the three gunas are in equilibrium,
there is no motion (Nispanda) in ParA. Pasyanti, Madhyama and Vaikhari are the
manifested forms of unmanifested ParA, Para Bindu or Sabda Brahman. ParA is in
Muladhara, Pasyanti in Svaddhisthana, Madhyama in Anahata and Vaikhari in the
throat.
Pasyanti state is when all the Gunas are disequilibrium. Madhyama is in two forms:
Subtle and gross. In gross form it makes nine forms of sound: 1) Vowel sounds, 2)
Kavarga: Ka series--5 in number, 3) Cavarga: Ca series--5, 4) Tavarga: Ta series, 5)
Tavarga--Ta series, 6) Pavarga--Pa series, 7) Ya series--Ya, Ra, La,and Va, 7: Ksa
Kundali as she goes upwards from Muladhara in ParA state (Para-VAk or Cit Sakti),
She is called UrddhavagAmini (the One who goes up). She becomes self-manifesting
(SvyamprakAsA) Pasyanti (associated with Manas) in Susumna NAdi at the level of
Svadhisthana Chakra. When She reaches the Heart Lotus, She becomes MadhyamA
associated with Buddhi as form of NAdarupini. From Anahata She goes up as
undifferentiated 'hum'. She appears at the chest, throat, teeth, nose, palate, and
head, assumes the form of letters (Varna), emerges as Vaikhari (the mother of all
sounds) from the root of the tongue and lips and becomes audible to the sense of
hearing.
Para Vak of no vibration, Visual Pasyanti of mind, Jnana and general motion,
Madhyama with Buddhi and specific ideation and articulating Vaikhari (when the
originally mental sound or thought exhibits hardness and solidity) are Kundalini
Sakti as She moves upwards. Vaikhari = Vai = very; Khara = hard. another
definition: Vai = certainly + Kha = cavity (of the ear) + R = to go or enter. the 3rd
explanation: Vikhara is the Prana that produces Her. Vaikhari is VirAtsabda
meaning the manifested letters send sound waves in singles, syllables, words, and
Mantras. Vaikhari utterance is so sacred that all sounds are Mantras, which in every
day speech mean letters, syllables and words used in UpAsanA and Mantryoga.
Sound, Meaning and Mantra: Sabda is Sound, Artha is meaning denoting the object,
and Mantra refers to a sound form of Devata that the Sadhaka has not seen. Devata
in Mantra exists only as a sound in this material world and not as a palpable entity.
Mantra is like Love, which one can feel in the mind but cannot see, smell, touch or
taste. The first step is to transform the Mantra Sound of a Devata to a Power like
Love by SAdhana Sakti. This power like love creates a mental impression and leaves a
mental imprint, which is more than the memory left by the word of Mantra. This
imprint or mental image is a faint light unlike the mental image of a book, a pen etc.
By marrying the Mantra Sakti with SAdhana Sakti, the SAdhaka creates

Consciousness of Devata in the mind, which grows as the SAdhaka becomes more
and more efficient. Devata Consciousness grows like Love. Mantra is VAcaka Sakti,
the power of word and Saguna Devata, Devata in the form of word and thus She is
Mantramayi which is Her Gross Form (Sthula). In Her Light or Her Suksma form
(Subtle form), She is Jyotirmayi. Jyoti = light. The Direct Knowledge of the Light and
merger with Devata Consciousness is Realization. Mantra is Devata in Word Form.
Yantra is diagrammatic representation of Devata on a plate, paper....Light is Her
Subtle Form.
The sacred texts says the following. Japa or Mantra repetition wakes up Sadhaka's
higher consciousness. The two moving lips of the Sadhaka are Siva and Sakti;
Movement indicates Mithuna (Coition) of Siva and Sakti. The product is Bindu or Boy
Siva (Bala Siva). All this is symbolism for the development of Devata Consciousness
in the Sadhaka who can strengthen it for his good.
The Cosmic Mind (CM) is dreaming and thinks the dream-thoughts; the dreamobjects that are thought of are in a subtle state. This is the Dream Sleep (Svapna) of
the Cosmic Mind. CM is thus the subject and object (GrAhaka and GrAhya).
CM as a subject is Sabda or Sound. Thought is Mental Sound. The mental imagery of
the dream-object is subtle Artha or meaning. (You are the subject. Think of apple;
you and your mind become apple, the object; you, your mind and the apple are one;
thus CM is the subject, the dream-thought, and the object.) This dream-thought
before it becomes an object is called MadhyamA Sabda (Middle sound, Inner Naming,
Hidden Speech). MAtrikA (Little Mothers) are the subtle forms of gross speech; Subtle
Speech is anthropomorphized as Mother. The Consciousness of the CM differentiates
into two: Subject and object. Now the stage is set for the Cosmic dream-thoughts
assume palpable objectivity; the Cosmic Mind projects the dream-thoughts on to the
material plane and the dream-thoughts become palpable objects. This is the Jagrat
or the Cosmic Waking State. At this stage, the mental sound of Madhyama acquires
Gross Sound or Speech through vocal organs. The speech is made of letters,
syllables, words and sentences. The mental Sound has become the Manifested Sound
or Name. The named physical objects denoted by speech assume Artha or Meaning or
Form (Rupa). A Single language was born, spoken and written in letters and words.
Here is a Biblical description of how a single language and people were fragmented
and scattered all over the globe.
The Tower of Babel: Bible says Babel was a city that united humanity, all speaking a
single Adamic language and migrating from the east. Nimrod was the king and Babel
was the city. The language of Adam and Eve was spoken by humanity and then Tower
of Babel was built not for glory of God but for false man-made religion; Yahweh was
offended by the edifice, confused the single language, fragmented the people and the
language and scattered them all over the globe.
Kali withdraws the world, words, the letters and the world of duality of Aham and
Idam (I and This) and they all became one subsiding in Her Own Svarupa or nature
(Her Consciousness). That is the Cosmic Deep Sleep State (Svapna). Now The Cosmic
Mind has to do the Dream-Sleep to create a new world of Logos and its products. Kali
is the Originator of Sanskrit lette
rs and wears them as a garland of letters marked on the skulls.

V2007* : Verse 2007 Tirumantiram

2007

.
Vaikari and rest of sounds,

Maya and rest of impurities,

Purush and rest of illusory Tattvas--All these,

Acting on Saktis, jnana and Kriya,

The Lord true from time immemorial made

Translation: Dr. B. Natarajan

Para Sound or transcendental Sound (Nada Tattva) originates from Siva Tattva, the
First of the Suddha Tattvas and remains there in its most subtle state. (See file, Tattvas36, for details on Tattvas.) Para Sound (Para Sabda) stays unmanifested in Kundali
Sakti according to Tantras. It is a Tamasic sound in Muladhara. Pasyanti or visual
sound originates from Sakti Tattva (Kundali Sakti), the 2nd of the Suddha Tattvas.
Since Pasyanti sound is visual, Sakti Tattva is also known as Bindu Tattva, Bindu for
Light. Creation is Sound and Light Show and therefore, Nada and Bindu are two sides
of the same coin. But Nada is recognized as the origin of Bindu. While the coin is
minted, Nada is the first stamp on the coin and Bindu is the 2nd stamp.
The fifty letters of the Sanskrit alphabet form the garland of heads (skulls) in
Mahakali. She is the causal source of Sabda or sound and speech; she absorbs them
back into herself at Maha Pralaya. Sabda Brahman or Sound Brahman is the manifest
Brahman of sounds in all breathing creatures. Sabda finds expression in various
creatures according to the level and sophistication of Sound Consciousness of Sabda

Brahman in each species. When creation takes place, it is said that Viparita Maithuna
(reversed coition) of Mahakali and Mahakala (Sakti and Siva) takes place, and Bindu
or seed is deposited in Prakrti resulting in the birth of Kundali Goddess in the nature
and form of letters (Aksara). Kundalini acquires three gunas one by one, Sattva first,
Rajas next and Tamas last. If it were not for these gunas, Iccha, Jnana and Kriya Saktis
will not be immanent in the goddess. When Sattva (goodness and virtue) enters her,
she is called Cit-Sakti ; the condition results in Paramakasa-avastha (the state of
Excellent dwelling or house). When Sattva and Rajas (motion and passion) enter her,
she is called Dhvani (Sound); the condition is called Aksara-avastha (sound house).
When Sattva, Rajas and Tamas enters her, she is called Nada (sound); the condition is
Avyakta-avastha, unmanifest dwelling. When Sattva (Jnana) is dominant , she is half
Moon (Ardhendu). When Tamas abounds in Nada, she is an obstructor (Nirodika).
When both Sattva and Rajas are equal, (Jnana and Iccha saktis, wisdom and will), she
is Bindu. When Tamas enters her, the Lord or Goddess (Sakti) appears ready to create
(Kriya sakti). At human level, Jnana, Ichha and Kriya (wisdom, will and action) are
linear in that order; with Isvara, it is Ichha, Jnana and Kriya, linear in that order. The
Great Will (Iccha Sakti) wells up in Isvara; the Lord knows (Jnana Sakti) what he
wants to create; He acts on it (Kriya). In men, a prior knowledge preconditions
the will to act. Jnana Sakti is intrinsic in Siva Sakti. Kundali has the following features:
Iccha, Jnana, and Kriya; the gunas; the garland of letters (Varnamala).
Notes: A latent mental sound is intonated or explodes from the glottis or voice
box, Sphota happens and we hear the sound (Dhvani) which is registered by the ear
because Dhvanicarries vibration, frequency and decibel. Once the sound explodes in
Sphota, attains the quality of sound in Dhvani, there must be something that can
register the sound in consciousness via the ear; that something is Bindu, which is
deified as deity, Sabdabrahman. For Dhvani or sound to acquire its qualities, Sattva,
Rajas, and or Tamas pervades the sound. When the latent mental sound acquires Rajas
(motion and passion), she is called Dhvani (sound).
Kundalini settles down in Muladhara Chakra; She is known as Karana Bindu or
Causal Bindu, the unmanifest precursor of sound (non-differentiated condition). When
Karana Bindu undergoes evolution, it becomes Tribindu, three Bindus (Bindu, Nada
and Bija); the first of the three is Karya Bindu (action Bindu), also called
Sabdabrahman (Sound Brahman), which is static or motionless (Ni-Spanda, no
motion) in Muladhara; sound is not in air for propagation. (Tri = three) When
Sabdabrahman ascends to Manipura (Nabhi or Navel) area and associates with manas
or mind, Pasyanti sound [Visual] sound is born. (Note 'Navel' is derived from Sanskrit
word 'Naabhi.') This is first movement of sound, called Samanya-Spanda (common
motion). When the modified Sabdabrahman proceeds from Manipura to the heart
chakra and associates with buddhi, it becomes Madhyama or mental sound. This is
special motion, called Visesa-Spanda. When this twice-modified Sabdabrahman
proceeds to the larynx (Visuddha Chakra), its third motion is called distinct articulate
sound. Sound and speech are compared to a tree: preverbal Vak (speech) sprouts in
Para; Pasyanti leaf-bud sprouts, watered by mind; Madhyama flower-bud sprouts,
nurtured and enriched by Buddhi (intellect); Vaikhari flower blooms as speech in the
throat.

Sabda is divided into lettered and visual, and unlettered and audible
(Varnatkamaka Sabda and Dhvanyatmaka Sabda). The lettered sound is eternal while
the audible sound is fleeting. All unlettered sounds like a roar, thunder, drum-beat,
laughter, crying...are Dhvanis (mere sounds), while articulate speech can be put down
in letters (Varnas). Dhvanis have no meaning, while Varnas have meaning. Dhvanis
can be expressions of fright, anger, ....Dhvanis can become onomatopoeic sounds with
meanings, while most of them have no meanings. Varnas are vocal articulate
meaningful sounds. Dhvanis by and large are vocal or no-vocal sounds with or without
meanings. The Hindu view is that the Varnas or letters are eternal from creation to
dissolution. The Sound Om goes on for ever from creation to dissolution. In the world
of cacophony, one cannot hear this background sound of Om. But Yogis at an advanced
stage of Sadhana (spiritual attainment) can hear this sound, when there is absolute
quiet in the night. Dhvani is Anitya (non-eternal), indiscriminate and variable
(VIkArI), while Varna-Sabda (letter-sound or Word-sound) is Nitya (eternal).
When an object is presented in the form of Varna (letters) or Dhvani (sound), the mind
becomes the object and that is called Vrtti (mental modification). When you hear the
wordAPPLE, your mind becomes the apple. The palpable apple is the gross object
(Sthula artha) and the mental apple is the subtle object (Mental impression). Woodroffe
points that the mind is thus both a cognizer (GrAhaka) and cognized (GrAhya),
revealer (PrakAsaka) and revealed (PrakAsya), denoter (VAcaka) and denoted
(VAcya). VAcaka is the name (Apple) and Vacya is the object (the fruit) with the
name. The mind cognizes the apple, becomes the apple, reveals the apple, is the apple
itself, the fruit (its body) and its essence (unmanifest seed or juice). The same principle
is applied to a devotee who worships a deity. Chanting of Mantra makes mental
modifications. The terms 'denoter' and the denoted are applied to Mantra, used in
meditation. The power of Mantra is of two kinds: Vacaka Sakti and Vacya Sakti.
Vacaka Sakti is to realize Saguna Brahman (Isvara, the fruit) and Vacya Sakti is to
realize Nirguna Brahman (Brahman, the seed of the fruit). By meditating on the deity,
he becomes the deity. There is an analogy given for this phenomenon, which is the
Maxim of Wasp and Worm. A worm thinks of the dreaded sting of wasp and is so
much preoccupied with it, it does not think of anything else and becomes a wasp in its
mind. The mind is the mirror of the object it thinks of.
Kundalini is represented as a serpent with fifty-one coils, which are the subtle forms of
the fifty Sanskrit alphabets or Varnas (characters). This sound evolves from Para state
at Muladhara to Vaikhari state in Visuddha Chakra, the throat center wherefrom
articulate speech comes.
One coil is Bindu; two coils, Prakrti-Purusa; three coils, three saktis, Iccha, Jnana, and
Kriya and three gunas, Sattva, Rajas, and Tamas; three and a half coils, creative force
with multitudinous transformations (Vikrti); and so on.
Pasyanti state : Iccha (Will) Sakti at play. Madhyama state : Jnana (Knowledge) Sakti
at play. Vaikhari State: Kriya (Action) Sakti at play. All this means the progress from

will, to knowledge, to action in terms of manifestation of sound from transcendental,

visual, mental and articulation stages.
Kashmir Saivism gives a lot of information about the Nishkala Parama Siva, Siva,
Sakti in relation to origin of letters, words, objects and the entire manifestation of the
universe. This part of the article is notes from Siva Sutras, Translation and
commentary by Jaideva Singh.
Here is a depiction of the origin of Tattvas from the Sanskrit alphabets.

1 a

ka kha ga
gha a

Earth, Water, Fire,

Air, Ether:

5 Gross Elements

ca cha ja
jha na

2
a ha a
3
ha
3

Sound, Taste, Form,

Touch, Smell: 5
Tanmatras
Generation,
Evacuation,
ambulation, Grasp,
Speech:5 Motor
Organs

ta tha da
dha na

Ears, Tongue, Eyes,

Skin, Nose: 5 organs
of Sense.

4
pa pha ba
Mind, Ego, Buddhi,
bha ma
Prakrti, Purusha:
Limited experient.
5
5 u

I is Aha , wherein Bindu the dot is placed over m or the Sanskrit 'ha'. Aha stands
for all objects in the universe, which abides in Siva in undifferentiated state.
Anuttara or the Highest Reality undergoes stress, known as Bindu, the dot, the point of
coalescence of the universe. It is so dense it is called GhanibhUtA Sakti, the creative
forces compacted into an undifferentiated point before its differentiation into subjects
and objects. Bindu is also known as Cidghana or massive Consciousness, where in lies
the potential universe. In AHAM-AHA , A is Siva and Ha is Sakti and m is the
terminator. Bindu or Vindu is derived from vid (wit in English) meaning 'to know'.
kabja: KUta is 'highest' or 'summit' and Bja means 'seed'. The letter 'ksa' is a
combination of two consonants (halanta) K and S. Ka is the term for a combination
of two vowels.
In the unmanifest state Kundalini Sakti is Bja, the seed of all manifestation; in the
manifest state she is Jiva or the individual soul. Kundalini is Visarga Sakti of Saiva's IConsciousness; she is coiled three and half times as seen around the Linga. These three
and half coils are aspects of I-Consciousness: Prameya, PramAna PramAtA and
PramA (Object, Knowledge, Subject, and combined indistinguishable unity of subject
and object. Sakti Kundalini is the dormant state of Sakti or ParA Sakti remaining as a
serpent with three and half coils. Prana Kundalini is the second aspect whereby she
manifests life, exists in the Jiva, and Her Samvit consciousness is transferred into
Prana or breath. ParA Kundalini is when life moves into her original consciousness.
At this stage, there is unity of I-Consciousness, the world, Self, and not-self.
Kundalini, going from Sakti to Prana aspect, manifests Vacaka and Vacya (Words and
objects). Visarga Sakti proceeds from I-Consciousness to create human life and
eventually helps the aspirants to reunite with I-Consciousness.

Visarga means emanation, manifestation or projection, coming from the Highest

Reality--Anuttara. There are three aspects to Visarga:
1) ParApara Visarga. It is the letter 'a', also known as SAkta Visarga showing Bhedaabbheda, difference-non-difference, identical nature in the midst of difference. The
letter 'a:' ('ah' ) has two dots; the upper dot is Siva; the lower dot is Sakti, who
brings about manifestation of the universe.
2) Para Visarga, which is the letter 'aa' for Ananda or Ananda Visarga, also known as
SAmbhava Visarga manifesting Abheda or non-difference.
3) Apara Visarga. It is the letter 'ha' (() and Bheda Visarga showing difference.
It is the lower manifestation, that is the universe.
The manifestation of the universe consists of VAcaka and Vacya: the subject and the
object. There is a variation of the same theme in Thinkables and Speakables. From
thought arises speech; from speech comes words; from words come subjects and
objects. The universe expands from these words. SAktopAya is based on Mantras, that
proceed from Matrika.

In Judaism, the belief is that the word of God (g-d) becomes an object, as is
the view in Hinduism.
Before eating other foods She-Hakol, an observant Jew utters a prayer or
blessing.

Before eating or drinking any foods not in the first four

categories:

, - '
.
Transliteration: Barukh ata Adonai Eloheinu Melekh ha- olam,
she- hakol nih'ye bidvaro.
Translation: "Blessed are You, LORD, our God, King of the
universe, through Whose word everything comes into
being."http://en.wikipedia.org/wiki/List_of_Jewish_prayers_and_
blessings

Siva Saktis are fivefold.: 1) Cit or Anuttara Sakti (letter 'a' ---) 2) Ananda Sakti
(letter 'aa'--) , 3) Iccha Sakti (letter 'i', 'ii', '' '' '' '' -- ,

 , 4) Jnana Sakti ('u' and ''-- ) and 5) Kriya Sakti ('e', 'ai', 'o',
'au'-- . The dot '' represents the Consciousness of Siva, the point of
coalescence of all manifestations. The double dot (:) means the upper dot is the resting
Siva and the lower dot is manifesting Sakti. The vowels stand for the inner life of Siva;
Anuttara (letter 'a' ---) is the most important letter of all, that controls and activizes
all letters. The letters 'a' 'i' 'u' '' '' -- give rise to
Consonants which stand for the Tattvas from Earth to Sadasiva. If 'a' is the inner abider
of all letters, Siva is the Inner Abider of all Tattvas and thus identical with all beings
and objects of the universe.

Nishkala Siva, the transcendent Siva creates his first creative Pulsation, Siva (Siva
Tattva), in whom abides I-Consciousness (Aham), which is Vimarsa, containing all
Vacakas (Varnas, letters) and Vacyas in a potential state as the peacock egg has the
multi-colored peacock feathers in the latent form. AHAM: the 'a' is anuttara and 'ha' is
visarga. From Aham, the latent form, arises the Pasyanti, Madhyama, and Vaikari
speech.

This passage was in Tamil written by Ganapathy and

reflects the teachings of

Sri Chandrasekharendra Saraswati Swamy

(May 20, 1894
January 8, 1994)
Translation by Veeraswamy Krishnaraj
Deivaththin Kural = The Call of the Divine.
Book 2
= Sound or Sabda and Creation
August 25, 2013
What is Sabda (sound)? Today's science tells us it is vibration.
Atom scientists and Einstein tell us when you go into an
atom, all substances are one, non-dual or monistic. The world
is all one flood of Sakti (electromagnetic flood). Why does this
manifest as many disparate objects? The reason is one Sakti
generates many disparate vibrations.
Tremor originates sound. For a particular sound to occur there
must be an appropriate tremor.
One Sakti generates many vibrations, causing world creation,
also known as respirations of Paramatman, which are the
Veda sounds causing the creation of the world.
There are men and animals. Our health, welfare and feelings
proceed from our Prana (breathing), which course along the
body-wide Nadis causing vibrations resulting in good health
or ill health. Yogic methods and breathing exercises (breath
control = Pranayama), help direct Prana along the Nadis
(Kundalini Channels) and obtain good health. Though you cut
the blood vessels, they do not bleed. They can stop the heart
and flow in the Nadis and remain alive in the underground in
Samadhi. The poison from cobra and scorpion do not affect
them. That is because they can control and regulate the
Prana flow in the Nadis.
Prana is good not only for the body but also for the mind and
mental health. The mind for thoughts and Pranasakti for the

breath are harmonious here. The ebb and flow in the Nadi
(calaam = = movement) are the cause of good and
bad thoughts. Your mind is tranquil and peaceful in the
temple and in the presence of a great man and your
breathing is normal. There is a rise (in respirations) because
of consortium or anger. There is a difference in ebb and flow
in the Nadis with regard to happiness from participating in
Bajanai (singing devotional songs) or festival and those from
sensual pleasures. Generally, breathing takes place via right
nostril in noble pleasures. Prana takes place via left nostril in
sensual pleasures. The breathing will be equal, regular and
smooth via both nostrils, when meditation deepens in
tranquil Satvastu (Paramatma, God, Universal Consciousnessstate of Turiyatita). When the merger takes place (Union of
Individual consciousness and Universal Consciousness =
Turiyatita), the breath and the mind come to a standstill, but
the life continues and Jnana ( ) and
Realization become complete and perfect. Jiva's inert body
and Caitanyam (pure spirit) thrive or perish because of the
state of Prana. A healthy state of Prana is developing regular
and smooth internal vibrations in the Nadis.
From Paramatma proceed many of these inert substances
and Caitanya Vastus. They either thrive or wilt, wane and
perish.
Brahmam is Nirguna (devoid of attributes) without
movement, as said by Advaita. As defined by Advaitam,
Brahmam in association with indefinable Maya Sakti
( ) has disguised as the world. Vsham
= disguise. Vsham or Ksham: who knows what it is?
(Ksham rhymes with Vsham and has no meaning.) We have
to accept the premise that the world is inert and the Jivas
have intellect. When you consider My, Isvara is the Myin
as My's hypostasis. Though it is purported to be Mysakti,
all these are movements originating from Supreme Reality.

Yes, they are Vibrations. With all these movements,

Parabrahman remains without motion inside endowed with
Nirguna Snta Vastu ( = Attributeless tranquil
Reality).
We see movements in the universe. They are not haphazard
but move according to an order beginning with the
movements of the great sun and extending to a blade of
grass, mosquito...
This order helps in the conduct of worldly life in an optimal
manner. Paramatma has regulated all Natural Saktis and then
created the worldly life. Besides, he has made allowance for
some irregularity, which He enjoys to a certain extent. That
also is helpful to our lives.
We also see Nature's Sakti fail to observe what Paramatman
ordained. The monsoon rains fail. Floods ravage the earth.
Some preternatural events take place.
The mind of man goes awry to an extent still unknown and
rambles as a small Satan. In this worldly life, there are
decorum, discipline, self-restraint, orderliness, obligation...
but this mind roams without self-restraint.
If Nature's Saktis are antagonistic to us, are there ways to
make them right? Is there a way to stop the mind from going
astray?
Movement and Sound are the cause for many events. To
make world Saktis to help us and to purify our mind, we need
Sabda or sound, which is Veda.
By control of breath and Yoga Marga (Yoga path), we can
catch the breath of Paramatma and can perform acts for the
welfare of the world and the soul. Though there are ebbs and
flows in Nadis, they are not audible to the human ear.
Science has shown us that there are sounds and lights
beyond the reach of human ears and eyes.
There is more. It is possible to reach the unreachable. As we
listen to the music sung by the musician in the radio, we

know his sounds become electromagnetic waves, which

pervade the space and we do not hear until the radio box
catches these waves and make them audible to us as music.
As I mention this, we do not see any conflict between religion
and science, the latter helps the former to thrive and prosper.
(The very first radio broadcast went on the air in the year
1906.) A hundred years before the advent of telephone,
radio...if the atheists raised objection to Veda Sabdas or
Pranas, an answer would have been impossible. These
scientific discoveries offer a lending hand (to our tenets).
The Sakti that is intrinsic to a radio box is attainable for
individual embodied man (Jva) with Caitanyam (pure spirit).
He can do more. Tapas (austerity) gives that power. Tapas is
to know the Truth, forego (luxurious) food and fares, the
home and the family and direct and focus the mind on the
ever-present Reality. We should not feel entitled to know the
Truth because we put in so much effort. We should cultivate
humility () that Truth in spite of our great efforts, will
dawn and shine on us only as a Bhagavad Prasadam (favor
and Bliss from God). Rishis, having excelled in Yoga and
Tapas, rose to the pinnacle of Yogic attainment.
Rishis know the many sounds and movements that
accompany creation of the world. As the radio converts the
electromagnetic waves into sound waves, the Sabdas or
sounds with the respective movements reached their ears.
Those sounds, the Rishis gave us as the Veda Mantras.
Veda is Sruti by another name. Sruti is what we hear. Srtra
is the ear that hears. Sruti is not a written text meant for
reading, but is what a Guru teaches his Sisya (pupil) by oral
tradition over many generations. A Guru cannot faithfully
render the sounds on the written text and so should not put
them on the palm leaf or paper. Zha () and nga () sounds
do not easily become alphabets. There are many sounds like
them in Vedas. Guru can teach them only by oral-aural mode.
(Utttam, autttam svaritam: rising, grave and intermediate

accents of musical note)

Utttam, autttam and svaritam are the musical notes in
Vedas. In enunciation, some alphabets need rising notes,
some falling notes, and some intermediate notes. However
many diacritical marks are used, typographical errors creep
in, enunciation is garbled and the fruits and effects are lost.
By uttering certain Aksharas with emphasis, and some softly,
we create an appropriate movement or sound vibration.
Mispronunciation brings different results. Our feelings and
sentiments, Devasaktis in charge of Nature and these
intonations based on differences will change.
There is story in Veda Taittriya Samhita about unintended
consequences resulting from mispronunciations and altered
intonations. Dvashta, the divine tailor chanted a Mantra to
have a son who will kill Indra. When he was chanting the
Mantra, he mishandled the Utttam and autttam in the
pronunciation, so much so it sounded like he wants to have a
son whom Indra will kill. It turned out the results were the
opposite of what he wished for in the first place.
When we move the dial, a little error changes the wavelength
of the station and the music. Likewise, change in Veda
Sabdas results in different benefits.
That is why it is an established tradition that one should learn
Vedas by hearing. Sruti in Sanskrit and "Unwritten word"
( ) in Tamil are the names for Vedas.
Rishis did neither compose the Vedas nor read them from the
books. Rishis are Mantradristas meaning they saw the
Mantras. The seeing in Tamil is Prththal (). That is why
a Brahmana is called prppn ( = seer). The Rishis
saw what ordinary folks could not see. Since Vedas came to
the world from hearing in age-old times, Sruti was its name.
Mantra Drishtas, as term applies to Rishis who saw a series of
Mantras in the expansive sky.

What is right here? Did they hear or see? If they saw the
Veda Mantras, what was the written language in the sky? In
ancient times, when there were no Devanagari, Grantham,
and Brahmi, what was the language and script of the
appearance of Mantras? It was not possible to write Veda
Sabdas and Svaras in their original intent.
Though we say they saw or heard them, in fact they felt the
Veda Mantras as a flash in their hearts during deep
meditation. They may not have heard them or may not have
seen them.
The assumption is Mantra Drishta knows by experience.
One assumption is that Vedas are in the form of sound and
therefore the Rishis had the Divine ears other than the
anatomical ears to hear them.
Arjuna desired to see the Universal Form of Bhagavan. Gita
says that Bhagavan Krishna told Arjuna that he would give
him divine vision to him because he would not be able to see
His Universal Form with anatomical eyes.
As in the case of Arjuna developing the Divine Vision, it
appears that, the Rishis developed the Divine Ears, which
could perceive the Sabdas in the expansive ether.
It is not just Vedas gave Sound Vibrations needed for World
creation and life in the phenomenal world. Vedas also had
Mantras that helped the soul merge with Paramatma Satyam
beyond the confines of the phenomenal world. A traveler can
trace his way back to his place of origin. Likewise, in the end
Vedas take us to a place without vibrations (Asabda). The
Nadi Vibrations induced by some Mantras take us there. (We
go from Sound to Eternal Silence.) The Mahavacyas (Great
Sayings), Pranavam and the like are of this nature.
The reason for me to say all these things is that no one
composed the Vedas. Rishis did not compose them;
Paramatma did not hold the stylus and the palm leaves and

delved into his thoughts to write the Vedas.

This article is the work of the late Venerable Phra Dhamma Theerarach Mahamuni, one of the most
renowned vipassana teachers of his time. The original booklet was produced in 1961 by the Division of
Vipassana Dhura at Mahadhatu Monastery, Bangkok, and translated by Helen and Vorasak Jandamit.
A revised English version was reprinted in 1988. It is also presented, with commentary, in the book,
Insight Meditation: Practical Steps to Ultimate Truth, by Achan Sobin S. Namto (Sopako Bodhi
Bhikkhu). In a few places the text has been edited and augmented by the Vipassana Dhura staff.

Contents
Note

To

The
1
2

Pariccheda

Nana

Pariggaha

Nana

Sammasana
Udayabbaya
Bhanga

Nana
Nana

Bhaya

Nana
Nana

Nibbida

Nana

Patisankha

Nana

Adinava
Muncitukamayata

10

Insight

Paccaya

Reader
of

Namarupa

11

Stages

The

Sixteen

Sankharupekha

Nana
Nana
Nana

12

Anuloma

Nana

13

Gotrabhu

Nana

14

Magga

Nana

15

Phala

Nana

16 - Paccavekkhana Nana
Note to the reader: Some meditation teachers feel that the following information should not be
made available to the general public. That isn't because these teachings are for members of a select
group, must be specially transmitted, or are in any sense esoteric; but because, due to the tricky
nature of the mind, learning about these insights before acquiring personal meditation experience
might cause you to anticipate results, thereby slowing your progress. That's why Mahsi Saydaw
wrote, "It is not good for a pupil who meditates under the guidance of a teacher to get acquainted
with these stages before meditation begins" (Practical Insight Meditation, p. 35).
Nevertheless, the Sayadaw agreed to the publication of his own book, The Progress of Insight, that
deals with these stages. He acknowledged that the information may be helpful for many students who
practice in isolation. So we decided to follow a middle path by publishing the present essay, but
including a cautionary note as the Sayadaw did.

Generally speaking, we do not recommend that beginners read this article. We offer the following
descriptions for those students who have no access to an instructor and are trying to make sense of a
meditation experience they have had, or for those who have already reached a fairly advanced stage
of insight.
Although it is natural to want to know what level you have reached and what will happen next in
meditation, it is quite difficult to evaluate your own experience, even with a written guideline. You
should always be aware that, no matter what you come to believe as a result of reading this article,
your self-assessment may be incorrect. Besides, the mind likes to play tricks. If you cling to something
you've read about, wanting it to happen, the mind may subconsciously try to mimic the experience.
Without a teacher you may not be able to tell the difference between the illusion and the real thing. In
order to avoid the trap of self-deception it is important to use the information given here intelligently,
with continuous self-examination and scrupulous honesty.
If you are reading this because you are wondering if you have reached enlightenment, please realize
that you probably haven't, although you may have reached an earlier stage of insight-knowledge.
Achan Sopako Bodhi explains that when the first level of enlightenment is reached there can be no
doubt about it. You would not need to ask if you'd attained it. In the words of another bhikkhu, "It
cannot be missed."

The Sixteen Stages of Insight: A Manual for Checking Vipassana Progress

This manual is intended for advanced students or vipassana teachers rather than beginners. It is not
meant to substitute for the personal guidance of a meditation teacher.
There are sixteen levels of vipassana-knowledge or nana ("nana," pronounced "yah-nuh," is a Pali
word for "knowledge.") In each level the student realizes a more advanced insight. This knowledge is
a direct vision, not a matter of thinking. The meditator who undergoes an intensive meditation retreat
will usually progress through the stages more or less in order, sometimes falling back to an earlier
stage, or going back and forth between several levels before passing on to the next. A student may
sometimes get stuck at a certain stage, at which time the help of a competent teacher is invaluable.
The meditator does not stay at each level for an equal period of time. Some stages may last days,
weeks, months or longer, others mere hours. Some of the higher stages take only a few mindmoments, or even one moment, to pass less than one second of time. Not every student will
undergo all the experiences described here, nor in the exact order presented.
As you read these pages remember that, without exception, no matter what stage has been reached
or what new phenomenon has been experienced, this tenet of insight meditation applies across the
board: just go on with the work of noticing mental and material phenomena as they appear, without
evaluating or naming those things; then let them go. Don't cling to any experience. Whatever
happens, don't be swayed or impressed by it, no matter how blissful or terrible. This advice is
pertinent even to those who have reached the first level of enlightenment. If you honestly follow this
rule and don't let the mind talk you into making exceptions, you can be assured your practice will be
correct and you will reach the end of the path as soon as possible.

The Sixteen Stages of Vipassana Knowledge

1.

Knowledge to distinguish mental and physical states (namarupa pariccheda nana).

2.

Knowledge of the cause-and-effect relationship between mental and physical states

(paccaya pariggaha nana).

3.

Knowledge of mental and physical processes as impermanent, unsatisfactory and nonself

(sammasana nana).

4.

Knowledge of arising and passing away (udayabbaya nana).

5.

Knowledge of the dissolution of formations (bhanga nana).

6.

Knowledge of the fearful nature of mental and physical states (bhaya nana).

7.

Knowledge of mental and physical states as unsatisfactory (adinava nana).

8.

Knowledge of disenchantment (nibbida nana).

9.

Knowledge of the desire to abandon the worldly state (muncitukamayata nana).

10. Knowledge which investigates the path to deliverance and instills a decision to practice
further (patisankha nana).
11. Knowledge which regards mental and physical states with equanimity (sankharupekha
nana).
12. Knowledge which conforms to the Four Noble Truths (anuloma nana).
13. Knowledge of deliverance from the worldly condition (gotrabhu nana).
14. Knowledge by which defilements are abandoned and are overcome by destruction
(magga nana).
15. Knowledge which realizes the fruit of the path and has nibbana as object (phala nana).
16. Knowledge which reviews the defilements still remaining (paccavekkhana nana).
1. Namarupa pariccheda nana: knowledge that can distinguish between mental and physical
states.
In this nana, or state of wisdom or knowledge, the meditator is able to distinguish nama (mental
phenomena) from rupa (material phenomena). For example, he is aware that the rising and falling
movements of the abdomen are rupa and that the mind which acknowledges these movements is
nama. A movement of the foot is rupa and the consciousness of that movement is nama.
The meditator can distinguish between nama and rupa with regard to the five senses as follows:

1.

When seeing a form, the eyes and the color are rupa; the consciousness of the seeing is
nama.

2.

When hearing a sound, the sound itself and the hearing are rupa, and consciousness of
the hearing is nama.

3.

When smelling something, the smell itself and the nose are rupa, and the consciousness
of the smell is nama.

4.

When tasting something, the taste and the tongue are rupa, and the consciousness of
taste is nama.

5.

When touching something, whatever is cold, hot, soft or hard to the touch is rupa, and
consciousness of the contact is nama.

In conclusion, in this nana the meditator realizes that the whole body is rupa and the mind (or
consciousness of the sensations of the body) is nama. Only nama and rupa exist. There is no being, no
individual self, no "I", no "he" or "she," etc. When sitting, the body and its movement are rupa and
awareness of the sitting is nama. The act of standing is rupa and awareness of the standing is nama.
The act of walking is rupa and the awareness of the walking is nama.
2. Knowledge of the cause-and-effect relationship between mental and physical states
(paccaya pariggaha nana).
In some instances rupa is the cause and nama is the effect, as, for example, when the abdomen rises
and consciousness follows. At other times nama is the cause and rupa is the effect; for example: the
wish to sit is the cause and the sitting is the effect; in other words, volitional activity precedes physical
action.
Some characteristics of this nana:
a.

The abdomen may rise, but fails to fall right away.

b.

The abdomen may fall deeply and remain in that position longer than normal.

c.

The rising and falling of the abdomen seems to have disappeared, but when touched by
the hand, movements can still be felt.

d.

At times there are feelings of distress of varying intensity.

e.

Some meditators may be much disturbed by visions or hallucinations.

f.

The rising and falling of the abdomen and the acknowledgment of the movements occur
at the same time.

g.

One may be startled by the body bending forwards or backwards.

h.

The meditator conceives that this existence, the next and all existences, derive only from
the interaction of cause and effect. They consist only of nama and rupa, mental and
physical processes. i. A single rise of the abdomen has two stages.

3. Knowledge of mental and physical processes as unsatisfactory and nonself (Sammasana

nana).
Some characteristics of this nana:
a.

The meditator considers nama and rupa, as experienced through the five senses, as
having the three characteristics anicca (impermanence), dukkha (unsatisfactoriness or
suffering), and anatta (nonself).

b.

The meditator sees that one rising movement of the abdomen has three sections:
originating, continuing, and vanishing. One falling movement of the abdomen has the
same three sections.

c.

There are feelings of distress which disappear only slowly, after seven or eight
acknowledgements.

d.

There are many nimittas (visions or mental images) which disappear slowly after several
acknowledgements.

e.

The rising and falling movements of the abdomen may seem to disappear for a long or
short interval.

f.

Breathing may be fast, slow, smooth, irregular or obstructed.

g.

The mind may be distracted, which shows that it is aware of the three characteristics,
impermanence, unsatisfactoriness and nonself.

h.

The meditator's hands or feet may clench or twitch.

i.

Some of the ten vipassanupakilesas (Imperfections or Defilements of Insight) may

appear in this nana.

The Ten Imperfections of Insight (vipassanupakilesas):

An inexperienced meditator may be confused by any of the following experiences, mistakenly believing
that he or she has reached nibbana. Though not in themselves obstacles, the meditator may be
tempted to cling to these experiences, believing them to be important, rather than continuing to note
the arising and passing away of mental and physical phenomena in the present moment. At such time
the guidance of a teacher is invaluable.
Obhasa (illumination)
Obhasa is the first defilement of insight.

The meditator may be aware of the following manifestations of light:

a.

He may see a light similar to a firefly, a torch or a car headlamp.

b.

The room may be lit up, enabling the meditator to see his or her own body.

c.

He or she may be aware of light that seems to pass through the wall.

d.

There may be a light enabling one to see various places before one's eyes.

e.

There may be a bright light as though a door had opened. Some meditators lift up their
hands as if to shut it; others open their eyes to see what caused the light.

f.

A vision of brightly colored flowers surrounded by light may be seen.

g.

Miles and miles of sea may be seen.

h.

Rays of light seem to emit from the meditator's heart and body.

i.

Hallucinations such as seeing an elephant may occur.

Piti (Joy or rapture)

Piti is the second defilement of insight. There are five kinds of piti.
1. Khuddaka piti (minor rapture)
This state is characterized by the following:
a.

The meditator may be aware of a white color.

b.

There may be a feeling of coolness or dizziness and the hairs of the body may stand on
end.

c.

The meditator may cry or feel terrified.

2. Khanika piti (momentary rapture)

Characteristics of this piti include:
a.

Seeing flashes of light.

b.

Seeing sparks.

c.

Nervous twitching.

d.

A feeling of stiffness all over the body.

e.

A feeling as if ants were crawling on the body.

f.

A feeling of heat all over the body.

g.

Shivering.

h.

Seeing red colors.

i.

The hair on the body rising slightly.

j.

Itchiness as if ants were crawling on one's face and body.

3. Okkantika piti (flood of joy)

In this piti:
a.

The body may shake and tremble.

b.

The face, hands and feet may twitch.

c.

There may be violent shaking as if the bed is going to turn upside down.

d.

Nausea and at times actual vomiting may occur.

e.

There may be a rhythmic feeling like waves breaking on the shore.

f.

Ripples of energy may seem to flow over the body.

g.

The body may vibrate like a stick which is fixed in a flowing stream.

h.

A light yellow color may be observed.

i.

The body may bend to and fro.

4. Ubbenka piti (uplifting joy)

In this piti:
a.

The body feels as if it is extending or moving upwards.

b.

There may be a feeling as though lice are climbing on the face and body.

c.

Diarrhea may occur.

d.

The body may bend forwards or backwards.

e.

One may feel that one's head has been moved backwards and forwards by somebody.

f.

There may be a chewing movement with the mouth either open or closed.

g.

The body sways like a tree being blown by the wind.

h.

The body bends forwards and may fall down.

i.

There may be fidgeting movements of the body.

j.

There may be jumping movements of the body.

k.

Arms and legs may be raised or may twitch.

l.

The body may bend forwards or may recline.

m. A silver gray color may be observed.

5. Pharana piti (pervading rapture)
In this piti:
a.

A feeling of coldness spreads through the body.

b.

Peace of mind sets in occasionally.

c.

There may be itchy feelings all over the body.

d.

There may be drowsy feelings and the meditator may not wish to open his or her eyes.

e.

The meditator has no wish to move.

f.

There may be a flushing sensation from feet to head or vice versa.

g.

The body may feel cool as if taking a bath or touching ice.

h.

The meditator may see blue or emerald green colors.

i.

An itchy feeling as though lice are crawling on the face may occur.

3. Passadhi
The third defilement of vipassana is passadhi which means "tranquility of mental factors and
consciousness." It is characterized as follows:
a.

There may be a quiet, peaceful state resembling the attainment of insight.

b.

There will be no restlessness or mental rambling.

c.

Mindful acknowledgement is easy.

d.

The meditator feels comfortably cool and does not fidget.

e.

The meditator feels satisfied with his powers of acknowledgement.

f.

There may be a feeling similar to falling asleep.

g.

There may be a feeling of lightness.

h.

Concentration is good and there is no forgetfulness.

i.

Thoughts are quite clear.

j.

A cruel, harsh or merciless person will realize that the dhamma is profound.

k.

A criminal or drunkard will be able to give up bad habits and will change into quite a
different person.

4. Sukha
The fourth defilement of vipassana is sukha which means "bliss" and has the following characteristics:
a.

There may be a feeling of comfort.

b.

Due to pleasant feelings the meditator may wish to continue practicing for a long time.

c.

The meditator may wish to tell other people of the results which he has already gained.

d.

The meditator may feel immeasurably proud and happy.

e.

Some say that they have never known such happiness.

f.

Some feel deeply grateful to their teachers.

g.

Some meditators feel that their teacher is at hand to give help.

5. Saddha
The next defilement of vipassana is saddha which is defined as fervor, resolution or determination, and
has the following characteristics:
a.

The practitioner may have too much faith.

b.

He or she may wish everybody to practice vipassana.

c.

He may wish to persuade those he comes in contact with to practice.

d.

He may wish to repay the meditation center for its benefaction.

e.

The meditator may wish to accelerate and deepen his practice.<

f.

He or she may wish to perform meritorious deeds, give alms and build and repair
Buddhist buildings and artifacts.

g.

He may feel grateful to the person who persuaded him to practice.

h.

He may wish to give offerings to his teacher.

i.

A meditator may wish to be ordained as a Buddhist monk or nun.

j.

He may not wish to stop practicing.

k.

He might wish to go and stay in a quiet, peaceful place.

l.

The meditator may decide to practice wholeheartedly.

6. Paggaha
The next defilement of vipassana is paggaha which means exertion or strenuousness and is defined as
follows:
a.

Sometimes the meditator may practice too strenuously.

b.

He may intend to practice rigorously, even unto death.

c.

The meditator overexerts himself so that attentiveness and clear comprehension are
weak, causing distraction and lack of concentration

7. Upatthana, which means "mindfulness," is the next defilement of vipassana, and it is

characterized by the following:
a.

Sometimes excessive concentration upon thought causes the meditator to leave

acknowledgement of the present and inclines him to think of the past or future.

b.

The meditator may be unduly concerned with happenings which took place in the past.

c.

The meditator may have vague recollections of past lives.

8. Nana
The next vipassanupakilesa is nana which means "knowledge" and is defined as follows:
a.

Theoretical knowledge may become confused with practice. The meditator

misunderstands but thinks that he is right. he may become fond of ostentatiousness and
like contending with his teacher.

b.

A meditator may make comments about various objects. For example when the abdomen
rises he may say "arising" and when it falls he may say "ceasing."

c.

The meditator may consider various principles which he knows or has studied.

d.

The present cannot be grasped. Usually it is "thinking" which fills up the mind. This may
be referred to as "thought-based knowledge," jinta nana.

9. Upekkha
The ninth defilement of vipassana is upekkha which has the meaning of not caring or indifference. It
can be described as follows:
a.

The mind of the meditator is indifferent, neither pleased nor displeased, nor forgetful.
The rising and falling of the abdomen is indistinct and at times imperceptible.

b.

The meditator is unmindful, at times thinking of nothing in particular.

c.

The rising and falling of the abdomen may be intermittently perceptible.

d.

The mind is undisturbed and peaceful.

e.

The meditator is indifferent to bodily needs.

f.

The meditator is unaffected when in contact with either good or bad objects. Mindful
acknowledgement is disregarded and attention is allowed to follow exterior objects to a
great extent.

10. Nikanti
The tenth vipassanupakilesa is nikanti which means "gratification" and it has the following
characteristics:
a.

The meditator finds satisfaction in various objects.

b.

He is satisfied with light, joy, happiness, faith, exertion, knowledge and evenmindedness.

c.

He is satisfied with various nimittas (visions)

4. Udayabbaya nana
The fourth nana is udayabbaya nana which means, "knowledge of contemplation on arising and
falling." In this nana:
a.

The meditator sees that the rising and falling of the abdomen consists of 2, 3, 4, 5 or six
stages.

b.

The rising and falling of the abdomen may disappear intermittently.

c.

Various feelings disappear after two or three acknowledgements.

d.

Acknowledgement is clear and easy.

e.

Nimittas disappear quickly, for instance after a few acknowledgements of "seeing,

seeing."

f.

The meditator may see a clear, bright light.

g.

The beginning and the end of the rising and falling movements of the abdomen are
clearly perceived.

h.

While sitting, the body may bend either forwards or backwards as though falling asleep.
The extent of the movement depends on the level of concentration. The breaking of
santati or continuity can be observed by the expression of the following characteristics:
1.

If the rising and falling movements of the abdomen become quick and then cease,
anicca (impermanence) appears clearly but anatta (nonself) and dukkha
(unsatisfactoriness) still continue.

2.

If the rising and falling movements become light and even and then cease, anatta
(nonself) appears clearly. However, anicca and dukkha continue.

3.

If the rising and falling of the abdomen becomes stiff and impeded and then ceases,
dukkha is clearly revealed, but anicca and anatta continue.

If the meditator has good concentration he may experience a ceasing of breath at frequent intervals.
He may feel as if he is falling into an abyss or going through an air pocket on a plane, but in fact the
body remains motionless.
5. Bhanga nana
This is the fifth insight knowledge. It means "Knowledge of contemplation on dissolution," and it has
the following characteristics:
a.

The ending of the rising and falling movements of the abdomen are clear.

b.

The objects of the meditator's concentration may not be clear. The rising and falling
movements of his abdomen may be vaguely perceived.

c.

The rising and falling movements may disappear. It is, however, noticed by the
practitioner that rupa disappears first, followed by nama. In fact, the disappearance
takes place almost simultaneously because of the swift functioning of the citta (mind).

d.

The rising and falling movements are distinct and faint.

e.

There is a feeling of tightness enabling one to see the continuity of rising and falling. The
first state of consciousness ceases and a second begins, enabling the meditator to know
the ceasing.

f.

Acknowledgement is insufficiently clear because its various objects appear to be far

away.

g.

At times there is only the rising and falling; the feeling of self disappears.

h.

There may be a feeling of warmth all over the body.

i.

The meditator may feel as though he is covered by a net.

j.

Citta (mind or consciousness) and its object may disappear altogether.

k.

Rupa ceases first, but citta remains. However, consciousness soon disappears as well as
the object of consciousness.

l.

Some meditators feel that the rising and falling of the abdomen ceases for only a short
time, while others feel that the movement stops for 2-4 days until they get bored.
Walking is the best remedy for this.

m. Uppada, thiti, and bhanga, that is, the origination, persisting and vanishing stages of
both nama and rupa are present, but the meditator is not interested, observing only the
stage of vanishing.
n.

The internal objects of meditation, i.e., rising and falling, are not clear; external objects
such as trees seem to shake.

o.

One has the impression of looking at a field of fog; everything appears vague and
obscure.

p.

If the meditator looks at the sky it seems as if there is vibration in the air.

q.

Rising and falling suddenly ceases and suddenly reappears.

6. Bhaya nana
The sixth stage of knowledge is bhaya nana or "knowledge of the appearance as terror." The following
characteristics can be observed:
a.

At first the meditator acknowledges objects, but the acknowledgements vanish together
with consciousness.

b.

A feeling of fear occurs but it is unlike that generated by seeing a ghost.

c.

The disappearance of nama and rupa and the consequent becoming nothingness induce
fear.

d.

The meditator may feel neuralgic pain similar to that caused by a nervous disease when
he is walking or standing.

e.

Some practitioners cry when they think of their friends or relatives.

f.

Some practitioners are very much afraid of what they see even if it is only a water jug or
a bed post.

g.

The meditator now realizes that nama and rupa, which were previously considered to be
good, are completely insubstantial.

h.

There is no feeling of happiness, pleasure or enjoyment.

i.

Some practitioners are aware of this feeling of fear but are not controlled by it.

7. Adinava nana
The seventh knowledge is "knowledge of the contemplation of disadvantages." It has the following
characteristics:
a.

The rising and falling movements appear vague and obscure, and the movements
gradually disappear.

b.

The meditator experiences negative, irritable feelings.

c.

Nama and rupa can be acknowledged well.

d.

The meditator is aware of nothing but negativity caused by the arising, persisting and
vanishing of nama and rupa. The meditator becomes aware of impermanence,
unsatisfactoriness and nonself.

e.

In contrast to former days, acknowledgement of what is perceived by the eyes, nose,

tongue, body and mind cannot be made clearly.

8. Nibbida nana
This is, "Knowledge of dispassion." It has the following characteristics:
a.

The meditator views all objects as tiresome and ugly.

b.

The meditator feels something akin to laziness but the ability to acknowledge objects
clearly is still present.

c.

The feeling of joy is absent; the meditator feels bored and sad as though he has been
separated from what he loves.

d.

The practitioner may not have experienced boredom before but now he really knows
what boredom is.

e.

Although previously the meditator may have thought that only hell was bad, at this stage
he feels that only nibbana, not a heavenly state, is really good. He feels that nothing can
compare with nibbana, so he deepens his resolve to search for it.

f.

The meditator may acknowledge that there is nothing pleasant about nama and rupa.

g.

The meditator may feel that everything is bad in every way and there is nothing that can
be enjoyed.

h.

The meditator may not wish to speak or meet anybody. He may prefer to stay in his
room.

i.

The meditator may feel hot and dry as though being scorched by the heat of the sun.

j.

The meditator may feel lonely, sad and apathetic.

k.

Some lose their attachment to formerly desired fame and fortune. They become bored
realizing that all things are subject to decay. All races and beings, even the Devas and
Brahmas (gods), are likewise subject to decay. They see that, where there is birth, old
age, sickness and death prevail. So there is no feeling of attachment. Boredom therefore
sets in, together with a strong inclination to search for nibbana.

9. Muncitukamayata nana
The ninth nana to be considered is muncitukamayata nana which can be translated as, "the knowledge
of the desire for deliverance." This nana has the following characteristics:
a.

The meditator itches all over his body. He feels as if he has been bitten by ants or small
insects, or he feels as though they are climbing on his face and body.

b.

The meditator becomes impatient and cannot make acknowledgements while standing,
sitting, lying down or walking.

c.

He cannot acknowledge other minor actions.

d.

He feels uneasy, restless and bored.

e.

He wishes to get away and give up meditation.

f.

Some meditators think of returning home, because they feel that their parami
(accumulated past merit) has been insufficient. As a result they start preparing their
belongings to go home. In the early days this was termed, "the nana of rolling the mat."

10. Patisankha nana

The tenth nana is patisankha nana or "Knowledge of reflective contemplation." This nana has the
following characteristics:

a.

The meditator may experience feelings similar to being pierced by splinters throughout
his body.

b.

There may be many other disturbing sensations but they disappear after two or three
acknowledgements.

c.

The meditator may feel drowsy.

d.

The body may become stiff as if the meditator were entering phalasamapati (a vipassana
trance) but citta is still active and the auditory channel is still functioning.

e.

The meditator feels as heavy as stone.

f.

There may be a feeling of heat throughout the body.

g.

He may feel uncomfortable.

11. Sankharupekha nana

This is "knowledge of equanimity regarding formations." This nana has the following characteristics:
a.

The meditator does not feel frightened or glad, only indifferent. The rising and falling of
the abdomen is clearly acknowledged as merely being nama and rupa.

b.

The meditator feels neither happiness nor sadness. His presence of mind and
consciousness are clear. Nama and rupa are clearly acknowledged.

c.

The meditator can remember and acknowledge without difficulty.

d.

The meditator has good concentration. His mind remains peaceful and smooth for a long
time, like a car running on a well-paved road. The meditator may feel satisfied and forget
the time.

e.

Samadhi (concentration) becomes firm, somewhat like pastry being kneaded by a skilled
baker.

f.

Various pains and diseases such as paralysis or nervousness may be cured.

g.

It can be said that the characteristics of this nana are ease and satisfaction. The
meditator may forget the time which has been spent during practice. The length of time
spent sitting might even be as much as one hour instead of the half hour which was
originally intended.

12. Anuloma nana or "conformity knowledge;" "Adaptation knowledge" follows.

This nana can be divided into the following stages:
a.

Wisdom derived from the preliminary nanas starting with the fourth.

b.

Wisdom derived from the higher nanas, i.e., the 37 bodhipakkiyadhamma (factors of
enlightenment), qualities contributing to or constituting enlightenment; the 4 iddhipada
or paths of accomplishment; the 4 sammappadhara, right or perfect efforts; the 4
satipatthana or foundations of mindfulness; the five indriya or controlling faculties; and
the five bhala or powers.

Anuloma nana has the characteristics of anicca, dukkha and anatta.

1.

Anicca (impermanence). He who has practiced charity and kept the precepts will attain
the path by anicca. The rising and falling of the abdomen will become quick but suddenly
cease. The meditator is aware of cessation of movement as the abdomen rises and falls
or the cessation of sensation when sitting or touching. Quick breathing is a symptom of
anicca. The knowledge of this ceasing whenever it occurs is called "anuloma nana."
However, this should actually be experienced by the meditator, not just imagined.

2.

Dukkha (suffering). He who has practiced samatha (concentration) will attain the path by
way of dukkha. Thus, when he acknowledges the rising and falling of the abdomen or
sitting and touching, he feels stifled. When he continues to acknowledge the rising and
falling of the abdomen or the sitting and touching, a cessation of sensation will take
place. A characteristic of path attainment by way of dukkha is unbearability. The
knowledge of the ceasing of the rising and falling of the abdomen, or the cessation of
sensation when sitting or touching is anuloma nana.

3.

Anatta (nonself). He who has practiced vipassana or was interested in vipassana in

former lives will attain the path by anatta. Thus the rising and falling of the abdomen
becomes steady, evenly-spaced and then ceases. The rising and falling movements of the
abdomen or the sitting and touching will be seen clearly. Path attainment by anatta is
characterized by a smooth, light movement of the abdomen. When the movements of the
abdomen continue evenly and lightly, that is anatta. Anatta means "without substance,"
"meaninglessness" and "uncontrollability."

The ability to know clearly the cessation of the rising and falling movements of the abdomen or the
cessation of sensation when sitting and touching is called "anuloma nana."
The Four Noble Truths
In the anuloma nana, the Four Noble Truths appear clearly and distinctly as follows:
1.

1. Samudaya sacca. This truth is perceived when the abdomen begins to rise or begins to
fall, and it occurs at the point that the meditator is about to enter the next nana, which is
called the gotrabhu nana. Samudaya sacca is also referred to as "rupa jati" and "nama
jati." It is the point of origination of both the beginning of the rising and the beginning of
the falling movements of the abdomen. Nama jati is the beginning of nama and rupa jati
is the beginning of rupa. Real perception and experience of these truths is called
"samudaya sacca."

2.

2. Dukkha sacca. This truth is perceived when the rising and falling movements of the
abdomen can no longer be tolerated because the meditator is aware of their
unsatisfactory nature. He perceives that everything must die out and come to an end. In

Pali this truth is given the name, "charamaranam dukkha saccam." Old age is a
deterioration of nama and rupa. Death is the extinction, the breaking-up, the ending of
nama and rupa. The perception of the cessation of suffering is called "dukkha sacca."
3.

3. Nirodha sacca. This truth is seen when the rising and falling movements fall away
simultaneously. Jati is the limit of knowledge, and so the mental acknowledgement of the
cessation of the movements of the abdomen also fades away at the same time. This
constitutes the state of nibbana. In Pali this is referred to as "Ubhinnampi nissarnam."
The state when dukkha and the point of origination of nama-rupa (samudaya) both cease
is called "Nirodha sacca."

4.

4. Magga sacca. (The Great Truth). In this state of knowledge or wisdom, the meditator
is completely aware of the rising and falling of the abdomen. He is aware of the
beginning of the rising and falling, the middle of the rising and falling, and the points
when the rising and falling cease. In Pali this state is know as "nirothappachanana magga
saccam." When the ending of suffering and the cessation of the movements of the
abdomen are clearly seen, this is termed "magga sacca."

It is necessary for the practitioner to be aware of these four truths simultaneously. It should be like
blowing out a candle, i.e.:
1.

It should be like the point at which the wick of the candle has been used up.

2.

It should be like the point at which the wax of the candle has been used up.

3.

It should be like an overwhelming brilliance which has obliterated the candle light.

4.

It should be like a deep darkness.

The four characteristics of the light given here are likely to appear at the same time and at the same
level as the perception of the Four Noble Truths. The state of nibbana is perceived in nirodha sacca,
dukkha sacca, samudaya sacca, and magga sacca at the same time.
13. Gotrabhu nana
The next nana to be considered is gotrabhu nana or "knowledge at the moment of change of lineage."
Gotrabhu nana is the knowledge which entirely separates one from the worldly state. Nama and rupa,
together with citta, which has become aware of the cessation, both become peaceful and quiet. This
means that one has become enlightened, having nibbana as the object. The moment when feeling
breaks off, gotrabhu nana is reached.
1.

Uppadam abhibhuyyatiti gotrabhu: knowledge which covers the arising of nama and rupa
is called "gotrabhu."

2.

Pavattam abhibhuyyatiti gotrabhu: knowledge which covers the continuance of nama and
rupa is called "gotrabhu."

3.

Bahiddhasamkhanranimittam abhibhuyyatiti gotrabhu: knowledge which covers the

external nama and rupa is called "gotrabhu."

4.

Anuppadam pakkhandatiti gotrabhu: knowledge which moves toward cessation is called

"gotrabhu."

5.

Appavattam nirodham nibbaham pakkhandhatiti gotrabhu: knowledge which approaches

discontinuance, cessation and nibbana is called "gotrabhu."

6.

Uppadam abhihuyyatva anuppadam pakkhandatiti gotrabhu: wisdom which covers the

arising and then approaches the non-arising is called "gotrabhu."

To summarize, the moment that feeling breaks off the first time is called "gotrabhu nana." The
meditator casts off nama and rupa. Awareness grasps nibbana as its object. This state is between
lokiya (a worldly existence) and lokuttara (supramundane existence). It is not a state of worldly
existence or a state of supramundane existence, because it is in between both states. It is like a man
who enters a hall; one foot is outside and the other inside. You cannot say that he is outside or inside.
14. Magga nana
The next nana to be considered is magga nana. It can be translated as "knowledge of the path." In
this nana, defilements have been broken off (samucchedpahara). Magga nana has the following
characteristics:
a.

The destruction of some defilements and preparation for the destruction of others. It
constitutes a cleansing.

b.

There is clear and complete knowledge of the path.

c.

There is a deep knowledge of dhamma which leads to nibbana.

d.

Magga nana is a deep knowledge of dhamma which is necessary to reach nibbana.

e.

It is a deep wisdom which enables the practitioner to eradicate defilements.

Characteristics of magga nana are:

1.

1. After the breaking off of sensation, awareness of the stream of nibbana lasts for a
moment. Some defilements are completely destroyed. Sense of self (ego), skeptical
doubt and a misunderstanding of rules and rituals will be cut off during this nana. This
nana has nibbana as its object. Nibbana can be reached. There is no doubt about what is
right and wrong, about heaven and hell, about the path, the result of the path and
nibbana. There is no doubt concerning life after death. This nana is supramundane.

2.

2. Anuloma nana is the last nana in which there is anything happening. After that there is
no awareness of anything. Feeling and awareness suddenly cease. It is like a person who
is walking along a road and suddenly falls down a hole. The object and the mind which is
trying to acknowledge the object both cease to function in the state of nibbana. This

cessation is called "gotrabhu nana." This state of wisdom encompasses the cessation of
awareness and form.
3.

3. After gotrabhu nana has lasted a moment, that is termed magga nana. Upon realizing
this stage (magga nana) one experiences a feeling of surprise. One is completely happy
and at ease. No state of worldly happiness can compare with this realization. The
abandoning of the defilements is like a flash of lightning - and then the thunder.

15. Phala nana

The fifteenth nana is called phala nana or "the knowledge of fruition." This occurs in the next moment
after magga nana. The mind has come to know what's happened and has nibbana as the object. This
state lasts for two or three moments. Whenever magga nana happens, phala nana follows
immediately. There is no interim state. Phala nana, like magga nana, is supramundane. Magga nana is
the cause and phala nana is the result. The way of entering gotrabhu nana, magga nana and phala
nana is as follows:
1.

1. The first cessation of sensation is gotrabhu nana and it has nibbana as its object. It
lies between the mundane and the supramundane existences.

2.

2. The midway cessation of sensation is magga nana and it has nibbana as its object. It
is supramundane. At this point, defilements are eradicated.

3.

3. The final cessation is called phala nana and it has nibbana as its object. It is also
supramundane. The eradication of the defilements during magga nana is called
"samucchedpahara" and means the complete eradication of defilements. In phala nana
those defilements are prevented from reoccurring. This lack of reoccurrence is termed
"Patipasamphana Pahara," in phala nana. This process may be compared to extinguishing
a fire. Imagine a piece of wood which is on fire. If you want to put the fire out you must
throw water on the wood so that the flames die down, but the wood will continue
smoldering. However, if the wood is doused with water again two or three times the fire
will be completely extinguished. This parallels what happens when a meditator eradicates
defilements during magga nana. The power of defilements still continues so it is
necessary to purge it again during phala nana. Patipasamphana Pahara is like the second
and third applications of water to put out the fires of defilements.

16. Paccavekkhana nana

The sixteenth nana is called "paccavekkhana nana" or "knowledge of reviewing." In this nana there is
a knowledge and contemplation of the path, the fruit, and nibbana. There is a knowledge of those
defilements which have been eradicated and those which still continue.
1.

There is a contemplation of having followed the path.

2.

There is a contemplation of the fact that a result has been obtained.

3.

There is a contemplation of the defilements which have been eradicated.

4.

There is a contemplation of the defilements which remain.

5.

There is a contemplation of the fact that nibbana, which is an exceptional state of

awareness, has been known and experienced.

In addition, while the meditator is acknowledging rising and falling, he comes upon the path, the fruit
and nibbana. At the moment he enters the path, the fruit and nibbana, three conditions occur: anicca,
dukkha and anatta as previously mentioned. "Paccavekkhana nana" means that, when the meditator is
acknowledging the rising and falling motions of the abdomen, he is aware of the total cessation of the
rising and falling. After the cessation, when awareness returns, the meditator contemplates what has
happened to him. After this he goes on acknowledging the rising and falling movements, but they
seem much clearer than normal. Considering what has happened is called "paccavekkhana nana."
Printable Version

ote this article to show you how the 8-fold path of the Yogasutras (Also know as 8 rungs of Yoga
Sutras)and the 8 steps of Self-transformation written by Swami Rama in his book The Path of Fire
and Light 2, beautifully complement each other. When you initially read these two outlines of
practice it may appear as if they are two different paths, and you have to choose one or the other.
But my hope is that after reading this article youll see that they can both be implemented in your
practice.

ON THIS PAGE:

8-fold
Path
1)
2)
3)
4)
5)
6)
7)
8) SAMADHI

of

Yoga

Sutras
YAMAS
NIYAMAS
ASANA
PRANAYAMA
PRATYAHARA
DHARANA
DHYANA

8
Steps
of
Self-transformation
1)
REGULAR
PRACTICE
2)
INTERNAL
DIALOGUE
3)
POSTURE
4)
BREATH
5)
DETERMINATION
6)
LETTING
GO
7)
INTROSPECTION
8) WITNESSING

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YOGA SUTRAS AND ITS 8-FOLD PATH

The Yoga Sutras contains an 8-fold process; by applying this process to the movements within
Prakriti the kleshas are gradually removed, thus increasing the level of non-attachment. This
process makes the function of buddhi sharper, more sattvic, so it can then be applied to the more
subtler levels within Prakriti. The goal of the Yoga Sutras is to be able to set aside (nirodhah) all
movements in the mind-field, which happens when one becomes non-attached to all the vittis within
Prakriti. This includes the gunasthe most fundamental building blocks of Prakritiand
also sattvic buddhi itself; then the Seer will rest in its true nature and this is called Yoga.
What
is
the
8-fold
path?
Here
are
the
names
of
the
steps:
Yamas, Niyamas, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi. The last three
together
are
called
Samyama.
Rungs
or
limbs
It is said that these steps are like rungs on a ladder; one step at a time is taken in sequential order.
But these 8 steps have also been called limbs, viewing them in this way, they all work together and
each gets stronger by practicing them all. This last comment is mostly related, to the Yamas and
Niyamas of the 8-fold path, as you will see that these 10 commitments will evolve, strengthen and
deepen throughout your practice.

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1) YAMAS
The Yamas are commitments toward the apparent external manifestation and how you relate to it. It
starts with ahimsa. Practicing ahimsa is gradually moving your whole being, internally and externally,
to a stance of complete non-violence toward yourself and your surroundings. Practicing being
mindful of others and to not hurt them or push against them. This does not mean that you allow other
people to use you or to walk all over you, because you do not want to hurt them. In other words, it
doesnt mean that by allowing others to live their life, in the sense of not pushing, you allow yourself
to get hurt in this process, this is not ahimsa. In ahimsa there is a balance between selflessness and

taking care of yourself, between supporting others in their processes and being mindful of your own.
This balance between ahimsa toward yourself and the external world will establish itself over time.
This means you will progressively be able to not hurt others or push against others, while being
gentle to yourself. Also when you practice this 8-fold path, you will increasingly enjoy a stance of
non-attachment, in which less of your desires need to be fulfilled and selfless service naturally
happens. Sometimes ahimsa means that you lovingly guide, correct, or interfere with someones
behavior in a way that may appear as himsa, as pushing or harming, but it is done in the spirit of
ahimsa (you have a stance of non-violence in your heart). This is just like a mother who can lovingly
but sometimes strongly interfere with the child, to assure its safety and growth. Ahimsa is a way of
living that can be felt in the heart and establishes a relationship between you and the manifestation
around
you,
and
how
you
interact
with
it.
Gradually, this relationship is expanded by applying the practice of living in Truth (satya) and living in
non-stealing (asteya). Practicing, these three Yamas in your life will have an influence on the degree
you are able to be in constant awareness of Brahman (brahmacharya). Seeing everything in and
around you as Brahman, you will naturally gain a stance of non-possessiveness (aparigraha) toward
the manifestation around you and all the aspects of yourself. Thus all five Yamas are commitments
to improve your relationships with others, who are all appearing as manifestations within Brahman.
That is why Brahmacharya is also in this list; when you go through life and its relationships you
remember and walk in Brahman consciousness. Then how can you hurt another? Or lie to another?
Or steal from another? Or possess anything? It is all Brahman

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2) NIYAMAS
When your relationships in the external worlds are in balance, you can then dive into the inner world,
hence the Niyamas come after the Yamas. The Niyamas are five commitments related to you; they
will intensify your inner process. It starts with purity (shaucha); which is the result that naturally
comes when you are reasonably grounded in all the Yamas, and can be practiced along with the
Yamas. For example, your body will become more balanced and pure when you practice ahimsa
related to food by not eating food that hurts the body, or by not having thoughts in the mind-field that
are harmful and thus impure. Shaucha is practiced both mentally and physically. Purity (shaucha) is
the
starting
point
for
where
all
the
other
internal
practices
take
off.
As you become more and more pure, contentment will arise, which is the second niyama; santosha.
One may think that contentment is one of outcomes of the practice of meditation, but you will see as
you go through the rest of the 8-fold path that contentment is mentioned far before meditation is
mentioned, meditation is rung number 7. From this platform of contentment you can really start to do
the deeper practices. When we use a metaphor of a lake, shaucha has made the water clearer and
santosha can be seen can be as the diving board from where one can dive deep into the inner world,
to one day reach the bottom of the lake; Pure Consciousness. Within this purifying process of
shaucha and resting in the contentment of santosha you will see that the senses are the biggest
distraction. The senses constantly pull you upward to the surface of the lake to indulge themselves
in the manifestation. They constantly crave sensory impressions and want to express themselves.
Thus, the next commitment is related to the senses, and is called tapas.
Whenever a desire awakens it has a power of wanting; depending on the degree of attachment, this
power can be strong or weak. When this desire is mindfully not being fulfilled by ignoring it, it will

create resistance. Have you ever stopped doing something, for example, stopped drinking coffee in
the morning which has been a habit for the past 20 years? The first few days you will encounter the
power that this desire, this habit, contains, but you do not give into it. Yet the desire for coffee
persists and seems to resist your efforts to ignore it. To withstand this resistance, to maintain your
conviction, to not indulge into this active desire because of the commitment to purify yourself is
tapas; training of the senses. This process is experienced as going through the fire since it feels like
you are burning off the attachments of the desires. This fiery process is the purification of the senses
themselves. By which you will learn to control the senses, because you will control what to do and
what
not
to
do.
This fiery process will allow you to direct the senses to more subtle levels of yourself. It also calms
the senses so that when you hear the teachings you can comprehend them better. With a pure mind
and calm senses you can really study and inquire into the nature of the Self, using the sacred texts
to guide you in this process. This is called Svadhyaya. And then ooh, how wonderful when you
start to comprehend these teachings, when the nature of the Self is embraced in understanding, a
process of surrendering into the creative source can happen, which is the last Niyama, called
Ishvara
pranidhana.
You may think this is a complete process in itself, which in a sense it is! Actually if you are able to
accomplish of any one of these Yamas and Niyamas completely, it will lead you all the way to Selfrealization. There is incredible depth in each one of them standing on its own, but there is beauty in
their order and therefore we gradually practice them all together.

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3) ASANA
The 10 commitments are done while you are moving around in the manifestation, but can also be
practiced while you are settling in for this third step of the 8-fold path. Asana is a steady, stable, and
still
meditation
posture
that
is
at
the
same
time
comfortable.
What if you were able to be in a stance of non-harming when you sit in your meditation asana?
Holding on to tension could be viewed as a way of harming yourself, which is not ahimsa, so let go
of all the tension. If you would be honest, truthful, practicing satya, you would not hide any
discomfort from your conscious mind-field, or lie to yourself; is your posture truly stable and steady?
Another suggestion for asana is to make the body still, without motion. If you are still moving while
you sit for meditation you are stealing your own time (asteya). Being aware of Brahman
(brahmacharya) will help you remember that the body is not who you are; thus you need to go
beyond it, which can happen if you make it still, steady and comfortable. So, do not possess the
body (aparigraha) it is not who you are. Purifying the body will help release the tension. Contentment
supports the process of being okay with just sitting still for a while. Also control of the senses (tapas)
supports the meditation asana; for example, you want to be able to control the karmendriya of
motion, so that you can sit still. Svadhyaya and Ishvara pranidhana have an effect on your
meditation posture, because they will lead you beyond the body. Conclusion- all the 10 commitments
together will lead to sthira sukham asanam; a stable, steady, and comfortable meditation posture.
Unfortunately, because the majority of the yoga practitioners think that yoga is purely a physical
practice for the body there is a general misconception on this third rung. They think that this rung
means doing yoga asanas only; and that these asanas are mentioned in the Yoga Sutras. But asana

here is only related to your meditation posture. You could say that all the other asanas are part of
shaucha, purifying the body by doing yogasanas. Then it is also worth mentioning that if you purify
the body in a different way (say by walking, swimming, Pilates, or joints and glands practices) you do
not necessarily need to do yogasanas. It all depends on your preference of what you like to do to
purify your body so that it can sit comfortably, stable, steady and still.
Question:
how
Answer:
according

can
to
the

I
attain
Yoga
Sutras;

a
good
practice
the

meditation
yamas
and

posture?
niyamas.

The cluster of Yoga Sutras that talks about asana (2.46-2.48) gives us two suggestions to get to
sthira sukham asanam; a stable, steady, and comfortable meditation posture. Namely:
1)
relaxing
or
loosening
of
effort,
2)
and
allowing
attention
to
merge
with
endlessness,
or
the
infinite.
The first one speaks for itself, as we already talked about it, that of letting go of the tension and
becoming still, by reducing effort. The second one is fun to experiment with. Expand your awareness
from the edges of your body forwards, backwards, side ways, up and down as far as mind can
stretch, all the way until infinity. You will find out for yourself if this instruction of the Yoga Sutras
works to get a stable, steady, comfortable posture!

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4) PRANAYAMA
After the body is put in its position, the breath needs to be regulated. The Yoga Sutras give the
instructions how to do this; by slowing, decelerating, or braking the force behind the inhalation and
exhalation, and by regulating the movement of inhalation and exhalation, this is called breath control
and expansion of prana (2.49). Also, it mentions that inhalation, exhalation and the transitions
between them are regulated in place, time, and number, with the breath becoming slow and subtle
(2.50). What is right place of breathing? The diaphragm! You can focus the attention on the breath,
either at the diaphragm, up and down sushumna, or the bridge of the nostrils. Controlling the breath
in its time and number means that you gradually slow down the breath, making it smooth, quiet,
without pauses and in a ratio of two-to-one. According to the Yoga Sutras, this will lead to an
expansion
of
prana.
Breath is only the vehicle for prana, but by first regulating the breath you will get access to the flow
of prana. You can feel this when the breath becomes so slow that you are barely aware of your
breath but you still feel something flowing or you feel a presence of energy. When you dive into this
feeling you leave the breath behind; you dive beyond the breath. You are now in the field of prana
itself, where you are not aware of the movements that happen on the surface; which are the waves
of inhalation, exhalation and the transitions between them. This can only occur when sushumna is
awakened. To open sushumna nadi, prana needs to be regulated enough so that it leaves pingala or
ida (the right and left channels) and is willing to flow in sushumna nadi; which happens when you
make the breath slower and slower, in a ratio of two-to-one. This is what is meant when the Yoga
Sutras talk about the fourth pranayama; where you dive beyond the movements of the breath into
the depth of prana itself. Now you will be able to direct your attention toward a chosen object.
Yoga Sutra 2.52 tells us that by practicing this fourth pranayama the veil of karmasheya thins, or
even vanishes. This means that by calming the breath, which is the means through which you can
start to regulate prana, the veil between the conscious and unconscious mind thins. This thinning of

the veil will increase the access you have to all the movements behind the veil and everything that is
stored in the deep unconscious.

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5) PRATYAHARA
Number 5 on the list, pratyahara, happens automatically when you start to regulate prana, it is a
result of number 4. It is mentioned in the Yoga Sutras that when number 4pranayama, is done
well, number 6, concentration, occurs. It doesnt mention number 5, pratyahara, because pratyahara
is the result of pranayama and therefore not a separate step to be taken. It doesnt include an action,
but happens on its own when pranayama is done correctly. Pratayahara means the withdrawal of the
senses. During step number 4 one first regulates the breath and then prana itself. All of the sensory
experiences that are not used in this training will naturally fall away during this process of moving
toward concentration. When you feel the breath at the bridge of the nostrils, the only sense you need
for this concentration is the jnanendriya of touch, all the other 9 senses (hearing, seeing, tasting,
smelling, speaking, grasping, moving, procreating, and eliminating) will fall away if concentration
truly becomes one-pointed. Normally the mind shifts incredibly quickly between all the senses, but
when you direct your attention, you are asking the mind to only use this one sense, then the others
are not being used and recede back into chitta. Thus, regulating the breath will lead you to a state
of
concentration
as
it
leads
the
mind
and
the
senses
inward.
There is not much mentioned on pratyahara; the process that occurs naturally when mind becomes
concentrated on an object; which is practiced here related to breath as being the first object of
concentration.

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6+7+8) SAMYAMA (DHARANA, DHYANA, SAMADHI)

So far, the body is made still with the help of the Yamas and Niyamas, the prana is regulated and
flows in sushumna channel, which all results in a concentrated mind that is willing to dive inward.
Thus number 6, concentration or dharana, is already explained. From this point the concentration
can
be
directed
to
anything
within
Prakriti.
The Yoga Sutras give many options to which you can direct your attention, but the general
instruction is given to direct samyama to ever more subtle levels of our being (3.6). The process of
samyama starts with concentration (dharana). Let us pick an example: after you have opened
sushumna the object of earth can be chosen (3.45). If you direct your attention toward to the element
of earth, you first practice sustaining that attention, for it will be interrupted many times. When
attention is not interrupted and every thought is related to earth, this concentration has become
meditation (dhyana, step number 7). Eventually you will be so engrossed in directing your attention
to earth only, that observer, observed and the process of observing will collapse into one and only
earth will be experienced. Previously, the process of observer, observed, and observing are three
separate parts within the process of concentration and meditation. With sustained meditation these
three collapse into one, only the observed (object of meditation) remains. This is called samadhi

(step number 8). In this example it is samadhi on earth, or playfully said; earth-samadhi.
Concentration (dharana), meditation (dhyana), and samadhi together is called samyama. This
process of samyama will remove the kleshas, colorings around earth, and it will become clear that
the element earth has nothing to do with who we really are. The result is non-attachment toward the
element earth. The Yoga Sutras also mention that certain powers will come from this process of
samyama on earth. But it also tells us in sutra 3.38 that these could be seen as attainments or
obstacles. These powers are obstacles when your goal of practice is to move beyond Prakriti to
experience Purusha standing on its own. When your is goal is to gain powers, your attachments to
Prakriti will only increase, it keeps you involved with Prakriti en doesnt bring you beyond it.
Thus, this process of samyama is applied to the different vrittis within Prakriti solely to remove
theirkleshas. This will increase the level of non-attachment to all the vrittis. Then, applying the
process of samyama to different aspects within Prakriti becomes a process of elimination; not this,
not this, not this. This makes buddhi sharper. A sattvic buddhi can lead us to the higher
knowledge of the discrimination between the seer and the seen. Eventually even the gunas will be
set
aside.
What
is
left
is
the
Seer
standing
on
its
own.
The process of the 8-fold path is a tool and therefore not the end, because it will lead you or prepare
you for the moment where you are able to let go of all vrittis by a process called nirodhah, and as
a result Yoga happens.

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8 STEPS OF SELF-TRANSFORMATION BY SWAMI RAMA

Swami Rama gives us 8 steps to Self-transformation in his book Path of Fire and Light volume 2.
This process is not the same process as described by the Yoga Sutras. It contains different steps
that are not mentioned in the Yoga Sutras. Are these two different paths? Do we have to choose
between the two? Or do they complement each other? If so How? Let us find out!
The
1.
2.
3.
4.
5.
6.
7.
8.

steps
Regular
Internal

Letting

are:
practice
dialogue
Posture
Breath
Determination
go
Introspection
Witnessing

Let us remember that the process described in the 8-fold path of the Yoga Sutras is a tool for our
development. Because it is a tool, it needs to be applied! We will now go through the 8 steps of Selftransformation (by Swami Rama) to see how this tool can be applied, and how the 8-fold path
complements the 8 steps of Self-transformation.

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1) REGULAR PRACTICE
It starts with a regular practice. To want to know yourself starts by showing up for that journey, so
regular practice is the most important thing to begin with! Regularity creates a consciously built habit
and when this habit get stronger and deeper it will start to help you. Because if you show up every
day at the same time at the same place, you will eventually go automatically to that place at the time
every day. Or at least going to that place at that time is not a struggle, because all other desires
know that this time and place is for practice. After a long time of doing the same thing the constant
negotiation disappears; the whole mind knows nothing can convince you to fulfill another desire than
to do your practice.

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2) INTERNAL DIALOGUE
Once you show up for practice, willing to dive deep within, with the intent to have the direct
experience of the Center of Consciousness, Brahman, or Tripura, you do not immediately start with
meditation. Internal dialogue is done first, so that your mind becomes a friend. With this relationship
you can uncover and discover many things about yourself that otherwise stay hidden in the
unconscious mind. You can also find out how the mind functions and can solve many problems and
questions
by
practicing
internal
dialogue.
Yamas
&
Niyamas
and
Internal
Dialogue
Practicing internal dialogue can be used to increase your awareness toward the Yamas and
Niyamas. You can literally ask your mind how to practice the Yamas and Niyamas. You can ask the
mind to use the Yamas and Niyamas to balance and refine your actions, thoughts and sadhana. For
example, you can ask your mind to show you in which areas you are unconsciously doing himsa
(violence) to yourself or others. Allow the mind to give you suggestions how to move toward to
ahimsa (non-violence). You can ask the mind to make you aware of little lies you tell to yourself or
others (related to satya), or where you are stealing (related to asteya). Ask your mind to be less
involved with the world and to be more absorbed in Brahman (brahmacharya). You can explain to
your mind that you cannot really possess anything. Thus, you can ask the mind to release the
grasping it does toward the manifestation (aparigraha). Ask how you can purify yourself (shaucha),
or why there is not always a state of contentment (santosha). Ask which desires are not useful, and
explain to the mind that the fire that comes from this purification is something we have to go through
(tapas). Svadhyaya can be practiced by asking your mind to show you everything that is happening
in the mind-field and allow the mind and inner wisdom to explain the teachings to you. Finally, you
tell the mind, explain to the mind, that truth is beyond the mind itself so that the mind becomes
comfortable with this idea and is willing to surrender itself into the creative source (Ishvara
pranidhana).

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3) POSTURE
The third step is to develop a meditation posture that has the qualities of being stable, steady and
comfortable. I did not write this article to make absolute statements, but just to show you where there
may be parallels. If you keep this in mind, you can easily see that this step is similar to step 3 in the
8 rungs of the Yoga Sutras.

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4) BREATH
This step is again similar to the fourth step in the 8-fold path of the Yoga Sutras. Remember that the
Yoga Sutras tells us that this step thins the veil between conscious and unconscious. This thinning is
needed for the last 3 steps of this Self-transformation outline. To be able to do the last three steps
determination is needed, which is mentioned next.

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5) DETERMINATION
After you have shown up on time for your practice, you have spoken with the mind in an internal
dialogue and you have prepared the body and breath, is it now very important to make a firm
determination to be completely undisturbed, uninvolved, and undistracted by whatever comes up
into the mind-field. This stance of determination is a mental posture, a mental asana. You put the
mind in this posture of determination. You need determination to be able to deal with the thoughts
coming
forward
from
the
mind-field.
Samyama
on
body
You could say that you first did samyama on the body, by directing your attention to the body. The
body is the object of meditation, it is kept still and attention is directed to body only. The body is a
vritti in Prakriti too. By directing your attention to it your attachment to the body will decrease. You
will gain non-attachment to the body, so that you can let any awareness, sensation, or identification
related to the body go nirodhah. In your practice you want to be able to dive beyond body, so that
you can dive into the next step; the breath. If you see the body as a vritti within Prakriti, it will need to
go through the same process of samyama, as the element earth, as described above. Maybe not all
the way up to samadhi on body, but enough of the process of samyama to reduce the kleshas, so
that
we
can
dive
beyond
body.
Samyama
on
breath
The same counts for the breath; the breath is the second object to which you direct your attention.
You first make it still, smooth and very slow in a ration of two-to-one, so that you can direct your onepointed attention toward the flow of breath. This can be seen as doing samyama on breath. This
process will remove the kleshas and increase your non-attachment to breath itself. If you are able to
observe the breath, means that you are the observer. The observer is you and the observed is the
breath, so you are different or separate from the breath. Realizing that you are not the breath makes

it possible that your awareness and identification related to the breath can go nirodhah. (note; the
body and breath will still exist, you will not literally stop breathing or drop your body, but your
awareness has gone beyond body and breath, as if body and breath are now external).
Samyama
on
mind
What is subtler then body and breath? The mind! Focusing on mind itself is more overwhelming,
busy, intense, or pick your word, than focusing on the body and breath. This is why determination is
mentioned in step number 5 and not before step number 3 and 4. Now, you really need a firm
determination as we are now going to meditate on mind itself.

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6) LETTING GO
Letting go means that you allow the mind to move however it wants to move by allowing all the
thoughts to come forward. This process is the preparation to be able to do samyama on the stream
of thoughts. Where your attention is directed not to a particular object/thought, but to the whole
stream of thoughts itself. Eventually in step 8 we become the witness of the stream of thoughts,
where the mind is moving in its own speed, uninterrupted by the veil of the unconscious mind. This
means that eventually there are no active thoughts hidden behind the veil of the unconscious mind.
Everything happens in the conscious mind-field. Another way of saying the same thing is that the veil
between
the
conscious
and
unconscious
mind
field
is
temporary
gone.
To move toward this step we fist have to invite the unconscious to come forward. We have to
become comfortable with the thoughts popping in and out of the conscious mind field. We do this by
cultivating a stance of being undisturbed, unaffected, and uninvolved. When we are in this stance is
doesnt matter what comes forward, we are not dragged into the stream of thoughts. We are able to
remain the observer of the stream of thoughts. When we get better at being in this stance (which
happens with determination) more and more thoughts will come forward and the experience is that
the stream quickens. By allowing the stream of thoughts to quicken, we move into the direction of
step
number
8.
Thus, step number 6 focuses on allowing the thoughts to come forward, becoming comfortable with
the thoughts entering and leaving the conscious mind without doing anything with them. While you
do not identify with them, not pushing them away (talk about ahimsa!), not analyzing them and not
even ignoring them (as this too is an action and you need to make contact with something to then
ignore
it).
You
literally
dont
do
anything
with
them.
just
being.
The allowing of thoughts to come forward and allowing them to go decreases the coloring of the
samskaras. Whenever a thought moves into the conscious mind field and is left alone, and nothing is
done to or with it, it will fall back into chitta. Because you have not identified with it, it loses part or
all of its coloring, and it becomes more or completely neutral. This will have the effect that it will
cause less disturbance, or not disturb you at all in your practice, as only colored samskaras will
disturb
you
on
your
way
inward.
There is another way to un-color thoughts called introspection.

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7) INTROSPECTION
When you are able to let the thoughts come and go on their own, you may add step number 7. This
step is an extra step, which can help you in uncoloring the kleshas of the vrittis that move through
the
conscious
mind-field
as
described
in
step
number
6.
Technically, if you would cycle through a heavily colored thought many times, eventually all coloring
will be removed, and number 7 is not really needed. But to quicken the process step number 7 is
added. If, and only if you are able to allow a certain thought to come up by itself and again goes
away by itself, again comes up by itself and again goes away by itself, comes and goes, comes and
goes, and so forth, then you may apply step number 7 to it. Which means to push the pause button
whenever
it
pops
up
into
the
conscious
mind-field
again.
Here is how it works: a big part of the practice is to allow the mind to flow in its own speed. In the
beginning most of the movements of the mind are hidden behind the curtain of unawareness, in the
unconscious mind-field. Gradually you allow the curtain to open and the movement is noticeable
within the conscious mind-field. Thus, samyama can be applied to the stream of thought itself. But, if
you notice a heavily colored thought and you are able to let it go on its own, again and again, then
you may also stop the stream of thoughts and focus only on that particular thought. So, literally, you
stop the stream of thoughts by pushing the pause button, so that only this thought is visible. Then
you do samyama on this thought to remove the coloring. When you are done with this thought you
push the play button and the stream of thoughts continues to flow. Now, you again focus on the
stream of thoughts, not on any particular thought. This is how step 6 and 7 can work together to uncolor
the
thoughts.
Yoga
Sutras
and
samyama
on
the
stream
of
thoughts
The third chapter of the Yoga Sutras gives us many examples to which you can apply samyama. It
also shows us the effects or powers that come from samyama on that particular vritti (movements)
within Prakriti. It also mentions that these powers can be seen as attainments or as obstacles
(3.38).
Our goal is to go beyond Prakriti. To go beyond the mind-field and all its movements. Any movement
in the mind-field can thus be seen as an obstacle. This means that the attainments could create
more obstacles. If we would identify ourselves with the attainments these powers become ours.
They will be colored with mine. They will remove ourselves from knowing I am Pure
Consciousness and thus need to be uncolored. Eventually these powers will have to
go nirodhah too!
Thus, let us remember that the tool of samyama in this process offered by Swami Rama is applied
first to the body, then to the breath, then to the stream of thoughts itself. Only when needed it is
applied to a particular vritti by pausing the stream of thoughts (step number 7, introspection). Our
practice is not to do samyama on all the options mentioned in the Yoga Sutras with the sole purpose
to gain their powers. Everything we do is done to reduce the coloring. Not to attain special abilities.
Yet, some of the options mentioned in the Yoga Sutras will naturally be encountered. For example,
there comes a point in practice where you will see how much you are attached to the elements itself.
Doing samyama on the elements is extremely useful (3.45-3.47). Through this process you will gain
insight about the elements and gain some strength through it. These are signs of progress, but do
not
allow
the
ego
(ahamkara)
to
color
it
with
mine!
Almost at the end of the third chapter this sutra is mentioned: By samyama over the moments and

their succession, there comes the higher knowledge that is born from discrimination (3.53). This can
be seen as a parallel to the three-fold process of letting go + introspecting + witnessing (step
6+7+8). Swami Rama highlights the path of the Yoga Sutras by offering us the 8 steps of Selftransformation. The Yoga Sutras continue: This higher knowledge is intuitive and transcendent, and
is born of discrimination; it includes all objects within its field, all conditions related to those objects,
and is beyond any succession (3.55). With the attainment of equality between the purest aspect
of sattvicbuddhi and the pure consciousness of purusha, there comes absolute liberation, and that
is
the
end
(3.56).
You will see that in the next step (number 8) called witnessing the awareness of the Witness comes
forward. This happens when you allow the thoughts to flow in their own speed, by doing samyama
on the stream of thoughts. This could be seen as samyama on the moments and their succession.
This effect of the Witness coming forward could be seen as the higher knowledge mentioned in 3.53;
it is vidya, knowledge of the true nature of existence. Again I do not want to make absolute
statements, but just show you where there are parallels between the Yoga Sutras and the 8 Steps of
Self-transformation that may be exactly the same or similar to one another.

Moments and succession: Experience usually comes like a movie. It only

appears to be an unfolding process, whereas it is actually independent events. It
is like the movie film being many independent frames, all of which coexist on
the same reel. However, when you look at those frames sequentially, there is
the appearance of a uniform and unfolding event or process.
Beyond moments and succession: When samyama (3.4-3.6) is done on the
moments and the process of succession, the higher knowledge of what is really
going on is revealed. One comes to see the nature of movie production of the
mind and virtually the whole of the creation process. This opens the door to the
realization of the Truth (1.3).
~ Swami Jnaneshvara commentary on Yoga Sutra 3.53

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8) WITNESSING
When you are able to let the stream of thoughts flow at its own speed, something beautiful happens;
you are able to meditate on almost the mind itself. Now, the observed is the whole mind itself flowing
at its natural speed, and not merely a part of it. You have allowed the mind to flow uninterruptedly
with no interference. This will lead you to a stance of non-attachment toward the thinking process
itself. Who is the one that is able to witness the thinking process? This is done from almost beyond
mind, from the most subtlest within the mind. Being so subtle leads to the awareness of the Witness,

the Seer, or Atman. Step number 8 will eventually lead you to beyond the mind, as it will become
clear that you are not the mind. You increasingly realize deeply that you truly are the Seer, and mind
can
slowly
fall
away.
Here meditation ends and contemplation takes over, or this is the moment where meditation and
contemplation merge. There is nothing to meditate on in the sense of an object. All that remains is
allowed to merge into the source out of which all objects emerge. This is done by contemplating on
the
Witness,
Atman,
the
Center
of
Consciousness
or Tripura.
Playfully, you could say that Tripura will become the last object of meditation in which you
surrender the little that is left of you into Tripura, into that Pure Consciousness that appears to play
as the three cities of waking, dreaming, and deep sleep. This is meditating on the formless. This is
contemplating on the formless. This is being in awe of the formless. With the grace of Tripura, Pure
Consciousness
itself,
a
total
surrender
can
happen
into Tripura.
Hence, the 8-fold path of Yoga Sutras is a big part within the 8-Step practice Swami Rama has given
us, in which the proces of samyama is used. You use the process of directing our attention. When it
intensifies or is sustained it flows from concentration into meditation into samadhi. You apply it to
subtler levels of your being: namely, body, breath and the mind itself (thinking process). But,
eventually, even the process of samyama has to be let go of, for meditation on the stream of
thoughts will bring you to a stance of witnessing. In this stance you can contemplate on the Witness
and surrender into it. This will lead you to the realization You are That (tat tvam asi), you are That
Pure Consciousness. This is called Self-realization. You are Brahman. You are Tripurasundari
AUM

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Yoga Meditation, Contemplation, and Devotion for Self-realization

This site is an offering to those who deeply long to experience Pure Consciousness that is known as Divine Mother or
Tripura (Tri means three, and pura means city); She is the one that lives in the three cities of Waking, Dreaming and Deep
Sleep. Temporary leaving behind the three cities and residing only in Pure Consciousness is called Self-realization. Another
name for this realization is Yoga; the union of the individual self with the universal Self; the union of Atman with Brahman, or
Shiva with Shakti; or the dis-union of Purusha and Prakriti. Some might think of Tripura as an anthropomorphic being but
She is not, She is the Non-dual Reality in which all appearing manifestation seems to exist. All that is, is the Non-dual
Reality.
On this site the teachings of Yoga, Vedanta, and Samaya Sri Vidya Tantra are offered to guide you in learning to meditate
directly on Tripura by using modern ways of communication such as through animations, while preserving the ancient
wisdom. These teaching have been given to us by an ancient lineage of meditation masters, lovingly called the Tradition of
the Himalayan masters. These practices lead us to a space of stillness and silence where Yoga meditation, contemplation,
mantra and prayer converge into deep devotion and constant awareness of Tripura. At the end of the journey when all efforts
are exhausted, grace will dawn. This is known as shaktipata, through which the final barrier is removed, which is the piercing
of the bindu, and leads to the direct experience of Non-dual Reality. This finally reveals an unimaginable Joy from knowing
the Non-dual Reality or Pure Consciousness!

Spontaneous Risings Part Two: Jaime talks with Joan S. Harrigan

about Kundalini Risings
Posted on 2012/01/01 by Moving4~

Continuing the interview, Jaime asks Joan to share more of her knowledge about
Kundalini risings, and how they relate to somatic practices focused on self-discovery.
Jaime: What is a Kundalini rising and what are some experiences a person who is
experiencing Kundalini activity might have?
Shivarpita: A Kundalini rising is the initial experience of an individuals Kundalini
Shakti, or Holy Spirit. Up to that point, it had been residing within the subtle body at the
first chakra. The subtle body, as you remember from the first interview, is the energymind construct with the physical body. There are specific conditions under which the
Divine within can be released from that little home in which she resides after seeing to
the manifestation of the gross physical bodythe actual construction from the subtle
body template.

She takes up residence within her little

abode in the root chakra until the conditions are right for her release. That has to do
with specific activities of the mind, which must be really focused, and of the energy
system, which must be vitalized, and not have a lot of blocks in it. When the energy
system starts stirring and heating and activating in a specific way, it is a prelude to the
Kundalini release. Finally, things are all aligned in an appropriate way, and Shakti can
leave the first chakra. She will enter one of the six Shakti nadisthat decision being
made according to the condition of the individuals subtle body at the time of release
and go into that nadi as far as she is able to do.
In some nadis, she will come back down and reside again at the root chakra. But once
released, Shes not confined there. She can take excursions up at any time after that. Or,
if She enters the particular nadi I mentioned, called Sushumna, the central channel, and
gets as high as the throat chakra, She takes up residence there at the throat chakra, or at
the lower brow chakra. These are stable risings. Most of the stories we hear in the
readily available literature about Kundalini are rather dramatic. They tend to describe
extreme cases of unstable risings in two nadis other than Sushumna.

Routes for Kundalini risings

These three nadis are usually the routes Kundalini Shakti takes upon release. There are
various experiences a person with an arisen Kundalini may have. Youll note I use the
term, arisen rather than awakened because even when Kundalini Shakti is contained
in Her home in the root chakra, She is awake and very busily seeing to the well being of
the individual, and to the functioning of the gross physical body, the energy system, and
the mind. So Shes not napping. She is busy keeping things going for ordinary life in the
waking state. And She does Her own work in the dreaming state (not in the Archetypal

Jungian sense of the all-pervading dreamtime) while the person is sleeping and
dreaming.
Some experiences a person with a Kundalini rising might have are a sense of, I dont fit
in. Im different. This isnt enough. Im dissatisfied, or a deep, deep yearning, usually for
theyre not sure what. It may specifically be for personal development and stability and
awareness, or for spiritual advancement. They may have sensations of inner light,
sound, currents, or heat, which may feel physical, but are not actually happening in the
gross physical body. Theyre happening in the subtle body.
They may have heightened inner awareness, or heightened outer awareness. Their
senses may function more acutely. They may have feelings of energy vibrating or flowing
within. They might have some special abilities, or capacities, or talents. Sometimes
people say, but Im not a good artist, or Im not brilliant. Yeah, but youre an
organizational geniusthats a special ability.
Some people may experience non-ordinary phenomena, altered states, may be
clairvoyant, have healing powers. They might have kriyasspontaneous movements.
Suddenly, psychological issues may come forward; theyll have an opening of the psyche
thats very dramatic. They become aware of their unconscious all at once, and emotions
may fluctuate accordingly. They may have atypical sensations. They may be acutely
sensitive, so it may be difficult for them to get through the day comfortably as an
ordinary person would. Everything has to be just so, because their senses experience
things more sensitively.
They might have an interest in metaphysics, or esoteric things, or religious things, or in
spiritual life. They might have an increase in their desire to help other people, to serve,
or to be compassionate. They may be more empathic than others. They may have an
actual awareness that something non-ordinary, transformative, or holy is happening
within them. On the other hand, they may fear something strange and dangerous is
happening inside. And they dont know what it is, and dont know what to do about it. So
they get an overlay of fear and anxiety on top of their experience, because they dont
know how to explain it, and they dont know how to help it improve and feel better.
Jaime: Or know who to go to, to find out about it . . .

Shivarpita: Exactly. And they may feel themselves really developing personally, getting
extra insights, and an awareness of some kind of inner guidance they begin to trust that
says, Try this out. Go there.
Why should I go there?
Just go there and see what happens. They do. And synchronistically, there is some
good thing there that gives them one more clue, or one more helpful method. They find
one thing after another until their experience is significantly improved.
Jaime: Vedic and Tantric texts illustrate maps of psycho-spiritual vortices
called chakras, and potentialities of energy conduction, called nadis, having locations
associated with areas of the physical body. Is the process of enlightenment, human
awakening, or whatever it might be called, an embodied one?
Shivarpita: Because the human being, as described in the kosha model of Vedanta
(seePart One), exists on a continuum from subtle to gross levels, it is clear that the
subtle system co-exists with the physical. You cannot, through gross anatomy, find a
chakra or anadi. You will find a plexus and a nerve, but not a chakra and a nadi, because
the chakra and the nadi are correlated, although not always specifically and directly,
with the gross physical body. Theyre not in the physical body, theyre in the subtle body.
Theyre in dreamtime. They are energetic, they are mental-emotional, and they affect
the gross physical body. If you have third chakra issuesmentally, emotionally,
energeticallyand they go on and on, it is not unlikely to find that they manifest as a
physical ailment in the digestive system, for example.

Root chakra, not shown, is located behind ankles in this image

The depiction of the chakras looks like a hierarchical, development system. A lot of
modern books describe human development as going along these hierarchical
developmental steps beginning with the root chakra, at the base of the spine, which is
earth element. Then, the second chakra is at the level of the genitals and the bladder,
which includes the kidneys, which is water element. Then up to the third chakra, at the
solar plexus, which is fire element; its the furnace. The fourth chakra at the level of the
lungs is the nurturing system, and air element. Then, the fifth chakra is at the level of
the throat, where swallowing and vocalizing happen, receptivity and creativity, and
space element. Then finally, the sixth chakra, thats described in the yogic texts is at the
brow, which is beyond the five elements. It is the seat of mind.
All this is sometimes presented as if you had to figure out all your first chakra, security
issues before you could graduate onto your second chakra, dyadic relationship,
reproductive, and sensual issues. Then you graduate onto your personal power issues,
the top dog-underdog struggle, and how do I behave in groups, issues. Then its onto
the heart level, where you figure out how to be a good parent, a good friend, a good
citizen, act with ethics and empathy, and do your part for the betterment of humanity

and yourself, without burning yourself out. Then you can graduate onto creativity and
trust issues, and then on to discernment.
Having to progress only in this step-wise manner, to me, is very limiting. I have not seen
it manifest in exactly that way. Life is a lot messier than that. Some people with really
groovin heart chakras, are really confused on the first and second chakra levels, and so
on . . .
But, as far as a psychological system for identifying issues, I find this western
understanding of the chakra system convenient, because its one more way of
categorizing whats going on with a person, much like the Myers-Briggs Jungian types,
the Enneagram fixations, voice dialogue of sub-personalities, and even Games People
Play. Theres lots of wonderful ways to understand the psyche, to know where our issues
or blocks are, and where we need to focus our inner work. But as far as a system for how
human beings develop, the process is not that tidy in my opinion. It doesnt seem to be
the way it works spiritually, either.
I think the western misunderstanding of the chakra system, as being a strictly
hierarchically developmental paradigm, is from a reading of the classic text, Sat Chakra
Nirupana, the most available translation of which is called, The Serpent Power, by Sir
John Woodroffe. In this text, the author, who was a Kundalini expert, describes chakra
by chakra, all the possible experiences one might have from each chakra, one after the
other. He does this as a literary convention for organizing material. My understanding is
that the author did not mean to say that when a chakra opens, say the first chakra opens
thats the first stepthen you have every experience of the first chakra; you know it all.
Then you go on and do the same thing at the second chakra. Thats not how it happens
in real life.
Even the phrase an open chakra can be confusing philosophically. Does that mean
theres a lot of energy flowing in that chakra? Thats not always good news. Does it mean
that the energy function is balanced in that chakra so the organism (which is made to
function by cooperation of mind and body, vitalized by energy) can function as it should,
so one maintains health? I think what modern chakra writers really mean when they say
a chakra is open, tends to mean you have all these fabulous capacities that are described,
including siddhis, or special powers.

Its a little complicated to describe in brief, but in the yogic, or eastern description of the
six chakras, which is what Sat Chakra Nirupana means, there are various nadis, routes,
channels, or subtle body tubes through which energy flowsthat the Holy Spirit can
enter. The ancient texts only describe six main chakras. When the Holy Spirit, i.e.
Kundalini Shakti, enters one of these tubes, specific experiences, distinct to that
particular nadi, can occur. In one of the nadis, called Sushumna, at the upper brow, is
the experience called Makara, which is the experience of entering into a state beyond
dreamtime. Truly of the spiritual or celestial realm, the experience there is one beyond
mind. Its very peaceful and quiet. Its not a hallelujah chorus-fireworks experience; it is
a transition into a profound peacefulness and objectivity.

From there, one of the ways the

Divine within may progress is to clear out the thousand-petaled lotus, as our brain is
called. In English, this would mean we improve how our brain functions. Its not called
the seventh chakra in the classic texts, but is Sahasrara, the thousand-petaled lotus. It
becomes the job of Kundalini Shaktithe Divine within, the Holy Spirit alive within us
to use the energy system capacities to clear out the contents, the old, old stored
impressions in the mind that block our growth and disturb us.
One of the ways this whole clearing process might work is that Shakti would choose to
go in a chakra-by-chakra way. But that doesnt happen until Shakti is at the upper brow.

Thats an advanced, stable stage. Its a base camp from where She does the clearing
work. So were not talking to rank beginners when we say the human developmental
process happens on a hierarchy from the first chakra up to the sixth chakra.
Jaime: In the West, Kundalini experiences have been confused with mental illness,
called dangerous, and deemed spiritual emergencies. For most of my life my
impression was that it was something to stay away from. How is what you offer different
from the confusion proliferating in the west about the presence of Kundalini Shakti in
ones life?

Shivarpita: This is an important point from my

perspective, because to me, Kundalini Shakti is my Mother Divine. This is a profoundly
sacred, loving and beloved presence within. It is the Holy Spirit, the indweller, the
comforter, the wise council, the spiritual guide that knows us inside and out. I love this
presence deeply. I hear peopleand I understand why they do it, its a
misunderstandingsometimes speak so badly about that awful Kundalini who they say,
attacked me suddenly one night, and now my life is ruined. I just want to get rid of it.
This level of misunderstanding is rampant in the colloquial literature. Its a

misinterpretation, or mistranslation, of the original sacred spiritual scriptures on the

topic that were first translated, perhaps by secular academicians, or by Christian
missionaries who perhaps wanted, what they called Hinduism, to look ridiculous in
order to get more converts.
I apologize for that, perhaps, bias. But I think in fact, it happened because of some
Christian zealotry. And thats understandable also. When you feel like youve got the
right, good thing, you want everyone to enjoy it. But with our limited awareness, we tend
to distort other peoples systems, and put forward ours in an all-to-often chauvinistic
way, which is regrettable as far as inter-spiritual understanding of how the Divine
transforms the human beingwhich is why were here.
Were here to be transformed. Its to be the best possible human being we can be, and
that means we enter into the spiritual realm. Its not about what religion are you, or
what belief system. Because no matter what spiritual frame you are inclined toward, or
resonate with, or what spiritual, or religious tradition you love, or were brought up with,
or practice, human beings become spiritual in somewhat predictable ways.
If you cross-compare the worlds great spiritual traditions, there are gleaming
similarities among them. There is a value system, an ethical code, an idea that certain
things are virtuous and helpful while other things get in the way, distract, disturb, and
are not helpful to spiritual life. There are lifestyle considerations. There are actual
physical postures.

Chapel of Grace, photo J.S.Schmitt

When I was young, I was taught to kneel on the floor. Place palms together at the heart,
bow the head, and repeat a short prayer over and over again, which makes breathing
come into a regular rhythm. Thats yoga. It was never called yoga when I was a child,
and some people in the Christian church would object to having kneel in prayer called
a yoga pose. But it is! All the great spiritual traditions have poses they like because of the
effect these poses have on the subtle body system.
Jaime: When I first heard stories about Kundalini risings and how dangerous they were,
I remember thinking, theres something in this about the misogyny of our western
culture. I thought this because Kundalini Shakti was depicted as a wild feminine force,
the yin side gone wild, and this was called an emergency, a spiritual emergency. That
something spiritual could be so profoundly physical seemed to cross western theologys
lines of what is supposed, or allowed, to be spiritual. Certainly not the body. It was like
spirituality couldnt be embodied, and definitely not feminine, which has been called, by
some religious, the abomination.
Shivarpita: Thats an excellent point, and Im afraid, filled with the truth. The feminine
principle represents the mysterious, the unknown, the unconscious, the uncontrollable.
You cant make it behave in a structured, rational, linear, overt way. She is, She who
must be obeyed. Shakti is the Great Feminine. Kundalini Shakti is the Goddess, the
Holy Spirit within us. In western circles, Kundalini, which is always spelled with a lower
case k, is accused of being the source of wild kriyas, unleashed emotional traumas,
strange discomforts that no physician knows what to do with. That little, tiny part of the
spectrum of possible experience has become the definition of what Kundalini is.
But in traditional times, Kundalini Shakti, was honored as the Divine, the Divine
Indweller, the Divine in us Saint John talks about in his gospel, as do the other gospel
authors. So anything strange and uncontrollable seems to be, now by definition, some
Kundalini thing, and it must be controlled. That is not the way we look at it. We honor
this presence. The reason it sometimes manifests in a very difficult and uncomfortable
way is because the individual doesnt understand what to do to make things better. Its
because of an ignorance of what spiritual life requires that the experiencers suffer.
People actually might say, Listen. I dont want to get spiritual, I just want to get
comfortable. Thats not going to hack it.

If you dont have a spiritual intention, an uncomfortable Kundalini process is not likely
to get more comfortable. One has to become a Kundalini whisperer, like how a horse
whisperer knows everything about what a horse is communicating, what it needs, and
how to cooperate with it.

Mount Kailash by Genevieve Schmitt

Likewise, a spiritually aware person who really wants their spiritual life to improve, will
listen to the whisperings of Kundalini Shakti. Sometimes she becomes so frustrated
because we dont listen to her whisperings, She becomes very loud and starts to shout.
The Puranic literature tells mythological stories about how spiritual life unfolds. Here,
She is frantic to get out of wherever She is stuck to be able to go to the top of this sacred
mountain to be one with her beloved. So she might get angry and even shake us, because
She is desperate to become one with her beloved, Shiva, who resides at the pinnacle, or
bindu, above the chakrasMount Kailash.

So if she needs to shout at us, if She needs to shake us to get our attention so we will
listen to what She needs, instead of just doing everything we want, Shell do that. Thats
a spiritual emergency. I might call it a spiritual wake-up call. What your doin isnt
workin. You got to change. But mostly people dont want to change unless theyre forced
to change. The formula seems to be, When the pain of changing becomes less than the

pain of staying the same, we will change. But sometimes only then. Sometimes we have
to be pushed and dragged toward our spiritual transformation.
Now a lot of people are not just willfully going against the Divine imperative. They
honestly dont understand, and dont know what to do to improve their spiritual process.
And some people have tried many, many, many things, both sincerely and very ardently,
and they may still have a few discomforts. But the main discomfort is their yearning for
spiritual advancement, or their dissatisfaction with their level of spiritual development.
They become frustrated and start to feel hopeless in their disappointment. We really
love to help people in that situation. Were not designed for people in an acute
emergency who need strong intervention right now because of the dramatic depth of
their suffering.
Sadly, theres a lot of misunderstanding out there. Ive seen websites and books that will
scare your socks off. I believe they are founded on distorted descriptions of some
original information. The only solution to a spiritual dilemma is a spiritual solution. So
the first order of business is to find some way to get a spiritual perspective on the whole
seeking, or whole discomfort dilemma.
As far as the misunderstanding around lower-case kundalini and upper-case Kundalini
Shaktithat is kundalini as a wild, aberrant, esoteric energy that might attack you at any
moment, and you must protect yourself against at all costs, compared to Kundalini
Shakti, the beautiful, benevolent, living Goddess of spiritual transformation within every
human soulthe difficulty with defining kundalini lower case k as an aberrant,
esoteric, wild energy is that it give some thing other than self to blame. The human
psyche tends to limit our awareness of self, our contribution to any of our dilemmas, and
what we can do in our own inner transformation to get through our misunderstandings
and blocks, to advance through our own awareness, understanding, and effort. So if the
problem is external, it means the solution has to be external.
I really believe most of our difficulties generate from our own psychological blocks and
constructs. If we find a safe way to open up around those, we realize theyre not
necessary. They get themselves out of our way, and through our own effort we can really
advance. We are then empowered by knowing theres something we can do. And we
dont have to rely on chance, fate, some expert doing something to us, or on receiving
some benevolent gift that some advanced being would bestow upon us.

Kundalini Vidya is a system that makes profound

sense. It has its own logic. It is an inner spiritual science. Its not that I, as the retreat
director, or Swamiji as a spiritually advanced sage, does anything to the practitioner. We
just happen to know, through Kundalini Vidya (Traditional Kundalini Science), how to
understand what kind of process a person is in spiritually, and what practices would be a
good match for them. We use gentle poses, breathing patterns, contemplation,
meditation, spiritual lifestyle, good nutrition, good rest, and good life situation, as much
as you can make it so. And this tends to lead to a more stable, gentle experience of
improvement of the process thats already there. We dont use any occult or dramatic,
interventions. We use only gentle, safe, spiritual methods. Really, dramatic
interventions tend to yield dramatic experiences that might turn into a spiritual
emergency. We put a package together. We create a retreat environment where they can
do practice in a safe, gentle way, based on time-tested, spiritual-based oral lineageconveyed, traditional information and practices.
A lot of people who are seeking help with what may be called a spiritual emergency
already have Kundalini process. So avoiding anything that has to do with Kundalini is
not going to solve the dilemma. They already have Kundalini process; they just dont
know it. They havent identified it yet. I would advise anyone who is having great big
Kundalini experiences to not seek help in a way that involves great big dramatic

interventions. Thats just a rule of thumb. We also dont use any kind of psychedelic or
entheogenic substances. We consider those esoteric, and a bit of a wild card.
Likewise, the first step to any Twelve Step Program is to admit that the little me, I
personality cant figure this out, and doesnt know what to do. But somewhere, somehow
there is a power, an awareness, an understanding greater than myself that is benevolent,
and can guide and help me to a better way of being in my life. Thats the first step, I
believe, of any spiritual self-improvement program.
Youre not giving up critical thinking. Youre not giving up saying, let me investigate
this. Let me query people about this. Let me read about it. You certainly want to do
that. You certainly want to contemplate it in your heart, soul and mind, and let your own
inner wisdom tell you whether you resonate with it or not, whether it seems worthy of
more exploration or not, or whether its just not your ballywick. And if not, then you go
search elsewhere.
Jaime: Somatic inquiry is exploration of, and understanding derived from embodied
experience, usually for the purpose of personal development. Would you consider
Kundalini Vidya a form of somatic inquiry?
Shivarpita: In my understanding, somatic inquiry is an awareness of your presence in
the moment, as you experience it on whatever levels come to you, the body being the
most prominent, and then whatever, from a deeper level, also informs, envitalizes that
embodied feeling of self.
In Kundalini Vidya, the awareness is truly towards the whole person on all levels. The
Vedic philosophy and Yoga philosophy from which Kundalini Vidya emerged, sees the
human being on a continuum, with the body being the most readily available. Then it
goes to a level of breath and energy, then to a level of the thinking mind, then more of a
discerning knowing level of mind, and then to a beyond mind experiencewhich is
hard to describeand then finally to the ultimate essence. So to me then, somatic
inquiry would be, in a way, a statement from the Old Testament,I am here, lord. I am
here. And our distinct awareness of our existence in this instant is an awareness of selfon-all-levels, or on as many as we can consciously experience in that moment.
The gross physical body has many intricacies and refined functions that are not readily
in our conscious awareness at first request. The physical actually goes to a very subtle

level. And then we may ponder advanced physicsthat light is both particle and wave
particle being physical, wave being energetic. Likewise the human being is physical at
first glance, and energetic at a more subtle level.
This brings to my mind the meaning of the sound the breath makes as it is termed in
Sanskrit. When we inhale, we make the sound, ssssss when we exhale hhhmmm. It
sounds like so as you inhale, hum as you exhale. And of course the mantra,
sohamsohamsoham, hamsa, hamsa, hamsa, is also a part of that depending on where
you start. Hamsa in Sanskrit actually means light; I am light. Our breath is reminding
us, with every inspiration and exhalation, that there is more to us even than the vitality
that respiration brings to the organism. We are light. Many spiritual traditions would
say, we are all animated sparks of divine light. So I believe Kundalini Vidya certainly
honors somatic inquiry, and is a major way of becoming aware of a profound process, or
potential, in us.
In the Yoga tradition, of course, asanas are one important practice for becoming more
deeply in-tuned with ourselves physically, also with the autonomic nervous system, and
specifically the parasympathetic nervous system. The deep level functioning of the
autonomic nervous system is much like that twilight or gray realm where particle
becomes wave and where physical becomes energetic. Yoga also has breathing practices
that help us become more aware of that subtler energetic aspect of ourselves. Breath
awareness is certainly a part of somatic awareness. When we are aware of our breathing,
we often become more aware of whats going on in mind. The Buddha had two great
spiritual practices: (1) be aware of the breathing, and (2) be aware of, or watch the mind.

Grace Cathedral, photo by J.S. Schmitt

I remember from my own childhood, being raised in a religious tradition, that we were
encouraged to have long periods of stillness. You can imagine for a little child, especially
one as antsy as I was, to have the expectation to be still, and focus the mind in prayer
with an uplifting emotion of devotion. What comes forward is that the breathing is then
kept to calming down the body and the mind so you can focus in prayerful awareness.
We know from modern research that breath patterns are directly correlated to emotions.
Theres a specific breathing pattern for anger, for depression, for anxiety, and for
peaceful awareness. So to my way of experiencing, its not just, be aware of the body, be
aware of the breath, be aware of the mind. Each level of awareness opens the way for a
deeper awareness to come forward.
We dont know where all this will lead when we begin just being aware of the body. In
my psychological training back in the 70s, cognitive behaviorism was the reigning
paradigm. But there was also a very big movement for humanistic psychology. Some of
the gestalt awareness exercises asked, Where do you feel that emotion? One would
turn inward and say, Its in my gut.
Where in your gut? What is the quality of that experience?

Words would come forth to describe it more specifically, and then the feeling would
come more into awareness. Its all arising on a continuum from body to wherever that
ultimate subtle-most awareness is.

Patanjali Kundalini Yoga Care is a spiritual direction service that offers individual
guidance for qualified spiritual seekers of all spiritual traditions to help them effectively
support their Kundalini process. Bri. Shivarpita Chaitanya (Joan S. Harrigan, Ph.D.) is
the director of PKYC-USA, and Swami Chandrasekharanand Saraswati of Rishikesh,
India, is her spiritual guide and director of PKYC-India. Spiritual science is a sacred,
complex, and not generally understood topic that has been systematically studied,
refined, and preserved in the mystical teachings of the sacred traditions of the world.
Because Kundalini Shakti, the Divine within, by whatever name, is the essential
common factor operant in all spiritual experiences, the study of Kundalini is the study of
spirituality itself.

Bri. Joan Shivarpita Harrigan, Ph.D. has practiced, studied,

and taught Raja yoga and Advaita Vedanta for almost thirty years and has been tutored
in Traditional Kundalini Science since being initiated as a brahmacharini (monastic) in
the Shankaracharya tradition in 1987. She is the designated successor in the lineage of
Traditional Kundalini Science specialists represented by Swami Chandrasekharanand
Saraswati, and is the author of Kundalini Vidya, The Science of Spiritual
Transformation. Her doctoral dissertation investigated the effects of Hatha Yoga asanas
and diaphragmatic breath awareness on stress.

Ordained a monk in the Adi Shankaracharya order in India in

1956, Swami Chandrasekharanand Saraswati has over fifty years experience
researching the teachings and methods for guiding Kundalini process. He supplemented
his special instruction in oral tradition commentaries with intensive scripture study and
by gathering spiritual methods throughout India. Versed in Raja yoga, Advaita Vedanta,
Ayurveda, and Sanskrit and Tamil texts, Swamiji is the living representative authorized
by a lineage of Kundalini specialists with an intact oral tradition over five hundred years
old and an ageless inner tradition. A repository of spiritual knowledge both ancient and
modern, his outlook is universal and practical. Swamiji resides in Rishikesh, India.
Illustrations graciously provided by Patanjali Kundalini Yoga Care, Joan S. Harrigan,
2012, unless otherwise noted above.
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Four Levels and Three Domains

of Consciousness in Yoga
by Swami Jnaneshvara Bharati
SwamiJ.com

Four levels and three domains: Reality expresses or manifests itself in:

Four Levels of Consciousness (rows 1, 2, 3, 4), and

Three Domains of Consciousness (columns A, B, C):

Audio Podcast:
The Secret of Shiva and Shakti in the Three Worlds
Contents of this web page:
4 Levels of Consciousness
3 Domains of Consciousness
States of Consciousness
States of Mind
States of Manifestation
Level of Waking / Conscious / Gross
Level of Dreaming / Unconscious / Subtle
Level of Deep Sleep / Subconscious / Causal
Level of Consciousness / Absolute / Fourth
See also these articles:
Steps in meditation
What is systematic meditation?
Meditation and your levels
Koshas or sheaths
OM and the 7 levels of consciousness
Types and stages of meditation
Practical principles: These are practical principles used daily in Contemplation and Yoga
Meditation, not merely abstract principles (4 Practices). For a dedicated seeker of SelfRealization who wishes to tread the Advanced path of Yoga, Vedanta, and Tantra, these
principles and associated practices of self-exploration and self-awareness are crucial.
top

4 Levels of Consciousness

Waking / Conscious / Gross level (row 1)

These three all operate at the same level of reality:
1) the Waking state of consciousness,
2) the Conscious mind, and
3) the Gross realm of manifestation.

Dreaming / Unconscious / Subtle level (row 2)

These three all operate at the same level of reality:
1) the Dreaming state of consciousness,
2) the Unconscious level of mind, and
3) the Subtle realm of manifestation.

Deep Sleep / Subconscious / Causal level (row 3)

These three all operate at the same level of reality:
1) the Deep Sleep state of consciousness,
2) the Subconscious level of mind, and
3) the Causal realm of manifestation.

Consciousness / Absolute / Fourth level (row 4)

"Consciousness," "Absolute," and the "Fourth" are different words describing the
same One reality. When referred to in an individuated way, it may be called Self or
Atman. When referred to in a collective, or not-individuated way, it may be called
Brahman, Oneness, or Absolute Reality. Some also call it God as Immanent,
compared to God as Transcendent.
top

3 Domains of Consciousness

States of Consciousness: (column A)

The three states of consciousness are 1) Waking, 2) Dreaming, and 3) Deep Sleep.
In this domain, a person experiences movement (vertically) within these three levels
of consciousness. We naturally experience these transitions every day.

States of Mind: (column B)

The three states of mind are 1) Conscious, 2) Unconscious, and 3) Subconscious. In
this domain, the mental functioning is happening at one of three levels, though all
three interact as a unified whole. This interactive mental functioning is going on all
the time, though we are usually not aware of it.

States of Manifestation: (column C)

The three states of manifestation are 1) Gross, 2) Subtle, and Causal. In this
domain, the physical or Gross universe, the Subtle world, and the Causal plane arise
from, and then merge back into one other. Gross arises from Subtle, and Subtle from
Causal. Gross recedes back into Subtle, and Subtle into Causal. Normally, the three
coexist in a mutual interaction.
top

3 States of Consciousness

Three states of consciousness: Every day, we move through three states of

consciousness: 1) Waking, 2) Dreaming, and 3) Deep Sleep.
Like a river: These three states of consciousness can be thought of as being like the parts
of a river:

Surface: the surface of a river (Waking)

Undercurrent: the flowing undercurrent of the river (Dreaming)

Bed: the latent bed of the river that gives shape to both the flowing undercurrent
and the surface (Deep Sleep)

Waking: In the Waking state of consciousness, we utilize the Conscious mind, and
experience the Gross realm of existence. The Unconscious and Subconscious minds are
being used, though out of conscious view. The Subtle and Causal realms are still there,
underneath the Gross realm, though these too are normally out of view to one in the
Waking state.
Dreaming: In the Dreaming state, consciousness recedes from the Waking state. The
Conscious mind recedes back into the subtler levels, and we lose awareness of the Gross
world. The Subconscious mind is still being accessed, as latent impressions arise into the
Dreaming state. In the Dreaming state, one may also have access to the Subtle realm, just
as one in the Waking state has access to the Gross realm. Through Yoga Meditation, one
also may have access to the Subtle realm, though the seeker of Self-Realization will learn to
let go of such experiences, as they are a diversion, and are not the True Self.
Deep Sleep: In the Deep Sleep state, consciousness recedes from both the Waking state
and the Dreaming state, and we lose awareness of both the activity of the Gross realm and
the activity of the Subtle realm. The Conscious mind and the Unconscious processing part of
mind also recede back into the latent bed of the Subconscious from which they emerged in
the first place. Through deep Yoga Meditation or Yoga Nidra (yogic sleep), one may
experience the Deep Sleep state while fully conscious. In this state there are no objects, no
pictures, no images or impressions. All of those are visible in the Subtle and Gross, while at
this level they remain in their latent, dormant, or merely potential formless form.

In Yoga Meditation:

Remain in the waking state: In meditation we remain in the Waking state of

consciousness, and gradually allow the Unconscious impressions and the
Subconscious to come forward.

Expand the conscious state: As we learn to keep the mind concentrated on the
object of Meditation, and learn the art of non-attachment to the other objects that
arise, the Conscious state gradually expands through the Unconscious and
Subconscious, so that it is all Conscious.

Come to the doorway of the highest: Then, we are at the doorway of the direct
experience of Consciousness Itself, the Self, or Turiya.

In Yoga Nidra (yogic sleep):

Leave waking and dreaming: We leave both the Waking and Dreaming states of
consciousness.

Enter deep sleep: Enter the Deep Sleep state while, paradoxically, remaining
conscious.

Awakeness remains during sleep: In this state of full consciousness, there is

awakeness but without the objects of the Subtle and Gross levels.

Next comes the highest: Yoga Nidra is an extremely relaxing, insightful state of
being, though still short of Samadhi and Turiya.
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3 States of Mind

Three states of mind: We function with three states of mind: 1) Conscious, 2)

Unconscious, and 3) Subconscious. These can also be thought of as a river, being like the
surface of the river, the flowing undercurrent of the river, and the latent bed of the river that
gives shape to both the flowing undercurrent and the surface.
Conscious: The Conscious mind is the part we experience in our active lives. However, the
Unconscious and Subconscious are also actively being utilized in service of the Conscious
mind, with all three levels working together as an integrated whole.
Unconscious: The Unconscious mind is processing at the same time, much like the
microchip in a computer processes outside of our conscious view. Normally we only
experience the Unconscious Mind during Dreaming sleep, when the many images and
impressions combine and re-combine to form inner realities.
Subconscious: The Subconscious repository of data, memories, and recorded impressions
is also there, much like the hard disk drive of a computer. It is drawn upon as needed for
the Unconscious and Conscious. Impressions arise from this bed of Subconscious, causing a
stirring of the Unconscious and Conscious emotions and thoughts, as well as leading to
actions and speech in the external world. When we see objects or people in the Dreaming
state, it is from the Subconscious that the mind draws the memory of those images.
During Meditation:

Mind becomes focused and non-attached: The Conscious mind is trained to be

one-pointed, while also learning to let go of the other impressions that are flowing
through the field of attention (non-attachment or vairagya).

The veil is opened: As the Conscious mind becomes quiet, the veil between
Conscious and Unconscious is gradually opened, allowing more thoughts, feelings,
sensations, images or impressions to come forward from the Unconscious to the
Conscious.

Impressions drift away: The mind continues to be focused, as the impressions

rising from the Unconscious are allowed to drift away, in a spirit of non-attachment
(vairagya).

Mind is expanded: Eventually the Conscious mind is expanded in such a way that
we go beyond all aspects of the mind.
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3 States of Manifestation

Three states of manifestation: Consciousness expresses in three states of manifestation:

1) Gross, 2) Subtle, and 3) Causal. The interaction of these three lead to the emergence of
what we know as our external world. These three are also like a river, the surface of a river,
the flowing undercurrent of the river, and the latent bed of the river that gives shape to both
the flowing undercurrent and the surface.
Gross: The Gross realm is the domain of the five elements of earth, water, fire, air, and
space in their gross form (bhutas). These five gross elements are the building blocks out of
which particles (protons, neutrons, and electrons), atoms, molecules, compounds, and
objects emerge. The Gross realm emerges out of the Subtle realm.
Subtle: The Subtle realm is the domain of the five elements of earth, water, fire, air, and
space in their etheric or subtle aspect (tattvas). These five subtle building blocks transition
into the five gross elements of earth, water, fire, air, and space (bhutas), which are
operating in the Gross realm. The Subtle realm emerges out of the Causal realm.
Causal: The Causal realm is the domain of pure potential, the ground of being, the
unmanifest foundation. It can be likened to the canvas on which a painting will be painted.
The Causal plane includes the most basic of building blocks, called Gunas, of which there
are three. The three Gunas are: 1) Sattvas (lightness), 2) Rajas (activity), and 3) Tamas
(heaviness). These three combine and re-combine so as to form the five subtle elements of
the Subtle realm. The Causal derives from pure Consciousness itself.
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Level of Waking / Conscious / Gross

(See also A of AUM)

Three aspects of the first level: There are three aspects of the first, or most external
level of reality: 1) the Waking state of consciousness, 2) the Conscious state of mind, and
3) the Gross realm of manifestation. These three are all are operating at the same level of
reality or existence.
The Waking state of consciousness: The waking state is the most external of the three
states of consciousness. It is the state where the Conscious mind is active, and in which
awareness is often most directed towards either one's own Conscious thought process, or
towards the external or Gross world.
The Conscious aspect of mind: The conscious mind is the most external of the three
states of mind. It is the dominant aspect here, where one is also in the Waking state, and
where one is most often aware of the objects that are in the Gross world. The Unconscious
and Subconscious are usually operating invisibly, behind the scenes.
The Gross realm of manifestation: The gross realm is the most external of the three
stages of manifestation. Its objects are usually the focus of attention for the Conscious
mind, that is used in the Waking state of consciousness. While the Subtle and Causal realms
are existent in the same moment, these are usually not seen at this level of mind and
consciousness.
This first level is symbolized by "A": In the AUM Mantra this Waking level of
consciousness is symbolized by the "A" sound of "AUM".
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Level of Dreaming / Unconscious / Subtle

(See also U of AUM)

Three aspects of the second level: There are three aspects of the second level of reality:
1) the Dreaming state of consciousness, 2) the Unconscious state of mind, and 3) the
Subtle realm of manifestation. These three are all operating at the same level of reality or
existence.
The Dreaming state of consciousness: The second of the three states ofconsciousness is
the state where the Unconscious mind is most active. The Conscious mind has receded, and
awareness is directed toward the seemingly endless stream of images and impressions of
the Unconscious or the Subtle realm. The conscious control of attention available in the
Waking state is less available here, where attention is easily drawn into the streams of
images and impressions flowing in the Unconscious field of mind, or coming from the Subtle
realm.
The Unconscious aspect of mind: The second of the three states of mind is the Dreaming
state, where one is aware of objects from the internal stream of thought patterns or the
images and objects of the Subtle world. The Conscious aspect of mind has receded, while
the Subconscious is providing a constant flow of impressions to feed into the Dream
process.
The Subtle realm of manifestation: The second of the three stages of manifestation is
the Subtle realm. Its endless stream of alluring or fearful objects is the focus of attention for
the Unconscious mind, used in the Dreaming state. While awareness of the Gross world has
receded, the Causal is still existent, silently underneath the Subtle.
This second level is symbolized by "U": In the AUM Mantra this Dreaming level of
consciousness is symbolized by the "U" sound of "AUM".
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Level of Deep Sleep / Subconscious / Causal

(See also M of AUM)

Three aspects of the third level: There are three aspects of the third level of reality: 1)
the Deep Sleep state of consciousness, 2) the Subconscious state of mind, and 3) the
Causal realm. These three are all operating at the same level of reality or existence.
The Deep Sleep state of consciousness: The deepest of the three states
ofconsciousness is the state where the Subconscious mind is encountered, and in which
awareness has no gross or subtle objects on which to focus, but instead can focus on the
formless forms of the potential, latent, inactive thought patterns, as they rest in the bed of
the mind-field.
The Subconscious aspect of mind: The deepest of the three states of mind is the
dominant aspect here in this Deep Sleep state, where one is aware of the latency of
personal thought patterns. One who becomes aware of this level through the process
of Yoga Nidra (Yogic sleep), begins to have access to thought patterns in their latent form.
Through Yoga Nidra, one can weaken these latent habit patterns called samskaras, and can
effectively reduce the effects on karma (the actions that would play out as a result of the
samskaras).
The Causal realm of manifestation: The deepest of the three stages of manifestation
and its pure potential, in unmanifest form, is the focus of attention for the mind in Deep
Sleep. If one who is in Deep Sleep were alert to this Causal level, there would be an
increasing access to what has been called the infinite library of wisdom, as this Causal plane
is the place from which the creativity of the Subtle and the Gross emerges.
This third level is symbolized by "M": In the AUM Mantra this level of consciousness is
symbolized by the "M" sound of "AUM".

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Level of Consciousness / Absolute / Fourth

(See also Silence of AUM)

The indivisible level: This level is indivisible, and in sense, cannot even be called a level.
This One reality of Consciousness equally permeates and supports the three levels or realms

that emerge out of this One. It is called Turiya which is literally the Fourth state of
Consciousness.
Consciousness itself: Consciousness itself is the characteristic of this level. It is not really
separate from being the "Absolute" reality at the same time. "Consciousness," "Absolute,"
and the "Fourth" are really one and the same.
Unchanging, eternal, and indescribable: The Absolute reality is not subject to death,
decay, or decomposition. It is unchanging, was never born, and never dies. It cannot be
divided or subdivided. It has no causal support from which it is derived. The Absolute reality
has been often called indescribable, but, for convenience sake, has been call Sat-ChitAnanda, which is Existence-Consciousness-Bliss.
The fourth contains the three: The Fourth is the literal meaning of the wordTuriya, which
is the state beyond the other three (though it also permeates those three). To know
this Fourth state is to know Truth, Reality, Self. This is the Source that gives support to, and
actually is the three States of Consciousness, the three States of Mind, and the three States
of Manifestation.
This fourth level is symbolized by silence: In the AUM Mantra this fourth level is
symbolized by the Silence after the "A" "U" and "M" sounds of "AUM".
Consciousness flows equally: At this level there is One, pure Consciousness that flows
equally throughout all, though it may appear to be individuated.

Individuated: When Consciousness appears to be individuated, it may be

called Atman, or individual Self.

Not individuated: When Consciousness is not individuated, or is universal, it may

be called Brahman or Oneness.

Domain of the Self: This Fourth state, Turiya, is the domain of the Self, the eternal aspect
of our being. The direct experience of Turiya is Self-Realization.
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------This site is devoted to presenting the ancient Self-Realization path of the Tradition of the Himalayan
masters in simple, understandable and beneficial ways, while not compromising quality or depth. The goal
of our sadhana or practices is the highest Joy that comes from the Realization in direct experience of the
center of consciousness, the Self, the Atman or Purusha, which is one and the same with the Absolute
Reality. This Self-Realization comes through Yoga meditation of the Yoga Sutras, the contemplative
insight of Advaita Vedanta, and the intense devotion of Samaya Sri Vidya Tantra, the three of which
complement one another like fingers on a hand. We employ the classical approaches of Raja, Jnana,
Karma, and Bhakti Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha, and Tantra
Yoga. Meditation, contemplation, mantra and prayer finally converge into a unified force directed towards
the final stage, piercing the pearl of wisdom called bindu, leading to the Absolute.

Srividya Upasana Rahasyam

[Based on the teachings of Sri Lakshman Joo Maharaj-ji]

Shakta school holds Advaita as the ultimate reality in an equal perspective and of the same ideal as of the monastic Vedanta. This is evi

monosyllable (Pranava) attributed to each thought and consisting of the corresponding seed-letters (Bijaksharas). The Pranava of Vedic

and Shaiva schools use `Hrim' and `Aham' respectively. Since all the Pranavas end in the Bindu, it is natural that the Bindu is the materi

unconditional Brahman or the allpervading Supreme Truth from which emanate all the conditional entities. Paraa-Bindu is the immeasur

phenomenon finds repose. This power of creation and absorption, quite inseparable from its holder Shiva, is called Shakti. The magnific

Power make up eternal bliss. In consequence, there is a latent agreement among all mankind and this truth must be the one we seek. A

each other. Each has a philosophy antagonistic to the special dogma of the other. The Vedic Rishis have already declared, "The Brahma
again, it is above the unknown such was the utterance we heard of the ancient teachers who explained it to us" (Kena 1.4).

Shiva is the transcendent self, the divine power of conservation and Shakti is immanent, the divine energy of pulsation (Spanda). The ap

same coin. The Tantra declares, "His energies are evident in the multiform manifestation and the holder of the energies is Maheshwara

The Upanishad says, "His (Paramashiva's) Parashakti is manifold, as described in the Veda, the natural energies of knowledge, power a
with the powers of concealing (Pidhaana) and favoring (Anugraha) of Shiva constitute the five-fold glory of Sri Parashakti.

This is further made clear by Kshemaraja in one of the benedictory verses in his commentary on Stavachintamani of Bhatta Narayana: "

glory, reveals the spiritual Shakti, the power of consciousness and bliss". Parashakti is therefore Yoni, the original source, the Supreme M
Iccha, Jnana and Kriya.

Paraabhattaarikaa Mahatripurasundari is the goddess of Supreme Beauty and Wisdom who pervades the three functional aspects of ma

She is here praised in gross form which she assumes according to the traditional contemplation of an earnest seeker as Tripura Bhairav

concealed in Her Infinite Supreme Self. The visualization of Sridevi as Kriya Shakti the predominating power of activity has close relev
elevation through mantra. This approach of worship is made through Anavopaya, the light means in which even meditation is held to be

uses Kriya in a gross form e.g. repetition of a mantra, worship of the deity, an idol etc. The mantra, being the body of Sridevi, describes t

Vimarsha Shakti. When the divine body is brought into the effective consciousness of the devotee, it is called Srividya. Its verbal express

visual expression of the same is Srichakra. They are all essentially identical. Mahatripurasundari is the wondrous delight of that consciou

who is effulgent by its own light and who permeates the three states of life like oil (triShu chaturthaM tailavadaasechyam - Shiva Sutra II

Parabrahman, the supreme beatitude or ultimate reality to be realized by constant and vigorous practice of supreme yoga with Divine G

Being in the Vedas by the pronoun `That' (sa tatpadaarthaH paramaatmaa Sarvasaaropanishad). The Tantra says, "That Devi who res

is actually Shiva and Shakti, Prakasha and Vimarsha. Shiva and Shakti are two only by connotation; by denotation they are one and the
illumination or knowledge as the nature of the Self. There is predominance of Shiva Bhava. Vimarsha is Spanda or Kriya. Its potentiality

thinking or ideation. There is predominance of Shakti Bhava. There is no material activity. All activity is mental. Vimarsha consists in com

thinking. A spontaneous thinker (or doer) is, at the same time, a natural spectator of his mind. This leads to Sahaja Samadhi, undisturbe
revelation and consciousness respectively, or Shiva and Shakti.

The very form of Tripura refers to the primal energy Parashakti transcending the three divine deities Kali, Lakshmi and Saraswati, who

is the divine power of the transcendent master Paramashiva, unconditionally inseparable from Her. Parashakti Tripura is the supreme co

waking, dream, sleep in the microcosm, and BhuH, BhuvaH, SvaH (Paraa, Paraaparaa and Aparaa) in the macrocosm. She is described

at three spots in the body forehead, head and heart, depicting Her powers of knowledge, activity and volition experienced by the devot

three inherent powers (Jnana, Kriya and Iccha - paraasya shaktirvividhaiva shruuyate swaabhaavikii j~naanabalakriyaa cha. Sweta. U