HOLOGRAPHIC MIND and the Tantra Magic of Live Mantra - Chapter 1 by Edmond Chouinard copyright 1995 registered 1995 by Edmond Chouinard Metaphysical Measurements Inc - to expand measurement techniques on mind-matter inter-relationships - - to build a physical model to unveil psychic and religious experiences - 485 River Avenue Providence, Rhode Island 02908 USA TEL: 401/273-6222 FAX: 401/273-6267 E-MAIL: EdMeasure@aol.com Free download of book entitled "HOLOGRAPHIC MIND and the Tantra Magic of Live Mantra" 7.04 In return I ask for comment, either on open News Group or by private E-Mail. Download address for each of the 7 Chapters and this Overview: http://members.aol.com/edmeasure or ftp://members.aol.com/edmeasure Chapters of HOLOGRAPHIC MIND (to be individually downloaded) b0outlin.rtf - Overview - Introduction and Overview Summary b1mantra.rtf - Chapter 1 - The Floating Magic of Live Mantra b2tantra.rtf - Chapter 2 - Roving Mind among the Tattvas of Tantra b3psychi.rtf - Chapter 3 - Psychic Visions and Mystical Experiences b4tminit.rtf - Chapter 4 - Veda and its Potent Tradition of Masters b5invoca.rtf - Chapter 5 - Miraculous Power of Invocation & Hypnosis b6jesus.rtf - Chapter 6 - The Word of Jesus and Walking on Water b7model.rtf - Chapter 7 - A Holographic Model of Man in the World The Floating Magic of Live Mantra - 1 MAGIC OF LIVE MANTRA Magic is that momentary experience of reality that gives us more thrill than is usually experienced in our day to day affairs. It is the magic of life that makes it worth living. We do not speak of the magician's magic, the "slight of hand" tricks which fool the senses about ordinary experiences. We speak of real magic, that of psychic and mystical experiences. We speak of the magic of young love and the associated excitement that moves up and down the spinal cord, where the whole body tingles with ecstasy. It is sheer joy, even when short lived. This flow of energy is the greatest joy of life. This magic has its roots in live mantra. These same forces are ultimately responsible for invoking the sexual responses, implicitly and explicitly. This magic is the fully developed manifestation of live mantra. It is the excitement of delight. Mantra is a Sanskrit word, one of many words denoting sound, but a rather special sound. We use the two word combination live mantra throughout this book so as to clearly differentiate that we are speaking of something that is quite energetically charged and of altogether different composition than what is normally meant and spoken of as mantra. This is a non trivial matter as the substance of this book is overwhelmingly concerned with this key notion. We can come to experience live mantra in the mind and in the physical body, yet live mantra will also be found arbitrarily close to the source of creation. If god is a meaningful concept in one's existence, then live mantra is eventually found arbitrarily close to god, and it might even be called the grace of god. If god is not a meaningful concept in one's existence, then live mantra is found to be an incredibly endearing friend which soothes and refreshes the mind and body within the context of one's own realities. The rest of this book is concerned with the overwhelming implications, joys, and pleasures that are experienced with live mantra and in coming to a better understanding of the physical and metaphysical nature and magic of live mantra. Live mantra must be personally experienced. It is within all of us, but if it has not been enlivened, we have never experienced it and we do not know the nature of real mantra. Rather, we have been otherwise told perhaps that it is some kind of sound. Choose a word and it will have a sound. Such a sound will have some affect on the human nervous system, and that affect may be pleasing, enjoyable, and even startling. Nevertheless, this is not an enlivened mantra. To know the difference between a word and a live mantra, we must use different so called mantras from different sources. When two people have mantras from different sources, they may seemingly communicate the nature of their mantras to each other. The intellectual communication may even indicate that the nature of the mantras are similar or identical. However, only the one having personal experiences of both mantras will know the difference. Live mantra cannot be fully communicated with intellectual expressions. With experiences of both mantras for comparison, we are usually more enthusiastically involved with one of the mantras over the other. Sometimes, several such mantras may have to be experienced to realize a difference, until a live mantra appears. Such a live mantra will be found to dominate our consciousness over the common, pleasant, or sometimes even extraordinary experiences from other mantras. It is virtually impossible to know the experience of eating an apple except through eating one. The siva s–tra now further enlightens us on mantra. FLOATING SELF, MIND & MANTRA "Self is pure consciousness (being)." (S1.1 - caitanyam ƒtmƒ) "Mantra is mind (consciousness)." (S2.1 - cittam mantrah) "Mind (consciousness) is self." (S3.1 - ƒtmƒ cittam) These ancient Vedic s–tras say that self, mind, mantra, and pure consciousness are quite interrelated. Awareness is found floating back and forth among pure consciousness, the self, and the mind by way of live mantra. Live mantra is the vehicle of consciousness which communicates between the world and self. The word self answers the question, "Who am I?", wherever the "I" may be. Awareness is depicted as a floating consciousness, first over here and then over there. Awareness can identify with abstract creation itself, with the self, with the ego, with the mind, with the body, or with any of the worldly objects. Self may thus be appreciated as an evolved state of pure consciousness, or it can identify with objects of the normal waking state of consciousness, or it can be any place between. Self is the instantaneous reality that is experienced as "I", as conscious awareness floats to various locations. The substance of these three s–tras will be seen many times, in various forms. They contain the seeds for an evolving scientific framework that we now begin to cultivate to better explain some of the fundamental mysteries of life. BONDAGE OF KNOWLEDGE One of the major impediments to the spontaneous recognition of live mantra within ourselves, by ourselves, is in fact, knowledge itself! Indeed, siva s–tra continues to say: "Knowledge is bondage." (S1.2 - j¤ƒnam bandhah) "And for him who does not see, knowledge is the cause." (S3.29 - yah avipastho j¤ƒ hetus ca.) These s–tras are not saying that knowledge is bad or foolish or the like. Quite the contrary because until we become sufficiently inquisitive, we will never come to entertain the possibility even, that something as precious as live mantra may exist! These s–tras merely say that being conscious of worldly tidbits of knowledge, of whatever kind and for whatever reason, itself keeps us bound to the corresponding mental activities, a situation which is directly opposed with personally coming to know live mantra within. This is precisely why so few of us have ever stumbled into live mantra; either the activities of thoughts and sense impressions dominate or else we find ourselves sleeping or dreaming. Those who actively seek live mantra can spend half a lifetime or more in the quest, often in rigid and austere settings, with no guarantee of success or nourishment. As ludicrous as it may first appear, the more we intellectually search for such a live mantra, out of books, the less chance there is of finding it, just because of the binding influence of the worldly activity itself. These two s–tras are calling to our attention, the need for maintaining a proper perspective between extroversion and introversion, both aspects of which are a natural, and equally important, for the growth potential of our conscious awareness. GURU & TEACHER "Guru is the means." (S2.6 - gurur upƒyah) Usually, the first experience of live mantra needs to be aroused by a guru or teacher, as it cannot be learned from a book. To be enlivened, mantra must come to us from a source that is sufficiently enlivened itself. The power of a live mantra resides in its degree of subtlety, not in the loudness of spoken word. Live mantra exists beyond the field of intellectual manipulation, and we simply cannot get beyond our intellectual spheres of activities by playing another intellectual game. We cannot lift ourselves up by our own boot straps! Someone or something beyond the limiting fields of our intellectual activities must give us a quick metaphysical kick, so to speak, onto live mantra. Live mantra is buried deep within us, but if we don't know it, it certainly is not live for us. A proper and ever so gentle catalytic boost brings it to our awareness. It is an automated vehicle for transportation around the many dimensions of consciousness and we find ourselves amazed and illumined by the new depths of reality it brings forward, never before known to us. We then recognize live mantra to be a warm, flowing, natural and vital part of our very own self. Even the physical body experiences live mantra in terms of automatic relaxation and lower metabolism. A tiny glimmer of pure consciousness is immediately seen. A teacher or guru is needed, as there are no other known means to receive live mantra. The idea of guru seems to be a stumbling block for many. The ego resists the idea that there might be a reality which we cannot conceive of by ourselves or which, for reasons unknown to us, cannot be explained in a book. We react and declare that the phenomena therefore does not exist, or that it is imaginary, or that it is hallucinatory, and there can be many more similar such negations created to suit any individual persuasion! Pride and ego get into our way all too often, sometimes to a crippling degree. Worse, the seasoned intellectual or the progressive professional usually has more than most of this debilitating stuff, and quite predictably, has a harder time than most in coming forward to accept a live mantra. Most gurus and teachers are sincere and dedicated, but they themselves may not know that they are not dealing with live mantra if they have never personally experienced live mantra themselves. We need to find a guru, a teacher, who can awaken live mantra. This search can be quite exasperating because few, it is said, can give a live mantra, even among the "holy men" of India. Everyone who is ready to give a mantra is likely to state that it is the best and most enlivened mantra and that one should not get confused by looking elsewhere for another mantra. There is certainly some truth in the virtues of remaining with one group or organization, and the individuals giving mantras are generally speaking from their own best true belief and knowledge. However, until we receive and personally experience various kinds of mantras from diverse sources, we will never know the differences. If we have not personally experienced different mantras from different origins, then we have only philosophical speculation and dogma to support our opinions. Though there is relief and comfort in knowing that the innocent use of mantras cannot hurt us, nevertheless, some mantras are simply a relative waste of time. For instance, we could become even more confused if we stumble into intellectually derived sounds like aum, om, ram, and others. Such listings continue at great length among the various literatures. We may take on such words as mantras and mistakenly feel that they are live mantra. There is no doubt that such sounds have power and are used by many organizations for specific purposes, including the Rosicrucians, as we shall discuss in chapter three, but they are not live mantra. If this happens, we may never have a chance to get to know live mantra since we will believe that have found our personal "live mantra". It's a maddening situation. At this point, thinking people could simply walk away in frustration, dismissing all concepts of live mantra from their lives. And there will not be much consolation or support form most western scientist and medical doctors as they usually proclaim live mantra to be either nothing, imagination, hallucinations, or hypnosis, a set of interrelated topics which will be dealt with at length in chapter five. We wonder to what extent such feelings and opinions might be motivated by peer pressure, the perception that one had certainly better voice such opinions or career goals might be compromised! Regrettable. Real witch hunts by dedicated scientific resistance groups still turn up to strike out such "radical" thinking from time to time, all in the name of keeping science "pure", even in this day and age! Such tyrannical opposition continues to pass on the same needless suffering, generation after generation. Fear, of course, is the chief underlying motivation for such opposition, fear of the devil perhaps or of other vague forces which presumably might hurt one. Ironically, it is precisely this kind of clouded fear and trepidation that live mantra quickly and innocently dissolves away! It magically disappears. LIVE MANTRA Live mantra brings no fear with it, quite the contrary. It is comforting and relaxing, and it functions the same for all users. It reduces suffering immediately. The use of live mantra requires no effort because it is found to be a natural part of oneself after it is attained. It goes effortlessly by itself whenever one decides to use it. We might ask, "How do we know if our live mantra is the most suitable for us?" The answer is simple. First and foremost, we have to be guided by our own good common sense, always. Secondly, we are guided by our own feelings and intuition. Then at some point, we must directly pursue the objective verification of our subjective experiences. We need to know and feel that we are not alone with a variety of new personal experiences. We must have corroborating intellectual support for what we are experiencing. This is partially accomplished through the ancient guidelines expressed by Vedic and scriptural authority, as presented herein, and through additional such textual sources. The live presence of an experienced teacher or guru is invaluable. The effectiveness of live mantra has everything to do with the instantaneous consciousness of the individual dispensing them and even more particularly, with the seen and unseen organizational structure behind the individual, a topic which is yet to develop as we continue. COSMIC CONSCIOUSNESS Live mantra changes the whole world for the better. There are different positive experiences for different individuals, depending upon one's initial state of being. More joy and less suffering is universal for everyone. After having many personal experiences with live mantra, we find that mantra itself begins to coexist with some of our worldly activities. This is a delightful form of existence. Others who see us may not notice anything unusual other than we seem relatively content and more satisfied. We continue to experience live mantra with all of our worldly activities and we experience more contentment with all life supporting endeavors. We begin to experience the delightful existence of cosmic consciousness. Cosmic consciousness is not a theoretical abstraction of a glorified state which we attain after death provided that we also relinquish most of the fun of life while living! On the contrary, it is a living, healthy reality for us now. Life is to enjoy and the enlivened mantra increases the power with the connection that provides enjoyment, the power of sakti. MANTRA & HIGHER CONSCIOUSNESS "From the continued activity of mantra comes achievement of higher states of consciousness." (S2.2 - prayatnah sƒdhakah) Live mantra leads to achievement and higher states of consciousness. Live mantra is not abstruse philosophy; it is pragmatic reality that is directly experienced. It remains abstruse philosophy only so long as we have not experienced it. "From mantra comes the secret subtle knowledge of bodily existence." (S2.3 - vidyƒ sarŒra sattƒ mantra rahasyam) Knowing about the subtle reality of existence is a natural outgrowth of knowing live mantra, as the two are inextricably connected. Mantra is mind which is in the subtle body. The subtle reality of the physical body becomes known through the subtle body by way of the mind. We nearly have a comical play on words, here, since floating from one level of consciousness to another always involves some kind of interchange among the subject, verb, and object in our sentence structures. Our normal world of reality can flip upside down, and then later back side up again. We have to be alert. Our consciousness moves about quite effortlessly to different levels of subtlety, and in spite of our various mind sets that relentlessly try to resist change of any sort, we still move to a new consciousness. We rapidly slide into the experiences of cosmic consciousness because it is just so easy and enjoyable. It's the natural tendency and behavior of live mantra. MANTRA & WORD OF GOD "The lord's speech is pronouncement (mantra)." (Y1.27 - tasya vƒcakah pranavah) It's more than fun, its touching onto the lord! The lord's speech is the word, the humming sound, the reverberating roar. The lord's speech is live mantra. This s–tra has several related interpretations, but they all evoke god consciousness. Pranava means pronouncement, the enunciation of mantra, the stirring of creation itself, which is often signified by the primordial sounds of OM or AUM. It is "vƒcakah", the verbal sounding of speech, that enlivens "pranava". Sound gives the power to "pranava". Since it is the lord that is evoking the sound, we know that most or all of its power will lie in the super subtle domains of reality. This is the nature of "pranava" and this is the nature of live mantra. Activated from the lord's level of consciousness, every pronouncement is live mantra. Live mantra is subtle sound that is loaded with power and energy. Speaking live mantra is real invocation, real magic. Live mantra acts directly on the subtle body through the power of sakti sound. Live mantra is also the nature of the Word, the Word used by Jesus. It is the Word. This is the connecting link that Jesus set up between himself and the disciples. The link between Jesus, the Word, and live mantra will be our chief concern in chapter six. MANTRA & REPETITION "Through repetition of mantra, its opulence evolves." (Y1.28 - taj japas tad artha bhƒvanam) By repetition of pranava, its essence blossoms and therefore becomes known. The great secret is the continuous repetition of pranava, the sounding of the lord, which is the repetition of live mantra. Then the essence of live mantra grows and becomes known to consciousness. Indeed, we come to experience what the earlier referenced siva s–tras tell us directly: that consciousness is the self (S1.1), and that mantra is consciousness (S2.1). Hence, mantra is the self, no less and no more. However, the actual association of mantra with self occurs through sequential transformations of consciousness that automatically move us from one state of awareness to the next state of awareness. This is the basis for holographic mind, a technically descriptive operational structure of the mind which is progressively being developed throughout this writing. MANTRA & DISSOLUTION OF STRESS "Then also the attainment of inward mindfulness and the dissolution of obstacles." (Y1.29 - tatah pratyak cetanƒ adhigama apy antarƒya abhƒvas ca) The attainment of inward directed consciousness spontaneously occurs through the continued repetition of "vƒcakah pranava", the live mantra, and the stresses are dissolved. The dissolution of the fluctuations of consciousness through live mantra is catalytic in bringing forward the highest samƒdhi, known as the seedless samƒdhi. The obstructive samskƒras, the deep stresses that are stored in both the subtle and physical bodies, are being dissolved. This is the true nature of live mantra; it dissolves stresses. In due time and place, according to the ripening of karma, live mantra blends, mixes, and dissolves our stresses and suffering begins to simply drop away. The activation of karma is also said to occur in concert with the will of the lord, and perhaps even with the motions of the heavens and the instantaneous location of galactic dark matter (as will be greatly expanded upon in chapter seven in connection with relativity physics). As stresses are dissolved and we more frequently touch upon cosmic consciousness, we begin to witness our own activities! SELF IS A DANCER "The self is a dancer." (S3.9 - nartaka ƒtmƒ) "The inner self is the stage." (S3.10 - rangah antar ƒtmƒ) "The senses are the spectators." (S3.11 - preksakƒni indriyƒni) This is cosmic consciousness. We witness ourselves in activity, so to speak. We find ourselves relentlessly involved in all sorts of physical and mental activities in the real work place of trade, commerce, and professions, and yet we simultaneously begin to witness our own activity and behavior, seemingly as merely dancers on a stage, performing in a world drama. The self experiences the self, so to speak. The self experiences the mind. Such experiences are a little strange at first, and sometimes baffling if we don't have a proper accounting about what is happening. Life progressively incurs new meaning but always with more joy. Problems are never as serious and solutions arise more easily. Like magic, many problems simply disappear, they cease to exist. Activities are more spontaneous and greater freedom is both sought and experienced, especially in the midst of worldly affairs. It's a matter of changing perspective, as pondering upon whether a glass is half full or whether it is half empty. When changes in attitude and behavior occur, they are spontaneous surges of enjoyment, not forced, mentally contrived dictates. SEER & SEEN - FLUCTUATIONS "Yoga is the restriction of fluctuations of consciousness." (Y1.2 - yogas citta vrtti nirodhah) We now begin our most fascinating journey in floating among the seer, the process of seeing, and the seen with live mantra. Yoga is the dissolution of the waves of consciousness. This is not only the technical definition of yoga but it also represents the goal and results of live mantra. Mental functioning slows down or can even momentarily stop. This is a quiescent state of restful alertness that is to be realized. This is the grand goal of yoga which gives rise to innumerable physical, mental, and social benefits. Immediately in this second s–tra of the yoga s–tras (the first s–tra is merely a title) we have a most overwhelmingly important definition that is the basis of most of our thinking in the remainder of this book. Yoga, meaning union, is the quieting of the fluctuations of consciousness, from where the many extraordinary human benefits of health, wealth, knowledge, and power arise. Yoga and live mantra come to the same end, enlightenment. Yoga is live mantra. "Then the seer abides in his own form." (Y1.3 - tadƒ drastuh sva r–pe avasthƒnam) The self then becomes aware of self, so to speak. The siva s–tras have already told us that the self, mind, and pure consciousness are interrelated through live mantra. Live mantra is the vehicle that makes this effortless, floating interrelationship possible. That which was not visible, the very essence of self as reflected from the soul, purusa, now becomes a reality to consciousness. This is the great goal of life as expressed by the early Greeks and others: Know Thyself. In diminishing the magnitude of the fluctuations of consciousness, we come into closer contact with ourselves. We come to know ourselves. The mind must be quiet. Live mantra spontaneously quiets the mind. We do nothing. It is possible that mind may still be quieted to some extent even when mantra is not enlivened, but with relatively poor efficiency and with little contentment. "Otherwise the fluctuations conform." (Y1.4 - vrtti sƒr–pyam itaratra) Otherwise the fluctuations of consciousness conform to the objects of the senses, to objects of memory, to objects of imagination, or to the objects of dreams or sleep. Otherwise thoughts just keep coming, they never slow down, or stop. Trying to stop a thought is creating another thought. The various kinds of awareness available to self is then a matter of the appropriate fluctuations of consciousness. The fluctuations conform to whatever corresponding objects are desired, as they are found within the different realms of existence. If the fluctuations within consciousness are usually very loud and noisy, as is the case when one is continually found in loud and noisy environments, then only other loud and noisy fluctuations will be seen. The subtler values of the environment will be buried deep in the loud and noisy fluctuations and they will not be seen. Live mantra is a specialized and highly refined fluctuation of consciousness which plows through all the noise and brings us to the subtleties where the extraordinary joys of life exist. SAMSKARAS - ACTION DEPOSITS "The root of afflictions are the action deposits, samskƒras, which are to be known in both seen and unseen births." (Y2.12 - klesa m–lah karma ƒsayo drsta adrsta janma vedanŒyah) Samskƒras are action deposits, the stresses. Passionate, fierce activity usually leaves samskƒras behind. The size of action deposits are proportional to the amount of desire, power, and passion associated with the corresponding activities. Conversely, activities that are accompanied with relatively little attachment and passion leave behind little or no action deposits. The root of all afflictions can be located in the action deposits, so it is much to our advantage to stop creating action deposits, particularly large ones. This emphatically does not mean to stop performing action, quite the contrary. It means that we should avoid being attached to the actions while we perform them. Yet, emphatically, we cannot perform action while silently repeating to ourselves that we are becoming unattached to the action. This will only make our activity ineffectual. We must act; we really have no other choice. We are irresistibly driven to activity and we must not try to repress this natural urge since that would be creating a negating samskƒra. This does not mean that we can do anything that we want. To perform activity that is illegal, unjust, or otherwise as we know to be just plain wrong, is to create another suffering laden samskƒra. The desire to perform wrong action is itself coming from highly afflicted samskƒras. In contradistinction, right actions spontaneously develop from thoughts that are born at the source of thought, in transcendental consciousness at the center of creation itself. The action deposits are to be known in seen and unseen births. Indeed, we need samskƒras to stay embodied because they form the basis of our personality and individuality. These deposits stick with us for long periods, lifetime after lifetime even, until they are rooted out. They are rooted out through the practice of dispassion, through the activity of meditation with live mantra. To assure that we at least minimize the addition of new deposits we need to perform actions that are effortless to perform. With no forcing there are no new action deposits formed, and actions are fun to perform. Huge action deposits become known to us as deep stresses which severely modify behavior. Smaller samskƒras are minor stresses which antagonize our sensibilities. Our personality and behavior traits are molded from the sum total of all action deposits that have been formed by our seen and unseen births. SAMSKARAS & CONTINUING LIFE "So long as the afflictions exist in root, in the samskƒras, then the continuing fruition of birth, life, and experience." (Y2.13 - sati m–le tad vipƒko jƒty ƒyur bhogƒh) Life is for the joy of living. Samskƒras carry us through the process of living. If there are too many, harsh, activated samskƒras, then life has less joy since so many deep stresses hamper our every movement. As the quantity and size of samskƒras continue to diminish, our life heads towards liberation and enlightenment. After bodily death, the samskƒras located in the subtle body carry desires forward into another life. Unfulfilled desires, from the sum of previous lives, irresistibly and sympathetically gravitate toward potential parents having similar samskƒras, feelings, and understanding. A mutually attractive bond of love and desire is established long before rebirth. In due course another embodied life begins with a clean slate, other than the carry-over samskƒras which largely determine future behavior and personality traits. Rebirth brings us into our new body, not someone else's body. Rebirth than continues life after life until all the action deposits become rooted out, that is, until we achieve total enlightenment. "These (birth, life, and experience) give delight or distress as fruits of action in accordance to merit or demerit of the causes." (Y2.14 - te hlƒda paritƒpa phalƒh punya apunya hetutvƒt) Action deposits are the root of afflictions which cause rebirth. Such a carry over of samskƒras is usually referred to as karma. Karma literally means action. Our past actions will affect our present birth and our future births. The law of karma cannot be better expressed than did Jesus, "As ye sow, so shall ye reap". The law of karma is no more and no less than a well known fundamental law of physics, the billiard ball dynamics of Newton's third law of mechanics: for every action, there is an equal and opposite reaction. It should not seem strange to us that nature is maintaining similar or identical laws of world order at all levels of existence. The law of karma is thereby seen extending itself beyond the present life. Even death cannot wipe out our great deeds of magnanimity nor will it wipe out our transgressions. It is said that unless we are very favorably positioned at, or arbitrarily near, the top enlightened levels of consciousness, most of our actions continue to be stored as action deposits to carry over from life to life. So long as the samskƒras, the roots of the afflictions, exist, then we are guaranteed a continuing new birth, life, and experiences. The quality of this new life and the experiences that are to be derived from it are according to the law of karma, according to the quality of our very own previous actions. PAIN OF TAPAS & GUNAS "Because of the pain in the transformation of samskƒras through tƒpas, and because of the conflicting fluctuations among the gunas, to the discriminating, all is but pain." (Y2.15 - parinƒma tƒpa samskƒra duhkhair guna vrtti virodhƒc ca duhkham eva sarvam vivekinah) The transformation of samskƒras through tƒpas requires some little effort, and there is some little discomfort for short periods of time during the transformation process, as change is involved. In the broadest possible sense, any activity is the process of transformation of samskƒras, but some activities are much more efficient than others. Tƒpas is that chosen activity which will maximize efficiency in dissolving the life restricting samskƒras with the least amount of pain. During any activity, one is either creating new samskƒras, maintaining presently owned samskƒras, or destroying old samskƒras, or some combination of the three. Life is a series of habits, and one is either forming new habits, repeating familiar habits, or trying (with difficulty) to break old habits. Tƒpas may generate some small amount of discomfort, but it quickly gives way to the greater joy that accompanies the new levels of consciousness. Tƒpas also means heat and sometimes a little heat is generated in the physical body. Physical exercise can also be considered tƒpas, as it helps dissolve stresses. GUNAS - CONFLICTING FLUCTUATIONS The pain spoken of is the experience of conflicting fluctuations among the gunas. The three gunas, called sattva, rajas, and tamas, are the three aspects of subtle reality that maintain activity throughout the universe. They are the finest constituent particle groups of the subtle mind, citta, and of subtle matter, prakrti, as we shall further develop in the next chapter. The three gunas give rise to three coexisting activities that are continuously seeking to achieve dominance over each other: sattva is associated with the creative principle of starting new activity; rajas is associated with the maintenance of present activity and in supplying energy; and tamas is associated with destruction and inertia that terminates activity. These three forces are always present in all activities, with one of the three dominating at any given time. The ideas surrounding the three opposing gunas are ancient, but even the modern physics of quantum mechanics contains a creation operator, a maintenance operator, and a destruction operator, in analogy to the functions of sattva, rajas, and tamas. These operators describe activity among subatomic particles where there is spontaneous creation of particles out of the "vacuum state", there is maintenance of a state of existence of particles for a period of time, and there is dissolution of particles back from whence they came into the "vacuum state", though such a "vacuum state" is known to be extremely full of potential energies. Such a triad of activities among particles is similar to the repeating cycles of life itself: to be created, to be maintained for a period of time, and to be destroyed in preparation for the next life cycle. "The goal is to abolish pain that has not yet come." (Y2.16 - heyam duhkham anƒgatam) "The cause of the pain is the connection, to be abolished, between the seer and the seen." (Y2.17 - drastr drsyayos samyogo heya hetuh) The cause of pain is the connection or union between the seer and the seen. The goal is to abolish future pain and suffering that comes from: the samskƒras, the stresses; from tƒpas, the austerities; and from the gunas in their conflicting struggle for dominance; and as a consequence of these, to further avoid the pain of conflicting emerging thoughts. To be rid of suffering, the connection between the seer and the seen must be abolished. SEER & SEEN - INTERRELATIONSHIP "The seen has the character of illumination, activity, and steadiness; it is embodied in the elements and the senses; its purpose is for experience and liberation." (Y2.18 - prakƒsa kriyƒ sthiti sŒlam bh–ta indriya ƒtmakam bhoga apavarga artham drsyam) Prakƒsa implies a radiance of illumination, a flowing of energy. The seen displays both activity and steadiness. The nature of the seen is embodied in the physical and subtle elements and in the physical and subtle senses. The purpose of the seen is for joy of experience and for liberation. The purpose of embodiment is to enjoy experiences and to find enlightenment. "Though the seer is pure seeing only, thoughts are yet perceived." (Y2.20 - drastƒ drsi mƒtrah suddha api pratyaya anupasyah) The seer is absolutely pure and therefore is not manifest, yet the seer perceives thoughts through the power of seeing, the flow of sakti. Thoughts are the fluctuations of the mind, indeed, the fluctuations of the subtle mind, as mind is the subtle mind. The fluctuating gunas which form thoughts and samskƒras in the subtle mind, along with the constituent citta particles that form the structure of the subtle mind itself, are both examples of the seen. Life is a continuing, floating, escapade among the changing states of the seer and the seen, coupled together by the power of seeing, sakti. This power of seeing is a quantitative and potentially measurable phenomena, attested to by any pair of lovers who look into each others eyes. This power of seeing becomes even more pronounced as an objectively noticeable phenomena which passes between the eyes of meditators after long and concentrated practice of TM. The phenomena that is seen might be described as a turbulently flowing river of "fluctuating sparkle" that passes between the eyes, similar perhaps to "heat-waves" that are seen over the top of asphalt road pavements on hot, sunny days. Moreover, such a "fluctuating ambience" passing between the eyes can stimulate the whole physical body and spinal column with tingling sensations of flowing energy. SEEN - PURPOSE "Thus, the purpose of the seen is, in fact, for the self." (Y2.21 - tad artha eva drsyasya ƒtmƒ) The purpose of seeing the seen is for the seer, the self. The objects of creation are for the joy and delight of mankind. Without objects of creation, we, the subjects of creation, could not be involved in this most fascinating game of life. Even for us though, in these modern times of high science where everyone probably knows the difference between the seer and the seen, this is not a trivial concept being articulated. Rather it is the first of three quite distinct and sequential states of consciousness that are now following. "The seen disappears for one whose purpose is accomplished but it does not disappear for others because of common observance." (Y2.22 - krta artham prati nastam apy anastam tad anya sƒdhƒranatvƒt) HOLOGRAPHIC MIND The seen disappears from consciousness when one's purpose (of attaining seedless samƒdhi) is accomplished, but it remains existent for others because of the commonness of experience had by everyone. The universe remains solidly in place at all times, regardless of who may be looking at it at any particular time. The solidified objects reside outside of consciousness. There are two kinds of seen objects, those objects that are seen directly with the subtle senses, the tanmƒtras, and those objects that are seen with the physical senses. The subtle senses of the subtle body report to the subtle mind all of their own direct contacts with physical objects, and these are witnessed as imaginations, hallucinations, and intuitions. The physical senses report to the physical brain. The physical brain connects to the subtle mind by way of the mind-brain interconnection. In either case, the view of the seer is the view supplied by the subtle mind, which we shall also call the holographic mind at its spatial termination points at the brain. The connection between the holographic mind and the seen objects is either direct via the subtle senses, or indirect via the brain and physical senses. Connections between the holographic mind and the world are broken as we move toward samƒdhi. When this happens, the only views left are the various forms of condensation in the subtle mind and of sakti, itself, as the next s–tra expresses. SEEING - SAKTI - UNION "Samyoga, union, is the ability to perceive one's own form and is caused by the power, sakti, existing between the seer and the seen." (Y2.23 - sva svƒmi saktyoh sva r–pa upalabdhi hetuh samyogah) "The cause of union, samyoga, is ignorance." (Y2.24 - tasya hetur avidyƒ) Ignorance is the commonly used translation of avidyƒ, which literally means "not knowing the true reality". Union implies a connection between the seer and the seen, and the seen by definition is then "not the true reality". It is mƒyƒ, an illusion. We have not yet come to the seedless samƒdhi in pure consciousness where the connection, union, with the seen is completely broken. The seen is still the subtle mind itself, though without external objects, as only the holographic connection to the brain was broken upon going to samƒdhi, not the connection between the subtle body and the seer. Hence, we are yet in a state of avidyƒ, of relative ignorance, for we see the subtle mind and all of its imaginations and in periods of quiet introversion, we see flashes of sakti itself. We're not necessarily in a big hurry to leave some of these states of mild avidyƒ, because of the tremendous joy of living and because of all the great wonders yet to be seen! The ability for the seer to perceive its own form is caused by the power of seeing, sakti, which normally exists between the seer and the seen. The specific seer's own form is dependent on the momentary level of consciousness of the seer. Self is a floating reality which can be seen as physical body, as swirling formations of the subtle mind, as ego, as subtle fluctuations of citta particles themselves, as the soul's vague impressions of eternal being, as glows of sakti's sat-cit-ƒnanda, the being-consciousness-bliss attributes of god consciousness, or finally as sheer existence in unity consciousness. This all becomes much clearer in the next chapter, but for sure, one's very own self consciousness comes to be seen as the most amazing phenomena in the universe. Indeed, the ancient gurus explicitly appreciated such splendor: CONSCIOUSNESS - AMAZING STATES "Amazing are the many states of consciousness in this yoga." (S1.12 - vismayo yoga bh–mikƒh) The above few s–tras focus on the relationships between the seer, the process of seeing, and the seen. The process of seeing always relates to one of the many transformations of sakti, that flow of energy which sustains all. What is seen depends precisely on the stage of evolution of the seer. This is why some folks can never agree with one another on anything, because their common platforms of seeing are totally removed from each other, not because they are stubborn or dumb. These platforms of reference have little or nothing to do with intellectual analysis. Whenever group therapy works toward bringing clashing personalities together, it is not the many ramblings of intellectual observations that cause reunions, it is a combining of sympathetic compassions and irresistible urgings from a common sakti platform, and desire is a real flow of divine sakti. The seeing consciousness of two or more subtle bodies then have fluctuations that are similarly or identically in tune with each other. Such floating interrelationships among seer, seeing, and seen describe the graceful interplay among changing levels of consciousness. SOUND & KNOWLEDGE "Knowledge is based upon the divine power of sound," (S1.4 - j¤ƒna adhisthƒnam mƒtrkƒ) "through which there is an exciting raising of consciousness." (S1.5 - udyamo bhairavah) "Remergence is the reuniting of divine power (sakti) to its world center." (S1.6 - sakti cakra samdhƒne visva samhƒrah) Knowledge is an exciting swelling up of consciousness, so to speak, because of the power of sound, mƒtrkƒ, which literally means the sounds and spatial forms of Sanskrit letters. The remergence of sakti is the reuniting of this divine power with its source at the world center. Remergence occurs when we go to seedless samƒdhi. The quality of sound itself has a direct affect on the levels of subtlety that exist in conscious awareness, independent of the intellectual connotation and symbolism that words themselves may also have. The movement to more subtle levels of conscious awareness is called remergence, a reuniting of the flowing life energies with their source. SOUND, IMAGINATION & SANSKRIT "Imagination is that knowledge which follows verbal soundings but which is devoid of corresponding objects." (Y1.9 sabda j¤ƒna anupƒtŒ vastu s–nyo vikalpah) Imaginations, or creative conceptualizations, are thoughts that arise because of verbal sounds, but which do not correspond to any external object. Such thoughts are not dependent on objects of the senses. Imagination differs from a valid cognition in that it does not evolve from a direct perception. More than any other language, Sanskrit is made to order for the conscious awareness to float up and down according to the value of sounds that stimulate the local environment. The self can move toward god consciousness and god consciousness can envelop the self. In principle, we can float up to the level of guru, up to the avatars, up to Jesus even, through some correct combination of sounds, thoughts, and actions. Of course, we come down again rather quickly as we cannot long survive such subtle atmospheres, but in due time we become more acclimated. Live mantra is the super vehicle which makes the whole process easy and natural. Live mantra is like magic. Live mantra is magic. The magic is the experience of the mind itself, not simply the thoughts which are always spontaneously developing in the mind. The particles making up the mind in the subtle body are called citta. We experience the graceful movements of citta. Knowing live mantra is a matter of experiencing and recognizing the changing roles of subject, verb, and object, and how their interrelationships float around one another. It is a matter of who or what is the seer, who or what is seeing, and who or what is the seen? (Abbott and Costello could have obviously extended their outrageous comedy routine, "Who's on 1st base?" if such floating realities as from these seer-seeing-seen scripts had been brought to their attention!) Floating around in consciousness is a matter of verbal soundings, the actual stimulus value of sound and subtle sounds, the affects of the various transformations of sakti on us. Sanskrit is made to order for floating around in consciousness. Verbal sounds move consciousness. Thus, for example, the verbalized sound structure of the s–tras is of primary importance because they were originally memorized and chanted. Sanskrit is made to order for such terse and seemingly incomplete formats. Sanskrit grammar allows abridged expressions, called determinative and exocentric compounded clusters, which by construction have no explicitly stated action relationships between concepts, and sometimes missing concepts altogether. They are assumed to be known by the reader! Sanskrit grammar is exceedingly complex and some words have an extraordinary number of different meanings. In addition, there are many alternative words that have the same meaning. Hence, different words having the same meaning may be chosen for different locations to accommodate specific qualities of verbal soundings in accordance with poetic pitch, meter, inflexion, and rhythm. With so many variables to effect meaning, one can obviously have lively interpretations at different levels of consciousness. The use of appropriate words and word sequences presumably moves one to corresponding levels of consciousness. The language seems to have been especially created for such an easy mutating of realities, and some refer to Sanskrit as the language of the gods. SANSKRIT PRONUNCIATION Of course, by the very notions being developed in s–tra Y1.9, a hearer will have a much greater advantage in obtaining a relevant interpretation than will a reader! We have included the Sanskrit expressions with the quoted s–tras so that the reader may sound them aloud. Sing the words out and let them flow, one after the other, in whatever way seems best to your own intuition and knowledge. See for yourself how this may affect your overall understanding. Vowels ƒ, Œ, – are emphasized long vowels and are extended in length of time. The letter r, as distinct from ordinary r, is a vowel having a French, rolling r sound. Ordinary s is said as in "silver", while both s and s are "sh" sounds as in "shell", where the first, s, is usually more pronounced than the second, s. The letter m, as distinct from m, is an extended humming sound which usually holds the tonal qualities of the preceding vowel. The word terminating letter h, as distinct from h, usually sounds like a quietly echoing "ha", "hi", "hu", or others according to the preceding vowel sound before h. The other consonants, t, d, and n, as distinct from the normal versions, t, d, and n, usually denote less emphasis or aspirating qualities. The letter n, as distinct from n and from the normal n, has somewhat more emphasis. Otherwise, just intone the words as they are seen, not minding that many constructions may seem strange, as the English alphabet contains only 26 letters to transliterate the Sanskrit alphabet of 50 letters. We have spent considerable time on this single s–tra, Y1.9, but for good reason. Concepts concerning sound will arise again many times throughout this writing, and it is the basis of live mantra itself. Now we briefly look at how some sounds may hinder us from progressing more quickly. PROFANITY If the quality of sound vibrations themselves directly affect the content of consciousness, independent of meaning, some sounds must be more congenial to us than others. Consider how profane utterances coming out of the mouths of highly stressed and distressed persons always shatters the calmness of the localized environment. The intellectual content of profanity usually involves the cursing of the divine or blasphemy on sex, as if god somehow has not rightly behaved or as if sexual orgasm is somehow obstructive in creating the problem which is seemingly arousing the profanity. For many, profanity has become a deeply ingrained habit with repetitions found in nearly every sentence. Others rather accept profanity as just another set of words, a sort of new age communications mode. It certainly is common in a multitude of circles. Such habitual profanity still has shocking impact on the environment. Living in surroundings of ever continuing profanity prevents our consciousness from reaching the more subtle levels of contentment. Hearing such sounds in a foreign language where the specific intellectual content is not known has the same affect. A curse is a curse and we always know of such, in any language. It is the specific structured form of the sound energy which does the damage, not the intellectual content, though the later may also confer a disturbing influence to most. Profanity is just not good for developing an appreciation of mental subtleties. Sounds are a set of vowel intonations with consonant stops. A single sound has many possible meanings depending upon pitch, rhythm, inflection, strength and numerous other subtleties of intonation. Sounds are invocations which can directly affect either an easy flowing or a more restrictive flowing of the subtle sakti. Indeed, all words have the potential for incurring a wide variety of influences. If some sounds are unpleasant, we should avoid them, just as we avoid foods that are not delicious. We avoid unpleasant sounds because the vocalized physical impulses that spread through the environment actually deprives us of our normal quick and ready access to the divine sakti that is always flowing through us, the thrill of life itself. IDENTIFICATION - SAMAPATTI "Samƒpatti, identification of consciousness with its objective, is born of dwindling mental fluctuations among the knower, the process of knowing, and the known, and like the transparency of a jewel, that which abides in consciousness is that which anoints consciousness." (Y1.41 - ksŒna vrtter abhijƒtasya iva maner grahŒtr grahana grƒhyesu tat stha tad a¤janatƒ samƒpattih) The interrelationships between the seer, seeing, and the seen continues with this incredible s–tra on samƒpatti, the identification of mind with its object of perception. Now, however, the flow of sakti is considered between the knower, knowing, and the known, or in other similarly supporting s–tras, between the grasper, grasping, and the grasped. Again, we want to carefully look at where the contents of consciousness settle among the three aspects of these word trios: subject, verb, and object. The word "anoint" means to smear, to transform, or to consecrate. The instantaneous spatial configuration taken by the citta particles of the subtle mind will be dependent on the shape and form of fluctuations that abide in consciousness. The mind, which is distinct from the brain, takes on a shape and form according to the shape and form of the object which it is perceiving. Mind literally identifies with the object of consciousness in space-time. As discussed earlier, consciousness is capable of becoming attuned to any region of reality from the knower (the soul) to the known (the physical object), including any intermediate region. The subtle mind wraps itself around its objective; the mind literally takes on the form and shape of its objective. The objective is sometimes determined by the self and sometimes by the grasping nature of the senses themselves which momentarily take command. Regardless of who is in charge, the subtle mind becomes anointed by its objective. Thus consciousness identifies itself with its objective, it takes on coloring according to the "anointing" conditions. Its vibrational patterns are the mental fluctuations directed by the senses. Consciousness can be further colored by simultaneously identifying with other thoughts or with stresses, the samskƒras, that may arise. The growth of seed thoughts can be biased toward the known, the knower, or the interrelationship between the two, the process of knowing. Identification then evolves according to the "anointing" conditions and will be comprehended as objective, as subjective, or as some mixture of both. That is, when we are fully engrossed and lost in the activity of the thought, the "anointing" conditions are heavily biased toward the known. When one is the state of seedless samƒdhi, the "anointing" conditions are heavily biased toward the knower. Our typical day to day activities identify with some mixture of the known and the knower. The type of reflections emitted from a jewel crystal (which focus and reflect back the light which has entered), are according to its coloring; so also for consciousness, the quality of awareness is according to the coloring of the mind. IDENTIFICATION - SOUND & MIXTURE "Samƒpatti, where because of a mixture of sound, meaning, knowledge, and imagination, is called savitarka samƒpatti, cogitative identification." (Y1.42 - tatra sabda artha j¤ƒna vikalpaih samkŒrnƒ savitarkƒ samƒpattih) This s–tra basically says that most of our thoughts are usually all mixed up. Sound, meaning, knowledge, and imagination are mixed together. Calling them mixed implies that they can be recognized as distinct. We want to more critically discriminate between these separate thoughts. We want to experience the distinction between sound, meaning, knowledge, and imagination. "Nirvitarka samƒpatti is a non cogitative identification of consciousness whereby the objective only shines forth, because of the void left in its own form, as it were, through memory purification." (Y1.43 - smrti parisuddhau sva r–pa s–nya iva artha mƒtra nirbhƒsƒ nirvitarkƒ) Samƒpatti means total identification, literally being lost in a thought. The rest of the world has momentarily dissolved away. Memory purification implies the riddance of many cluttering samskƒras, certainly the overwhelming stresses. When just a few samskƒras remain left, the memory is more purified and its own form is more like a void. When identification of the mind occurs, the object of thought will shine forth clearly and crisply. The identification is no longer simultaneously colored and cluttered with extraneous objects and affectations that irresistibly arise from overpowering samskƒras. Without extraneous sensory and memory inputs, identification of the mind is "anointed" with the presented objective. Mind is totally lost in the desired thought. Being totally "lost" in thought is a form of pure concentration. Real world skills can thrive in such an environment. A pianist, for instance, can be found totally lost in the music while playing, so much so that the piano disappears from consciousness as do the fingers. Only music stays, nothing but the music, and in this state of consciousness, the music is at its very best. Indeed, it is in this total absorption stage that siddhis can emerge, superior attainments. The fingers on the piano spontaneously do much more than was ever thought possible, and they aren't even in consciousness! Total absorption in any activity tends to perfect that activity to a maximum. Olympic champions know this as do most artists. Without some degree of memory purification there are too many residual stresses which hamper the ability to get "lost" in a thought. As soon as one becomes focussed on something, one of the deep samskƒras fires and some other powerful thought emerges to take us away from the desired focus. Nature releases stresses for the benefit of the host. It is not something that we want to stop. Rather, it is best to just be gone with the deep stresses so that we can get on with the joys of life. Live mantra accelerates the disappearance of deep stresses. "Thus, by this (in analogy to the forgoing), savicƒra and nirvicƒra samƒpatti for subtle objects are explained." (Y1.44 - etayƒ eva savicƒrƒ nirvicƒrƒ ca s–ksma visayƒ vyƒkhyƒtƒ) A similar description of mental activity is thus presented for subtle levels of reality. In identification with more subtle levels of consciousness there comes an awareness of the actual fluctuations in consciousness. The affect of sound on consciousness is now a focus of attention. Live mantra is so perceived at various levels of fineness. It moves faster or slower and gets louder or softer. Its rhythm can change and it comes and goes at will. The throbbing life of consciousness itself has become visible. Live mantra moves and the self moves. The two can move together or apart. It is a very exciting time for us in a fascinating new world! "The subtle objective realities of nirvicƒra samƒpatti terminate in the undifferentiate." (Y1.45 - s–ksma visayatvam ca alinga paryavasƒnam) Here we have the dissolution of a thought. A thought eventually drifts away and becomes so subtle that it is hardly noticeable, and then it finally disappears. The thought moves back into the undifferentiated field of pure existence. Now we start to gain familiarity in bobbing in and out of this undifferentiated field of transcendental consciousness, an activity which will occupy us throughout the rest of this book. SAMADHI - SEEDED "These (savitarka, nirvitarka, savicƒra, and nirvicƒra samƒpatti) verily, are seeded samƒdhi." (Y1.46 - tƒ eva sabŒjah samƒdhih) The four forms of samƒpatti, identification, just considered are referred to as seeded samƒdhi. We have jumped into purer and purer forms of thought as we proceeded, but we have always been in some thought. Seeded samƒdhi is having simple, quiet, beautiful, peaceful, and energy producing thoughts. "With clarity of nirvicƒra samƒdhi (the finest and most subtle level of objective awareness), tranquility of the inner self is gained." (Y1.47 - nirvicƒra vaisƒradya adhy ƒtma prasƒdah) This is the finest state of objectivity, of being aware of the objective fluctuations of consciousness before total dissolution. Total dissolution of the fluctuations of consciousness brings us into seedless samƒdhi, the fourth state of transcendental consciousness. The mind moves from nirvicƒra samƒdhi to transcendental consciousness whenever the existing samskƒras are momentarily quiet. The mind tip-toes quietly through a herd of these sleeping elephants and plunges into transcendental consciousness. When a samskƒra is awakened, a new thought is generated that increases rather than decreases the fluctuations of consciousness. Even when we manage to slip by the sleeping samskƒras into transcendental consciousness, some samskƒra soon awakens and we find ourselves thinking another thought. The automated dispassion of live mantra brings us into the fourth state of consciousness and samskƒras bring us out. The process is automatic once the awareness is awakened with live mantra. Otherwise it is practically impossible or at best, difficult, to realize such a state. TRUTH BEARING INSIGHT "There (in nirvicƒra samƒdhi), insight is truth bearing." (Y1.48 - rtam bharƒ tatra praj¤ƒ) At this stage, consciousness becomes luminous, and intuitive knowledge expresses truth. This stage occurs just before dropping into transcendental consciousness. It is the gap, a tiny moment, a flash. It is a new world where false knowledge no longer exists. In a later chapter, this gap will be of importance to us when we consider siddhis: the mild attainments, the superior attainments, and the miraculous attainments that Jesus talked about. However, we must be very, very careful about allowing our imagination to run wild, and think that we are at this stage, when in reality we most likely are not at this stage. We do not want any kind of self deception. We need a series of tests for positive verification of our present operating level of consciousness. This is the major purpose of the s–tras, and the siddhis, to get to the truth without self deception. We want to know precisely when we reach this state of truth bearing consciousness and other glorious states yet to come. We invite any and all of good will to inquire to Edmond Chouinard at: Metaphysical Measurements Inc, 485 River Avenue, Providence, RI 02908 USA TEL 401/273-6222 FAX 401/273-6267 E-Mail EdMeasure@aol.com