HOLOGRAPHIC MIND and the Tantra Magic of Live Mantra - Chapter 7 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 A Holographic Model of Man in the World - 7 HOLOGRAPHIC MODEL OVERVIEW We now put together all of the topics discussed previously under a single theoretical model of the universe which includes the activities of both man and world simultaneously. This model develops the ideas and phenomena surrounding: live mantra, tantra, tattvas, samyama, siddhis, samskƒras, sutras, faith, belief, suggestion, invocation, hypnosis, god, miracles, psychic phenomena, and mystical experiences. These are collectively referred to as the esoteric group of phenomena, topics that are intimately interrelated, as we have already seen. This holographic model is an extension of the tantra model of tattvas from the ancients as developed in chapter two. All knowledge and experiences relative to the esoteric group of phenomena must be supported by the model, and it must be consistent with the dictates and substance of modern science, especially physics. As the scope of this project is so overwhelming, many facets of critical expertise are yet incomplete. The continuing refinement of this model must be done concurrently with an experimental research program, in order to avoid unsupported abstract philosophy. This is the reason why we have taken such pains to correlate hundreds of contemporary personal experiences and the substance of the whole esoteric group of phenomena into this theoretical model. The knowledge expressed by the ancients constitutes a first level of corroboration. Modern day experiences, among many individuals from diversified groups, constitute a second level of corroboration. A scientific measurements program, using the sensors and tools of the physicist, constitutes a third level of corroboration. Such a program is now active and is discussed at the end of this chapter. FOURIER TRANSFORMS You do not need to know math to continue with this section. However, it will be to our advantage to briefly consider the outline structure of Fourier transforms as they suggest a parallel in meaning with the tattvas of tantra from chapter two. This mathematics is of primary significance in physics and it can be found in all vibrating phenomena. Whenever there is any kind of movement, the Fourier transform or a slight variation thereof is close at hand to describe the situation. We bring forward three interrelated equations only, a double set of Fourier transforms and a single normalizing constraint. In this form, the equations are referred to as generalized optical transfer functions. We present these functions because it is easier to use the equations themselves as symbolic expressions for the ensuing discussions than it is to create a conglomerate of other new metaphors and abstract analogies, of which we already have quite enough. Whether a camera takes a picture or the human eye enjoys the landscape, it is variations of the following set of Fourier transforms which explains the behavior of the interacting light. Whether guitar strings reverberate or the ocean waves ride high, it is these equations, with suitable variations among the variables and other environmental parameters, which explain nature's activities. When quantum mechanics is cited, a few more tiny fixes and special adaptations evolve to explain some of the phenomena. If the equations are new to you, please resolve not to be intimidated by the new symbols, as we'll wade through them quickly enough for our present purposes, and they will be of continuing use to you. We want to associate the symbolic structure of Fourier transforms with the many transformations of consciousness that have been discussed using various vocabularies throughout the preceding chapters. This lays additional ground work for the extended holographic model. We now apply these equations to the tattvas of creation as developed in the second chapter. Since Fourier transforms are also the mathematics of holograms, and since the layout of the brain is seen as a holographic structure by modern pioneers in such research, we suggest that holographic communication connections exist between the subtle mind and the brain, as has been discussed throughout this writing. This holographic model assumes that consciousness is ultimately formed of photons, though of extraordinarily high frequencies and short wavelengths. Under the transformation properties of Fourier transforms with low pass filtering, the rarefied short wavelengths of siva-sakti space-time is progressively transformed downwards, through the tattvas, until they reach the known domain of atomic particles which have overwhelmingly longer wavelengths, precisely as expressed by quantum mechanics. The transforms also incorporate other special need filters as needed. This holographic model serves as an initial theoretical structure, no matter how incomplete, upon which to perform real world measurements. We begin by looking at typical Fourier transforms. The three equations expressing the generalized optical transfer functions are shown as follows: 1) SEEN bŒja = bijaBseen(x,y) = (Idpx)(Idpy)holoFfilter(px,py)seerSsakti(px,py)exp(ixpx+iypy) 2) SEER sakti = seerSsakti(px,py) = (0.02533)(Idx)(Idy)binduAseen(x,y)exp(-ixpx-iypy) 3) CALIBRATION PROCEDURE = (Idpx)(Idpy)holoFfilter(px,py) = 1 They consist of five parts defined as follows: SEEN bŒja = bijaBseen(x,y) = ending condensation map = equation 1) FILTER holo = holoFfilter(px,py)= samskƒra and seeing filter SEER sakti = seerSsakti(px,py) = consciousness = equation 2) SEEN bindu = binduAseen = starting condensation map NORMALIZE = (Idpx)(Idpy)holoFfilter(px,py) = 1 = equation 3) We will use these concepts to send our consciousness from the rarefied domains of siva- sakti, down to the physical body, and then back again. The function binduAseen(x,y) located in the middle of equation 2) shown on the following page is simply a map which tells us how strong bindu is at every location. Bindu is the first condensation from siva-sakti space. It is a spatially varying input contrast distribution, the varying energy densities among the bindu as they spread out over x-y space. We visualize the bindu dots tightly packed in a honeycomb like structure where each individual bindu has its own separate level of brightness. We thus have a map of the minuscule bindu dots, a distribution of intensities over the x-y plane. The function binduAseen(x,y) is the name of this bindu map. The word 'function' indicates that it is the name of an equation or sets of equations that could generate the bindu map, say on a computer. If we want specific details, we would substitute the detailed mathematics implied by the function name, but that is not our concern here. The name of the function itself is binduAseen while the portion following the name (x,y) keeps tabs on the variables of the function for us. They let us know that we are talking about distributions of energy densities and not bananas for instance. Another different set of variables, p, in both x and y directions, called px and py are seen in all three equations. These variables generate a transformed spatial frequency map seerSsakti(px,py) of the original bindu map, as seen on the left side of equation 2). This transformed map is the result of a sorting process according to the size and contrast ratios of the bindu map; it is a spatial spectrum analysis of the bindu map. In summary, equation 2) expresses a Fourier transform of a bindu energy density map called binduAseen(x,y) into a sakti spatial frequency map called seerSsakti(px,py). We are now going to take a photo of the bindu energy map with a special high quality camera lens as depicted below, going from the bindu map object, down through the holographic space insided the lens assembly, to the image at the bŒja map: OPTICAL TRANSFER FUNCTIONS for a nearly ordinary camera: OBJECT = bindu map = binduAseen(x,y) is the object being photographed HOLOGRAPHIC SPACE = seerSsakti(px,py)holoFfilter(px,py) = is the definition of space between two specialized lenses of the camera lens assembly IMAGE = bŒja map = bijaBseen(x,y) is the image going on film A nearly exact duplication of the bindu map is seen on what normally would be the camera film, though we call it the bŒja map. High quality lenses usually consist of several optical components to correct for all sorts of optical aberrations and distortions, but we greatly simplify for this overview and show two lenses only, separated by some specified distance. Light from the bindu map goes to the first lens, then traverses through the holographic plane to the second lens, then moves onwards to form an image called the bŒja map. The spatial configuration of the light rays between the two lenses is the sakti spatial frequency map. It is the Fourier transform seerSsakti(px,py) of the varying energy densities of light contrasts on the bindu map binduAseen(x,y) as shown in equation 2). The varying energy densities of light hitting the bŒja map after passing through the second lens is bijaBseen(x,y) of equation 1). Hence we run through a double set of Fourier transforms to get from the object, bindu, to the image, bŒja, first through equation 2) and then through equation 1), sequentially. The plane between the two lenses, the sakti map called seerSsakti(px,py) is the Fourier transform of the original bindu map. It is the sakti spatial frequency map in what we now call the holographic plane. We can keep track of such holographic functions by noting that the associated variables are px and py. The plane between the two lenses is called the holographic plane because in principle (though not as shown in the illustration) we could generate a hologram of the original bindu map at this location. The function seerSsakti(px,py) is the arriving sakti flux to holographic space-time and it is the Fourier transform of the bindu map binduAseen(x,y) as discussed above. A spatial filter can adjust, limit, enhance, or otherwise change various characteristics that define the bŒja map. The function holoFfilter(px,py) is a spatial filter which can be introduced anywhere in an optical system, and in this case it has the independent variables px and py so as to exist in holographic space-time. This spatial filter can particularize any desired aspect of structured form in holographic space-time. Equation 3) is a calibration procedure to force equations to take on the desired minimum and maximum values. It is a normalization condition on the spatial filter holoFfilter(px,py). It simply says that the overall, grand average of the filtering effect is unity even though all the individual dots on the bŒja map will have a distribution of intensities or densities according to the purpose of the filter. It is a calibration that sets up a methodology for making standard measurements. The remaining portion of equations 1) and 2) after removing all the mapping and filter functions are (Idpx)(Idpy)exp(ixpx+iypy) and (0.02533)(Idx)(Idy)exp(-ixpx-iypy) respectively. These are precise specifications for the actual transformation operators, without showing the functions upon which they operate. They tell us precisely where in space-time a bindu-map is located and then carry out the specified transform on all dots of the map. We are not presently concerned with these operators, other than knowing that they may be modified if experimental data were to so suggest. This is done by directly manipulating exp(ixpx+iypy) and exp(-ixpx-iypy) which interestingly enough are referred to as complex, transcendental functions. They contain both real and imaginary numbers, but through the never ending cleverness of physicists, the imaginary aspects manage to be summarily dismissed when relating to real world measurements. It is interesting to speculate on what other information might be contained in such functions if we do not eliminate the imaginary aspects at the end of calculations. Could the imaginary aspects be dealing with subtle bodies or transcendental states of consciousness? However, such questions are far removed from the scope of this writing. We now postulate that this holographic domain of space-time with respect to Fourier transforms is the very same domain of space-time where the sakti of consciousness resides. We postulate that light and consciousness are virtually or identically the same, although the frequencies associated with consciousness are much higher than those of any other known phenomena. In this example of transforming with the bindu map, the filter function holoFfilter(px,py) is the influence of the lord, Œsvara. The lord is the spatial filter in the holographic space-time of god consciousness. The lord can now play whatever games desired with the light rays of sakti coming into this domain of Œsvara consciousness. Different rays can be made brighter or dimmer, anywhere across the optical aperture of god consciousness. The lord creates infinitely many varieties of bŒja maps as the light of sakti coagulates again, after passing through the inverse Fourier transforms of equation 1). After the light of sakti travels through the second lens, it creates the bŒja map, carrying more or less, an image of the original bindu map. The more or less depends upon the nature of the filter. The image could be a clear duplication of the original object or it could be highly distorted and out of focus, depending upon a myriad of details concerning optical filters. Manipulating the amount of light which gets through the spatial frequency filter in the holographic plane will change the nature of the bŒja map image, so much so perhaps that it will not even be recognizable. Of particular importance to us is the bindu map's high degree of spatial resolution of bindu dots. Such detailed resolution can be transferred through an optical system, if desired. However, after passing through the first lens seerSsakti(px,py) we now have the filter holoFfilter(px,py) between the two lenses in the holographic plane. This filter, which for the moment is the lord Œsvara, may choose not to pass all of the high resolution available from bindu. In general, by the design needs of our holographic model, the bŒja map bijaBseen(x,y) will be of considerable lower spatial resolution than the bindu map, by a factor of a million. The filtering lord is redistributing among one million bindu dots to create individualistic bŒja seeds. The bŒja seeds are one million times larger than the bindu dots. We note that this transform is in the variables (x,y) implying that we are back in ordinary space-time, the world of energy densities and objective things. Filtering is the performance of relatively simple tasks in the holographic plane to dramatically alter the transformed map. For instance, a lower resolution bŒja map might be obtained by simple inserting a donut like washer in the holographic plane (assuming a suitable setup of optical constraints and there are many possible variations). The smaller the donut hole, the lower the spatial resolution. We might choose to have a partial donut hole only, say to have higher resolution in some specific dimensional areas of x-y space. In satellite spying, for example, this kind of spatial filtering is called image enhancement. Objects the size of a military tank say, with a rotary canopy and long protruding barrel, can be enhanced so that their structural form will stand out from the background regardless of poorer resolution or other optical clutter. In our present case, the image enhancement filter, Œsvara, has nearly infinitely many ways for transforming incoming sakti from bindu to outgoing sakti to bŒja. Hence the diversity in the created world. TATTVA DIMENSIONS Let us now assume some real dimensional values for the tattvas and attach them to the bindu map and to the bŒja map. Theoretical physics suggests that the smallest possible, meaningful dimensions of quantum energy packets that can exist in space-time are of the order of 10*-33 centimeters, where the *-33 following 10 means that 10 is raised to the -33 power. This is an infinitesimally small dimension where the so called "random quantum fluctuations" of empty space-time start to get so large that even the idea of a smooth continuum in space-time begins to fall apart. This incredibly small number is called a Planck length, one billionth of a trillionth of a trillionth of a centimeter. Since the nucleus of an atom is of the order of a trillionth of a centimeter, this smallest available spec of space is yet a billion, trillion times smaller! It is nearly impossible to grasp such a minuscule dimension. If we imagine the nucleus of an atom enlarged to the size of our solar system, then this smallest possible spec that we are trying to visualize is still smaller by a factor of a billion! We now assume that a Planck length is the smallest meaningful dimension in this abstract siva-sakti space of unity consciousness. We further assume that bindu dots exist in space-time as point like energy packets in a honeycomb structure, and that the cells all have diameters approximately 1000 times larger than the minimum Planck length of 10*-33 centimeters. We choose bindu to be 1000 times larger than the minimum Planck length both for calibration reasons of the overall holographic model, as will soon become apparent, and also to assure that we are sufficiently far away from the "random quantum fluctuations" of empty space. We therefore multiply 10*-33 centimeters by 1000 and get 10*-30 centimeters, the size of bindu. Though bindu is 1000 times larger than the minimum spec size, it is still practically non existent in size. Bindu thus repeats itself every 10*-30 centimeter. The spatial frequency of bindu is defined as the number of bindu per centimeter, which is therefore the reciprocal of the bindu diameter, or 10*+30 bindu per centimeter, which is a billion, quadrillion, quadrillion bindu per centimeter, quite a few! We further presume that these miniscule energy packets are all located on the surface of special relativity's space-time cone, as is all ordinary light. We can do this because we have already postulated that the sakti of consciousness is itself light or the equivalent of light, even though it is light of extremely high frequencies. We now make another assumption in order to continue applying the physical concepts to the tattvas. We assume that the smallest dimensions attributable to the energy striations developing at the Œsvara holographic filter plane are also 1000 times larger than existent at the previous condensations at bindu, which were 10*-30 centimeters in diameter. Hence the smallest diameter of sakti flowings in god consciousness are approximately 1000 times 10*-30 centimeters which is equal to 10*-27 centimeters, still incredibly tiny, some trillionth of a trillionth the diameter of a human hair. This means that many bindu dots contribute to a single energy tube of sakti. On average, one million bindu dots will contribute to the energy flowing in each sakti tube in god consciousness (as the cross sectional area of the tube increases as the square of the linear dimensions: 1,000 times 1,000 equals 1,000,000.) In addition, we also presume that the contributing bindu that form a single sakti striation of flowing energy are all located somewhere on the surface of special relativity's space-time cone. The contributions to a single sakti striation may come from particular and specific bindu locations on the space-time cone surface or perhaps from bindu spread out uniformly over some other portion of the cone surface. Whatever the specific spatial distribution of bindu that fill a single Œsvara sakti tube, it is called an Œsvara filter. Thus there are many Œsvara filters, many billions upon trillions upon quadrillions of them, but whatever the number, there are a million times more bindu dots which form the tubes. The Œsvara sakti tubes collapse and coagulate to bŒja seeds, to form the foundations for personal and specialized appearances at suddhavidyƒ tattva. We again assume that the bŒja map has 1000 times less resolution than the previous manifestation as sakti striations, which was 10*-27 centimeters. Hence the bŒja seed diameters are 1000 time centimeters which equals 10*-24 centimeters. We will now continue applying the double Fourier transforms of equations 1) and 2), over and over again, sequentially, as we move down the listing of tattvas. Once the bŒja map is obtained, it, by itself becomes the new source map to generate purusa sakti in holographic space-time and then a prakrti map in ordinary x-y space-time again. This is shown on the SAKTI SOURCE - CONDENSATION map below: SAKTI SOURCE size CONDENSATION SEER stria and filter cm SEEN transformation consciousness (px,py) space-time (x,y) unity consciousness siva - sakti god consciousness Œsvara - mantra soul consciousness purusa - causal body self consciousness ahamkƒra - ego subtle consciousness 10*-33 10*-30 10*-27 10*-24 10*-21 10*-18 10*-15 10*-12 10*-09 bindu dots showering of creation bŒja - seeds causal creative sources prakrti and citta subtle particles tanmƒtras - subtle senses nuclear particles ƒtman - subtle body world consciousness holographic mind global consciousness planetary winds 10*-06 10*-03 10*-00 10*+03 10*+06 mƒhabhutas, atomic and molecular structures physical brain and senses human organisms tornadoes and hurricanes weather systems Progressively, we continue applying the double Fourier transforms from an input prakrti and citta map to the holographic ahamkƒra, the ego of self consciousness and then back to the world of nuclear particles and subtle senses, the tanmƒtras. We continue moving from the right CONDENSATION column to the left SAKTI SOURCE column and then back to the right column again as we go down the worldly tattvas to atomic and molecular structures, the mƒhabhutas; then to human organisms, the physical brain and senses; and finally to weather systems of tornados and hurricanes. We note that our calibration procedure looks reasonable, as verified in the "size cm" column in the center of our map, where the dimensional sizes of CONDENSATION events from nuclear particles, down to global weather systems, are all approximately correct. SEER-SEEING-SEEN Now, amazingly, we begin to catch a better glimpse of the seer-seeing-seen enigma that we have spent so much time deciphering. What is the seen? The seen are functions of form binduAseen(x,y) and bijaBseen(x,y). They are the objects of our attention. Who is the seer? Seers are functions of form seerSsakti(px,py). They reference the various states of consciousness that our awareness can comprehend. The filter function holoFfilter(px,py) simply describes what kind and color of eyeglasses we may be wearing or how many glasses of wine we may have consumed, all of which affect "the eye of the beholder", which modify awareness. How does seeing occur? The process of seeing is the process of moving from normal space-time to holographic space-time. It is the process of passing through a Fourier transform. The incoming sakti from the seerSsakti(px,py) holographic functions are conditioned and filtered by the appropriate holoFfilter(px,py) holographic filters and then the combined superposition of both are transformed back to normal space-time bijaBseen(x,y) of equation 1). Equations 1) and 2) may thus be understood as generalized consciousness transfer equations which have function names according to the relationships among the seer, seeing, and the seen. The seer is always in the left column, SAKTI SOURCE, while the seen is always in the right column, CONDENSATION. We move from right to left with equation 2), and from left to right with equation 1). We move back and forth from the holographic space-time of consciousness to the energy density space-time of the real world. We apply this same procedure to go anywhere on this SAKTI SOURCE - CONDENSATION map. Near the bottom of the map, we finally move from the world consciousness of holographic mind to the physical brain and senses of human organisms. The mind of the subtle body finally makes bonafide contact with the brain of the physical body. We presume that the plasma like fog haze of the subtle mind wraps itself into precision superposition onto corresponding locations of the brain. We further presume that the brain is putting out information that has been spatially transformed into a holographic space-time structure. We presume that the interconnections relate to some sort of activating bio-potentials at specially evolved sites located in the physical brain. But before we can continue discussing the implications of this holographic world model, we must first answer a very important question, at least in principle, and we need input from relativity. RELATIVITY & CONSCIOUSNESS QUESTION: Where are these worldwide universal space-time lenses that cause the spirit essence of sakti to coagulate, and inversely again, cause the condensations to reappear in a new form of sakti stria in the ongoing process of creation? ANSWER: We postulate that the worldwide expanding and condensing sakti lenses are a direct consequence of nature as expressed through the general laws of relativity. General relativity predicts that light is bent by gravitational forces. This is well proven experimental fact. The ability of a media to bend light is the definition of a lens. Since photons have no mass, gravity cannot act on them. Hence relativity usually restates itself to say that light bends because space-time is curved. Space-time is curved because of broken symmetries in the pure vacuum state that result from the occasional appearances of mass objects. The amount of curvature in any region of space-time is proportional to the amount of mass in that region. Nonlinear relationships among many competing forces and galactic movements gives rise to an inherently rich lens structure. The focussing power of these naturally occurring lens structures are thereby also found to be continuously varying throughout the vastness of this curved space- time, particularly as mass is spread out in variously organized clumps, clusters, super clusters of galaxies, black holes, and dark matter. Therefore, some place in this curved space-time there should always exist a precisely defined lens that is deemed necessary for some specific transformation. Our consciousness needs only to get to such a proper lens, and by the arguments given in the following section on special relativity, it should take us NO time to get to any such lens, anywhere! MINKOWSKI "TIME" Special relativity talks about Minkowski "time" defined by the following four dimensional space-time version of the ordinary Pythagorean theorem which is concerned about the relative lengths of the sides of a triangle: s*2 = t*2 - (x/c)*2 - (y/c)*2 - (z/c)*2 where s is Minkowski "time", t is reference frame time, c is the speed of light, and x, y, z, are the coordinates of normal three dimensional space. (Note that *2 here means, raised to the power of 2.) This algebraic formula is used to generate special relativity's light cone. Real world particles can move about anywhere inside the light cone but not outside, as they would then have to travel faster than light and this is prohibited. Light only, having no mass, travels at the speed of light on the surface of the cone. Minkowski "time", s , is the actual time experienced by an object that is moving swiftly at some significant fraction of the speed of light. Minkowski "time" is always less than our own laboratory clock time and it gets smaller and smaller as the object's speed approaches the speed of light. We visualize ourselves (our consciousness) sitting directly on top of a photon and travelling with it, for indeed, we have already postulated that consciousness is some form of light (more technically, some form of boson field) or just plain light itself. Since light travels precisely at the speed of light, no more and no less, relative to any frame of reference, Minkowski "time" drops to zero, s = 0, for photons. Thus, a photon does not "experience" any passage of time in travelling from any place on the space-time cone to any other place on the cone! The photon is apparently omnipresent from its point of view in its frame of reference, not from a laboratory measurements point of view. Our consciousness then, assuming that it is in fact a boson field of light, does not experience any passage of time in travelling from anywhere to any other place! Indeed, this is our real experience! We know that it takes no time for our consciousness to go to the moon, to the sun, or anywhere at all, and we reference the thousands of Edgar Cayce and Silva Mind Control experiences cited in an earlier chapter. We touch upon a complication that many readers will have spotted by now, a problem similar to the "ultraviolet catastrophe" that led to the advent of quantum mechanics. If the subtle mind is light, as we have been continually conjecturing, then the mental photons must interact with the atomic particles of objects during the process of subtle seeing. The minimum energies transformed among photons and particles are normally given by E = hv and p = h/l where l is wavelength, v is frequency, p is momentum, E is energy, and h is Planck's constant. The two equations indicate that the mental photons take on inconceivably large amounts of energy, because of their short wavelengths and high frequencies. Such incredibly large energies would be easily noticeable as they interact with atomic structures, but this has never been observed. However, we have not posed the complication properly or completely. The ordinary rules of quantum physics are applied in a laboratory frame of reference, taking into account the interrelationships with other frames of reference through relativity. The speed of light, though fast, is always the same constant in any frame of reference, except in its own plane of reference where Minkowski time is zero. Such a plane of reference is something totally distinct from any other physically accessible frame of reference. Since no physical mass can travel the speed of light, this plane of reference can admit no physical object. We know of no experiment that has been performed in the reference plane of light itself, or for that matter how any physical experiment could possibly be performed in such a plane, other than through the existence of our very own consciousness. The idea that consciousness is light, that it is the photons themselves, makes for other wrinkles in interpretation. The normal connection between wavelength and frequency is lv = c where l is wavelength, v is frequency, and c is the speed of light. A Minkowski "time" of zero implies an infinite speed of light in the photon reference plane lv = infinity . The usual relationships between wavelength and frequency now break down, or become indeterminate because of infinities and singularities. A new appreciation of the physical meaning of "sitting on a photon" must evolve. What is the energy of a photon in its frame of reference? What does it mean from the view of physics, to ask the question just asked? Such complications will need sorting out. It's just another Abbott and Costello, "Who's on 1st base?" routine. In the physical domain of physics, light is always something which moves from one physical reference plane to another physical reference plane, namely from coagulation to coagulation in the CONDENSATION column of our transform map. The SAKTI SOURCE column, however, exists in the holographic reference plane of light itself. It is the sakti of consciousness. Hence our consciousness resides in an altogether different space-time reference frame than does our physical body. Indeed, according to our holographic model, consciousness becomes aware of the physical body through a Fourier transform between holographic mind and the physical brain. Though the ancients did not have modern science at their disposal when they created the sutras, we yet find and continue to develop close ties and analogies with the structural details of the tattva transformations. TRANSFORMATION TO ANOTHER BIRTH "Transformation to another birth is from an overflowing of prakrti." (Y4.2 - jƒty antara parinƒmah prakrty ƒp–rƒt) Transformation to another birth, to another state of being, or to another level of consciousness comes about through a flooding of prakrti. A seed explodes into a tree. This is a physical transformation to another birth. A seed develops into sakti stria. This is a mental transformation to another birth. It is a Fourier transform. It is the process of being conscious. It is an overflowing of nature onto herself, because of the unceasing interactions between the three gunas. This frenzied activity among the gunas produces an insatiable drive, an irresistible urge to activity. This produces an excess overflow of prakrti which eventually transforms into another birth. The samskƒras are composed of different permutations and combinations of the three gunas, sattva, rajas, and tamas. These action deposits of stored memory control the timing of transformation to "other births" along with the "waves of predisposition" that emanate from god consciousness, as discussed in other sutras. When we accumulate samskƒras, we accumulate more of the three gunas which incessantly interact with each other. The gunas create personality characteristics, behavior patterns, and give direction to activities. In considering this sutra in a longer, eternal time frame, embodiment is a transformation to another birth. When our body expires from one life, the three gunas composing the samskƒras, over-flow to irresistibly transform into another new life. PIERCING LIKE A FARMER "The over flowing motive does not cause the evolution of prakriti, but rather pierces the covering, like a farmer (who irrigates by piercing the earth's covering to create pathways for the flow of water)." (Y4.3 - nimittam aprayojakam prakrtŒnƒm varana bhedas tu tatah ksetrikavat) Samskƒras are the basis of our motivations, but they are not the cause of the evolution of nature. Nature, the turbulence among the three gunas, has her own evolutionary plan independent of our emerging ideas. Rather, our samskƒras pierce the covering, so to speak, by allowing nature to express herself through us according to the content of our presently activated samskƒras. Presently activated samskƒras are determined by the continuingly fluctuating activities of the lord which directly affect the bŒja content of our own specific purusa, and by the specific dictates of our own overall karma according to the present conflicts among the gunas. These fluctuating filtering activities coming out of unity and god consciousness are recognized as "waves of predisposition" in world consciousness that are catalytic in arousing specific types of samskƒras. Nature protects her children dearly by making available only those samskƒras that one's present state of consciousness can use profitably without being overpowered. Thus, like a farmer who irrigates his field by piercing the earth's covering to form pathways for the water to flow, so also, nature's covering is pierced by samskƒras that form pathways for her unlimited affluence to flow onward. General relativity's introduction of matter into space-time can be similarly seen as a piercing (by way of mathematically defined singularities) of otherwise unbroken natural symmetries of space-time. It is the breaking of such symmetries which make our holographic down loading of the lord possible, for then light can curve and bend through various galactic lenses. Since both hard matter and dark matter are always in some kind of motion relative to some other frame of reference, the bending of light rays will be in continually changing flux. This will constantly affect the detailed content of the bindu to bŒja transformations, as well as all the other transformations along the sakti path. Such a global modulation of the bŒja transformations may account for the "waves of predisposition" that nature bestows on the whole planet simultaneously. That is, samskƒras are activated in due time both because of personal karma and because of the will of the lord through such "waves of predisposition. The "waves of predisposition" occur because of the relative movements and masses of matter throughout the universe! The movement of matter implies a continual change in the bending of light rays, and this is equivalent to a changing filter function in the transforms. Since we have assumed that consciousness is composed of light, sakti is then, ultimately, light. It starts at the siva-sakti level and eventually down loads to us in our physical body through several holographic transformations. Therefore, the lord is ultimately light also, a very bright light, a radiance of pure intelligence! RADIANCE "From the radiance of pure intelligence, sattva is attained." (S3.12 - dhŒ vasƒt sattva siddhih) "Then one's own system of subtle realities (tantra) becomes perfected." (S3.13 - siddhah sva tantra bhƒvah) "As there, in such a way, elsewhere." (S3.14 - yathƒ tatra tathƒ anyatra) The above three sutras elaborate on the transformation properties of consciousness. Through the radiance of pure intelligence, or equivalently, through the radiance of light originating from god consciousness there arises more sattva guna. Additional stores of this precious commodity perfects communications among the tattvas of our own evolving tantra, we move gracefully among different states of consciousness. Seeing sattva guna implies that consciousness is located in the subtle body. The last sutra (S3.14) then tells us that these same operational mechanics of consciousness that become known in the subtle body, similarly apply for the other stages of consciousness. The western mystical traditions have a nearly identical axiom, "as above, so below." In both cases a duplication of structure or methodology is implied, while moving up or down among different levels of consciousness, or in zooming up or down in telescopic or microscopic magnification in perceiving objects. For instance, the solar system with sun and surrounding planets has an analogous structural form as an atom with nucleus and surrounding electrons. Similarly, the traveling in subtle consciousness among its tattvas and transforms (the coming and going of thoughts) is analogous to the traveling in god consciousness among its tattvas and transforms (the eternal pulsation of live mantra) and these are both analogous to moving around in world consciousness among its tattvas and transforms (the incessant beginning and ending of physical activities and new projects). SEED TO OCEAN OF JOY "Now the attention is on the seed (of consciousness)." (S3.15 - bŒja avadhƒnam) seed attention "Established in the seed, one plunges into the ocean of joy." (S3.16 - ƒsanasthah sukham hrade nimajjati) With the attention established in the seed, one plunges into the ocean of joy. This sutra clearly describes an automated Fourier transform with a live mantra. The attention is momentarily on the seed when suddenly the seed is gone and the seer is found in transcendental consciousness. In this case, the seed is live mantra itself. One plunges into the ocean of joy. The seed explodes into fine sakti stria, something like the thin light streamers that explode from festival fireworks in an evening sky. This is a good analogy of the nature of transformations occurring from the CONDENSATION column to the SAKTI SOURCE column of our transform map. That which was localized in the seed undergoes a prodigious and overflowing expansion, a streaming movement of plasma like fog haze which spreads out thinly, even throughout the universe. This is transcendental consciousness. This sutra is also the basis of one of the Rosicrucians' most articulated methodologies of meditation. Concentrate continually on a dot. Allow the dot to slowly expand while simultaneously allowing self to dissolve within the dot. Self therefore expands as the dot expands. The self spreads out thinly in a worldwide expansion and may eventually disappear, for a moment or so, into transcendence to the fourth stage of consciousness. This technique can be effective, but since concentration is involved, it is tiring and therefore seldom continued for any length of time. It takes an effort, a continuing effort. This is an example of being deceived by taking an intellectual approach to ideas that pertain to live mantra. No harm was done, and some good was done, but the main point has been missed: the continuing effortless plunges into the ocean of joy. MINDS CREATED FROM EGOS "Created minds arise from formed egos." (Y4.4 - nirmƒna cittƒny asmitƒ mƒtrƒt) An individual consciousness arises from a localized formed ego. The soul, purusa, transforms into the subtlest material seeds of prakrti and citta to develop the subtle body. Citta is the name given to that prakrti which forms the subtle mind. A double holographic transform has taken us from bŒja to prakrti by way of purusa consciousness, the soul. Another double holographic transform has taken us from prakrti to the tanmƒtras by way of ahamkƒra consciousness, the ego. A swath of prakrti has thus been gathered to form the subtle mind, citta, which transforms to a sense of "I am", to ego consciousness at ahamkƒra tattva. The prakrti starts to get self organized, perhaps by way of a DNA like structured coding among the particles themselves, and activity of the three gunas appears. These three groups of citta particles move like three distinct flocks of intertwined birds of a feather that are flying together, and they collectively transform to a single consciousness called ego. From the ego, ahamkƒra, comes buddhi, the localized subtle mind, onto which the five subtle senses are attached. Whereas the soul knows being only, the ego comes to declare, "I am". Descartes was apparently traveling between ahamkƒra and buddhi tattvas in his seer- seeing-seen interrelationships of consciousness when he came up with his famous dictum, "I see, therefore I am". The Edgar Cayce and Ray Stamford readings are both prolific in similarly describing the creative evolution of mankind; creation is a always a matter of continuing solidification, beginning from the lord and continuing through the soul, ego, subtle mind, subtle body, and to the human body. KARMA - WHITE AND BLACK "One arrives to create according to one's own measure (of establishment in the ocean of joy)." (S3.17 - sva mƒtrƒ nirmƒnam ƒpƒdayati) "The karma of a yogi is neither white nor black, but for others it is threefold." (Y4.7 - karma asukla akrsnam yoginas trividham itaresƒm) We arrive to create according to our own measure, according to our own established karma, both in this life and in preceding lives, and according to the degree that our sakti pipeline to god consciousness is established. The karma of a yogi is neither white nor black; it is neither good nor bad; it is neither passionate nor painful. Karma of a yogi, of one possessing live mantra or who otherwise goes to seedless samƒdhi on a regular basis, is relative contentment. Such a yogi takes nature's prescribed activities as they come. For others who are not yet on the sakti path to god consciousness, karma is threefold: white, black, and grey. It is joyful, painful, and mediocre. Activity is passionate or painful according to the degree of attachment or aversion to the activated samskƒras. As more sakti flows from transcendental consciousness to the waking state of consciousness, activity becomes more in attunement with nature's "fluctuating waves of predisposition". Then karma is neither black nor white. Indeed, we just move with grace and joy along with the "fluctuating waves of predisposition". We take it as it comes. KARMA - FRUITION "The fruition of karma then corresponds accordingly to the manifestation of tendencies (from existing samskƒras)." (Y4.8 - tatas tad vipƒka anugunƒnƒm eva abhivyaktir vƒsanƒm) Fruition of karma corresponds to the manifestation of samskƒras. The fruits of activity will have similar qualities as the existing samskƒras, and the samskƒras have qualities that are established by the gunas. The fruits of activity are governed by samskƒras. This is a very important point. The fruits of any activity are dependent upon the instantaneous set of active samskƒras and not upon the activity itself. The fruits of activity seem related, but they are not necessarily dependent upon one another. One day we may work hard and receive nothing, while another day we may do nothing and receive a lot. Only when we are firmly grounded in cosmic consciousness and well on our way into god consciousness do activity and the fruits of activity necessarily relate to each other as cause and effect. Then amazingly, cause and effect themselves start to dwindle as we spend more time simply being. SAMSKARAS - SEQUENCE "Though birth, place, and time may be far separated, the immediate sequence of samskƒras from memory give rise to a single appearing form." (Y4.9 - jƒti desa kƒla vyavahitƒnƒm apy ƒnantaryam smrti samskƒrayor eka r–patvƒt) Though the creation of samskƒras may have occurred at different places and times, and even during different births, nevertheless, the unbroken sequence of samskƒras from memory gives rise to one appearing form, a single, continuous, and integrated thought. Hence, our mental concepts and sensory images are colored by the samskƒras that are momentarily active. Three people may see the same real phenomena with their eyes. One may call it good, one may call it bad, and one may be indifferent to it. The objective reality is the same for all three persons, but each colors it with their own set of samskƒras. The "goodness", "badness", or "indifference" of the phenomena is a result of the quality of the gunas that surface. Though each observer's set of samskƒras may have been created at separate times, places, and lifetimes, they still coalesce into a single appearing reality. "And samskƒras have no beginning as desire is eternal." (Y4.10 - tƒsƒm anƒditvam ca ƒsiso nityatvƒt) Samskƒras always exist as they are born of the eternal sakti, desire. The samskƒras are the cause of embodiment. Life continues through the activities of samskƒras. Life is self perpetuating through samskƒras as the very nature of passionate activity creates new samskƒras that assure ever increasing new desires. Life thereby goes on and on, birth after birth, with turbulence and greater or lesser amounts of joy and suffering according to the contents of the samskƒras themselves. Rebirth just continues until enlightenment comes, and it comes through the pursuing of an active sakti line to higher levels of consciousness. This dissolves the samskƒras, one by one, until we join the creator in the joy and freedom of total liberation. "Being held together (the samskƒras) by the sustaining shelter of cause and effect, then on the disappearance of this shelter, the samskƒras also disappear." (Y4.11 - hetu phala ƒsraya ƒlambanaih samgrhŒtatvƒd esƒm abhƒve tad abhƒvah) The tendencies, the samskƒras, are held together by the sustaining shelter of cause and effect. Once a samskƒra is born, it tends to perpetuate its own existence. When a habit is formed, it continues to perpetuate itself by its own moving inertia. The cause (samskƒra) produces the effect (the associated activity), and this again reinforces the cause. The samskƒra is thus being ever more deeply ingrained in the mind. This is a form of self hypnosis. The natural workings of the mind are indeed the various forms of hypnosis. This is wonderful while we enjoy, but it is terrible when we suffer. Suffering is attenuated by the direct dissolution of samskƒras through attaining seedless samƒdhi. Being in seedless samƒdhi is indeed being in a state of consciousness where there is disappearance of the sustaining shelter of cause and effect. However, ignorance is the ultimate sustaining shelter of cause and effect, as is clearly defined in the following two sutras. IGNORANCE "Ignorance is the ultimate source of afflictions, whether dormant, attenuated, disturbed, or aroused." (Y2.4 - avidyƒ ksetram uttaresƒm prasupta tanu vicchinna udƒrƒnƒm) "Ignorance is the seeing of transience, impurity, pain, and non-self in that which is eternal, pure, pleasurable, and the self." (Y2.5 - anitya asuci duhkha anƒtmasu nitya suci sukha ƒtma khyƒtir avidyƒ) This ignorance is not referring to the lack of intellectual knowledge. Rather, it refers to a lack of internal experiential knowledge concerning the highest reality, that transcendental reality that dissolves away afflictions. Ignorance, then, is mostly a matter of not being aware of the purifying substratum lying beneath an existing suffering. Suffering ceases to exist proportionally to such an awareness. In moving out of ignorance, world realities reverse themselves. In ignorance we see transience in that which is eternal, as embodiment itself for instance. That which seems pure and pleasurable at one level of consciousness is found to be impurity and pain at another level. The answer to "who am I" changes. First we identify with the body, later with the mind, and later yet we find that the self is independent of even the gunas, the finest level of objective creation. What has been real becomes non- real. The world view can and does turn upside down. However, nature protects us by having these changes occur slowly enough so that there is a gradual readjustment. SEER & SEEN - KNOWN OBJECTS "Through that requirement for coloring of the mind, an object is known or not known." (Y4.17 - tad uparƒga apeksitvƒc cittasya vastu j¤ƒta aj¤ƒtam) An object becomes known or not known depending upon whether consciousness becomes colored or not colored by it. The fluctuations of consciousness are colored or modified by the fluctuations of the object in order for perception to occur. Communications occur between mind and objects as the fluctuations of consciousness literally extend themselves around the fluctuations of the object. SEER & SEEN - MENTAL FLUCTUATIONS "The mental fluctuations are always known by its creator because of the unchanging nature of self." (Y4.18 - sadƒ j¤ƒtƒs citta vrttayas tat prabhoh purusasya aparinƒmitvƒt) "These mental fluctuations are not one's own luminosity but rather of the object seen." (Y4.19 - na tat sva ƒbhƒsam drsyatvƒt) The mental fluctuations are always seen by its creator because of the unchanging nature of purusa. Hence, the fluctuations of consciousness are not self luminosity; rather, they correspond to a seen object. The fluctuations of consciousness are the pulsating gunas, the subtle matter of creation. They are the seen. The seen is distinct from the seer, the self who is self-luminous. "Only one appears at a time, either one's own luminosity or the object seen, as both together is indeterminate." (Y4.20 - eka samaye ca ubhaya anavadhƒranam) Only one appears at a time. Either we are in transcendental consciousness or we are perceiving an object, no matter how subtle the object may be. Seeing both simultaneously, the self and the non-self, is an indeterminate state of consciousness. This sutra is speaking at the level of cosmic consciousness, that state of reality where both the self and the object are seen clearly, but not simultaneously. One becomes aware of both the waking state and the transcendental state of consciousness, but they exist separately. Seeing both states simultaneously is indeterminate simply because it does not occur. Later however, as we start approaching god consciousness, the waking and the transcendental states will begin to merge together. We are plucking out the transcendental state of consciousness into the waking state, so to speak. We begin to witness new dimensions of consciousness where duality no longer exists. The waking state and the transcendental state of consciousness merge into a single reality. It is not as if two realities exist simultaneously; rather, there is just one single reality. Things get even more rarefied in unity consciousness, for it is said that all differences between the seer and the seen also vanish. The self has already been merged into the consciousness of the lord and there is simply being left, simply siva-sakti consciousness. SEER & SEEN - COLORED MIND CEASES "All objects are seen through the colored mind of the seer." (Y4.23 - drastr drsya uparaktam cittam sarva artham) "The colored mind, by innumerable tendencies that are conspicuous even, has another purpose in having united activities." (Y4.24 - tad asamkhyeya vƒsanƒbhis citram api para artham samhatya kƒritvƒt) "Seeing self differently, as being or cause of being, ceases." (Y4.25 - visesa darsina ƒtma bhƒva bhƒvanƒ vinivrttih) All knowledge appears through the coloring of consciousness. The coloring of consciousness occurs through the innumerable mental tendencies created by samskƒras. Some samskƒras are conspicuous in manifestation, as the personality traits, for instance. Colored consciousness, has another purpose in having united activities, in having united the fluctuations of samskƒras, namely enlightenment. The uniting of activities occurs as we proceed toward god consciousness. In cosmic consciousness, both the nature of the self and the fluctuations of objects are vividly seen in extreme subtlety, but they are seen as two completely separate phenomena. In god consciousness these two extreme positions begin to merge, and by unity consciousness they are fully united. This is enlightenment. The self and the world are but one and the same thing. Personal existence has become universal existence. The purpose of life has been achieved. We cease to see the self differently, as being or becoming. The awareness experiences being, itself. The becoming aspect is no longer active. The goal is reached. ENLIGHTENMENT "Then because of the removal of all coverings and imperfections, and because of the infinite knowledge thus gained, there is little left to be known." (Y4.31 - tadƒ sarva ƒvarana mala apetasya j¤ƒnasya ƒnantyƒj j¤eyam alpam) All coverings and imperfections are removed from consciousness and the many samskƒras and corresponding afflictions are dissolved from consciousness. One is at home throughout the universe. An infinity of knowledge is gained, and there is little left to be known. One is content and fulfilled. Life is beautiful, joyful, and free from suffering. TRANSFORMATIONS - DONE "Then done are the sequences of transformations, for the purposes of the gunas are accomplished." (Y4.32 - tatah krta arthƒnƒm parinƒma krama samƒptir gunƒnƒm) Then done are the sequential transformations, as the purpose of life is accomplished. The need for having a continuation of colored thoughts, full of conflict among the gunas, is gone. The sequence of transformations is done; the perception of shades of thoughts from gross to subtle is done. The purposes of the gunas are now accomplished; the colorful variety of life's experiences has brought us to enlightenment. TRANSFORMATIONS & TIME "Sequence of moments is recognized as resistance to transformation at the later end." (Y4.33 - ksana pratiyogŒ parinƒma apara anta nirgrƒhyah kramah) On reaching liberation, time is recognized as a resistance to change. An instant of time, a moment, is the resistance or opposition to transformations of thought. There is a thought, then an interval, then another thought or the same thought. Time is recognized through the perception of opposition toward the transformation of thoughts. This resistance is recognized at the later end, when the sequence of transformations have dwindled to nil because of the dissolved samskƒras. As the gap between discreet thoughts widens, time becomes timelessness. When time moves rapidly, there is fun and joy in the activities being pursued. Doing activities that are enjoyable is doing activity according to dharma, according to duty. Such activities constitute the course of least resistance, as the purpose of life is to enjoy. Beware though! The course of least resistance is totally different than the course of doing nothing, which is the activation of tamas guna, pure inertia. This leads to more suffering. We must be active and we must enjoy what we do. LIBERATION "From just a vision of the distinctions between sattva and self, there is supremacy over all creation and over all knowingness." (Y3.50 - sattva purusa anyatƒ khyƒti mƒtrasya sarva bhƒva adhisthƒtrtvam sarva j¤ƒtrtvam ca) Sattva guna is the purest and finest form of materialization of matter. To dissolve away further, there is nothing left but pure existence. The self, purusa, is pure being who is the witness to the materialization of all forms of matter. From just a distinctive vision between these two, sattva and the self, there comes knowledge and supremacy over all of creation. We must touch close to god consciousness to have this experience. "Liberation is gained when sattva reaches the same purity as the self." (Y3.56 - sattva purusayoh suddhi sƒmye kaivalyam iti) We are in god consciousness. We have reached the goal, enlightenment. "Liberation is attained from dispassion also, because of the dwindling seeds of stress." (Y3.51 - tad vairƒgyƒd api dosa bŒja ksaye kaivalyam) Passion either develops from the manifestation of active samskƒras, or from excessive sensory stimulation which can create new samskƒras. Dispassion or non attachment comes about because of the greater flow of sakti from god consciousness through the dwindling of samskƒras. Our consciousness then moves from a state of passion to dispassion, quite naturally without any kind of intellectual exertion in trying to be dispassionate. From this dispassion there evolves a distinctive vision between sattva and self, resulting in liberation as the distinction between the two narrows. MANTRA - CERTAINTY "On abiding near the certainty of mantras, there is no cause again for the undesirable inclinations of attachment and pride." (Y3.52 - sthƒny upani mantra ne sanga smaya akaranam punar anista prasangƒt) When the seeds of stress are dissolved, because of the certainty of live mantra, there is no longer any manifesting cause for the undesirable inclinations of attachment and pride. Attachment and pride cause suffering and these undesirable inclinations exist only so long as the causing samskƒras exist. Once the samskƒras are dissolved, live mantra maintains the state of god consciousness and no new samskƒras are formed. PURPOSE OF SELF "The purpose of self is for involution of the gunas into the void where liberation is achieved as one's own form is established in the power (sakti) of consciousness itself." (Y4.34 - purusa artha s–nyƒnƒm gunƒnƒm pratiprasavah kaivalyam sva r–pa pratisthƒ vƒ citi saktir iti) The purpose of life is for liberation and freedom. This is done through the involution of gunas into the void, by the total dissolution of samskƒras. Then one's own true form is fully established, and full awareness of the power of consciousness is gained. One is permanently established in bliss and joy, in the siva-sakti of unity consciousness. 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 MEASUREMENTS PROGRAM An active measurements program is now in progress to further develop and to increasingly substantiate more details of the holographic model presented in this writing. The design and performance of experiments on the mind- matter interrelationship is a key priority, using sensors and other tools of physics and instrumentation to collect data. Five experimental platforms are setup to accommodate the five mƒhabhutas: ƒkƒsa-space, vƒyu-air, tejas-fire, jala- water, and prthivŒ-earth, tattvas #21 through #25, discussed in chapter two. The experimental platforms consist of state of the art laser electro optical equipment and high power plasma physics technologies. Various meditations, concentrations, and verbally activated protocols, including the many discussed in this writing, interact with dozens of simultaneously activated sensors. A computer controlled measurement system automatically runs an evolving group of experimental protocols and performs routine statistical analysis on the data. Anyone having a substantive desire may join us in a program of appropriate experiments. Many experimental protocols may be done just as easily at a distance half way around the world as in our laboratory, because of the very assumptions made within. For protocols requiring interactive participation an open telephone line or computer modem might facilitate. 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