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Friday, July 31, 2009

Dear Acharya

The following statement has arisen this morning. I am unclear as to what to do with it, but first I will share it with you:

I was, as an aside, exploring the properties of permanent magnets, and their potential for so-called perpetual motion machines. The Internet is a wonderful tool for such explorations. There were huge heaps of errant chaff about this quest, but then I encountered Finrud’s Perpetual motion artwork, which is the one presentation that appears to warrant further exploration, by those thus engaged, in it’s apparent ability to somehow harness to some convincing effect the combined properties of magnetism, gravity and pendulum physics.

In a review of the machine by Frode Olsen, at, he wrote these words, the concepts of which I had had previous aquaintance. They transported me immediately to the nature of the Spanda (Divine Vibration) Nature of Awareness and our interplay within it as Jivas.

“All frequencies are subject to phasing, whether constructive or destructive and if properly applied, can be used to enhance, retard, suspend or cancel the characteristics of any energy or mass that has vibration associated with it.”

I certainly wasn’t going to fall into the common New Age trap of equating energy with Spanda nature, as I have been enticed to before. The Divine Nature is Awareness itself, and any Spanda quality is of Awareness itself. But in the shakti manifestation of Reality at this mundane level, also Divine, as seen within Kashmir Shaivism and the New Yoga, the same nature and qualities are echoed, and here lies a major value in science, seen from a transcendent perspective. So in my mind I began to substitute and add words to this seed (bija) quotation.

“All frequencies within the Spanda Nature (frequencies of Awareness within Awareness) are subject to phasing, whether constructive or destructive and the resonating Jiva, at whatever phase, becomes part of the enhancing, retarding, suspending or canceling of the characteristics of the vibrational Spanda of Awareness, within the Shakti manifested Reality.”

This appeared to concord with my new understanding and experiencing of the qualities and creative/dissolving foundation within the Matrika, itself a vibrational “sounded” understanding of shakti manifested reality within Awareness, Shiva. The Matrika, as I have thus far understood it from Kashmir Shaivite writings of Abhinavagupta and in the writings of Acharya Peter Wilberg, is the matrix, the Mother of all vibrational quality reflected in sound principally, but also to all related frequency manifestation including such things as colour, mood,or beyond in less obvious manifestation behind any mundane reality. Mentation itself is frequency based.

Sanskrit, Tantric ritual, Mantra, Mudra and Yantra all arise from and reflect the Matrika, in its greater process of manifesting Reality at every level within Shiva Awareness.

In this concept, from Awareness, Shiva, the potentialities of manifestation are brought into phenomenality via Vibration or Spanda. All of this process and related qualities is seen as shakti manifestation, and personified as Shakti (or Kali, or Uma, showing different aspects or qualities, including the destructive) in the active, birthing reference to the Divine Female. We should remember birthing, while pre-eminently creative, has also conversely a destructive or dissolving aspect to it. Any creation of the new has inherent in it the destruction or replacenment of the old.

And so, I reflected upon this phase conjugate analogy of Spanda within Awareness and the role of the Jiva within it, and the associated Matrika.

My Murti Darshan has of late been very focussed and intent in nature. Resonating, in phase, perhaps. Is this why varied, increased moments of recognition of synchronicity, of wider benefits appeared to be arising in the midst of lives of those who I knew, and were connected to in some way?

Is this why there is recent major inner transformation of myself, and my external relationships were occurring, changing, dissolving or enhancing - rather than the apparent stasis of recent years?

The teaching Of Acharya Peter Wilberg of feeling quality as tone, reaches into the most subtle manifestation of Spanda, the apprehension and transmission of feelings and states in others as a “tone”.

“Yet, if, through Mantra and Mudra, as taught in the New Yoga, they would learn to add new “letters” to the alphabet of their bodily language they could feel and give form to entirely new qualities and tones of Feeling Awareness – to speak new bodily words and sentences to Body that Awareness in all its infinite variety of tones and qualities, personal and trans-personal, human and divine,and impart them to others.”

The subtle nature is not always manifested directly and overtly, but the Jiva’s active focussing and intention of openness to awareness leads to a more directed co-participation in creative manifestation, apparently from my reflections, in accordance with the more physically manifested phase-conjugation of physics.

Om Namah Shivaya


Dear NandimAn

Once again you have touched on a theme of profound significance, one on which another whole book could be written - indeed precisely that book which I would regret most not having time to write in this lifetime. For though its principles are hinted at in both The Qualia Revolution and its predecessor, an as-yet unpublished book called 'Inner Universe', their 'technological' application - past., future and in parallel words - is not spelled out.

In line with the explorations expressed in your essay and the relation of machines to matrika, once again the first and foremost question that needs addressing is one of language and terminology. Heidegger once mentioned that a whole book could be written exploring all that is yet unthought in the concept of 'energy'. The book I would like to write would seek to deconstruct and at the same time deepen the notions of 'electricity', 'magnetism' and 'electro-magnetism'. The theories around them appear to 'work' (another root meaning of 'energy') but that does mean that other, quite different and yet superior scientific languages could not have evolved to serve as the foundations of modern technology - or else given that very technology a different and at the same time superior nature.

Yet let us start with basic words relating to sound. Whereas the prevalent model of 'science' speaks of resonant 'frequencies' - a purely quantitative concept - I have written in more 'old-fashioned' terms of wavelengths - specifically of wavelengths of attunement. This language however, is still echoed and makes more intuitive sense to people in everyday language, where we do not speak of being of the same frequency as another person (except when holding walky talkies) but rather of 'tuning in' to another person and of 'being on the same wavelength'. Wavelengths of what? Well you can by now guess my answer by now ... awareness.

Then there is the word 'vibration', which if understood as mere mechanical oscillation (such as that of a violin string or molecules of air) I see as the 'grossest' level of sound. For at the subtlest and deepest level it is not vibrational tone but feeling tone that is the very medium of resonant attunement - or 'phase resonance' - not only attunement to music and speech but to all manifest phenomena or 'things'.

It may be that in your internet searching you came across the rapidly expanding sphere of the 'new physics' of what is called 'zero-point energy' - understood as a potential source of 'free energy' that can be tapped from space itself - sometimes called 'vacuum energy' or 'space energy'. Here again it is the language is most interesting. For talk of 'zero-point energy' is ancient Indian thought - not least that of the tantras - translated into modern and supposedly 'new' terms - and yet still-awaiting their re-translation, through new tantras, back into older terms, newly understood.

For a start the mathematical concept of 'zero' derives from India. Secondly a 'zero-point' can be rethought as the central, most infinitely inward point or Bindu at the core of every bounded unit of awareness - whether in the outer form of a particle, atom, cell, organism or supposedly insentient 'object'. As for the growing belief and numerous new theories of space itself as a source of free energy that could power our civilisation, this is nothing new. It reflects an ancient scientific understanding of space as nothing empty but pervaded by an aether (Akash) consisting of the those crores of awareness units (Anu) from which what is called Prana - the vital air of awareness - can be drawn.

Nikola Tesla - without whose genius for "mental physics" we would not have AC power stations, transformers, spark coils for our cars or electricity to run our computers off - himself studied, used and drew from Sanskrit concepts such as Akash and Prana to creating a new science of the 'aether' based on a fundamental principle - resonance. And 'coincidentally', just a day before receiving your essay, I smiled wryly at an article in the press describing how a new company was planning to manufacture devices to transmit electrical power at a distance (no more need for cable, plugs or batteries) by means of resonating coil transmitters and receivers. Yet this is a principle of power transmission was discovered by Nikolas Tesla, who long ago conceived detailed plans to create huge generators which transmitted power - Shakti - through the 'aether' and not through underground or overland cables.

As Vivekananda said of him:

This man is different from other Western people. He showed his experiments with electricity. His attitude to electricity looks like an attitude to a living being. He speaks with it and gives orders to it. I speak about the highest degree of spiritual person. It is no doubt that he has a spirituality of the highest level and can call all our gods. In his electrical multicolored lights, I saw all our gods: Vishnu, Shiva and I felt the presence of Brahma himself.

The following is from a site I have archived:

In a letter to a friend, dated February 13th, 1896, Swami Vivekananda noted the following:

"...Mr. Tesla was charmed to hear about the Vedantic Prana and Akasha and the Kalpas, which according to him are the only theories modern science can entertain.....Mr Tesla thinks he can demonstrate that mathematically that force and matter are reducible to potential energy. I am to go see him next week to get this mathematical demonstration.

Swami Vivekananda was hopeful that Tesla would be able to show that what we call matter is simply potential energy because that would reconcile the teachings of the Vedas with modern science. The Swami realized that "In that case, the Vedantic cosmology [would] be placed on the surest of foundations". The harmony between Vedantic theories and western science was explained by the following diagram:

| |
| |
| |
+---------+ +---------+

Tesla understood the Sanskrit terminology and philosophy and found that it was a good means to describe the physical mechanisms of the universe as seen through his eyes. It would behoove those who would attempt to understand the science behind the inventions of Nikola Tesla to study Sanskrit and Vedic philosophy."

The key term here is 'potential energy' - actually a contradiction in Greek philosophical terms, since Aristotle identified energy (energeia) with actuality and saw all potentiality (dynamis) as deriving from the actual, rather than the other way round. Yet the analogy of the diagram with the Shiv-Shakti relation is clear. Except of course that the nature of The Absolute' (Brahman) is not identified as Shiva is with pure awareness, the Shakti dimension is misconceived as 'creative energy' rather than as pure power, Akasha is wrongly identified with 'matter' and the latter is referred to without even a hint of the share etymological roots of the words 'matter' and 'matrika'!!!!

In my writings on 'The New Science' - what I called 'Cosmic Qualia Science' - I have a chapter which is a variation and in some sense a reversal of the Marxist dialectical law of Quantity transforming into Quality (for example water boiling or metal melting - changing its qualitative state - at a certain measurable temperature or quantitative state). Instead I argue that particular qualitative tonalities of awareness give rise, at a certain intensities, to measurable quantities of so-called energy. Yet since the root meaning of 'energy' is essentially nothing more or less than action, what I am effectively stating is that qualitative tonal intensities of awareness (Shiva) have an action potential or power of action - the root meaning of 'Shakti'. Potential energy, as Shakti, is capacity or power of action - and that, at a distance.

Two further important figures are worth noting in this context. Firstly, Rudolf Steiner - who foresaw that the technology of the future would be based entirely on resonance - itself a term which speaks of sound (re-sonare). Secondly, there is Seth's assertion that the technologies of the ancient past were based principally on the (very efficient) use of inner sound rather than electro-magnetism - claiming also that is was through the controlled use of inner sound that heavy stones such as those of the Pyramids and Stonehenge were levitated and moved.

Jane Roberts herself had a powerful vision of vast crowds chanting strange sounds and syllables around the pyramids, and of instruments which transformed and amplified the carefully attuned wavelengths inner sound they transmitted through their chanting - resulting in the levitation of those weighty building blocks whose manipulation is still a puzzle for archaeologists.

And on an intense level with which you are already becoming experientially familiar -as is Devi Silya - resonance with a murti can bring about a change in its physical appearance and luminosity which is not merely some sort of projection - 'merely' subjective - but real in the deepest sense, based on the recognition that all things are in reality forms taken by subjectivity or awareness itself.

I have always had enormous aesthetic appreciation of certain types of machine as artworks of the very sort you sent a delightful picture of. Just as I get great pleasure from sculpture in general, particularly modern sculpture using metals.

The design and understanding of a machine as an artwork however, has as its converse the design and understanding of an artwork - for example a murti - as a machine ('machine' or 'instrument' being one meaning of the Sanskrit and Tantric term 'yantra'). Then again, the very term 'technology' derives from the Greek techne - meaning craft in the artistic as well as purely 'technical' sense of today.

And as Seth affirms:

There have indeed been civilizations upon your planet that understood as well as you, and without your kind of technology, the workings of the planets, the positioning of stars - people who even foresaw ‘later’ global changes. They used a mental physics. There were men before you who journeyed to the moon, and who brought back data quite as ‘scientific’ and pertinent. There were those who understood the ‘origin’ of your solar system far better than you. Some of these civilizations did not need spaceships. Instead, highly trained men combining the abilities of dream-art scientists and mental physicists cooperated in journeys not only through time but through space.
SETH, in ‘The Unknown Reality’, Volume 1, by Jane Roberts (where he defines the terms 'dream-art science' and 'mental physics')

What relation does this all bear to mantra and matrika? To me the reference to the pyramids - as also to those Hindu legends and tantras relating to flying machines (Vimanas) guided or 'piloted' by mantra, point to an unthought distinction and relation, clarified through The New Yoga and fundamental to our understanding of mantra as such.

This is the relation of resonance between the e-vocation of a mantra as vocal sound and its in-vocation or 'in-sounding'. 'In-vocation' is based on feeling the inner 'meaning' of the mantra in a triple sense (a) what it what its sounds and syllables mean - both their deepest inner senses and their wordlessly felt inner resonance (b)what those sense serve to do (eg the way they act to transform the sensual tone, texture and spatiality of awareness) and (c) what is 'meant' through their invocation - in the sense of what intended by the action of the sounds. For only if the e-vocation or outward vocalisation of the mantra is itself in resonance with the invocation of its felt inner sense and intent - in all these senses - is it fully efficacious.

Hence the importance of inwardly feeling and experiencing the meaning of mantra such Om Namah Shivaya in the ways I have sought to do, thus come to appreciate them in more than just a purely devotional way - yet in a way that then also intensifies devotional love and resonance.

For thought there is much to be listened to, heard in vocalised song and chant - much that we can let resonate within and through us - the soul body as such has no mouth, oral cavity or vocal organs which to chant - and yet it can sense qualities of feeling tone inwardly, let them take shape as sounds, feel itself altered and transformed by them - and let itself shape-shift in resonance with them. Hence the importance of the New Yoga principle that all vocal sounds uttered outwardly with our bodies are the echo of inner sounds with which our bodies themselves - and those of all things - are uttered.

Thus it is that by just inwardly hearing and feeling ourselves uttering the short 'a' in the region of the Heart - at a certain felt inner pitch and with a certain felt 'frequency' or rapidity of inner repetition or 'oscillation' - an uplifting sense of expansive lightness and brightness can immediately be sensed - within and as our inwardly felt body or awareness body. The space of awareness of the Heart expands beyond the boundaries of the flesh in the manner also sensed as a radiating light or shining.

If at the same time however, one also focusses outwardly on a single candle flame - feeling the light of flame itself as if from inside it, and yet also within the inwardly felt region of the Heart - then the power of this supreme bija 'a' of a-nuttara is greatly enhanced. This is just one example of the way one can intend to experience the senses belonging to that inner alphabet of sounds - or alphabet of inner sounds - that is the essence of matrika.

It is also one small practical example of what you so creatively and appropriately described as "co-participation in creative manifestation" - the felt inner sound and 'oscillating' or 'quivering' light of the shimmering flame becoming one.

There is a type of 'scientific' truth and application in the construction of your shrine, its murti and other 'apparatus', yet the type of truth reflected in religious shrines and rituals to have been forgotten by religions themselves. Though the laboratory and its instruments is the implicit 'shrine' of the modern scientist, religious shrines and their instruments - yantra - have long-since ceased to be understood also as scientific laboratories of the soul - of awareness. Yet this was not always the case - not least in Sumeria, India and Egypt.



The phrase that has initially struck me is your statement that frequencies are “purely” quantitative. They are quantitative, but I was not at all thinking quantity or measurement but functional role and qualities. so was left with the thought, that the word, and its correlated equally quantitative measure of wavelength, are not quite so “pure”, at least for me. So I reflected further.

When you say "For at the subtlest and deepest level it is not vibrational tone but feeling tone", I do have difficulty of conceiving tones apart from some “form” of vibration, not necessarily physical at all. When I conceive of a feeling tone, say a feeling of sadness, it is indeed a tone of feeling, a non-sounding “sound” of feeling as it were, not physical, but still its “transcendent form” is vibrational within awareness to me. I cannot let go of vibrational concept, I would feel like I have nothing to “work with”, in terms of conceiving operation, as secondary as that may be. I think, whatever its mode or arena, the concept correctly reflects both the understandings of the Matrika as divine “sound”, and its reflections in phenomenal manifestations. A tone of feeling is like a tone of music but at a more subtle level of manifestation. The modus operandi does not suddenly change in my awareness.

You have of course brought it all back to awareness and its major expression in these tones of feeling in the awareness body, however we conceive them. All of this consolidates and explains further for me. I would like to expand further. Much of it is bouncing off what you have said, in a confirming manner, based in my own past thinking too.

The first thing I have noted in my explorations, particularly with quantum science, is that these vibrations, start and end with vibrations. Even the search for an ether has shown nought. These are vibrations of nothing within nothing, purely vibrations, as such. This distinctly points to the Awareness Field. The Zero Point and the Vacuum have the same sense of active power within seemingly nothing also.

The concept of resonance has been central in my thinking about mode of action. And I see it now, thanks to yourself, as an awareness resonance. The intensifying or attenuation of resonance is also not only linear in nature but global, and universal. There is a localising, linear manifestation in time-space, but, as reflected in quantum physics findings, everything else vibrates with every other event in some way, throughout all of the awareness field, which, with its externality to time-space because it was prior, everytime and everyspace is here-now within it, all in Shiva resonance. Such as I have thus far read of Seth, and your own readings of him, seem to have an associated viewpoint, but far more deeply expressed and explained.

The image of the transformer, with its physically non-connective two coil structure, but with great transference power, both up and down comes to me and seems a strong analogy of the functioning of the Awareness Field, as indicated by the teachings of Spanda. I also see the original finding of the quantum nature of light and sudden stepwise change upon reaching, and only reaching a certain intensity, or conversely its downward step with attenuation. With that comes the thought of lasers building not frequency but coherency of light and its demonstrable power thereby. The very nature of light itself upon examination is full of mystery for scientists. (Shiva is wonderfully seen in Light.) They label well, but labelling is not necessarily knowing what it is that is labelled, using names to distinguish phenomena. Some are impressed more than they should be, by this labelling skill.

The Sages and Mahayogins have seen this, as did Tesla, so recognised by Vivekananda and in many cases they demonstrated the power of Awareness intensification by resonance and coherence. It appears to me to be the basis not only of siddhis, and the more “physical” discoveries of Tesla, but more importantly the basis of divine knowledge transference, and the more refined and developed silent transference you speak of.

Mudras, yantras, tantric ritual, the Matrika, Awareness Bodying, and all the upayas
circle like planets around the Sun of Awareness, Shiva. They are both the means and actual instances of the resonating, the transference of power, the cohering, the intensifying and manifestation of jnana, kriya, svatantrya in our Being and Becoming.

I agree with your unease in the use of the word “energy”. It can be misleading. I tried to think of a more appropriate label. It almost needs a phrase to express it, something like Power of Resonance, or Resonating Power of Manifestation. Awareness Resonance Power. Or simply Prana. All of the connections with Akasha and Prana you descibe, and the bindu – they all appear to fit so properly, as the ancient sages saw.

The journey is never ended and is always full of surprises and new knowings - forever. Shiva will never be bored! And thus he dances with every new finding of himself in all his wonders! And as you, and Seth have indicated it doesn’t at all stop at this “phase conjugation” or the immediate one beyond our physical death, where more portals will be found.[As to Seth from your earlier comments on “him” in relation to Shiva, I currently see him perhaps not as Shiva directly, but rather as a powerful high manifestation of Shiva-Shakti from the Field of All Potentiality. Almost a godding. I am still to read more.]

The Anuttara, that beyond which there is nothing higher, is that also because the finality is never reached to “go beyond”. Eternal. Eternal Bliss, and what is more wonderful is that even at this mundane level, it can be tasted too. As you did the other day, (which included looking at transformers, as I recall).

I still haven’t done full justice to your “Tantric Wisdom”. I have been jumping in here and there, and I recognise sections I have still to study properly. It is becoming dog-eared I notice, which is a good sign I expect. Writing and meditating is occupying more of my time. And how resonating indeed, that I sent you a picture of an art-machine, which unknown to me, you like so much. Namaste



Thank you for your thoughtful and reflective letter. Please forgive me for implying any criticism of your use and understanding of terms such as 'frequency' or 'vibration'. When I write about such words my sole purpose is to awaken a heightened awareness of the ways in which most people take the meaning of these words for granted - for example understanding 'vibration' solely as mechanical oscillation.

It is true that I do caution strongly about the use of the term 'energy' - how 'energeticism' has replaced 'materialism' - and share Tennenbaum's analysis of the reasons for its prominence in scientific discourse - the Energeticist Movement and the geo-politics of energy sources. On the other hand I have no problem with the words 'frequency' or 'vibration' as such - or even 'energy' - so long as their etymological roots and/or changes of meaning over time are not forgotten but more deeply and meditatively explored.

The word vibration is a most interesting one. Etymologically its Indo-European root meaning is expressed through the words 'trembling' or 'agitation'. Its Old Norse meaning has to do with waves and billows - a 'waving' or 'billowing'. And its Germanic roots relate the word 'vibration' to the words veil, weave,and wife (as still echoed in the German word for woman - Weib - which is pronounced 'vibe').

To me, its closest Greek equivalent is palintonos - which means 'stretched back and forth' but has embedded in it the word tonos. And has for a long time been of profound importance to me to explore and emphasise the deep etymological connections between the words tend, attend, intend and extend or 'stretch' - also a root meaning of the tan- in tantra - and the word tone and tonus.

What I call feeling tone is also felt and embodied in muscular tone or tonus - which can become more or less balanced or imbalanced across different muscle groups, internal and external, according to posture, our manner of sitting and standing, moving and speaking - and has essentially to do with our bodily sense of and relation to space.

That is why for me, meditation is not aimed at attaining a state of perfect inner balance or 'peace' but is a sensitive balance of balance and imbalance - a dance of awareness sensed through our inwardly felt body, in particular its musculature, both fleshly and mental.

Just as interestingly, the root meaning of 'frequency' is dense or crowded. This recalls to mind the language of Seth, who speaks of fields consisting of "densities of intensities" - which I understand as qualitative intensities of awareness.

Perhaps the bottom line for me is an understanding that the physical sciences are first and foremost languages. They presume to offer proven and 'objective' physical 'facts' or 'findings', when 'in fact' what the terms in which they do so present nothing more or less than new metaphors for - or in place of - ancient symbols and comprehensions.

Thus changing models of the atom are essentially symbols of changing notions of the self - in particular the change from modern to 'post-modern' understandings - which seek to deconstruct the notion of a self-subsistent 'subject', 'self' or 'identity' and emphasise instead the way in which identity is a construct of language itself.

Thus according to versions of the important post-modern theory known as 'Discourse Analysis', every world-view is essentially a language or 'universe of discourse' - one than can invariably reduced to a set of binary linguistic distinctions or to one primary binary (eg. energy/matter, good/evil, subject/object, self/other, conscious/unconscious, Shiva/Shakti).

Yet within most universes of discourse one pole of each binary distinction is privileged and given a higher status in relation to the other.

Thus scientific discourse privileges the 'objective' over the 'subjective' and gives it a higher truth-value. Subjectivity itself is objectified or 'reified' - whether in the form of an object such as brain or an obectively perceivable 'observer'. Within an objectivistic scientific world-view the search for the aether can indeed "bring nothing but nought". For there is an in-built wall prejudice against possible recognition that the essence of the aether is subjectivity as such - awareness - and not either anything objective, or a mere ideal abstraction (eg. frequences or wavelength which are not frequencies or wavelengths of anything).

The most simple translation of 'energy' that comes to my mind - and is also accord with the etymological roots of the word - would be action capacity or action potential. Only understood in this way, and not as some 'thing' that acts, is 'energy' then a valid translation of 'Shakti' with its root in Shak - 'capacity'. And phenomenologically, as a quality of immediately felt experience, to speak as we do in everyday language of feeling 'energetic' is to be aware of an enhanced capacity to act and move. The Greek energein also had the meaning of formative action. So again, there is no problem understanding Shakti as energy also in the sense of formative action capacity and potential or manifestation potential and - actualised through and as action (karma/kriya).

Yet so soon as we speak of 'having' more or less 'energy' however, we have already turned 'energy' into an object - a 'thing' we can have more or less of, we have already objectified a subjectively felt experience of action capacity or potentiality. The problem is the disguised reductionism that comes from unaware and unthought use of terms such as 'energy', not least in translations of the tantras, as if we all they were objects or things. That is why I prefer to translate 'Shakti' with the word 'power' - with its closer relation to the root sense of the word 'energy' itself - as capacity, potency and potentiality - specifically action and manifestation potentiality.

That that power is in turn closely related to sound - which is a mode of action which is innately formative, allows us to hear understand the word 'resonance' itself in a way truer to its literal meaning: a re-sounding (re-sonare).

Which brings us to the word 'sound' itself and its roots. Heidegger, renowned as 'the philosopher of the single word', would no doubt ask the basic question "What is 'sound'?", as he also asked such basic questions as "What is 'thinking'?" not to mention "What is a 'a thing'?", "What is 'language'?" and, most famously "What is 'Being'?".

The quotation marks that 'bracket' these single words are most significant. For Heidegger's great insight was that when we cannot question what something most essentially is without at the same time questioning what the very word that names it essentially means. Being and meaning, the word and the wordless, the name and the nature of what is named, the linguistic and the trans-linguistic, are inseparable. Yet given the way in which the meaning of basic words and terms - whether those of everyday language or those used in scientific or religious discourse, tends to be merely assumed and taken for granted, he came to the conclusion that no fundamental change in ourselves or in the world could come about without a fundamental change in our relationship to language (in particular the idea that just because a word exists there is some 'thing' it represents, and that language is simply medium by which we represent things - rather than which first brings about and decisely shapes our understanding of them as things).

The Awareness Principle offers us a radically new language by which to understand and through which to experience the ultimate nature of reality - the language of awareness. At the same time however - and bearing in mind the profound insights and conclusions of Martin Heidegger - the immense and inestimable self- and world-transforming potential of this new Language of Awareness cannot be realised without its complement - a heightened and deepened Awareness of Language.

Thus it is that The Awareness Principle, though it cannot escape the insights of Heidegger and post-modernism, can nevertheless embrace them - uniting the Language of Awareness and Awareness of Language through a single word - 'Awareness' itself.

Lingua, Language
If all manifestation is a language
A language of the ultimate awareness
If things themselves emerge from awareness
In the same manner that words and thoughts do
If things themselves are no less symbols that words are
If every word and thing is itself the symbol of an awareness
If our attunement to words and things is a soundless resonance
- Within awareness and with the awareness that they themselves are -
If all resonance is a resonance within awareness and between
The awareness that each word and thing most essentially is
And if the manifest form of words and things is itself an
Expression of the mutual resonance of their Rasas
Then truly it can be said that Matter is Matrika
Then truly can it be said that Shakti is
'Resonance Power of Manifestation'
'Awareness Resonating Power'
And each Word and Thing a
Formed Mantra and Mudra
Symbol or 'Linga' of
Awareness, of


Thank you Acharya,

Again I read slowly and carefully your sentences, your language. Your weaving is skilled, revealing, and stretching, expanding the mind. I learn still more at your hand.

Thank you.

I am clarified as to what your intent was in relation to "vibrations". I do not feel ever under criticism by you Acharya, rather gently pointed in helpful directions of further clarity. But constructive criticism is good, and works better when given with grace, such as seen in you.

Among much I could pursue, I first note I did not think of tone as muscular tone, as I was "fixed" on sound tones, even if transcendent "sound".

The teaching about the theory on Discourse Analysis, and binary, polar nature of many 'world-view' discourses links in my mind to the balance of balance and imbalance you refer to with meditation itself, and the Spanda nature. There appears an unending staircase of further engulfing polarities when once we start settling on any one pole of discourse, of any sort. One might see it as admirable to settle and seek for harmony and balance. Peace. However to settle too fast anywhere, avoids the constant life-creative weaving, the polar vibration inherent in Shakti manifestation. Stretching beyond the current balance point, leads to an imbalance that will perhaps unsettle, but will also find a new balance point with different co-ordinates, bringing new awarenesses, and doors of potentiality.

The living heart of Shiva is a constantly moving, beating one and it echoes in all.

"Heidegger, renowned as 'the philosopher of the single word', would no doubt ask the basic question "What is 'sound'?", as he also asked such basic questions as "What is 'thinking'?" not to mention "What is a 'a thing'?", "What is 'language'?" and, most famously "What is 'Being'?".

The quotation marks that 'bracket' these single words are most significant. For Heidegger's great insight was that when we cannot question what something most essentially is without at the same time questioning what the very word that names it essentially means. Being and meaning, the word and the wordless, the name and the nature of what is named, the linguistic and the trans-linguistic, are inseparable"

When he talks of this inseparability, my mind goes to Shiva-Shakti. And I ask, like Heidegder, Is not Shiva,"Being" and Shakti,meaning, are not these two also, the wordless and the word, the name and the nature of what is named? I begin I think to see something finally, about Heidegger. And thus by extension, in the New Yoga, the embracing of all these in Awareness. But what I see as a learner may not yet be refined enough I think.

Your Karika is unsurpassable, Acharya. I must read it regularly for a time. I will frame it and hang it on the wall, a thing of beauty, weaved so in tune with Shiva, and the words and their meanings, weaving expanding then returning, dissolving from Linga to Shiva. My own reflection there too, like a blessing. And within its shape I see Shiva sitting, with his Sushummna of Awareness, word and meaning and position all one.


Thank you so much for this precious gift, Babaji.


Dear Acharya,

I have now begun digesting slowly, my newly purchased copies of "Pratya Bhijnah Rdayam", "Para-trisiska-Vivarana", and "Spanda-Karikas". All of them are translations and commentary by Sri Jaideva Singh, who generally assists a lot in understanding. Not always however, as he can "objectivise" the Universal Awareness. I forgive him, as it is something I do at times so easily. Of course, it is more the words and teaching Mahacharya Abhinavagupta that is central, beyond the explaining conceptions of Sri Jaideva Singh. The unique Subject "matter" requires great subtlety to express.

I regularly replace all references to "Universal consciousness", or ‘consciousness’, and the varying Sanskrit terms, with "Awareness", in its context. It invariably enhances and further clarifies the meaning for me. It also returns me in awareness to your related and expanded "in-seeing" of the New Yoga.

I am focussing more. One thing at a time, treated and digested slowly and in Awareness. Quality of comprehension surpasses quantity.

The Tattvas, the Gunas ("MahaQualias") are my study presently. At various points, as the Tattvas are explained,from ParamaShiva "down". I see also how they are also deep aspects of our own (Shiva) inner processes, and the emerging of shakti manifestation in our life. I think you gave expression of this being seen and experienced more as an expending layered globe or orb analogy, which I prefer to the linear ladder type



Namaste NandimAn

Many thanks for the new and most beautiful pictures of your shrine. Each shows wonderful aspects of your murti that I was not aware of before, such as the two vertically raised arms And something about the lighting on Shiv's face I found particularly poignant and powerful. For me, getting the lighting on and of the face and particularly the eyes of my murtis just right is something that can make all the difference.

One of many sadhanas of mine in murti darshan is to receive the look and gaze of the murti and then to close my eyes and hold the image of its face and eyes in my mind's eye, in this way coming to feel the body of the murti as a particular quality of awareness in my own body as a whole. Then again, the sadhana of relating to the reflected image of my own face and eyes in the mirror in a particular way has become ever more important to me - allowing me to fully experience the tantric maxim that 'to worship a god is to become that god'. If the quality of my own gaze expresses a total identification with pure awareness (on which all there is an awareness of simply floats as Mayashakti) then does the "small" self or ego does almost completely vanish, allowing a profound inner bodily sense of being the Atman or Chaitanya to pervade my body and seeing the mirror reflection of its gaze, and this 'I' in my eyes. To the extent to which my 'I' is thus transfigured so is the look on my eyes. I say that the ego 'almost' completely vanishes - not because there is any trace of identification with anything of which there is an awareness, but because the ego remains as that portion of the Atman which simply registers and recognises -acknowledges - the total bodily sense of identity with it - the very and the transfiguration of my 'I" that is occurring and bodying itself. There is no sense of 'sacrifice' of an ego occurring here, more a sense of a complete surrender, recognition and acknowledgement - on the part of that ego to the identification with pure awareness and to the rich and full embodied sense of the awareness self or Chaitanyatman it brings.

I appreciate very much your hinting - through the term 'Maha Qualias' to describe the Gunas - of that still not fully explicated understanding I have of all Tattvas as 'qualia' in the specific sense I define the term – as innate qualities of awareness as such. I too have never felt at ease with a vertical ladder or hierarchy of Tattvas or with use of terms such as 'gross' to describe the 'lower' ones. Behind this lurks a larger question. For as yet no one has done for Indian thought what Heidegger sought to do with European thought in its entire history - to free it from 'metaphysics' in the very specific and unique sense in which he uses this term - namely to refer to ANY mode of philosophising that presents reality as a step-by-step construction or structure of pre-given or pre-existing 'elements' (like 'Tattvas') or that implies that these are simply 'there' or 'present' - independently of their presenc-ING from within a larger field of emergence or arising. Part of the task of The New Yoga is to make up for this lack of a trans-metaphysical understanding of the tantras in this specific Heideggerian sense. This came from him questioning the notion of Being as 'presence' rather than as presencing, and questioning also the traditional understanding of Being as either the sum or totality of separable beings or as their particular nature or beingness - their 'whatness' or 'quiddity' (conceived by Plato as their 'Idea').

In this context, I must admit to feeling some disappointment at lack of sales of my book on 'Heidegger, Phenomenology and Indian Thought' – clearly I need to do more to achieve wider distribution for it in academic and philosophical circles - not least in India itself. The wonderful Indian thinker and writer JL Mehta was the sole modern Indian thinker to study and indeed meet Heidegger, and to fully grasp his enormous significance for Indian thought - though it seems that Heidegger is still much more deeply appreciated in Japan than in India. I am also thinking of adding the following new explanatory note to the book as a whole:

In contrast to what Heidegger called the metaphysical ‘onto-theo-logy’ long characteristic of European religious thought, this book introduces a radical ‘epistemo-theo-logy’ drawn from Indian religious thought. This epistemo-theo-logy is founded on what might be termed the ‘Epistemological Difference’ – a fundamental distinction between awareness or consciousness as such and all that there is an awareness of . The Epistemological Difference both parallels and transcends Heidegger’s ground-breaking exploration of the ‘Ontological Difference’ – the difference between Being as such and all manner of beings or beings as a whole. Epistemo-theo-logy recognises a pure and universal Awareness (Sanskrit chit) rather than ‘Being’ (Sanskrit sat) as both ultimate reality and the essence of the Divine. In doing so it is accord with Heidegger’s own remarks that: “Being is no longer the essential matter to be thought” and that: “If I were still writing theology – I am sometimes tempted to do just that – the expression ‘Being’ should not figure in it.

You yourself allude also to issues of translation - which were so central to Heidegger. His German translations of the Greek philosophers and of Greek philosophical terms bore no resemblance whatsoever to the extant and heavily Latinised academic translations, but seemed like a foreign language to them. In his translations he was inspired by the poet Hölderlin, who first attempted to reforge the German language itself in a manner resonant with and expressive of the subtleties and still unthought essence of the Greek language. Thus Heidegger devoted an entire and most profound essay to Aristotle's use of the single Greek word 'physis' (from which we get 'physics' and 'physical') and explored in depth the significance of the Greek aletheia - translated as 'un-concealment' (a-letheia) seeing it as key to understanding the revealment-in-concealment that belongs to the nature of 'truth'.

Shankaranda speaks, validly I think, of 'Western Hindus'. I think one can also validly speak of European Tantras.

I looked at it again recently and was delighted to (re-)discover some old and new pieces in it - for example 'Like Some Astronaut in Space'. The body is indeed a spacesuit of our boundless soul!

As for my health, your concern is genuinely appreciated - though right now you might well be simply be picking up on a pretty miserably tamasic and long-lasting summer cold that both Karinji and I are currently enduring!!! Yet there are indeed aspects of my health of particular concern to specialist consultants whom I agreed to see at one point. I don't want to waste time going into great detail about these - save to say that my experience has done little but confirm and lead me to act on the basis of my own highly critical views of the core assumptions of modern medicine. This has made me all the more grateful to my own local doctor - who has fully accepted what to other professionals appears as my most casually unconcerned attitude to certain likely and 'serious' diagnoses (prostate cancer).This comes from knowing that there are no forms of 'treatment' I would ever accept - and seeing also how contradictory or even plain ignorant the 'knowledge' of different 'specialists' I have seen is. And as my doctor affirmed – more older men die with it than from it. Above all, there is my firm belief that get ill and die at specific times for specific reasons -and not through biological causes alone – together with my agreement with Seth that ‘diagnoses’ are, in themselves, not helpful for health – constituting for most a type of fear-inducing negative suggestion. Finally, there are some deeply tantric understandings of the significance of the prostate gland that I have both explored and experienced since the probable' diagnosis'.

Let me assure you I suffer no discomforting symptoms in regards to what I have shared with you above. On the other hand there are also some much more long-standing aspects of my health that are much more of a daily bother and challenge, though not one with any serious dangers attached to them. These however have to do with an iatrogenic illness caused by a particular prescription drug which I naively allowed myself to be prescribed in 1990 in a state of acute pain and delirious fever. This was during my last and only serious illness since childhood - a bout of very severe pneumonia I suffered in 1990 (and for reasons I can well understand in retrospect). To sum up however, suffice it to say also I have learnt much from all my health 'problems' - indeed without them I would not have come to write my book on Heidegger, Medicine and 'Scientific Method' - or been in a position to write and relate to health problems in the way I do on 'Awareness and Illness' nor create my sites on 'The New Medicine', 'The New Therapy' and 'The New Psychiatry' - which have been of help to many.

Some afterthoughts: your concern for my health together with your renewed interest in the gunas has renewed my interest in them as a key to overcoming the false separation of body and mind, somatic medicine and psychotherapy, both in theory and in practice. I must read my own essay on them again! And yet is also my everyday experience that by simply sustaining or intensifying a felt, bodily awareness of the current balance or mix of gunas in my bodily self-experience that this balance or mix begins to automatically and naturally transform itself in the direction of a healthier balance - or rather a healthier balance of balance and imbalance. A large part of the healing power of meditation comes from giving time for this sustained and/or intensified feeling awareness of our bodies and with it, a sense of the particular mix of balance of gunas colouring and texturing one's bodily self-experience.

That is not to say I see active meditational practices - above all the multiple and diverse new sadhanas of The New Yoga - as in any way simply secondary or preliminary 'dimensions of meditation or murti darshan. Instead I see these Practices of Awareness (not least those that come under the heading of The New Yogas of Space and of the Breath) as a vocabulary of spontaneous 'inner action' through which the Supreme Awareness can, in and of Itself, open us to Itself - above all as that clear expanse of pure awareness that is the essence of Nirguna.

An analogy again, is speech itself. Without an adequate vocabulary and grammar how can Awareness adequately speak through us and reveal its nature to us through the word? Similarly without an adequately rich bodily language how can Awareness body itself in and as us. And without a broad and well-learned vocabulary of inner actions or sadhanas how can the Great Awareness deepen, enrich and expand our experience of it? To ignore the sadhanas is like thinking we could become the very greatest of dancers – moved entirely and spontaneously by the Great Dance of Shiva himself, and bodying it fully - without first learning and practicing a far more extended range and diversity of basic bodily movements than our limited self or ego is used to enacting.

It is only when the sadhanas – understood as inner actions and motions of awareness –become 'second nature' to us, that they become the very medium through which the Great Awareness Itself can move us to inwardly enact them - doing so in just those ways that reveal more of Itself to us. Even Opening the Heart to the Divine is itself is a sadhana that comes much more naturally to some than to others. For those to whom it does not come naturally at all, it is important to be able to give indications of the inner motions of awareness involved - and/or how or why they are blocked. It is for these reasons that The New Yoga is not only NEW but also and still a YOGA - a compendium of practices of awareness which needs to be learned or relearned - for in a sense they are the very gateway, portal or "door" that you describe - which the Divine Awareness can then open for us from the "other side".

Changing one's diet and other methods of 'Ayurvedic' medicine seem to me to seek work on the gunas and the body purely from the outside - and in this sense mirror or copy Western medicine. In contrast, the abilities to inwardly intensify our inner feeling awareness of our bodies, to raise or lower one's centre of awareness, to expand our bodily sensing of space, and to experience the expanse of space as an expanse of time (etc...) are all sadhanas of the sort that The Supreme Awareness can only move us to enact if we are already familiar with the inner actions or motions of awareness that each of these sadhanas essentially is. Yet you have inspired me to research more deeply - and from the perspective of The New Yoga and The New Medicine - the nature of 'Ayurveda' and its relation to the gunas. My aim in doing so would be to distil some very simple ways in which others might be taught to sense the gunas in themselves and in connection with any 'symptoms' - and, by simply granting them more feeling awareness, let them naturally transform their mental and bodily state of being.


Dear Acharya,

I, of course still have my iconic copy of your wonderful murti, which remains dear, but the greater substantiality of a physical murti brings further joys. It has been such an auspicious Shiva that I encountered thru Karinji. It is the lighting that is at present most significant for me, and the overall awareness effect on the whole face and body. The sincere and focussed repeating of the Mahamantra, slow and deep, begins to bring transformation of awareness, a definite shift in perceptive awareness, that once I would discount as too subjective, but with wider reference and good teaching I now relish the shift in awareness, with expectancy either immediate or later, of growing insight and creativity arising.

The reflections on Shiva's face and body become golden,.and quite beautiful. I know not whether the craftsman intended this in the manner he/she has finished it, but that deep green colouring can transform candle light into glistening gold in japa awareness. It really does become truly beautiful, quite entrancing. It becomes the Beauty of the Supreme, attracting away from the lesser and inherently healing..You refer to this almost gravitational effect on Gunic balance, or (the finely stated) "balance of imbalance and balance" as we simply perform Murti Darshan. Too often religion requires the "end", before you even get near the "means" to that end, inculcating guilt and shame, rather than hope and healing. This way of Shiva is non-judgemental, full of anugraha.

My study at present is the PtrayaBhijnaHrydayam (PBH). I need to get a good grasp of the full philosophy as it is historically, before I can fully appreciate the further transformations and expansions. It is intense study, but I find Sri Jaideva Singh offering concords auspiciously with Ksemaraja's intent to make the profundities more accessible. Sri Singh is most helpful in this regard - he it was that initially attracted me to Trika Shaivism through his translation and commentary on the VBT. He had an esteemed teacher and his expansion of Sanskrit meanings is very instructive, and with your further awareness of meanings within words I count myself most fortunate. I am aware of some limitations in his approach, limitations that are found more completed in the New Yoga. I was able get at accessible prices over the net and without postage (with my money birthday gifts) also his offerings of Spanda-Karikas, and Para-Trisika-Viverana.I was able to get "Kashmir Shaivism - The Secret Supreme" by Swami Lakshman Jee. My Kashmir Shaivite basic library is now fairly solid as a reference point and for ongoing study.

I have read that in Trika prakrti is seen as expressed differently in each individuality, rather than a prakrti that is the same for all as concieved iin related "systems". Such a sense of the wonder and glory of eternally emerging unique individuality is a jewel in Trika and accords with some of my earliest awarenesses years ago. As I beheld and pondered the myriad forms of everything that we behold and experience, the unending difference of all evolving phenomenon, (and I expect in the further dimensions of awareness that await beyond this sojourn, unique itself), I thought to myself, one thing that is most apparent of That which underlies it all, is that difference, diversity, discovery, learning, overcoming, expanding and enabling the emerging of more difference was close to its Heart, if not the very purpose of it all. And I found you expressed the same succinctly in your answer to the question, "What is Life?" in "Tantric Wisdom".

Your comments on Heidegger have provoked me to begin reading on the New Yoga site your "Heidegger, Phenomenology and Indian Thought". I believe it will be the best path for me to appreciate more of him in relation to the path. I still struggle with the deep and sometimes very abstract heights of the mind and awareness, that both he and you seek to share, I must admit. However my awareness at present about the lack of sufficient reception of this book and of others of your writngs, moves away from any serious lacking in its content or high degree of intellectual capacity. I seriously can't fault anything you write, with my limited academic experience. Some of it is hard for the philosophically undertrained (in an academic sense) like myself, but I get there, yes sometimes slowly, but for the lay person who is unintimidated you write well and helpfully in exposition of difficult topics. Having got the point, I feel no lack as I move on further. But I may need reminding. Of course, in academic circles, your writngs would not be a hurdle, you are a fine and highly articulate writer, quite able to hold your own in any academic hall, I am sure. You know this.

The processes you are using to make it more widely known may need improvement. I don't know. You and Karinji would be the informed ones to review that.

But the further awareness that does start to come strongly is the interconnectedness you see within a very wide, embracing landscape. I resonate strongly with this quality of yours. You always are pushing the boundaries. I feel within that your multivarious shakti-filled, powerful, writings on Kashmir Shaivism, on the New Yoga, The Seth Encounter, New Science, New Medicine, et al., (some I haven't yet explored, like your writings on a "New Medicine- I do have trouble keeping up with your prodigious output!) are simply more than less developed awarenesses in these separate fields can expand to, without a serious inner unsettling. They may appreciate what it is you are offering in a specific field, but then have their own mind-limited obstacles to your "linking-it-beyond", with other matter or views they are wary of - through ignorance, or the limitations of static tradition, or peer expectation in their respective fields. Only the finest minds are truly able to cross boundaries with all embracing Awareness-Freedom as you do, Acharya. We know where this freedom arises. Freedom releases, but it may also bring anxiety to those who want to abide in the settled feeling of the known. You are no doubt aware too that as a true "transgressive' Trantrika you challenge (wisely) the boundaries that people set up about themselves and others, as well as draw the insightful ones closer. Still, it all must continue to be placed before them as best as possible, it would appear. I hope I am not speaking too boldly, but if I am, it is because of my great esteem.

Thank you for sharing your bodily health challenges, learning points or "problems". I share much already with you in relation to wholistic approach to medicine, both in regard to physical or psychological healing. I make a note to myself that I must explore your writings in relation to this also soon. I can see my reading is set out for quite some time.

You speak of a Tantric experience in relation to the prostate. From that statment I began to explore the "godding" of organs of our body. I thought there is probably a deity associated with it. The organ and/or the deity are forms/conjugations of ShivaAwareness and the associated resonating shakti potentials. The potentials, are as I understand thus far, "enlivened" by Awareness, giving resonating birth to new form, and I see it could even be the new form of a healing prostate gland, and the associated dissolving of an unwell one, with the grace of Shiva and assistance of any associated "godding". I wonder if my conception has some atunement with yours.

Of course there are also many other forms of awareness associated with health, including resonating doctors of whom you have had the auspicious good fortune to find. I see much resonating in plants and herbs of all sorts. A high and varied plant intake appears to be important for all health and healing, BUT the relevant plants and herbs to consume for specific healing would emerge from skilled awareness practice, such as your own. Plants are forms of awareness and they do speak to us, as may well the prostate "godding" itself. I topped anatomy and physiology because I was so interested in it, the very magic of a body functioning as a whole, of cellular processes, the intricacies of the ear, the supremely co-ordinated processes of digestion in enormous biochemical and hormonal intertwined functioning! It is plain to me that there is an active and wholistic awareness from the functioning a cell to an organ to the whole body. Om Namah Shivaya!

The individuality in healing awareness is so overlooked. I see for instance that in herbalistic approaches, one plant may work with a person fruitfully in awareness, while not with another. Which plant or which shared sadanha, or which godding , mantra or yantra that speaks in the awareness to YOU - even the living prostate godding itself can tell you in awareness that which will help, and what to avoid. This is how the ancients found out the most incredible healing resonances between ourselves and botanic emergence in awareness.Such as combining plants in particular ways (having been "told " to do so by the plants themselves) to engender a particularly complex biochemical process for the required benefit. All this without books or medical colleges of high learning! This is my awareness at present. I have an affinity with plants. My approach to understanding healing modes is inclusive and eclectic, somewhat shamanic almost. Discount nothing, use everything, if beacons of awareness are showing you the way. Any healing sadhana that may be helped by my co-partcipation, please instruct me.

The Gunas and the Tattvas are my focus presently. The terms and the way they are often spoken about and taught fail to transfer the subtle nature of the Great Field of Awereness. It would be better to describe these in holographic terms that shape-shift in Awareness, depending from which direction you are looking, or or in what intent or context they arise in Awareness. But I do think the classifications and enumerations assist to a degree, providing we do not fall into unhelpful conceptions. We are in a sense describing That One's body, and it is a living body, not with fixed components but with a flowing, resonating, holographic nature, and parts of that same resonance reaching beyond time and space, but still all one body. It is the ever challenge of seeking to describe the ineffable.

Another inner awareness that keeps arising in me, indistinct to date but one that returns, is the quality of the external reflecting often the processes and experiences within, as if that which is external to us is indeed linked to our inner state. This I know accords with the wider view of Shiva in all. This phenomenon appears subtly and in times of expanded awareness. It is difficult to describe. It happens for me when I have had some inner "shift", and, in previous years, at times of deep personal crisis. Its effect is, as if to say, "Everything is ok, and here is a confirmation that there are wider forces at work in your life that you do not always see. It is ok. " It also reminds briefly but powerfully that That Aware One is in every phenomenon without exception, pain and pleasure, illness and health, want and abundance, loss and gain, and that the astonishing bliss of transformation and expansion can ultimately, with development of inner awareness, be experienced in all of them! This is the bliss and concealing/revealing grace of Shiva-Shakti.

Om Namah Shivaya! Om Namah ParamaShiva!