·PREFACE 11 "Das Unbeschreibliche. Hier ist's getan Das Ewig Weibliche Ziebt uns binan (Goethe, Faust II) I can foresee that two types of persons will hasten to read this book the scholar and the Philistine then, as each of them tells about it to bis own in his particular way, others will take it up-tbe artist the philologist, the spiritualist and the arbiter elegantiarum It has its special appeal to all of them Yet I believe that it addresses itself preeminently to the scholar who tops this list There is one struggle going on among the intelligent, the struggle between the votaries of inspiration and the votaries of information From the academic point of view, the latter must be given the prize from all other view points the former deserve the laurel This volume, however earns the twofold praise it inspires as it soforms, and this twinship is the criterion of true craftsmanship The topics handled in this book are difficult as they are delicate and their appreciation presumes a subtle, balanced and upbiassed mind Even before this book is out those who are aware of its subject as well as of the chequered pattern of its prospective readers know that there will be at least as much indignation as there will be praise and understanding No doubt, the Western train ed intellect will own it as a piece of long desired in struction so will the pious Eastern mind without such training unless it is tinged with that peculiar bias that has beert estranging the two from one another for about ·asceticism is good for a tray fraction of aspuants to the Spint only and useless as well as disastrous to the average seeker had been forgotten, perhaps even deliberately concealed, by certain interested circles. Tantrik Philosophy, or rather Psychology, has tried to do away with these notions that are not genuine to Indian Thougbt but it has failed in the attempt it is not usually appreciated as on an equal rank with the other darshands, and very often it is simply husbed away with the same sentiment that frowns at the architecture of Konarak and at literal interpretations of Jayadeva's grand piece In the Keula and other schools of Tantra, the deity 15 lovohed as bhukt mukti pradayını, and the first two elements in this composite stand in the drandra rela!soy, She gives first bhukts, theo mukti in due time, or, if you take it in the advaitic sense, she gives them all at once in that bhukts and mukti are one, and it is only the sadhana that has to account for this juxtaposition, thus however, has to be taught by the preceptor and he who stands outside this sadhana is not entitled to pass a verdict on it Tantra is essentially & tādkana shastra , and "yuganaddha" is its implication Sir John Woodroff has done the best he could at als time to bring the esoteric teaching of the Hindu Tentra to the notice of the scholarly world But he did not know Sanskrit himself --- or not much of it He did not know Pali, and neither he nor his pundit friends knew any Tibetan Now Tantra was left to be elaborated in a poorer, less sophisticated, but readter region, 00 the cold heights of the Tibetan plateau, the system found its owo Today, we cannot have a true picture of Tantric Thought ·without a thorough inox ledge of Tibetan along with Sanskrit. So it was up to Dr Guenther, the young savant of breath taking tersatility, to tackle this problem. Dr Guenther 25 not only & philologist bo masters the involved languages along with the linguistic method and a formidable number of other languages ancient and modern, but he is also and perhaps mainly, a psychologist An! what is more, he is a convinced Buddhist himself The engineer who can sell drne the cars be builds is likely to be a better engineer than the one who cannot. I'ben the illustrious Ceylonese monk &rtist Vlonjusbri Thero initiated Dr Guenther into the Sangba some five years ngo at Vienna, Austria (to which impressive ceremony I had luchily been invited as a non too impartial obseruer), hc *as ghen the name "Vighnantahn,' vanquisher of obstacles I trust he will always be up to his name In this book, for a beginning, he hina certainly leon And if, As one belonging to a comes hat antagonistically orientated Order, I have any good wasbes of csen blessings to gnc, they are most definitely with Dr Guenther and dio book. 115 ARTI AGITANANDA Banaras Hindu Unuersiti B1771, 1h Ayat 1957 ·INTRODUCTION, The Tantras there is hardly any other kind of litera ture that has met with so much abuse, particularly by those who never read or seriously studied a single line of 1t, or that has so much fascinated those who on the testi mony of misinformed and uninformed people thought the Tantras to be a most powerful, and bence strictly guarded means for the gratification of purely biological urges Only very few people tried to form an opinion of the Tantras by their own It is true the Tantras are nothing for those who are so pure in mind and alas ! so poor muded that they are unable to see that actual life is different from the fantastic and mutually contradictory theorres and ideas they have about it nor are the Tantras meant for those who consider life to be nothing else but a chronique scandaleuse But since it is easier to follow extremes than to weigh the evidence and to decide upon a middle path, there can be no doubt that these extremists have done great harm to the study and understanding of what the Tantras bave to tell. For it is by their serdict -unjustified abuse based upon wilful ignorance and misconceptions about the aim of the Tantras engendered by this ignorance that the Tantras are nowadays held in contempt and considered to be something depraved and mean. Yet the fact is that the Tantras contato & very sound and healthy ries of life But just as it is impossible to understand the function of the kidney, for instance, without regarding its place in de whole of the Irving orgadism, so also the Tantras canot be understood without taking into account the rich display of human life.

·life where men and women meet and part, bere emotions govern, lifting man up to dizzy beights or dragging him down into abysmal depths The most powerful emotions are linked up with the sex drive, wbich, according to the Buddhists, sets in pot at puberty but is operating already pre na talls, determin ing the selection of the future parents and of tbe actual sex in embryonic development. This achnowledgment of sex 8$ most powerful motive as well as the unmistakably sexual language of the Tantras might easily mislead-and it actually bas done so casual reader into a one sided interpretation That it is not merely a question of sexuality, is borne out by the many other injunctions given, in the Tantras. Ever and again we are warned against the irresolute yielding to biological temptation Therefore, A correct understanding can only be achieved if, on the one hand, we take the "sexual" language as a well mean ing guide for & mind, optimistically setting out on high philosophical flight, but coming to a tragic and untimely end as soon as an attractive female being crosses its path, and, on the other, as a symbol for human relationship in the most liberal sense Thus, the Trotras are not at al speculatie, but pre eminently practical and up to the actual problems of life. Human relationship is a problem both of the within and the without, and hence so aptly illustrated in the Tantras by the svmbols of masculioity and feminwuty. For just as in the outer world we meet men and women and come into contact aith them, so also tritata tbe kumso psyche there are the tender feminine frants in the soul of the male and the hard masculine trajts in the soul of the female. But a lasting relationsbip between these two is not established by suppressiog the one of the otber.

·even (iv) Only when both elements are lived together, when both elements have attained the same level and are in & state of complete interpenetration and not of a mere side by side, a lasting relationship liberating man from the fatally dangerous one sidedness and the barbarism it entails, can be established This establishment is a most hard task No amount of self deception will prevent man from facug the real facts He may imagine to bave achieved intern ally the most harmonious arrangement between masculinity and femininity, only to find out that bis outward marriage breaks up before a disorce court Or he may be convinced to lead the most perfect marriage according to the accepted standard of society, only to suffer inter nally the hellish pains of obsessions haunting fears, and other pervous diseases The fact is that in all these cases there has never been achieved a lasting relationship but thut there has lingered on only some sort of patch work that breaks down at the sightest provocation spreading disaster instead of radiating happiness and contentment It is a fer way to the state of Tugan ddha which symbolizes the harmonious union of the opposites as well as their transcendence The insistence on the interplay between the within and the without makes the Tantras important works and valuable contributions both to the psychological and social aspects of human life, though the social aspect cannot be understood in the sense of political despotism and desperadoism but only in the sense of the relationship between the members of mankind in general Not that the Tantras try to impose on the contrary they do not even SAJ & word about it and their aim seemns to be absolutely other worldly But this other sorldliness is the necessary corrective against & too much stressed worldliness to which the "sexual language and aspect might give Dew social order ·Tise, though as I bave pointed out above this sexual aspect is but the corrective agaiast the oge sided in tellectualism and rationalism of mere philosophy which is unable to cope with the problems of every day life History has shown that all the existing pbilosophies have revealed their inadequacies and base broken down, just as the social orders based upon them either have already broken dona or are giving way to new forms It is at this point tbat the Buddhist Tantras particularly because of their unbiasedness and their going a middle path avoiding the extremes, come 10 as valuable guides to a den orientation of man's outlook They do away with the artificially set up fences that separate man from man both mentally and socially But this does not mean that the Tantras are advocates of social promiscuityfreedom that is supposed to cover up the hideous mental inhibitions that go side by side with it, as the li estern societies with their catolerant agd aggressrte mentality show day by day The Buddhist sages who were better psychologists than our professionals and socially more valuable members than our law givers, knew too well that men cannot be split up into social, mental, and moral parts as independent, autonomous units which leave man with no basis whatever for relating one part to any other Therelore the Tantras are no handbook for revolutionaries or other well meaning reformers of society What the Tantras have to say must be lived in order to be under stood But to lose and to understand needs courage and perseverance like everything that is great. The way, avoiding the easy and cheap extremes, is bard sod beset with difficulties, for there is nothing to which we may cling, no opter conventious, no soothing beliels The way the Tantras point out and ash man to go is for tbe bold spbo "fearless life lions" venture opon dew palbs.

·(y) The symbol of Yuganeddba which points to the unique harmony and interpenetration of masculinity and femininity, of blunt truth and "symbolic" truth, of intelligence and einotionality, gives the solution to the problem that concerns each of us--the problem of bou to solve the conflict that is raging within us and ts funds mentally based upon the split between intellect and emotions For while the intellect tells us one thing and pushes us one way, our emotions attache i to outmoded scientific, philosophical, and theological doctrines push us another way, making us frustrated men divided against ourselves The symbol of Yugabaddha is therefore of utmost practical importance, for as a living entity born out of the conjunctio opposilotun it is within the reach of immediate apprehension and unlike a dead sigri it does pot refer to what only syatrctically and postulationally formulated theory can desigrate Thus the symbolism of the Buddhist Tantras accomplishes 12 a practical May weat the Buddhist Sutras and Sastras attempted to do theoretically, to lead man to lasting peace and bliss In this book certainly not all problems have been solved There are for too many problems connected with the Tantras and, in addition, the Tantras ste stall lake a vast and almost impenetrable jungle into skich one has to cut a path sath painstaking labour Often there are no adequate words to describe or to explain what one has seen and how it bas affected one This difficulty of access was also the reason that only the Buddhist Tantras have been consulted and no reference made to the nog Buddhist Tantras Vorectes, B comparatie study of all Tantras, Buddhist and Hindu, 15 At the present stage of our knowledge as regards either branch obsolutels ·(vu) premature and would only male confusion worse A mere collection of incidental similarities does not help us in understanding the import of the Tantras If this book which is exclusively based upon an interpretation of the original sources and which deals only with a certain problem and its practical application in life-this problem may well be called the central problem of Tantra--should invite others to take up a thorough and unbiased study of Tantrism, it has served its purpose Readers who are interested in the general aspect of Tantrism may be recommended the works of Sir John Woodroffe alzas Arthur Avalon, dealing exclusively with the Hindu Tantras, and Shashi Bhusan Dasgupta, "An Introduction to Tantric Buddhism,' giving valuable Inaterial from manuscript sources in Sanskrit ACKNOWLEDGMENTS The author takes this opportunity of recording bis deep sense of gratitude to Acharya Narendra Deva, MA, LL B, D Litt, Vice Chancellor of Banaras Hindu Univer sity, and to Mahamahopadhyaya Gopinath Kaviraj, V A D Litt, for the interest and encouragement these two great scholars showed in the publication of this book The author is also greatly indebted to Upasaka Joseph E Cann, who helped him in correcting the proof sheets If there should be still some misprints they are solely due to the author's oversight Finally the author wants to thank Swami Agebananda for writing the Preface and Mr Jayakrisbal Das Gupta for having accepted the book for publication in the Chow khamba Sanskrit Series, (Studies). Luckoos -Badaras H. V.G.

·YUGANADDHA 1. Bisexuality as a Biological Factor. The remarkable fact that man's highest aim, enlighten. ment (bodhi, bodhicitta!, is thought to be an ambierotic state may cause some people to feel morally offended. They may, however, be reminded of the fact that the interprefation of the word seraality varies greatly in diffe. rent classes of society within the accepted and expected pattern of culture, and that this interpretation changes as soon as new cultural forms are developed. Moreover, the idea of bisexualily or ambieroticism is met with all over the world, among the taost primitive tribes as well as among the most cultured society. This fact alone already gives evidence that it will not do to set up one's own peculiar prejudices as standards and that, above all limited dogmatic views and similar self-inflicted constraints and taboos, there is the ever creative activity of the human pssche which does not conform to any accepted conventionality. It is not possible also to consider this conception as an abnormality or pathological aberration, because all too frequently we do not know where the normal ends and where the abnormal begios. Normality aad abnormality are culturally defined concepts. But only too olten is culture considered as something external and in this way we overlook its tremendous inner power. And this leads us to the assumption that normality is identical with the standards of the average person. Yet it should not be forgotten that cormality, inseparably connected with a norm which is always an ideal, is also spiritually founded. To be normal is certainly an ideal, but it must always be ·2 YUGANADDHA borne in mind that most of the so called "normal" mea are rather fragmentary specimens, in which some peculia. rity or other has been lghly developed at the expense of everything else. It is obvious, therefore, that normality must not be confused with the common valuations of normal and abnormal trasts which appear not only pre mature but also rather questionable. Bisexually, or to emphasize its functional and as 18- mic aspect, ambieroticism, is both a psychological and a constitutional factor. If I discuss the constitutional aspect first I do so, b'Cause our "scientific" mind wants to start from observable facts. We know that the bisexual consti tution exists potentially in equal male-female ( ar) rafros in conjugating reproductive protoplasm It definitely exrsts in more or less unequal male female (f/) or female. male (F/m) ratios in the chromosomes and cytoplasm of zygotes of unifertile, heterosexual matazou and in their gonads, germ cells, gametes and other cells of the orga Dism Furthermore, every being is made up of the genes of the two parents, which beconie united folloking fertilization of the fernale ovum by the male spermatozoon These genes are, according to geneticists, the basic elements in heredity, the most minute particles of organic and living matter lying in the nuclei of the sex and somatic cells. They are bºst understool as indicators of what is to come in later bodily development However, the biological characteristics are not so much the products of single genes but of combinations and recombinations of these elements, for the manner in which the products of the different genes react on each other is so complicated that no final product and no characteristic of the grown up individual is due to any specific gene Numerous genes take part in the production of any organ and characteristic. It is only ·1 BISEXUALITY AS A BIOLOGICAL FACTOR 3 the presence or absence of a particular combination of chromosomes, that is, gents organized into larger units, that determines whether the offspring will be a male or * female Even the presence or absence of this combination 1s not solely the result of chance chromosomal accumula. tive organization of chance genc mutations bich are under the directional limitation of the natural selectioa of more of the fittert phenotypes for survival and reproduction. Holistic autogenous determina la 12 counterbalancing interaction with internal and external imbalancing conditions is the most fundamental characteristic of the whole process Although these genes are not to be thought of as a static thing, they represent certain stable chemical and physical items 10 cell life, sbich is always a thoroughly dynamic system in a constantly changiog state of molecular flux, & sort of an ever active intracellular set of forces The structure and func tion of the basic sustaining syetems as well as of the endocrine plands are or less dependent upon these determining factors whose constitution is at any given time dependent upon and influenced by antecedent states and environmental conditions, because they do not operate in a vacuum in the regulation and control of the bodily fucctions, wbich are profouadly indigenced by chemical processes, the endocrine (ductlers) glands, forming a sort of interlocking directorate, have a deffaite place and there is a somen hat amazing inter relation between the organization of genes and endocnde balance as well as imbalance Although the precise function of the Yarious endocrine glands is not fully known it is rell established that tumors on the adrenal corter ste 4590- ciated with a distinct tendency towards masculinty in females The adrenal corfcy, origineling from the same urogenital ridge as the gonads, is more closely related to more ·4 YUGANADDHA Its the gonadal medulla than to the gonadal cortex hormone, corude, is more androgenic than estrogenic and bas M/f differentiating cytoplasmic effects upon the growth of the genitals, the skin, the bar, and other sex character istics as well as on sex behaviour With the adrenals there is distioctly bound up the functioning of the pituitary and of the gonads, which two again are closely related to each other. In women sexool function seems to be affected by a form of "remote control from the hormones of the anterior lobe of the pituitary, if the secretion of the prepituitary fails, the function of the gonado is depressed, & removal of the gonads, on the other hand, causes & change both in the stracture of the anterior lobe of the pituitary and ia its hormone content Therefore, any malfunchon or imbalance of the endocrine system base widespread influence on human behaviour or what is called masculinity and femininity This influence, of course chiedy indirect, the glands operating through the whole constitutional system It is true, men and women ary in regard to en docrine balance, and the sexuality of women is clearly more complex and complicated than that of men A man will never fully understand the physiological imbalance produced by menstruation, gestatio 4 childbirth lactation For this reason it will not do to ignore the influnnce luch these factors have upon women s emotional life But it would be a gross error to assure that there is a complete sexual divergence between the male and the female from each otber Morphologically and physiologically the two sexes are not analogous to tso spec es mascalants and emininity are but extremes in distribution of characteristics which have much in common 1 here are certain males who have an organic predisposition to assume a somes bat feminine life organization and escn tend to resemble the 15 ·2 THE UNITY OF BODY AND SOUL 5 modal female physical habitus and there are females who assume masculine roles and attitudes accompanied by an almost complete reversal of their "normal sexual roles There can be no doubt that in cases where female endocrine bearing tissue is found in males, such constt tutional foundations have possible effects on emotional and temperamental habits Even if th. Serious instances of endocrine malfunctioning are disregarded that is to say, impotency in males who are consequently not con sidered "men' and infertile women who feel that their lives are frustrated by reason of the bisaxual nature of man, there is a chance that at any time an individual may have masculinity femininity as the ascendent function All this shows that the exclusively virile men and the exclusively feminine female do not exist and that even the over development of masculine traits in males and feminine traits in females is, in the light of the true nature of man, not worth string after, because erther aspect represents but a fraction of all the potentialities of the original protoplasm This is what physiology has to say 2. The Unity of Body and Soul. Although much has been learned by studying the che mistry of living cells and tissues it would be erroneous to regard these physiological factors which appear to govern masculinity and femininity as causes of the bisexual nature of man They are much more a symptom or 4 syndrome The boman reality is not and must not be regarded as something material or as made up of biological reactions to chemical stimul These are only one aspect and not even the most important one The materiali tic YicW 19 ·2 THE UNITY OF BODY AND SOUL 7 as Principle always led map to reduce the reality to some material by .product or other, to a physiological reflex phenomenon, to some drive or other 10 other words he conceived med as a tool for making tools, as controlled either by sexual or aggressive drives, as a product of social and economic pressures, as a bundle of conditioned reflexes, a "nothing but." To him who has been brought up in a strict dualism of body and soul, the Indian conception of man's highest Aim as two in one, that is, the inseparability of body and soul as well as of masculinity and feminimty en integral whole, is almost incomprehensible. The following remarks are, therefore, essential to an approach to understanding "The experience of pure bliss and the body schema (kaya) that is still undifferentiated like the rolita fish (Cyprinus Robits) are instantaneous comprehension ekuks sunabhub.imbolhi) They are that unique moment when 19 pre natal growth (1 e in gerginal and embryonic develop ment) the alayavijnana is about to enter upon its coarse of development and transformation withio the maternal uterus, because the ferasle ovum and the male spermato zoon (bundu) bave met and become anted (samrra:ibi taj "But when the latent energies of the five receptive patterns that have been constellated by the residua of former experiences of visible objects and other sense objects (crasına) become active within the fetu, in the same way as a turtie puts forward ils fire limbs (t e the four legs and the bead), then there is fivefold comprehension (palcākātābkitambodhi) . When the fetus becomes differentiated and acquires the twenty functional factors, because the five receplive ·8 YUGANADDHA 1 are patterns, each in its own proper place, act on and are modified by the four elements of earth and so on (prths vyādicaturdhatut zsanābhedi), then there is twentifold com prehension (umsalyakaralkuambodhu) When the newborn child encounters and experiences (t e variously identifies limself witb) innumerable forms of existence, which are like a net of illusory ascriplions (māyājālabhisambodhi) For the sake of simplicity I bege with the analysis of the second and third item, of ifus description of human growth and development which goes on ab-olutels pas ively according to the laws of nature sithout the individual's knowing anything about it. We easily recognize theinterplay of intrinsic and extrinsic factor as we are accustomed to say We know that some of the determinants of structure and function are intrinsic to the protoplasm and dependent upon heredity We have to bear in mind, Lowever, that heredity is but a consenient term for the transmittance from parents to offspring of certain features in cellular life The five receptive patterns that are developed during pre natal life are the important factors of responsiveness to warm and cold stimuli the nociceptors or pain senses, wh ch may be comprised under the tactile as well as the rudimontary seoses of taste smell, audition and vision The e ail may be considered as a sort of internal environment (1 rana Tya) This internal environment has become highly standardized and regular It has an important place in determiging the reactions of the cells to each other and to outside forces of external envitonment In other words the inner constitution determines the final form of response However the so Satodde stiku al Na lap da (Narop ) (Gackmada Oriental Series, No toto sense 1 ·. 2. THC UNITY OF BODY AND SOUL called hereditary factors can only be acqnired is response to an environment, and likewise the so called acquired factors can only be secured by a modification of already existing structure. If there were no bereditary highly standardized and consistent chromosomal regulations of cytoplasmic qualities, lile would be too highly variable to form well organized tissues in organisms. Hereditary chromosomal qualitative and environmental acquired quantitative determination of the cytoplasm enables each' generation of cells to adapt itself to its special intracellular and extracellular environment conditions. In this way it is also enabled to form and to differentiate organs to fit into the special bio-electrical fields of the organism as & whole. The interplay between intrinsic and extrinsic factors is expressed in the text by the statement that the receptive sensory-motor patterns, which are transmitted from parents to children as hereditary factors, begin to act on environment, that is, on the elements. These, in turn, act through and upon the bereditary factors. In other words, genetic and external factors operate conjointly in the whole of life. In the Indian texts tbis complicated interaction is hinted at by the nisyandıāsana, those factors which reproduce only special types of uniform unicellular organisms or masses of cells of one type, and by the kurmarātana, the environmeatal quantification of chromosomal cytoplasmic qualificatio). Both faclors to. gether form and differentiate the living organisms. Intrinsic and estrinsic factors are, after all, not '2170 different forces but only the two aspects of one unitary Minciple, which may be called energy batever se like. We might even call this unitary principle God if this designation had not become unsatisfactory because of the many contradictory notions which attach to this term is 2 ·10 YUGANAEDHA occidental countries Moreover, the Indian conception of God is quite different from the western one, therefore by using this term misunderstandings would constantly arise However, if ne omit the term God we remain exact scientists, who prefer to solve their problems without recourse to God But at the same time we d sregard an emotional tone that is never absent in real life From a scientific point of sses all that I met with either subin or without is energy 10 itself, rhich by appearance is & manifestation of it This energy is the alayavarang or bindu which is known to contain all corts of contraries, that is, subject and object, beginning and end, within and without, male and female, and so on All these contraries are latent potentialities As soon as edergy ma orfests itself st is polarized into tto forms and the actual condition and position of any giden object is simply the resultant of these two co existent or concurrent activities and not the result alone of the most obvious stimulus that is apparently calling it forth Thus, for instance, in the tissues of the living organism the operative energy is polarized into anabolcm and kata bolism, the one tending to conserve and the other to change the tissue The assimilation and building of energy, anabolism is the opposite of breaking down and releasing energs Cells that are anabolically strong are often hata bolically weak and rice serse The continuity of orderly, graded, breaking down katabolism is indispensable for life, because it is a means of supplying cergy for the completion and differentiation of anabolism Only thos it is kept in a state of ready reactivity and structuralizing movement of kinetic potentials and only thus its freezing, stasis and collapse 15 prevented The Istog cells bidynamics is important for the development of the two an ·2. THE UNITY OP BODY AND SOUL 1* sexes, in as much as by increase ol heat over the equilibretory mean & differentiation in the male female (MIJE, A - K+) direction sets in, whereas by decrease of heat 'under! the equilibrating mean a differentiation in the female-male (F/m, A+K-) direction sets iá. Every manifestation of energy bas thoroughls fasci. nating qualities and forces the individual to identify himself with these manifestations so that he experience! himself as a man or a woman. To the imperfect eye, to the spirit still toiltag through the lower planes of time, space, and causation, the whole process of becoming is tending to appear and this appearance is taken for reality. But when he succeeds in piercing through the veil of phenomenal flow he will learn that he encounters but himself everywhere in innumerable disguises and, by carefully analyzing these fascinations that have held bim in klavish dependence, he will see that the being of crealures is but a reflection and participation of his. The phenomena are not a deception but an occasion for it. Through them we have a beurdering partial consciousness which loses sight of the reality and lives in this world of phe :omena. Th: glamour of the universe costs its spell on us and we become slaves. But when we shatter all forms and get behind the veil we find reality and become free. Even when man is on the level of objective nature, when be falsely identibes himself with the objective world, be is not utterly lost, for the Sopreme operates at all levels of bcing. Matter, too, is a manifestation of it. We can best the circls of nature when we turns array from taç surface and plange deep into the source. Then 'we caso to belong to that which is mosed sbaus. This realization of the sital unity of soul and body in man cren on the level of objectise nature is meant by the fourth item of the text mentioned above, 1 ·12 UGANADDHA By the fact that the body schema (küya) and bliss (sukha) belong together two problems sve been hinted at the problem of the perception of the body and the problem of the relationship of the unconscious and conscious body ego to mind Here we have one of the earliest splits in the ego between the body and all that which can become conscious to form the body ego and the psychic reality or inner world The structural concept of a body schema (kaya ) desembes the conscious and unconscious integration bich exists before the spht into external sporld and psyche That this body schema is bli s shows what happens in an individual when the illusions of the previously rigid boundaries between mind and body are given up When the mind loses the need for a soul or & psychic apparatus separate from all he calls his body and his world, it gains conscious access to and control of the superficies and of the depth This Indian concept of a body schema is closely connected with what modern depth psychology &as found out The modera body schere has been defined by Clifford M Scott as follows "The body schema refers to that consc ious or unconscious Integrate of sensations, perceptions conceptions, affects, memories and images of the body from ats surface to its depths and from its surlace to the limits of len referring to a conscious or uncons cious integrate of sensations, perceptions conceptions affects, memories and images of the boily, etc, but this is not all This 20tegrate deals sith a spread of conlents from a sur Face boundary outwards to the limits of space and time and towards to the depths of one s uber life and to the limits of memors and anticipation Is Other svpzus, part of the body schenis is continually changing world sche me, the extended lim ts of shich hase ta lexl Rith witat can only be called the limits of space and time and uith a space god lime ·3 THE SYMBOLIC CHARACTER AND EMOTIONAL 13 continually changing lifetime scheme of memory and antı cipation " It is not to be wondered at that modern depth psychology comes to similar observations as Buddbism Contrary to all psychological theories modern depth psychology bas to deal with the actual man and not with wbat theories want man to be The deceptive duality of the psyche as opposed to the body is in no way different from the illusion that masculinity and femidi nity are two different factors Valuable informations about the basic unity of masculinity and femimaty may be gathered from the Buddhist Tantric texts The problem of masculinity and femininity is not the idle play of an intellectual miod, it affects our life deeply and we have to come to an understanding of what is operating in as The Tantras may help us in our present difficulty if they are understood correctly 3. The Symbolic Character and Emotional Value of Bisexuality. From what we have discussed it is clear that the iden of bisexuality is not an internalization of overt activity, that is, & carry over into the inner being into memory and as ociative functions of the vanous stimulus response patterns of a reorganization of various aspects of percep tual erprriences of overt activity This des 1s & projec tion out of mans inmost and fundamental nature, a divination of what may be and of us hat is waiting to be realised 7 tüsegers of mescalatt sed lennuwi 1: a symbol for the true man The word symbol is used 1. Cliford St A problem et Es Sirastara ra 119 [Tho Payabcanaljlis Quarterly rol Ili 1018, NAI TP 91831 ·3 THE SYBIBOLIC CHARACTER AND EMOTIONAL 15 the feeling emotional tone of & symbol, the greater is its importance for the life of the individua! The incipient reaction to the symbol may be thought of as a method of seleasing tensions Such releases occur through the copsummatory final response When the solution of the tension is attained the individual passes into a state of satisfaction, complacency and relaxation The feeling of pleasure and the sense of socurity remain These pleasant feelings following successful issues of a cycle of activity indicate that the goal has been attained The former Sense of strain or stress has gisen vay, What previously seemed to be utter darkness is dispersed by brightest rajs of light In the same way as the moon stone sheds its light in deep darkness, so bighest bliss instantly dissipates all miseries ,' says Saraha But unfulfilled impulses or uncompleted cycles of schnity are likely to leave a residuum of unpleasant leelings and emohong This shows that feelings and endotroos form & substratum to the whole sortes of overt trials and to the internal and anticipatory processes which characterize the efforts to find the solution In other words feelings and emotions are basic to all cycles of &chaty and represent the fact that the org2015m remains in a state of disequilibrium until the solution of the problem 13 It hand Trom the very beginning the idea of enlightenment, expressed under the symbol of the conjunction of the two setes, has been linked up trith & most intensive emotion 1 31 55a31Jallab Los Chacts Hjat 131 do kalne de Sarika Tesler pour 1 ode da 1.-11.2 ! PADIS, Yerse DJ ght on thugz cins3+1 ) 4 kr Nadinha shu ha deth wuern ·16 YUGANADDHA which is called bliss (rucht, maharukha) Lvery otber feeling of pleasure is transitory, because in it there is still & residuum of unpleasant feeling wbich will enforce & dew cycle of activity Indrabhiūti, speaking of enlightenment as pure bliss says "The All Buddha Knowledge which is to be experienc ed within one's most ceif is called Great Bliss (mihājukhu), because it 13 the most excellent of all pleasures' 1 Advazavajra states that Without bliss there is no enlightenment, for enlighten. ment is bliss itself' % Anangavajra says that "It is thought of as sublime Great Bliss, because its nature is infinite bless It 19 most gratifying, most sublime and conducive to enlightenment's Similarly hande states that • The whole world together with its deeds, words, and thoughts vanishes into thin Air Chts fading away means that Great Bliss and Nirvana are one and the Sante ( experience } . 1 Janasiddhi of Indraba ti (=G30kPads Orlental Series No. xury Two Yajcayans Yaris VII 9 garvatuthugali faena s svasa ipedyasabhara katha garaAakhy grabhulalvat mahukhan #ira A 1 [abasakbaprak = Serige No 31 Adrsparajestangraka] #khebbwse na bod'hui gyak mata yu tuhkarapin Prs) op syariasjoyasidahl ol Ada gayajta - 0 Serles No Xlly) 127 adaniasub hayupaluat sy maha sukhasino A samantibhadran ajryr loi bisir1504) ik raka? 4 L Shahidallah Las Obsota lystiques de Kaaba of de Sarah {Testes pour 1 toda de Boddhisma tardl] morao 27 600a figura bal mEnG mil beph er0 lentsa dure #otho bhagy mahsuhan bara ekhe ta 8 ·3 THE SYMBOLIC CHARACTER AND EMOTIONAL 17 . Finally I mention the words of Saraba .- "Oh son, reality bas & marvellous taste; it is impossible to express its nature in words It is beyond thought coast ructions (i e beyond all intellectual concepts ); it is the place of Bliss, it is the most excellent experience Here the world is born".1 All this shows tbat the ideal of the inseparability of enlightement and bliss corresponds to a content of highest tension which nowhere appears in conscious life. As long as this content has not been experieaced within one's in most self and become an inalienable possession, it will be perceived by the individualia a sz rabolic form by way of projection only, that is to say, this conteat which is reality itself and yet waiting to be realized, & remote possibility and get the most present fact, will be thought of as lying outside ourselves The yearning for enlightenment and the constant endeavour to achieve this goal are but the Indication of the individuals eense of tension resulting from desequilibrum, and of the initial soeling to release ths tension Somehow the individual is aware of the fact that any sense of satisfaction and security derived by submission to a specific place in the social world is bought at the price of bis very own nature and that his true nat ure has beca jeopardized As long as the goal is not attain. ed the feeling of uopleasantness will persist. Stoce life seems to make for this goal we may say that the whole life of an individual represents a cycle of activity rith the end to secure the reduction of tension As I base pointed out belore any partial response 19 upsalisfactory and, there fore, unul ke attainment of thegoal is achieved, new cycles Sarahs 8€ on yulda / labai rata kalera 10 pas de Larra-rakus ala thens baru jaga saiso A. IAR 3 1 ·18 YUGAVADDHA of activity will ensue Applied to the belief ja rebith this means that every existence, representing a cycle of actiut), is followed by another, when only e partial and loeffective response has been made Someone might make tbe objec, tion that we do not know anything about the indusidual existence after death ard that it cannot be proved by exact science He may be reminded of the fact tbat death means only the end of our conscious existence and that our ego consciousness is not ultimate reality Moreos er, jodiy,doal existence after death is of no account Every indiuidual is a manifestation of what ne baie called energy and our individual ego consciousness with whuch our existence in the world is ljoded up is but e ssiber small sppearance : the cage of time, space, and caucality, it is a momentary section of the whole Energy as a whole is capable of endless transformations eo that one appearance is followed by another. Therefore, there is perther absolute Identity nor absolute diversity The idea that the human existence is part of the whole and the fact that every partial and unfulflled re ponce lo & retention of unpleasant states account for the fact that the repeated re appearance of an individual on this world is unpleasantness ( dukhi) We suffer, because we have become alienated from the whole, because our ego in its self confinement, in its dependence on something alien, is a distortion of the true nature 1 4. The Status of the World and its Dependence on Drives. "The circle of existet ces is of unknown ongia No beginning is known for the beings who walk and run (from one existence to apother), prevented from attaining their goal) by ignorance and fettered by the tbırs! (for ·4 THH STATUS OF THE WORLD 19 continued existence) For this reason, unpleasantness has been expəriencad for a long time, paio has been esperie enced, los has been experienced, and the cremation ground bas been filled' : This important and famous passage from the old Palu Conon answers the question, shat makes an orgânism go", OT, put otherwise, "phat motivates an individual to on adaptation?" The basic stimulus which makes an individual avoid negative experiences and seek positive ones is the drive (trma, tankā) As must be porated out, "drive" is but a convenient term to describe & certain early temporal phase za adjustive aclivity going on between & state oi desequilibrium and one of balance. This latter state may be called a goal or an end. The attainment of the goal by the reduction of tersion or tlte salısfaction of the drive generally leads to a state of equilibrium, which is accompanied by a sense of pleasure and relaxation. But as long as the drive remains uasatisfied and unfalfilled, residuum of unpleasant feeling, however small it may be, rematos and a new cycle of activity will ensue, the first stage of wich is a need, a want or a drive resulting from disequilibrium. According to the Buddhist texts the drive is concomitant to "ignorrace' (aredyā, ar ijja). Ignor 6nce does not m-en intellectual stupidity, but spritual bludnes; and darkness, the inability to see the inner light, that which endures and is imperishable, untouched by death, decay or corruption In this respect ignorance is marked by considerable lack in propar adjustment. In ad lition to this inability to adjust oneself to the demands of life it denotes the state of imbslance togetber with dave in the proper sense of the word as well as the cottiel seeking of the stimulus or situation which th: ensing 1 Saziyatta Nik II 179 ·4. THE STATUS OF THE WORLD ism, though incited by disturbing tensions and drives, by the process of reflex circular action continues to absorb more and more of the satisfying stimulus, as in eating and draking also the whole range of love reactions takes on this character, from the tachle stimulauon of the erogenous areas of the body to the other items in the love life of the adults In the same way, tratamg to social contact leads to a continued desire for companionship and for the other things of which we are accustomed to say "be more we get the more we want". This continuation shows that there is still some unpleasant feeling emotional tone The effort was to avoid the more negative situation and to secure the less negative sztuation These drives wlich continue even after the consummatory response are called adient, and, this sort of repetition falls under the head of perseverance In the Buddlust terts the two terms "thirst for continued existence" (traratanha) and thirst for pleasure (including sex, kamatanha) are used for our concepts of adience and perseverance Buddhaghosa speaks of these two concepts in the following way **The thirst for the objects" (rupafanh x) is called "thirst for pleasure' kamzlanhāt, when an object comes a to the renge of sisual conscious ress and when this thirst continues to absorb the object because of its pleasurable stimulus [1 e adience] Bat fien this thirst is continued with the idea of permanence, that is, (when the subject desues that) the object should be lasting and eterno), then it is called "thirst for continued existence" (Sharafaniki) {t. e perseverance], for a desire accompanied by Ibe tdea of permanence # called birst for conteved existence"". 1. Vindibimsega, rp 567 og ·24 YUGANADDHA energy, men is hberated He is not dissoli ed into nothingness but he has become pure and transparent, le has become his own masterpiece That man must pass beyond the struggle of the drives and must not have a predelection for anyone has been clearls expressed by Candrakırtı who states that * Those who try to solic the problems of life (tharssy mkuranım) either by perses erance (?harz) or by 810dance (vibhara) bare no true knox le ige Both these aspects have to bo gien up the adient drive (Share (797) as well as the ai o dant drue (tibh tre trsni)! 5. Drive and Spirit. Not only are tbese many drives us by cannot be resolved into a single one without rather exis 10u8 reasoning but they also inanifest themselves on different iciels Morcover, there is A constant intermesling of one driya with a 10 her I or ths reason it is not tole wondered at that man is such a contrad ctory and complcalad being that cannot be caught on clererly densel theories It hateser appears before our eyes may le this one or that one bul neser all it be one tb ng erlcusutely In what was a manifestation is dealt with depends on the attitude of the individual The concept of attilude proses to bg seryoseful, since it ca es a clee to the unroseling of human matures and lines of action An attitude de essentially an inter alls trousel sel of mental mntor predispos tion of the individual to 1ards some specific or ccatral stimulus For this season it is highly selective It excludes everyth og that does not fit into 18 particular 1 Hadhyamatoriil A NO ·5 DRIVE AND SPIRIT 25 line of action The building up of an attitude is so largely unconscious that often we are not at all aware of how it arises Often a marginal impression is sufficient to determine the individuals response, because this tangential stimulation touches off and brings to light the deep lying attitude This is especially observable in the case story of neuroses but is also seen 10 quite 'normal" Specimens On the other hand, attitudes may be learned, that is, education, environmental influences and the many experiences made in the course of life are active to bnilding an attitude Whatever may be the origin of an attitude, It is essentially the resultant of all the forces operating in life The most important feature of an attitude, however, is its directionality Not only does & attitude mark the inception of a response to a certain situation, but it also gives direction to the ensuing action Therefore, it is not only selective, as parated out above it is also chara cterized by emotionally toned approach bod withdrawal, rejection and acceptance, likes and dislikes, adient and avoident tendencies There be no doubt that the attitude of an individual, be It ionste acquired, deeply influences be whole furniture ol lager life and hence the radividuals overt conduct Any change in an attitude will alter the energic ratio Sometimes a change in an attitude is 1ndispensable for the continuity of life Such a change will come svben, for instance, the one sidedness of the conscious attitude of man has lost the contact with the deeper layers of the human nature Although ed attitude is not at all a static feature of the individual and constantly enters new constellations and combinations it is the decisive factor for what is placed foremost It is due to the attitude if & drive dominates or of spirituality is the main line of action, Under the in CA Or ·26 YUGANADDHA one . fluence of an attitude even drives take on different meanings It is true, the strongest drives postulate and even enforce their fulfillment with reference to their objective, but it will not do to value them as to the biological function exclusively. If the attitude is directed more to spirituality than to the satiation of the drive in the bological realm, the drive takes on a certain "meaning" and the undeniable biological function is only syndromic When this happens it is almost impossible to say what is drive and what is spirit In the same way as body and soul are a unity so also drive and spirit are an unsoluble medley. Neither can exist in isolation The conflict between drive and spirit ensues only when one pole is unduly stressed So, when the whole is disequilibrated at one time the drive, at another time the spirit tries to get hold of and to subdue the opponent Even if the or the other succeeded in doing so it would be a violation but not a solution of the conflct A solution is achieved when the lost balance has been restored, when the dualism of drive and spirit has become meaningless Because of the fundamen al unity of drive and spirit the concept of sublimation in the strictly psychoanalytical sense of the upward shifting of the libido from channel to channel in the direction of that which is socially more acceptable is open to doubt The spirit is not a derivate of the drive Man is not primarily on instinctive being and secondarily a spiritual cne He is both at the same time Spirituality is not a substitute, a canalization or draining considered off of physiological impulses into activities culturally proper and acceptable, it is another aspect of unity. Therefore we also must refrain from judging the one or the other, As soon as we call something good or bad we fall e prey to one sidedness, and one sidedness is ·5 DRIVE AND SPIRIT 4 always based on evii Repressing the drive is as bad as excluding the spirit Man will bava to suffer for such a! procedure I have discussed the problem of l drive and spirit at length because only from this complication the erotic language of the Buddhist Tantra's becomes intelligit ble Also the distinction between conventional trutkin (ramurtiaitya ) and symbolic tratb (paramarthusaly } will present no difficulties for an understanding The "conventional truth is the self representation of the driver the symbolic truth is tho spiritual meading of the anstedt tive drive Needless to say that hare the spiritual meaning serves as a gateway into something beyond and transcends the dualism of dnve and spirit wbich only belongs to the lower world Man s yearning is directed towards entireness Men wants to have what once feil asunder reun ted on a plane where the danger of a split is eliminated But to speak of A reunion or a fitting together of the contraries is rather incorrect because it fosters a view of the true nature of man as a mere summation of disjunct parts or elements It would have been more correct to say that mans integral nature is the experience of the inseparability of the contra ries the unity of what in this world appears as man end woman This experience is & contact with the living real ity which does not know any limitation and exclusiveness Since thts experience is beyond the rigid conceptual dualism, the nature of which is limitation, it does not Jeed to sterile sophistry but offers peace and bliss to man suffer from the self imposed constraints It creates a deep understanding of life and world No longer will the contr aries be able to worry man because in this realm of Reality there a no dual's A completely new point of View has been found What formerly was looked at from ពល្អ ·28 1 YUGANADDHA without is seen from within , but within and without have become meaningless, becagse & U dualistic modes have been transcended. It is true that there is something tranquil, peaceful, and silent about this new point of view, but it would be a gross error to conceive this tranquillity as in activity, laziness or self contained contemplativeness It is unending work It can only be described in antroomres, because there is not & single word in our languages which could convey the exact meaning of this "Thundering sile nce". Anangavajra bes said about this state "Neither duality nor non duality, peaceful for tranquil, fanla), gratifying, everywhere present, to be experienced within one's so most self, unswerving, undisturbed is this susceptibility full of wisdom (prajna) and activity full of loving compassion (upaya) This harmony of wisdom (praniu) and action (upāya), of rest and movement, raakes mar free, because everything that is done by him now is born out of the whole Man's action is no longer dictated by a sudden Impulse Such actions are but spasmodic, signs of constraint If man's action is without this inner support it vanishes into tbin sir if the inner quality cannot be espressed in activity it is a barren abstraction Both factors together are freedom, that is, freedom from all unnatural impediments I have refrained from saying that mans action has become full of meaning because such a statement might creste serious misunderstandings The one thiog that hampers our life is the concept of teleology which is made to be felt by us 10 every phase of our Itfe As long as we are on the plane of the teleological conception of existence, wc are not free Wben we are conscious of any purpose in our Prajfiopayotiniscayas ddhi I 20 na drayant fedraya furitam ftes tartarra ea Asthalat pratyatmaredyam acalask propiopugam anakulam 1 ·5. DRIVE AND SPIRIT 29 movements we are fetteted and we become moral and intellectual people at best. We cease to be religious To be free means purposelessness, genuineness of motive, distinterestedness of feeling, and immediateness of response. When there is thus no crookedness in the heart we are free In this there is something bighly religious of this freedom it has been said in the Vimalakırtını desastra Action which is without wisdom 15 spasmodic action (bandha, a fetter which binds us to an object and has us mahing calculations as to the effects of our doing), wisdom which connot be expressed in action is & barren abstraction (bardha, a sort of spiritual fetter that makes us get lost to the work we have to do in our terrestrial existence). Action combined with wisdom is freedom (mokra), wisdom combined with action is freedom The intrinsic nature of these two in one, comparable with the inseparability of the lamp and the light, is deemed to be the true nature of man ( achavanddha) Thus the true teacher ( radguru ) has given his instruction",? Only that man who is free, because he does not blodly follow ls dretes and sudden impulses and who does not get lost in the world of pictures his soul conjures up before his eyes, may say that he is in a state of bliss, that he is bliss himsell So also Advayavazta states that "The judicious man who has fully experienced that man's inmost nature is wisdom and action in one (prajfopā. yatmyatam tałtiam ), because ( his mind) has been swept clear of (such conceptual dirt as) the without and the witbin, is in a state of bliss { Bukhta) There are no longer I Quoted by Adragavajt8 p , praj larahas sparo dondhan, upayarahtto pray la bandhan prajte sahtta up yo noksak, upayasahula prayła moksar tadatmyasi hayok sadgurupade akal prad patokayor in what #dhan padhwanyok.

·30 YUGANADDHA spasmodic efforts (athānayogaiał}' 1 There is some reason in calling this mutual penetration of masculinity and feminiaity, of male power to mould and of female susceptib lity, the bighest value The uditive knowledge of masculinity and femininity as an indivisible wbole is a reconciliation with whatcver we encounter in life It is, as it were, a curative treatment of our wounds inflicated by the painful fetters of separateness The fetters have fallen of, they will never be put on trs again There fore, this unitive knowledge is in the true sense of the word, liberation (mol sa) 6. Male Female Relatonship, Modern science has taught us tlint even tha smallest lluing cell is a bighly complex, holistically organized unity of many specialized molecular protein subunits These parts in the organized whole are not at all static or fixed in constitution and position but are in constantly stuctura lizing and destructuralızag motion This bidynamic, anabolic hatabolic ratio of cells ard of organisms of cella determines the balance for viab lity Rece it rescarcles in the biochemistry of cells have sboun the energy reserves stored in a cell become nonbolically worked on cr into the living protein structures of the cells before they become hatabolically brohen down for energy rcleace in work The imbalance either way is detrimental to life unle's counter balanced by exchange with other cells Every 194108 cell 25 1 Advayas airs, Mahuukha prekia! Ivalop yutmyala tatom 8 hy thyrndararudith lat but the part sota miatt rulhudo ## ne yojalah out na jopa There is no need to artifeally sat op cord tlaat tarotrable to one ssctloga ·amic differentistion in the energy for self-determination 6 MALE FEMALE RELATIONSHIP 31 continuously, more or less rapidly katabolically self coasuming and must acquire and build into its hile quad tiative ratios of special anabolic properties in order to counter. balance the ratio of its special form of katabolism This law of motion and conservation of energy applies to all form of hfe, whether they are cell units or multicellular unities. Since the bisexual differentiation of an organism is already latent in a single cell s bidynamics It is safe to assume that, in the same way as a living cell Inabolically deficient in any was is chemically driven to work repetitiously to acquire and anabolize adequate quantities of right qualities of nutritional substances, an individual which is either predominantly male or female is driven to scel the complementary opposite type la other words, every bisexually differentiated ladividual 13 incompletely balanced and is forced to restore his internal with external equlibration and the counterbalancing bodynamic organization of his integrity as a whole will see the woman as well a woman the map Such selective deficiencies or needs and cravings prove that every partul aspect 13 in went of its complement In most cases this adjustment is sought on the biological level We all know these hyper erual males and females who apparently feel completely satisfied with the sexual zotercourse We also know that the att tu lioa) sad socia! differentiation is manifest 12 repetitious convulsive emotive ations sou that the social biserual differentiation may be productive of a serious neurozis, because the Dae sided biological determination of man is katagonistic with bis spiritual destinat100 A man We may speak of a bidyo against oppositions, of a bisexual differentiation in the chromosomal genic organization which deterclass the degree of bisejusl differentialioa of the gorgds, of the ·32 TUGANADDHA men or ratio, quantity, and extent of gonadal hormonal secretion wluch differentiates the growth of the bisexual gonoducts, external genitals, and other somatic organs, of the conditioning bisexual social pressure of approvals and dis approvals as regards masculine dominance and female sub missiveness in mating behas 105, in all cases we state but in other words that there is deeply felt need for equilibr ation However, it will not do to perpetuete tbis apparent dualism into all eternity This dualism is the cause of all the worries, all the miseries, all the conflicts that are going on in this world Man must be remade The remaking of man consists sa regaining the categrity veiled only by the contraries Since we as human beings are women there is no better way of speaking of this categrity of man than by the symbol of the constant union of man and woman The word symbol denotes that we have not to deal with the biolog cal aspect exclusisely It means that nature and spirit are basically one and that only thus we can get a glimpse of the blissful unity The importance and the necessity of uniting hat seems to be separate bave been expressed by hanha in the following beautiful verces, • Hosy can enlightenment be attained in this bodily existence without thine incessant love, oh lovely young girl ? ? • He who has mide bis jewel like mad unswerving by taking his proper «pause is the Vajranatha (1 e the adamantrac and indestruct able man) I bave spoken of the highest nature of man (or of tultimate truth ) : Kipha 29 cd dong tarans Intraplara nene bohi kt lubha tia B3 deho + Xarba 31 Je dra frula mina razend mia ghar. h reda 20 ho Bugird małe repoy butto permalina 1 ·6. MALE FERIALE RELATIONSHIP 33 "In the same way as salt dissolves in Yater, 50 also the spirit that takes its proper spouse (transcends all boundaries) It penetrates into the essential, emotional moving unity (samırara) (of what seems to be separate and distinct), if it is constantly united with her" 1 Owing to the constant intermeshing and overlapping of instinctivity and spirituality, owing to the fact that a drive may be looked upon either with reference to its objective or with reference to its symbolic meaning, it is not to be wondered at that the erolic terminology plays an important role All tbat is represented in this process of attaining ones highest aim is born out of the partly spiritual and partly instinctile factor The tremendous energy stored up in it seeks an outlet in one way or another, At the same time, however, it shows that man's aim cannot be thought of as a stress on the one side or the other. Men will not find himself when he becomes & slave to mere lost inctivity or when he loses his ground under his feet while striving to possess mere spirituality He will find his integr aty when he succeeds in living instinctivity and spiritasity together on a new level, when his whole nature is raised to its fullness its maximum expression Though the rela tion between the two is inconceivable by us from the logical standpoint, it is got over wben we have the direct appreben. Son of reality Therefore, cothing has been achieved when we believe in the basic units of instinctty sad spirituality; they continue acting as an treconciled doslits. We must find out the truth of our ora bighest and irmost existence and live it without following of outer standard I lipba 32 jima 2013 191 par liten stan Lada Famarasa 4: tałthout you presko $ ·31 YUGANADOTTA The man of the world is lost in the varied activities of the world and follows his drives, the quietist kithdraws from the world in order to de clop a sort of private world into s1 lach others cannot enter But the idcol man gous be sond these extremes TO A certain extent the striving for integrity and balance may L. compared with the mating behaviour of single cells When they are internally incompletely balenc ed or lacking in adequate quentiting of anabolic, resp hat abolic substances to carry on the work of living, they have selective and acquisitive nating craving needs for comple mentary opposite typ sed avo dant compulsors for like and misfit types In other words, mating behaviour is produced by a deficiency of anabolism or katabolism ja cell exciting chemical affinities, sensitasztres, and motivities for union with another coll that las complementary oppos ite ratios of counterbalancing properti s Tie anabolic katabolic re equilibration, brought ebut either through ingesting other cells or through Graded repeated exchaoges betwech Ining cello of fitting quantities and qualities of nutritional substa.ice, or through conjugation between two cells, is equal to a renehed viability In the same way as the lus or of cells in the biological field results 1a a rejuvenescent viabuty so also the re equilibration or fusion of what we call madness and femaleness has the same effect in an individual Therefore Tropa says of this new state beyond the contraries "When the (intuitive ) knowledge of (the unity of ) Bliss and Wisdom, which is without (worldly ) attach. ment, rises, men's viability is increased , bis hair will not become white and he is ill grow like the wasing moon" 1 1 Tilops Mahiwudt upadasa de la zen med ide ato i ye fes lichar phe Ma #kra dlar mic sksar 174 ·6. MALE FEMALE'RELATIONSHIP 35 1 This verse shows that the material and the mental are but views of the same object by different methods, abstrac. tions, pictures obtained by our reason from the indivisible unity of our being.. The antithesis of matter and mind represents merely the opposition of two kinds of techniques. There is no reason to giye to one a greater value than to the other. The bisexual differentiation found in matter is exactly in the same way but a picture of processes going on in the tissues of our body as is the bisexual differentiation of mind to be discussed in the following paragraphs. It was the error of Descartes to believe in the reality of these abstractions and pictures and to consider the material and the mental as two different things. This doalism bas weighed heavily upon the history of our knowledge of man. It has engendered the false problem of the relation of the soul and the body. There is no such relation. Neither dhe soul nor the body can be investigated separately. Equally neither man nor woman exist for themselves. If this were the case a man would not care for a woman, nor a woman for a map. Nan and soman, maleness and femaleness, are but another arbitrarily made division. Alan seeks his counterpart, the woman, but this part is also lying hidden within him,elf. Since everything that is met with in life is bot a picture the fact that the union of the contraries, of maleness and femaleness, is illustrated, by pictures from the biological realm should make us realize that this physiological picture is at the same time alse the symbolic expression for the union of the contraries on the spiritual level. While for him who has attributed a gre. ater reality to matter than to mind the union of the cont. raries seems to be achieved by sexual intercourse, to bim krko attributes B greater reality to mind this union is apparently brought about by the integration of his own inherent, ·36 YUGANADDHA hidden femaleness In this way we have a double pair of contraries, en fer one and an outer one But it will pot do to give & privileged position to one aspect or another, the contraries should be examined to the converging light of physiology and psychology, Whenever man comes into contact with his counterpart, which is a certain aspect of life not lived by the individual and excluded from his conscious attitude, whenever a man comes into contact with his latent femaleness or a woman with her bidden maleness, thus giving up the one sidedness of ccoscious life, their whole being will be enriched This enrichment of utmost importance for the whole future life We may say that what on tbe biological level is represented as sexual intercourse is on the mental level the union or fusion of consciousness with the unconscious Only an individuals consciousness is linked up with the visible physical sex, while the opposite aspect is latent in the unconscious the integration of which is essential for the fullness of life Man consists of all his actual and potential activities The functions which, at certain epochs and in certand environments, remain virtual, ore as real as those which constantly express themselves. Consciousness is not the whole man Life that will be enriched by the integration of what formerly has been excluded from is only possible rf man is not only content with knowing about bis latent opposite aspect but if he also is ready to accept everything that has been spurned and repressed for moral and other conventional reasons Howeser, if be continues to debase, to de pise, and even to bate his opposite aspect be will Dot grow up to fullness of life, be will never experience what bappiness and what transport may be given to bis life by the acceptance of what has been arbitranly banished ·6. BIALE-FEMALE RELATIONSHIP 37 into darkness, Accepting and integrating the opposite aspect means to develop all potentialties. At the same time it also rescues the indipidual from the state of in. tellectual, moral, and physiological atrophy brought about by the one-sided conditions of contemporary life. It also creates an inner warmth that is totally wanting in the egocentric confinement to the sphere of rationality and respectability. It makes men one with the glories of tbe spirit. When there is this unique love which cares for everything, bowever small and insignificant it may appear to our reasoning intellect, the individual will be no longer preoccupied with brutally changing those factors that enter his life, with relorming them, punishing them, protecting himself against their interference, either by forestalling or by crushing them. The whole net of intriguing concepts that intervenes between him and his opposite and makes true knowledge and respect of the other impossible will vanish into tbin air. Nothing remains that might dim bis view. The pure light of bis very own nature spreads over all and everything. The individual experiences an inner awareness which is superior to his egocentric consciousness, because it is than the ego-inflicted narrow compass of his vision. Man has risen above the contraries. He has become what he has been from the very beginning. Therefore, Sahara says: "Do not create duality, create unity. Do not set up conceptual opposites within this state of (unitire and all-comprehensive) anareness. Immerse all the three worlds in a single light fektu kuru bangus) through true love ("mahārät"). 1 Saraha 95: akku laru (reta laru bernijuna lorola bserg lulung tools makstiethylan barna more ·38 YUGANADDHA As long as this transcendental state bas not been realized the relation between man and womgo, maleness and femaleness, appears in two different aspects The one is an internal process of integration between consciousness and the unconscious, the other one is an external frame of reference But the one cannot be without the other Therefore the whole problem becomes most complicated Sometimes it is impossible to decide whicl espect is dominant Since the spºcific inner nature of lem nintty is obscure to the mele, as is the specific inner of masculinity to the female, and since in accordance with their phyical development and function in ociety the male feels subjectively as & male and the female as a female, on account of the fact that the male is not able to satisfy his feminity--nor the woman ber masculinity-the tendercies and features of the opposite sex appear, normally, extrajected anl 5116 rise to longing for the other ser Now, "berever an irdividual establ shes a rapport with a member of the opposite ser due to extrajection, we have to distinguish between objectivation that 15 actual traits of an extraject (10 the object representation wybich emerges from extrajection) are found in an outer object and the incorrect imputation of traits and qualities of an extraject as well as desires to an external object The contents of these imputat tans may be due either to memory traces of object images or to a hallucinated image, that is, to a fantasy image that need not necessarily be the image of a semembered object All these factors determine what sees' in an object Not infrequently there will be some difficulty in deler mining the relatie degree of correct perception and incorrect imputation In other ne ·6. MALE-FCHALE RELATIONSHIP 39 as in Words, since both the internal and the external world are equally real and active, the external object meets the qualities of the extraject to a certain degree, but it would be erroneous to consider the external object as just a lifeless clothes pes to bang one's extrajects on. The external object has a life of its own Owing to the constant intermeshing and overlapping of the external and the internal the fascinating influence of the woman on the man should be considered inducement to come into contact with what is aperating within the individual bimself However, love for persons of the other ser as well as for the spocific iner nature of femininity or masculinity presupposes an unders. tanding of the specific features of the love object if, in a male, "femininity" is not sufficiently developed or if it is repressed, he will not be able to understand the woman and her specific natuto He will become more or less Intolerant. fnstead of longing for a tender, receptive, affectionate, and emotionally responsive being, be will despise the weakness, emotionality, awkwardness, and whimsicality of the woman" It should be borne in mind, however, that the woman" appears to lum in this way only, because his own femınınny has remained undeveloped Therefore the individual s emotional attitude towards bis opposite will depend upon the nature of the objectivated estraject A positive affective attitude will determine love for the object, a negative affective attilude, hate The occideptal conviction that life for good or evil is determined by The without, and the almost incurable habit of concretizing any internal content and of placing it into an outer world or an outer object makes the split betiseen masculmity and femiainity still greater It makes most men concept rate their whole interest in women on sexuality, but their sexual longing occurs at the expense of terest in and ·40 YUGANADDHA Our understanding of the feminio- nature. They are unable to enter into & full mental relationship The brutality involved in so many actions on the part of man are basically attributable to this continuing and ever expanding erterna. lization Socially conditioned prejudices and the overgrown fear of deviation from the fortuitous standards of tradition make it extremely difficult to come to an understanding of what goes on with ourselves This fear must not be underestimated We speak of development, but, as a matter of fact, we are constantly engaged in keeping something from developing The case of moral decisions is much more a case of keeping the evil motive from becoming realized than of realizing the good motive The sere aspect «e fiad ia mea's masral kfe is also presented in the treatment of expression of emotions Because society disapproves, we do not want to have emotions and try to get rid of the less desirable emotions All actions more in the direction of checking unde sired forms of expression than of encouraging new desir able formas Our efforts copsit in creating & vacuum into which tbe 50 called good povrs in The bost of phe nomena like frustration, regression, infantilism, inferiority complex, rationalization, extrajection, defense mechanisms, and so on, bears telling witness to the intensity of the fight in which we are engaged The strain of our mental life is the common result of all these factors The most violent battle bowever, is fought against Imagtaation How far & cry 1t 15 from the devotion of a small child to & world of imagination, & devotion so somplete that the imagined world is the real world to the child, to the suspicion of the adult Agato be destroys, he does not develop, because he thinks that the world of imagiuation will sap his strength in the struggle with the hard facts of his outer world The world of the ego is & sporld of sre ·6 MALE FEMALE RELATIONSHIP 41 its destruction, it is not a world of development Although we are acquiring more and more knowledge about what our society requires, we do not develop All change refers to the exterior expression oily True development would shake and undermine the one sided, rationalistic world Our inerti& makes us remain static and averse to development The inevitable result is fanaticism 10 order to keep up our self deception If ever we want to develop we have to reject all systems, to break down alt the artificial fences erected by the intellect and rationalization Which may be boldly defined as selfdeceptiou by reasoning because most of the “reasons" we give ourselves and others are not the genuine causes of our conduct but are the excuses which we imagine to be acceptable to ourselves as well as to others Man only develops when inspired by a high ajm, wben contemplating vast horizons The sacrifice of our petty and touch cherished ego is not very difficult for us when we burn with passion for a great adventure And there is no more sublime and dangerous adventure than the renovation and remakng of man It is correct to speak of a dangerous Adventure because no one knows what lies bedrad tae walls of the ego The hidden potentialties may destroy the individual In the case of the relationship of mascu. linity and femininity they may lead to a hopeless disturbance of life by unnatoral sexualization On the other hand, they may open up new possibilities for life sad lead to the realizaton of the highest aim The incer nature of femininity which is obscare to the conscious attitade of the male may gie mas information about things which, as a rule lie beyond Lis limited vision In the same WBY &s outer world society, induces him to identify bimself with the functions and 6 muns ·6, MALE-FENALE RELATIONSHIP 43 Everyone takes upon bimself the qualities of the other and shares them with him. For this reason, everyone is in a dangerous situation, because the effects of the one on the other can be very far-reaching, especially, when there is a latent disposition to admit this induction current into oneself. As a matter of fact, this disposition is always present, without it no one would care for the other. Because of the fact that man is "interested? in a woman he exposes himself to her influences, although ia most cases be will not admut this fact out of fear that he may lose his prestige. It is, however, an undeniable fact that man must be interested in women, because his whole system, if I may say so. presupposes the woman and is in want of her. Since the relationship between masculinity and femininity becomes manifest on Various levels we have a most complicated problem on band The desire to deal with simple facts creates the temptation to select one aspect or another and to "explain" it as a mothug-but". Il. should be borne in mind, however, that most of your explanations are but excuses for phenomena we have not understood. The activity behind the manifest content of any movement is more complicated and influential than everything else. The most powerful drives to action lie deepls embedded below the limen of consciousness and the conscious motives expressed by, the individual are, as a matter of fact, oiten but distorted versions of underlying unconscious' onės. is true, the sexual aspect is very rarely missing in this process of achieving the union of the contraries. Therefore it is so very easy to believe that the erotic performance, so lascinating in its ll, is the main objective. The more the individual es vont to the drive with reference to its objective, the more he will be inclinca ·44 YUGANADDIA to think that the physiological satistion of the drive Is the only truth Moreover, sexuality as an apparently common experience having the same alm strengthens the feeling of complete union and units It is the experience of a superior power which obliterates all distinctive marks and does away with the dissociation between the unconscious and consciousness Consciousness is only aware of individually acquired contents, it does not know anything about tb crestise power of the unconscious but at this moment of rapture it seems to be filled with a tense of fulfilment Sexual partnership seems to be the best expression for the most intimate relation bot een two opposites and for a subtle awareness of harmony But it must be remembered that in the consummation of the sexual act men bas succumbed to a powerful drive, he has not become master of himselt He has not realized the basic untly of maleness and femaleness The conflict between these two forces has only temporanly subsided worry men again The essential fact is to experience tbis besc unity and never to lose it again This lasting experience con certainly not be achiesed by the satiation of a sudden biological urge The realization and the experience of the basic unity is very like sexual fulfilment Tberefore, seruelty is to be understood as a picture or a symbol, but not as a real ty per ce Siace the contraries are but the two aspects of the One, since they are but the superficies it is not only possible bu also necessary to go behind them want to get a precious pearl you must dise deep you The will not get it just by floating on the surface adherents of Buddhist Tantriem were both the experim eaters and philosophers of this profound problem of If you ·6 MALE FEMALE RELATIONSHIP 45 the union of the contraries Like other Indian philosopbers they lived what they taught Unlike most philosophers in the Western hemisphere they did not seek brilliancy or solemnity in marshalling thoughts and building up ephemeral philosophical systems or promulgating suferficial and unfounde i ideas as to show the world migb: be improved They dispensed with the eclat which attaches to all such contrivances finally ending in universal bollsing. They also knew that the material and the mental are one and the same process. There is no parallelism between matter and mind This uniformity of material and mental processes is borne out by their terminology itself The terms may be understood 18 an objective" sonse and in a symbol Ic" sense at the same time for this reason it is almost impossible to translate Tantric texty Nevertheless, after all what I have said, I hope that tbe reader will divino something of what lies behind the "objective', mans. fest sense "Soon after he has embraced his female partner (mudrū), inserted his male organ into her vulva (ongrā. reśaprararlana), drinks from her lips sprinkled with milk, mahes ker sperh codingly, enjoys rich delight and makes ber thighs quiver, King Cupid, (maps) adamantine nature (razranaltra), will become manifest *But he must proceed in such a way that his mind does not swerve, for when his jewel like mind snerves (from this transcendental unity and relapses into the contraries conditioning each other) perfection will never be accomplished 1 I rajfiopiyeriniscutas ddhi 35-40 ·6 NALE FEMALE RELATIONSHIP 47 words are not so much attempts to answer the middle of man and the uniserse, they are attempts to describe wbat sages have discovered by elf exploration They are verbalizations of utense emotional experiences and are frankly preseated as such They are a sort of religious pidgin to express bat has been felt, because normal language is loadequate In spite of these facts someone mght be of opinion that the problem at haud is mainly one of the actual relation between a man and a woman This opinion is strengthened by the prejudice that only co crete facts count in lilefacts for which confirmation by experiments or tests can be postulated is certainly correct to speak of an actual relation between a man and a woman, but this relation must not be thought of as a merely personal adjustment Its roots lie deeper and transcend the frontiers of the limited personal world As I have pointed out before, to a certain extent the woman represents tbe unknown feminine nature of the male and therefore is a frame of reference for the facts of both the outer and the inner world Furthermore, the woman also takes part In this process of reorientation and refashiomng of one's personality, which term, of course, must not be understood in the sense of the backneyed pbrasa "having a good time". or expressing one's personality" The woman's psychology 18 different from the male's In the same way AS e man can onls extraject his feminine nature, because his masculinity 15, normally, linked up with his conscious attitude, as also the woman can oily extraject ber latent masculinity and objectitate it in a man This results in a curious cro s relationship of the ser characters On the mental level the male is represonte 1 by the female, as is the female by the male This is ample evidence for the ·6. MALE-PEMALE RELATIONSHIP 49 reasons I have not rendered into English, are synony mons This is borne out by the words of Indrabhati "bodhicitti ( enlightenment ) accompanied by the sofinsteness of Great Compassion (makäkarunā } for all beings is vajra ( the 1a. destructible)". Similarly Anangavajra Speals of this interplay of human and superhuman qualities "Since he is enlightenment by nature ( bodhıcıllastar apatak ), he is the true nature of all that exists; he is the Lord. the ladestructible Oso (bhagatür tajri ). Therelore he himself (ātmana ) is the Deity".)* These statements porat to an important factor which is essential for an understanding of what is meant by the integration of maleness and femaleness into an indivisible whole Great Compassion (mahakarunā) is the means or the method (upāya) by which man s highest aim may be realized. Method is thought of as the male aspect of the One Psychologically speaking, it corresponds to the desire and to the resolve to be active in this world and to work for the salvation of all septient being . Great Compassion of ths nature of utense love, as has been porated out by Anangavajra "It removes (ranjati) all sufferings wluch spring op from foumerous causes, from all sentient belogs; Therefore compas3100 is called intense love (râga)". In this way it stretches into our phenomenal world, into the universe, for the object of your love is the whole Jalnandabi, p 16 streasitesi madalarikerromarinuj4.4A todkietta a aj ty arthas : Prazdopusariniscayaldad y 99 karrabhatottastogt dodatctuat arupata! * Da Shoga v letu tamud anar decals PeajlopigerialesyaddJbl 1 15 7 ·50 YUGANADDHA universe But at the same time it stretches beyond the phenomenal world, because it is not for any body or any thing but is a part of the nature of enlightenment (bodhs) By method therefore, the extreme view that Nirvāna is eternal passiveness is avoided Nirvana is not passivity or tranquillity Life is always in motion, never at a stand still To seek tranquillity or to run away from life is to kill it to stop its pulsation to embrace a dead corpse There is nothing in this to love However, every action of man would go astray if it had not a meaning The meaning of an action must not b confused with a purpose It has nothing to do with utilitarian considerations The one thing that hampers our life is the idea of purposeness, whicb the human intellect reads into all forms of move ment The concept of purposeness is alright as far as our economic, intellectual political and terrestrial existence is concerned But we never feel completely satisfied with our achievements in these fields of mundane life Our existence means far more than all bese utilitarian coast derations We seek for comething that goes far deeper than being merely economc political and intellectual When we are conscious of any purpose in our movements we are not free we are disturbed by all sorts of things and not be ag free is the cause of all our worries Purposelessness of action is the true mean ng of Method Therefore I said that it is not for anybody or anything The mean ng of our actions is not what our rational into them It is something that cannot be better termed than isdom (prafa) Like activity wisdom ertends into our phenomenal world and yet is of transcendental nature Activity inspired by wisdom will not • improve the world by dubious means Wisdom teaches us to handle facts as facts and to do away izing intellect reads ·6 SALE-FEMALE RELATIONSHIP 51 with our imputations Therefore it removes all obstacles tve put up between ourselves and life, for hfe is simple enough, only when surveyed by the intellect at presents to the analyzing mind a picture of unparalled intricacies. Activity inspired by wisdom eradicates the other extreme view, the eteroity of the world ( samrăra), which has its root in ignorance (avidyā ) Our ignorance, our inability 10 see things as they are, leads us firmly to believe in the pictures conjured up before our eyes as in realities per se It makes us believe that se can alter things, as a matter of fact, we can only grow above them This emancipatiog wisdom which breaks our compul. sive notions to pieces, is šunyatā Since this is born out of the One aut of warch activity or method is born, siace 16 18 the other aspect of the One, it is one with this indestruct ible nature of all being e yra Therefore has been said. "Śünyata is called Vajra, because st is brm, sound, cannot be cbanged, cannot be pierced, canoot be split, cannot be burned, cannot be destroyed" ! Wisdom (prajfia) or śunyatā is thought to be female In the Hevajra it is described in allusion to the serual es follows "Splitting means fissure (blugi, also vulva ), because the deflements (of mind ), the Vīras and so on, get smashed (by 1t) The defilements (of mind) oppressed by wisdom ( so that they lose their strengtb and cease to disturb mind) Therefore wisdom (prija) 19 called assure (bligocyste )" * Adnayarajta p 3, catlag de Tarade bara dramaut suram agus am deck ifudhiya ax4801 adiki acinati ca fungota rongol wegrale & Bekoddesafit1, : Gactaitoa com 18. Herzza Changana blagsm allgat. ifitted disalonas praja hadhar ca te klerar laswi Desjad Ibigay are ·52 YUGANADDIA Now what is the meaning of sinyatā ? The literal translation is "emptiness, vodness", However, this emptiness has nothing to do with nibilem which the Western mind Ithes to foster on Buddhism, for Buddhism is a bard nut to crack. It cannot be reduced to the rationaliza tions and confusions of a vesk minded Western intellect valist. The woolliness of modern myth, science, is incapa. ble of grasping the Buddhist ideas, because it is immersed in & world created by the sciences of inert natter without any respect for the qualitative The modern myth is born from the error of our reason and from the ignorance of opr true nature Buddhism, unlike Christianity, 15 not & religion of revealed truth but of truths--truths which by their very plurality are but suggestive guideposts to the discovery of man's true nature, not unbreakable rules for salvation It is true, śünyatā appears to the superficial mind as nothingness, because it is nothing to which we could apply the rigid 1&us of our reasoa, the systematic ideologies which often come perilously close to those that flourish among the paranoid cases in our insane asylums Sunyatā is not nothingness, not emptiness It is not nege tion and withdrawal from reality It is emptiness of illusion. And illusion does not mean the illusion of percep tion but the false conclusions we base upor perception It is the superstitios of permanency which we develop about in permanent tbiogs, the illusion of immutability we have about changing things, the illusion of possession we create It is the about things that are only given us for use. illusion of life and immortality which makes it so difficult for us to accept the reality of death, and it is the allusion 1 This term is often translated by ausubstantiality Noy this term is to operational concept It is s left-over from the pisterialistio thloking of a pasi ago The problem of substance er vor sa batance 2 DO Psychological problem at all ·6 MALE FEMALE RELATIONSHIP 53 of death tkich makes us wear guns sith which we shoot our neighbour or kill whole nations, because we think that they are death in disguise It is the illusion of the ego, which makes us believe to be more important than another Great Compassion ( mahākaruna ) or disengaged activity (upāya ) and wdom (prayna ) or śunyatā, the one as the male aspect and the other as the female aspect, are both together the blissfal sense of peace and freedom which fills the mind when it is emptred from all attachment to illusion, it is the realization of resolved conflicts, oi attained integration It is the very reverse of the disintegrated and dissociated state of life in which the sophisticated Western world gives regular lessons every day The commingling of Great Compassion and wisdom is the totality felt by the whole It is bighest offirmation : it is the light by which one sees, not a light that one sees All that has to be done in order to achieve this reunion of what once became separated is to be understood more as & technique of orientation than as a statement of mission Carried over into prachcal life this ac ility makes for mutual tolerance and for understanding each one's nature It malcs man respect bis fellow men It does not resort to the dubious means of cracking skulls It makes mea realize what he actually is But this tealization of his nature has nothing to do with the fictitious values of the ego, which always take on an authoritative character and become defenders of slavery. The integration of maleress and femaleness deepass the Axortness of emotional satisfaction arising from participation. In this respect enlightenment is of tishiy social value. The colightened man, who has achieved the integration and refashioped Is personality, will not engage in good sorks in the Constar senge (based on mercantilism. "And when thou dost this ·54 YUGANADDHA let not thy left hand know wbat thy right hand doth. That thy alms may be in secret. and thy Fatb» ho seeib in secret will repay thee' ,)? ich is & somewhat circumstantio version of "what do you get out of that business'), but his ins/ruction of his disciples constitutes in itself a most valid social ectivity When en individuel arries at this goal of tbe realiza tion of the inseparability of maleness and femaleness, at enlightenment, then there are no fictitious contraries He has found again what be has been from the very beginning All his worries resulting from the exaggerations of his ego bave ended. "If I speak of the Ultimate, (you must know) that there is neither an Ego nor & Thou. Experience your inmost rat re in that blissful state of what you are (in this state which we call) the fourtb moment", The Cult of Women -The Cult of the Soul, As I have already pointed out in the preceding chapter, the relationship betu een maleness and femaleness manifests itself in a double aspect The one is an internal, subjective process of integration, & te equilibration of our covert world of thoughts, feelings, and imagination Torough at both the con cious and the unconscious aspects of our soul are to be united and liarmonized on & new level The word soul is used here in a sense quite different from tie TVestern conception By it I do not understands 1 Et Matthew VI 34 2 Saraha 9 prambi raka ubalorant sa i para sa i aranna Khaganando ca taths have n12 s7 beana jina ·THE CULT OF WOMAN--THE CULT OF THE SOUL 55 spiritualized conscious personality, which is but an acci. dental and ephemeral assemblage of influences. Soul comprises both consciousness and the unconscious. Al. though the concept of the unconscious has been much contested it will be recognized at once that there are many instances of conscious processes appearing in the stream of consciousness s bich are totally inexplicable in terms of any of the preceding conscicus processes. The course of consciousness is always too seriously in!errupted to be thought of as a continuum, and it is these very gaps that are filled by the unconscious. The unconscious is an operational concept, as is consciousness. We must only avoid making the classical error of believing in the concrete existence of the parts abstracted from man by our mind. The focus of man can be observed from within and from without. Seen from within, he is a soul; seen from without, be appears as the human body, our own, as well as that of our fellow creatures. Thus, man assumes two totally different aspects For this reason, he has been looked upon as being made up of two parts, the body and the soul. But this definition of man is a meaningles proposition. An operational definition is given of man, when we consider him as an organism manifesting physicochemical, physiological, and psychological activities. The operational concepts which are equivalent to the on or to the set of operations involied in their acquisition can only be legitimately used in the domain to which they belong. But the concepts appropriate to one level should not be mingled indis. criminately with those specific of another. At the level of the electronic, atomic, and molecular structures found in man's tissues, as well as in trees, stones, and other beings, the conceptz of space-time continuum, mase, force, entropy, and the like are rightly used, and also those of osmotic ·56 SUCANADDHA < teasion, electric charge, ous, capillarity, diffusion, and permeability At the level of material aggregates larger Iban molecules, the operational concepts of micella, disper. sion, and flocculation may be usod When the molecules and their combinations have built up tissue cells, and when these cells hase formed organs agd organisms, such • concepts as genes, chromosomes and the like must be added. They exist simultaneously with the phys cocheni cal concepts, but they cannot be reduced to them, AL the highest level of organization, in addition to 2] these concepts just mentioned, we encounter consc o.sees, and the unconscious The phys cochemical and phy ecologscal concepts have become insufficient And, what is more, at the psychological level we have to replace quantitative concepts by qualitative ones Instead of mass wc bsre to speek of intensity Psychological problemos csnnot be golved in terms of physiologs, or quentum mechanics. The qualitative is is true and real as the qnantitatie. The inner process of ra equilibration consists in finding out how much has b-en cut off and disasored and falsels imputed to an external object It consists in recognizing that these imputations stem from one's onninner being However, it is absolutely useless to simply admit that such conteats as have been extrajected and imputed to an object have their source within ourselves, because this they are not experienced at all as to their effectis eness They but meaningless abs Assist tractions, conscious rationalizations, which nei er man in retrieving his lost balance But since there is no Bbsolute separation between thoughts, feelings and things, these contents will be experienced when they become manifest in the relation of an individual to his fellow men and somehow disturb the gladness of participation in others, Are ·58 TUGANADDHA lost, and the whole thing fits into the drive for poner It is, however, essential that mad on his was toward his goal does no! succumb to these dangers He has to tale care that nertber the outer world nor the inner world becomes the dominating factor and casts its spell on Lim As is well known, we only experience various mooifestations, through our sense apparatus from without, and through imagination from within Each one of us is made up of & procession of phantoms, in the midst of skich strides an neffable reality in the same way as it is impossible to state that the red colour is existent per se, because only under certain conditions ne see somethiog es red, so also that which comes to us from within in the form of a picture of imagination cannot be said to exist in itself Both the within and the without are creations of our methods We must be Careful not to concretize the appearance and idolatrously to take the manifestion for the priociple In other words, thwithio is just as real or irreal as is the without Owing to the overestimation of the without, to sbich arbitraris a greater reality bas been ettzbuted, it is extremels dificult to forget, csen for a moment that the sithia is nothing but fantasy, a deplorable left oser from childhood the consequ ence of afiration or a recrudescence of clul lsb modes of thougbts in maturity, Fantasy or maagiaation is not created by us, it impresses itself In order to conceal the painful fact that our ego is not sole master of the house, and ja order to inspire ourselves with courage we bave become "I base done it', "I hare thus teid accustomed to say Therefore, w baleser sc espenesce from within 15 A reality and must be talco serious It only appears as Thus, even if one adhered to the strictly materialı tic point of sew that there is no objects reality in the products of imagination, it is not po'sible to upon us enty something created ·THE CULT OF WOMAN-THE CULT OF THE SOUL 59 4 consider them as meaningless abstractions They have at least the meaning that imaginary numbers have in mathema. tics-the meaning of furthering operations with real numbers. Creative imagination alone is capable of inspiring conject ures and dreams pregnant with the worlds of the future la order to apprehead the inner world we have to divide 16 into parts Their limits may be convenient, but they are artificial. This inner world ceaselessly modifies its form its quality, and its intensity It may be compared to an amęba whose multiple and transitory limbs, the pseudopods, consist of a single substance and in the same way as the pseudopods of the ameba are the ameba itself, so also the various aspects of the inner world of man are man himself The various aspects saks one another relative There is not the faintest vestige of absolute reality in either consciousness or the unconscious However, it is readily conceded that the unconscious is relative, but we are everse to admitting that consciousness, too, is relative, That would shake our foundations, that would mean to doubt the supremacy of consciousness At once we would feel padic stricken, for conscious world, thought to be "real', is endangered by a fantas'c "irreal' world, However, if man learns that both the withia and the without are but manifestations of an invisible and ineffable realty, that they are carved by bis methods of observation from an indivisible wbole, his eyes will be opened to a richer world A world which, although enciosed within himself, stretches beyond space and time He will be able to transcend the phenomenal He will reach the stage of unitive life. Io this way the artefacts of subject and object, of consciousness and the uncons cious, as well as of the other contraties will vanish, for they exerted their power and held mio spellbound-es long as his attitude was brased, as long as he coduly our ·60 YUGANADDHA emphasized the one aspect and underrated the other. Thrs piercing through the veil of the phenomenal is the first step to enlightenment, to knowledge But for many people it is a tremendously hard task to learn that their one sided conscious world is not absolutely real but only as real or irreal as their dream world In the midst of all manifestations strides reality which does not care of we call its manifestations temes For the occidental mind it is a painful task to admit that the within is exactly as is the without Therefore, we bave to spcak of the relativation of the without Otherwise it will not be possible to open the Western man's eyes to the fact that whatever he experiences appears as an object, when concrelized For the Indian mind this relativation 15 unnecessary, because from tbe very Leginning it was convinced of the fact that the within and the without were equally valid or invalid For this reason, the Indian mind could treat the outer world and the inner world alike *The (outer) World 15 ro reality per se (nertastuko), IS apprehended 10 exactly the same way as a veil or s dream? From this transcendental point of view we are enabled to understand the simile of the woman who sees the birtli and death of & son in a dream, and the comparison of this experience with that of enlightenmoat No longer da se cing to the surface of appearances, we hase gone to the source from whence these manifestations did spring it "In the same way AS & young woman, lying on her coucb, (whilst dreemig) esperiences the birth of a con, is glad when be is born, lut is sorrowful when he dies, so also the sage apprehends all phenomena (as dream like visions) That which the young woman experiences, 1 Sotoddesatiks p 49 ·THE CULT OF WOMAN-THE CULT OF THE SOUL 61 is (as a matter of fact,) the unborn and uncreated, but it appears as born and created by her",? 1 However, we must be careful not to confuse this relativation and depreciation of the outer world with some sort of fugue, because disagreeable experiences in life apparently have made it seem unendurable. Oa the contrary, the relativation of the outer world means the emancipation from artificial fetters. To become disentangled is equivalent to getting rid of the influences of the environment wherein maa kappens to be placed. And this environment may be no outer one, society, or an inner one, certain esthetic and moral rules. Just as we are handicapped in dealing with ethical problems so long as we hold to an absolute definition of morality, so we are bandicapped in dealing with our fellow-men so long as we identify our local normalities, which are the statistically average, with the inevitable necessities of existence. The recognition of the relativity of the within and the without challenges customary opinions and causes those who have been bred to them acute discomfort, but we must be willing to take account of changes even when the question is of morality in which we were bred. Wben we recognize the fact that the within and the without are dazzling illusions erecting Walls for keeping life outside, we shall be able to get rid of the superstition that one aspect is more important than the other. This alone makes vay for tolerance and unitive knowledge. It brings to man the fulfillment of his bighest desires, inner strength, spiritual light, ineffable peace. Thus Saraha exclaims: "Do not stay at home (as a man entangled in the objects of this world', do not go into the forest (as a 1 Sekoddesaiks, P 19 Baotation from the Samid leadsetre ·62 YUGANADDHA psychic anctionte) in every place apprehend the activity of the) spirit Enlightenment is in everything What is the meaning of world and of Niryana'? 'Enlightenment is to be found neither at home por in the forest In this way understand the difference Real ize the true nature of the immaculate spirit completeness A single seed produces two trees Therefore the fruit is the same He who knows that there is no difference, 18 liberated from the cycle of births (1 e be is not entang he led in the objective world) and from Nirvana (1 e is not lost in alienation) It is Do not "Cycle of births and Nirvana are one and the same (ie they are the two aspects of the whole ) believe in any other distinction Since I have rejected all distinctions as to the indivisible one, I have found it to be Immaculate ? The relativity of both the without and the wittun, which I have discussed here at length, is essential for understanding the close relat onship between the cult of women and the cult of the soul Mans relation to his Toner world takes on the character of the cult of the soul At the time the statement that same 1 Sarahs 105 106 119 104 gharahi mo Bakku 24 jah: bans yah tak mana girtane suala nordrlara bolthu kat bhabi kah mubang mau ghord na ibanc boht thou oba parent the minnsla el-01 W ta kiroha au kkals siti 21-bon garg la stori Do 913 ryt mullan de los Moru: bu gap da godbyer ved ga sem pa da nikaur days os Adas yn gro Jallabo do mbbg klublobu na hal and Ekta-solid drainagmamals ma raba ang ·THE CULT OF WOMAN THE CULT OF THE SOUL 63 3 these manifestions are of relative validity makes it clear that reither of them can be a goal in itself Man must grow above them The problem to be discussed in this chapter is of utmost importance, b-cause a similar problem was faced by the Western peoples during the Middle Ages. For reasons, which will be explained hereafter, this problem was made to take a wrong turn and, incident ally, bred horrible superstition as well as the degradat.on of men and women It is well known that in accordance with bis psychological development and function in society, the male feels subjectively as a male and the female as a female. The aspect of the opposite sex does not undergo actual involution but operates in that realm which is excluded from male or female consciousness It reveals itself mostly 10 secondary mental characters, biases, and drives Inasmuch as man's inner feminity is recognized as indis pensable for reaching the singe of unitive knowledge and life, so the outer position of women to changed, for the within and the without are not absolutes, they are constantly interacting upon each other Throughout the centuries powerful tendencies have been at work to ascrib: to the male all sorts of sup-nonty and to extol his logic chopping mind to the skies, while, at the same time, the mind of the female and its orient. ation into a different direction were considered as a siga of inferiority. In this delusion there is another hokage and lapping of ideas, the ideas of sensuality and aggress100, tempered and reinforced by the master delusion of nightness. Wbat the male soehs !, beside sensual pleasure and participation, the right to coinmit 2 social and psycho iosical aggression, to become a slave owner, temporarily ·54 TUGANADDHA at least The sense of nghtness is apt to be excessively authoritative It confers quite a disproportionate ment on the man snd makes disagreement a heinous crime This nightmarish delosion has in course of time become ratior. alized and institutionalized Tberefore, It will be sery difficult to get rid of this obstacle to human devel-pment and growth. Our mind is so constructed as to delight in simple facts, following the principle of minimum effort and of maximum pleasure. And the most simple thing is to believe in the rightness of lastitationalized customs We feel a kind of repugnance in attaching a difficult problem as that of the relation between man and woman and of the achievement of barmony Even the spread of science has not purged us from this aulboritative sititude It has aggravated it because the relative certain's of some scientiếc results has created the impression to our mods that the application of sc eatific metbods automatically produces truths of scientific validity But scientific truths are not immutable They will b. changed as soon as new and better methods are developed But we must never forget that the intensity of the longing for the ultimate goal, whatever this may be, is more important and a much greater factor in life than the rightness of the methods Under certain conditions the tendency to debate the soman and to shun ber as if she had the plagne is inteligible When an individual has lived all the time 11 a way that corresponds to objective conditions and their demands and when he has realized the peril of being attracted by the external objects or events to such & degree as to get totally lost in them, he is apt to denounce and to degrade these very objects for this seems to be the only possible means to elude the attractive power of the outer world. At all times the relation of man to woman has been characterized by sersuality, in n aarroner ·THE CULT OF WOMAN--THE CULT OF THE SOUL 65 • man sense of the word, by sexuality. Of course, it is only natural that a man should concentrate on the role of going to bed with a woman; it yields pleasure and is self. important, but it is also the very reason in the end that he kaows so little about women, Since & man sees the woman through the extrajects of his own inper femininity he realizes how & woman looks at bim in particular, but he never tries to find out how A woman looks at things in general, So, whatever has to say about the nature of a woman is distorted by his extrajects The assumption that & woman is more exposed to sensuality than a man is just his fancy. A man is only interested in bis own feelings, the ones a woman arouses in him He calls that "knowing' the woman. Now, in Biblical terminology "hnowing" is the word for lying with a woman. These two are usually mistaken for the same thing. Carnal knowledge, & meaty acquaintance, is about all there is as far as most men's knowing women goes. His selfishness does not allow him to "now" & women at all The woolliness and obliqueness of his sense of rightness then causes him to construe rigidly standardized types and to muddle things up. Since the specific inner nature of femininty is obscure to the male and hence appears to him only when extrajected and objectivated in & woman, and since this feminine nature is of inferior quality the more it has been excluded from and shunned by the dominant masculinity, an excellent testimony is given for the "truth" that it is not the man who is such an inferior being but the woman. Thus again he is right in punishing her and in protecting himself against her interference Reformers and similar mentally unbalanced persons start from this delusion. It is true, there are some passages 10 Buddhist texts 9 ·66 YUGANADDHA woman in which it luas boer stated that somen are unable to attaja enlightenment, that being a male is better than being a I mention only the following ones "It is not possible, it cannot be that a woman becomes an Arhant, an Enligbtened One He knows that this is not poss ble He kooss, however, tbat & man becomes an Arbant, an Enlightened One. He knows that this is possible',' And, "All women may be reboru as men". Sucb state. meots, however, have never been mixed up with a weak morahty as bave those of some depleted, psychologicalls in bibited Christian Fathers who exclaimed woman ought to be filled with chame at the thought that she is a woman, eod, that married people ought to blush at the state in which they are lisu g Moreover, these statements of the inferiority of omen have been refuted by other passages in the 'Buddhist texts The goal is beyond such secondary and unimportant considerations as maleness and femaleness that every "What is the meaning of femininity, if one's mind 15 well concentrated, if knowlede is in him who has realized ultimate truth? He who ponders over such problems as "Im I a woman, Am I a mar, Am I something may be addressed by Mārs ( 1 e tbe temptation to identify oneself with some conceptual abstraction or other). I Mahima Nixiya 101 64 9 Sit 13s muocaya p 219 3 Bt Ambrose Erboristio surg aitatis e Vigni TOL XTi cat 310 Clement of Alasaqdım, Paedagogas e liggetlen Geseci rol wit col 199 Tertullian Ds colto femiasrat esca *eit so far u toetate tbatibo woman is the gate to hell. (ed Migde rol i col 1°0x} Barnratta Niti. I 135 ·THE CULT OF WOVAN THE CULT OF THE SOUL 67 Unlike totalitarian systems, which ignore the indivi dual only take account of human beings, believe in the reality of the Universals, and treat men as ahstractions, Indian religiosity has avoided the error of the standardiz. ation of men If we were all identical, we could be reared and made to live and work in berds, like cattle All statements have been made during the instruction of the pupils by the Guru Therefore it is absolutely necessary to know what sort of man that pupil was to whom such statements were made Otherwise Indian statements will not be understood Indian teachers are not book minded They do not prefer to study men on parchment rather than in tbe glorious original However, to enqu. ure about the who' and not about the what" IS a stumbling block for occidental man For he only hears, explaids, and argues upon the assertions but deletes the subject who made and makes these assertions from the agenda With him truth is absolute, finally and immutably revealed But absolute truth is blab, just blab and nothing else Because in his rigid, pre arranged world oll truth proceeds from God and all error from Satan, because truth is salvation and error damnation, and because damnation is damnable in itself, he contrives family trees for every fragment of truth or of error that he thinks he discovers Lvery truth is the child of shiping truth and will beget hosts of little truths, every error is the child of more basic error and-bigbly sofectious bence a commu nity menace Therefore, anyone who deviates from truth must be purged Caesarean madness, which is inherent in every rigid system, is at its height. If we take into arcount the individual who has made these statements quoted above, as well as him to a hom tbey were made, these assertious will take on different meaning No longer do they claim universal validity or even infallibility, they ·68 YUGANADDHA only serve to cut off former emotional relationships to the world and to make way for new kinds of development for this reason, also the following words which apparently purport to degrade the status of women and all that is connected with them, are meant to repudiate the naive conception that the spiritual world is but a copy of the physical world, a romanticized version at bast "Neither are there women nor is there sexual inter Course As beings of a bigler spiritual level the followers of the Victorious One are sitting in the cals xes of lotus flowers ! The degradation of the female sex which frst of all serves to cut off all emotional entanglements to destroy the letters by which the male is bound to the objective women, 14 at the same time the cause of the cult of women, which means cult of the soul If by this degrada tion the 10terest of the individual is shifted from the external object to the inner motives which aroused this interest an equivalent to the objective reality is created in the in er realm of the individual From this moment onward the outer object is no longer of decisive importance but the inner reality, wbich in turn, creates a new frame of reference Therefore, this whole problem has to be studied in the light of its historical and potentialisocial context For it is the story of every one of us of all men in all ages, but most particularly of those men those ages when social deals are in bitter opposition to social practices It is the story of a cataclysmic awakening It 1 faddbarmapundar kasutra p 979 na co 654 114 lalo obias ») pa masthanadhar na sartaiak *pa gaduka to Isnarasak padmagarbhests * Arta nirmalah ·70 YUGANADDHA the without to the sithin manifests itself as a reduction of consciousness and as 89 increase of imagination sbach 50 often bas 8 visionary character. This transition from "fact considering" thinking to "ſantasy' thinking is often referred to ES & regression to childhood because it 18 usually childlike in that it corresponds both in character and intensity to the emotions! moods of childhood Viether this fantasy thrkrog' should be condemned as being organized regression to childhood or whether it should be valged as a disciplme of the development of man depends upon the siguificance we attach to the emotional exper 1ences of childbood Ble must never forget that imagin ation does not merely employ childishi symbols of love, lear, and ate as emotional equis alents for adult esparı ence, but that it recaptures an intenseness ant directness of emotional experiences, rarely met with an adult erper Tierce If, in any respect ubat-oeser, these childislı experiences are more important than comparable adult ones, Imagination or fantasy thinkmg in aahing'inlantile emotions available for use in adult living, perform a tremendously valuable psychic ser ice On the Paychic plane, childhood need not nec sarily be the immaturity of man it may be much more the preparatory stage of the adult mind just as the tadpole is the preparatory stage of the frog rather than an immature irog IVe hole en inbling of the fact that our mind is not entirely described within tke four dimensions of the posar cal continuum It 15 situated simultaneously within the material unts esse and elsenter It may areet itself into the cerebral cells and stretch outs de space and time We knon that our physical individualių citrics into licht But before this when the permatozoon enters the egg moment, ibe elements of our body are already in etist ·THE CULT OF WOMAN-THE CULT OF THE SOUL 71 the present ence, scattered in the tissues of our remotest ancestors. We depend on the past in an organic and indissoluble manner. But at the same tim• our tissues prepare the future while fuiflling their own life Thus, we are linked to the future, although our self does not extend outside In the same way as our bodily existence is inseparably connected with the material waiverse, so also our other aspect, called mind, is linked to the past and the future The , if Posses es both human and superhuman powers in fact, it is imagigation that stretches into the realm of the superhuman And doubtless we should have to lock upon imagination as the means wbich enables man to retain the values of the superhuman, of godship, while fulfilling the destins of nian, Women It is our momentarily constellated individuality which is either male or female, that is to say, our masculinity or femininity is a segment out of the whole whicb, in terms of our empirical world, is both mascultates and femtainity together just as in the male that lactor or quality #luch is called malerress, is encase) ia the temporal and spatial frame called man, so alo that other factor called female ness is encased in :be temporal and spatial frontier called Bot both are only so many images of the indivi sible y liole Now, iben through imagination a man gains an insight into the fact that his male field of consciousness is but a tiny fraction of the mind that stretches beyond his indarduality into the realın of godship, the repercossion of this experience will be that he takes a different view of women. For with him it is femininity that is linked to the superáuman, which 11 the form of a xuntia, & dirme as that, appears before his eyes He will look upon nomen as so many manifestations of what has been excluded by Ins dominant maleness. And he will realize Botan ·72 YUGANADDHA that suffering, which has resulted from his one sidedness, wall not be ended by suppressing all that which is not male, but that it will be ended when mbleness and female. ness intermingle in the indivisible whole. In retaining the values of godship in bus human life he will respect the women and treat them with anc, because harmoi ious participation is more important than brutal dominance Thus the cult of women means to acknowledge the value of the woman and to take her as a guide tn the profound drama of integration. For it is she who transcends the frontiers erected by the male And again there is this interplay between the within and the sitbout Out of the world, simbolized by the women, mau's soul is born, but out of the depths of his soul the world is born This world 15 & richer world It is not & world based on psychic famine, but one based upon emotional economy of abundance. For the male the woman is simultaneously a material object and a goddess lle may learn from her and become inspired Through ler 4 world of love and beauty Nowhere has her double aspect been described in a more beautiful way than by Anangai ajta The Wisdom Perfection prajāpāram117) must be odored everywhere by those who strise for liberation Pure she stays in the realm beyond tfus empirical world (paramarthe), in this empirical world ( na parrtya ) she has assumed the form of a woman In the disguise of a woman (lulan aturam Jatiasa) she is etery is bere present. Therefore the saranatha las stated that she is born from the outer world (67kyürth dumbhat)". may be created I P'raj losyasteisckyaslidbi 22:1 ·THE CULT OF WOVANTHE CULT or THE SOUL 73 Similarly Lakşminkarā, the sister of Indrabhati, erclaims that "Vomen in all social positions must never be despised A womad is Divine Wisdom (bhagavati prajna) Only in this world she has assumed bodily form".. However, this interplav between the cult of women and the cult of the soul with all its social implications is but one step toward the goa] It is primarily meant to open man's eyes up to the fact that winning one's soul and forgetting the world is as dangerous and morbid 6s losing one s soul and gaining the world and subjugating nature A man whoce consciousness is locussed upon the objective world, because he expects the decisive factor for fus life to come from outer objects and events, runs the risk to be attracted by the external objects to such a degree as to get lost in them The more he gives sent to this drive the more he's doomed. For an external object or event need not necessarily be normal, even in the best possible case it is only valid for the time being. However succes. ful he may be considered, bus success in life is nothing in comparison with what he should have achieved He has simply played his role as a member of a social and biolog. ical team On the other hand, & man who starts from the toner world, which is not identical with his ego bat exists before an ego has developed at all, will subjectivate his consciousness to such a morbid degree as to become alienated from the world. He tends to press the immense richness of the inner world into his ego and make 1 svestidos Thams cal rigs-134 byen bas dud med dag Lu örlags dya đe- hd com dan ghe pight kus od sob tsam gyns grus sed do 10 ·74 YOGANADDHA of the subject of non subjective processes. This artificial subjectivation of the ego results in its by pertrophy and is as morbid as the depletion of consciousness which causes the rnda idual to measure up to expectations and to fulfil duties Tbi latter process seems to be the normal achtly of the Western man, because an undue emphasis 13 lazd by him upon the externalized, material mass man salue of his civilized age, which is an age of us ontby pasterized Personalities, of meager posons and spiritual um olufiors However, there y no difference bet neca the man who subjectisates bus petty ego and the man who is nothing hat & puppet playing luis appanted role in societs Both arc obles sous to their real nature Both are mildly neurotic personalities None can bear the other ·THE CULT OF WOMAN-THF CULT OF THE SOUL 75 which he is given not only pictorial knowledge about, but actual insight into the nature of spiritual relations. Man ard woman are not separate entities From the things encountered in the world, whether rocks and clouds, earth aod water, men and animals, certain qualities have been abstracted. These abstractions, and not the concrete facts, are the matter of reasoning But they may be mistaken for the concrete, fragmentary aspects may be considered as representing the whole. The most simple abstraction is the objective man and the abjective woman. Bat the transfiguration of the objective woman in a divine appearance should make man realize that everything that lives transcends the artificial frontiers erected by these abstractions This insight is blocked when he concretizes the abstractions and thus deepens the cleavage between himself and what is so essential for completeness. For wben the fascinating beauty of these abstractions, whether of our physical existence or of our spiritual one, dominates our mind and enslaves our thoughts in the realm of matter and spirit, it becomes dangerous Man must continue asking questions whicb, from the point of view of sound, scientific criticism, are meaningless Curiosity must inexorably draw him onword to unknown countries A man who is content with his self made abstractions is far from being 3mad. He is just a brute In order to bring to light bis true nature, his incredible potentialities, and the way to realize them man needs guideposts, just as he needs dreams to perceive reality Thus also be needs gods and goddesses. Only through them he will understand certain sigoificant aspects of reality which now escape him. Through the woman, who appears ia divne splendour before bis eyes, he will discover that in addition to the pleasure principle which he exemplifies by lying with a woman wben he feels a sudden biological urge, there is also a joy principle which ·76 YUGANADDHA OT he may discover by enjoying to imagination all the women that all the mer in the world have ever wanted to enjoy, ever will want to enjoy Though imaginary, this would not be an unreal woman, but a women of augmented reality The vivid experience of this state of mind is, of course, a kind of dream, but it is not merely a lucid dream, it is a perception of reality in which all objects retain their logical relationships while taking on a com pletely new emotional meaning It is a world of barmony, & world that embraces everything because it is everything Here man ceases to be a shadowy schema The veil which normally lies between all men and all sources of 1 ght has been lifted Thus the contraries of masculinity and femininity with their endless varieties and transformations expose mens insularity, criticize the questionable idealisms of just being a man or a woman and serve as guideposts toward the apprehension of the invisible substratum of man and of the universe Therefore, Sahajayogini Crata is right 10 stating 2 That men may wake up to fits true nature pure 10 itself and without duality, this cavisible po at) manifests itself in the shape of a man and of a woman However, if a man does not learn that he is operating with pictures or abstractions falsely taking the images for concrete facts the consequences of this delusion will be very grave He will blame bis lack of inner peace and Integration on other people who bave schemed against him and given him a dirty deal The more be broods on this matter, the more he becomes constaced of the fact 1 Vyaktabb papugatstatyas dahi Adir gład pod -5 ya bat gy: an par day parthin e 9 Skyes pas gnas skats su bday Ad kjo dono de riogs par-bya bas phyor bdag out Xyua pa da bud imel kas grugs $ bi paroprull ·THE CULT OF WOMAN-THE CULT OF THE SOUL 77 that, if people are plotting against him, he must be a very important person, a genius, a heaven sent reformer These two examples are clearly recognizable as illustrating the delusion of persecution and the delusion of grandeur which, when they become deeply embedded in his personi ality, characterize the dangerous disease of paranoia. Most of us behave at times as if there were something of the paranoid in us We harbor suspicions about our fellow men's attitudes and intentions toward us and exaggerate ideas of our own importance Usually we recognize the milder imaginings as delusions, are ashamed of them and try to repress them, instead of trying to find out from whence these delusions sprang But in most cases we are unaware of this prevalence of delusion in our lives, because it is institutional rather than personel Of course, we easily recognize these delusions of persecution and grandeur, when they arise in the minds of men belong ing to & group which is not our own But when these delusions are part of our own ideology it is almost impossi ble for us to the truth. The constant feeling of lurking menace the craviag for security, and the futile endeavour to keep up one's exaggerated self importance, so characteristic of modern cloak and dagger civilizatiol), are basically attributable to the fact that images which should bave been taken as guideposts and gateways toward the realization of all the pot entialities in man, were mistaken for the thing itself-the finger pointing at the moon was taken for the moon, see How dangerous it is to mistake an image for a concrete fact and to forget the meaning aver the form, can most clearly be seen from the cult of the Holy Virgin during the early European Middle Ages, the direct con sequence of which was the persecution of witches The ·78 YUGANADDHA The women, cult of the Holy Virgin Mary was closely related to the Cult of women which started during the time of the troubadours The apprsial of women, of their spiritual qualities such as tenderness, love, krodness ond cbarity, rather than of their physical beauty, vas indicative of the development of the feeling that man alone was incapable of attaining the goal of Irue manhood, without being inspired by ideals beyond his manlıness For too long a time there bad been a kind of dictatorship of the ego over the more generous elements of the soul whose divine qualities appeared before the eyes of the man and made her all the more lovable incited the haight to seek the adventures of the lower and higher worlds It was e quest to become worthy of her and to become united with her both on the plıysical aod spiritual level The man found himself in an extraordinary psychological situation, which was not only a social problem, but & deeply religious one This religious aspect of the cult of women was a challenge to the dictatorship of the Church. The fact that woman was endowed with divide qualities, a godlike being appeared the Church is * revival of pagamisi Like all dictatc chups, dedicated to the cult of power and prestige, the Church was forever haunted by a lurking sense of insecurity wbci no triumphis And no purges of enemies in this case of heresies--090 ever quite set at test However, this new movement which raised soman above the level of biological destination was too strong as to be simply igored, or in be put aside off handed So the cult of women which implied the development of all that which had been excluded from the worll of the male, klas conierted into the cult of the Holy Virgin \lary who had no place in early Christendon with its Cosmic Dictator and its other Tlze results isere terrific For exclusively inale factors ·THE CULT or WOMANTHE CULT OF THE SOUL 79 & now the cult of the Holy Virgin became & weapon in the hands of the central dictatorship, serving as a purchased magistrate serves & tyrant, to legalize crime, converting murder into execution, attacks on others, into misunder stood crusades The meaning was sacrificed for the form, unimportant paraphernalia were considered as essential, and any deviation from the form was a blasphemy While the meaning of the cult of women was to deepen the a Aleness of emotional satisfaction arising from participation rather than from elimination and to pave the way toward the realization of man s true nature, this culturel development sas stopped short by twisting it into the formalism of the cult of the Holy Virgin whose image had been rigidly defined by that time and attatned definite place in the semi political hierarchy of the Church Since the objective woman who somehow repre sented those qualities which the male sought to acquire, because they were so essential for his psychological inte. gration was replaced by the standardized image of the Holy Virgin, she lost more and more in dignity and became slowly degraded to a level which was still lower than her previous one. Everything that was sublime and bad made her respectable was taken from her and placed in unattainable distance But sbe continued being a factor in man's life While he formerly was inspired by her, he now felt persecuted by her. For the tyranny of his dualistic weltanschaung weighed most Beavily upon his life Against the ideal of godlike woman hood stood the actual woman, the victim and the tool of Satan, the witch In his zeal to exalt or sefeguard the pedigrees of truth and error, of God and Satan, be felt called upon to defend truth and to hght error. Ruled by terror and in terror be turned an amable witch hunter, -amiable, because everything was so racional. Even bis ·80 YUGANALDIA Victims were convinced of th: rightness of this mass parafiola. The interruption and distortion of a spiritual process at an early stage has deprned the woman of ber dignity and has trade the men a renegade. It has caused ruthless. ness and lack of scruple But the problem of integration is still waiting to be solved The solution will not be found, if the economic or educational level of women is gradually raised This mght even mean that she is becoming more miserable For if the recognition of human dignity 1$ not ircreasing at the same rate, she will get more hurt than happines, from her progress The bigher she rise from the sers ant or slave state, the more bitterly she will feel the gap between the place she has earned by her own efforts and the recognition accorde 1 her by the mole If she is expected to consider the male as her lord, then the very scale of ber achievement will be the measure of her humiliation Nlan must give up ht, paranoid attitude toward the woman but be must find the way all by binself No committee, no el cyclical letter will Moral maxims which ria 11 mere negatives help him are useless. 8. The Various Stages in Integration. Although I shall try to male the subject matter of this chapter as clear as possible, I am fully aware of the many difficulties that are interent in this attempt The problem of integration can be approached in a better way through actual life than through intellect and science. Moreover, for the upinitiated Western mind it is exceedingly difficult to understand the symbolic language used in the Buddhist ·8 THE VARIOUS STAGES IN INTEGRATION 81 texts Indien thinking makes it entirely clear that it is concerned with non intuitible relations rather than with theories of construction, which are connected with symbols in the sense of sºnsuous tatuttion The Buddhist symbols do not describe the sensuous schemes or models by which it is sought to represent or "picture' reality, they refer to formulas by which relations rather than things are represented The entire import is on function and not on substance In this respect Buddhism is on a level with the trends in modern science Nodern sciences, especially mathematics and physics, give us a picture or symbolic representation of a complex of relations The ideal of science is no longer to picture but to predict That is to say, formerly, to know or to understand a physical happening in nature spas equivalent to our ability to make a mechanical model or picture of it, nowadays, the proce dure which makes prediction possible is that we make for Ourselves symbols of such a character that the necessary relations of the pictures correspond to necessary relations in the objects Thus, to understand a phenomenon in niature is no longer dependent upon our ability to make a mecbanical model of it The me banical models are reduced to the role of mere dummies Necessary for understanding are the mathematical formulas in which these dummies function But the important thing 19 tbat 10 such a representalion there are no longer any thiogs to talk about 1hey are all dissolved into relations. Even such ultimate units as rentan are not independent reals but can be described merely as essences which become real by entering relations However, this mathematical physica! structure is certainly not the world It presents oals that aspect of the world which is accessible to the mathematician or physicist Understanding of this sphere does not mcan understanding of man or of the cosmos, 11 11 38 ·82 TUGANADDHA see exactly bere that Buddhism differs from modern scieace Unlike scientific symbols tbe Buddbrst symbols do not merely represent, through partial coincidence, characters and relations They are, or at least are supposed to be a vehicle or medium of losight. While the merely intonsic syrabol only repre eots because the symbol 1, not identical with the thing symbolized, although there is partial coincidence of such & character as to make analogous predication possible, the insight symbol goes deeper It makes us But more than this, whether the Scientist speaks of man cr th* cosmos of nature or human nature, by the sery fact that he speaks the language of science 18 implied that he bas e\cluded the qualities and salues of things Because science excludes all values-nless it does so it cannot get under way at all-it is als ays in soute sence mechanical It is erroneous to assume that because mechanım in the older sence has broken down, mechanism in its intrinsic character has been gil on up The mechanical models of older physics may base been abandoned but the mathe matical models that have been substituted are no less mechanical The exclusion of all Talues means the mechanization of science and of life 10 general Buddhist symbols, although they too are operational, ncicr cxcludc the values and qualities of what they speak about The {unction of Buddhist symbols is to make us sec things other tha the contexts of the practical, the material, and the "natural," to throw I got upon this very world in obes wards, the Buddhist symbols sech to shed light on eris tence in its totalt) bs figures that are taken from the phenomenal, froni single aspects of custc cc 83 it appears in our experience while tbe scientific symbols sack to sued light on more compler relations of existe ice bu figures from tbe more ntutible, and the referend is still pheno ·8. THE VARIOUS STAGES IN INTEGRATION 83 . menal. All this bas to be borne in mind if we actually want to understand the meaning of the various stages in buman growth and development. As soon as a man and a woman meet, the situation and the relation between these two becomes rather complia cated through subjective as well as objective factois which considerably influence and mould their behaviour. Since neither of them can pretend to be completely aware of all tbe latent potentialities, to say nothing of having actualized them, many factors are obscure to them. And this is the very reason that neither of them knows only an insigni. ficant port of the other as well as of himself. This partial knowledge carries with it the fact that most of the actions of both the male and the female are dependent upon unconscious motivations, although each one believes to Bct very consciously, because the momentary content of consciousness is always oper-evaloated. It is tberefore not to be wondered at that ench individual under these circnmstances presupposes the same attitude and tbe same interests with the other. On account of this identity it is bardly possible to speak of a truly mental relationsbip. for mental relationship presupposes a fairly high degree of Awareness. There can be no doubt that on this level of human relations the positions of the male and the female are more or less defined and regulated by customs and that the relationship of man and woman is mainly con. cerned with the propagation of the species. Although ia course of time consciousness expoads and, in conquering the outer world, fortifies its' own sphere of power and possessiveness, yet it becomes more and more identicı! with and subservient to the biological function of mai. Moreover, the interest of the indusidual is directed toward the outer world, the objects of which are so attractive and ·84 YUGANADDHA fascinating that the individual hardly feels it incumbent upon him to look for something else. For the male the nearest and most attractive object in this world is the woman. He wants to possess her and to exert his power on her. As the grim lion fawneth o'er bis prey, Sharp bunger by the conquest satisfied Sa o'er this sleeping soul doth Targuia stay, His rage of last by gazing qualified ; Slack'd, not suppress'd, for standing by her side, His eye, which late this mutiny restrains, Unto a greater uproar tempts his verns : And they, like straggling slaves for pillage fighting, Obdurate vassals fell exploits effecting, In bloody death and ravishment deligbling, Nor chuldren's tears nor mothers' groans respectrag, Swell in their pride, the onset still expecting : Anon bis beating heart, alarum strihing, Gives the hot charge and bids them do their liking. His drumming heart cheers up his burning eye, His eye commends the leading to his band; His band, as proud of such a dignity, Smoking with pride, march'd on to make bis sland On her bare breast, the heart of all her land; Wybose ranks of blue seins, as his band did scale, Lelt then round turrets destitute and palel, It is in the realm of the sex drive and in the fever of desire that bere the relation of inan and woman expresses itself most effectively. It is the lowest stage; there is hardly any mental relatiou Tlus biological relationship of man and woman bas been descnbed most clearly by Nāropa, who calls it the Karnamudra: 1. William Shakespeite, The Rare of Locreor, ·8. THE VARIOUS STAGES IN INTEGRATION 85 means • Karmamudra woman with exuberant) breas's and (a rich display of) hair She is the impetus to and sustaining power of (hefu) pleasure on the biological level (kamadhātu) Karman (the activity involved in this relation between men and woman) means kissing, embraclog, touching the geoitals, erection of the penis and so on and so forth A mudrā which is characterized by instigating these items (in love life) is said to set up (a certain kind of) relationship (pratyayakārını) This relationship yields only transient pleasure (ksarasukha) The term mudră is used, because (such a woman) gives special pleasure (mudam) and sexual satisfaction (ratım)."46 Although all the drives, among which the sex drive plays an important role, postulate and even enforce the fulfillmant with reference to their objective, they cannot be evaluated as to their biological domain exclusively. Such could only be the case if man and woman were absolutely unaware of themselves as well as of each otber. Yet each one is an are of his own sex, while the tendencies and features of the opposite sex appear extrajected and give rise to longing for the other sex This state is characterized by a fancıful apperception of reality, because in every case IQ which a subject establishes A rapport with an object due to extrajection, there will be a combination of true projection and objectivation. True projection is citber subject related, that is to say, qualitie, of an extraject, 1. e. the object representation which emerges in extrajection, are incorrectly imputed to an external object, or objectrelated, that is to say, qualities of a remembered object are incorrectly imputed to an external object These two factors, projection and objectivation determine what one secs." in an object Tle less an individual is aware Beroddetails, FS 19 ·86 TUGASADDHA re of all his potential tres and the more he is concerned with his vis ble physical sex, the more he is under the spell of these unconscous contents This mix up of subjectise and objective factors entangles him more and more in the objectise world, where he thinks to find sphat he wants and needs, and leads him a day from his very nature Though compulsort and embarrassing, this dependence on objects, that is, on the woman, will not appear as such to the man By having intercoure with tbe woman god by becoming absorbed in the spell of the sex druse he may have the feeling that his insularity bas been abolisbed and that he has become reunited with what was wanting in bım and caused his dicequilibrium However, this equilibration is only temporary The man will forthwith be plagued by frustratio; end hauated by angiets, for total satisfaction and complete freedom from anxiety elude bum He is still far from having realized Great Bliss (ntslūsukha) In this stage of male female relationship, to the emotional tyranries and ca tagions of society, from which he cannot 1colate himself if he desires are added the residua of individual experience the memories of the tiresome skittisliness and equally tiri is evgencies of the females' always evading you "ben you want them and forcing themselves upoа you when you do not want them And more tban this man possessee more appetites than bis sexual organs can satisfy But unaware of the dispropor tion between drie and spirit and of the actual reason of his drequilibrium be is tempted into the sicious circle of seeking all the more in the objective world around him, in order to quench the burning thirst and hunger for Th15, as a matter of completeness and total satisfaction fact, is the reasoi that in most cases the relationsinp between men and women is confied in the realm of the But since in the Has tbe man somehow biological drtje ·8. THE VARIOUS STIGES IN INTEGRATION 87 fails in his adjustment to surplus reality his human state should be considered as a biological neurosis. This is what Advayavara says in his small, yet most difficult, essay on the mudrās give bere the first part in translation' 1 "EVAM (comprises everything and he who has understood the meaning of this word has understood all and everything). I worship the Vajrasattva who is purest knowledge, and for man's self realization I sbortly will discuss the sequence of the mudrās. Since men here do not understand the sequence of the nudrar, they work under dalusions and suffer in erring about in the ocean of existence In order that they may grasp the meaning of ibe four multār, the means of the realization of Great Bliss (malawkhu) discussed here for their banefit according to the teachings of the Tantras There are four mudrits 1. the karin mudra, 2. the dharmamudra, 3 the minimudra, and 4 the sanayiouira This is the nature of the Karmamudra kum comprises esery thing that expresses itself in deeds, words, and thougbts A mudri which is characterized in this way is (bound up with and by qature) imagination (tulra mir irapu) He who has intercourse with a Kartanodra experiences (various stages of) pleasure and bliss (inandı), all of which belong to certain mom* its (As has been Adruyatajn, Calarmades, rp 2 33 ·8 THE VARIOUS STAGES IN INTEGRATION 89 From the Seka (section of the hālacakratantra) me gather that the moment after consummation (rolaksana) 19 the central experience From the Hathayoga, however, we gather that at the end of bliss b-loogiog to the momeat after consummation (taharapilaksamayor ante) duration sets 10 This has been expounded by the Exalted One in the Seka Hathayoga • Everything that exists (may be called the very natore of all that exists (rakaya) because everything that exists) 's as it were a reflection of the very nature of all that exists The reflect on of the very nature of all things produces knowledge which is similar to the rery nature of all things (This knowledge) is knowledge starting from the without (praz niana) (but although it seems to come from the phenomenal world it is by nature) the very rature of things (wahaja) Therefore it is incorrect to say that the very pature of all things (and its apprehension) starts from (and originates in) knowledge coming from the without te the without and the within are abstractions of our mind, they are one and the same and cagnot be reduced to the one or to the other Therefore wbat we experience and wboteser we learn s pot an internalization of overt activits Eserything has been Istent within us and has been waiting to be discovered.' For this reason browledge ibat starls from the without" is essentially the same as the 'vers Bature of all that exists ) That which is called the very nature of all things in the uncreatedness (abstrımı) of all phenomena He who bas es himself with the harmamudri ctperi coces (as movement) bst in itself as un moyed (nuspandı phala) That which in itself is unmoved appears (in our phenomenal world) as moiement (and this movement 15) $imilar to the unmored, Sim lants be understood ever L. 1 ·90 I UGANADDHA in the following way la the same way as the image of the face reflected in & mirror is not the face itself-reither hes it gone there previously nor has it not gone there and onls produces a likeness of the face, (so also is the relation betn een the unmoved and the moved) All the world lgnorant of box matters stand) is delighted, because they believe to base seep ibeir laces. Ignorant teacbers bebase 11 the same way Clioging to outer knowledge they feel delighted, because they beliele to have experienced the true nature of all things. In their illusory happiness they do not knou the ways of the dhirmamudra They are ignorant of the dharmamudrā, because they buss them selves with the karmamudra, exclusively, and set (the karmamudra) is but an indirect and artificial relation How then comes About the realization of the) uncreated which is called the sery nature of all things? From like causes spring like effects, but not from unlike ones, in the same way as rice grors from a seed of ricc, but not kodrurya (Paspalum scrobiculatum} Thus from the uncreated alarmt.mudru aprings the uncrcalcd nature of all thungs For ebis reason the dharmmudri is fard to be the cause of the muhimu s as well as of the icey nature of all tbings) Altbough there 15 no difference (bet een the dhirmunudri und) the mulimudri, in oor cicry day language "e speak of difference. Why is that so > The Exalted One has said that The divine form of the C, adorned in its middle with the VAV, ?s the birth place cl all pleasures and bliss ibe treasure boust of the Buddbss The term) roscure hcoce is to be understood in a figuratie sease), il is a place, a substratum (to our modes reflection of Buddbihooi of this ling), because it is ·8. THE VARIOUS STAGES IN INTEGRATION 91 (which is the very nature of bliss) (In this figurative sense ) the lotus flower ( taroruba, the vulva es the birthplace of the living and itself very much alive ) of a karmamudrā is an ocean of fullness of bliss This (lotus Rower or vulva) is transparent place (ivaccham asthanam), when in the Avadbūts it is united with and per. meated by the bodhcutta (the unmoved, symbolized by the sperme or the male organ ) which seems to expand and to get lost ( samort: tarta apanda rüpa, i e, what to the unenlightened mind appears as the beginning of the orgasm) this union being comparable to the mixture of the essences of myrrh and nutmeg (bolakakkola, also symbol for sexual union), (a kind of) knowledge arises, which is momentary and & lover form of the very nature of all things (ksankanāmāparasahajakhya ) This (knowledge) is not the unmoved which is the very natare of all things (salajanıspunda). It is by nature knowledge starting from the without, which comprises three kinds of pleasure and bliss and extends over four moments In the Sea and Hathayoga ( this experience ) is called the feeling as motion of what is unmoved (nispandaphala) in connection with a karmamudra I am fully aware of the fact that this translation" can hardly be called a translation Advayavajra himself declared that he was a friend of brevity and, as a matter of fact, his essays are rarely more than bitts. Moreover, what he discusses are most intimate experiences which cannot be expressed in a simple language that does not mean, of course, that something is to be concealed It simply means that ordinary lenguage fails as means of communication More than this, the Occidental mind encounters almost fasurmountable difficulties, because owing to its concretizing tendencies and its laterest in the ·92 YUGANADDHA men objective world it cannot understand that rcality cannot be reduced to either the physical or to the mental. Deeply steeped in its philosophy of nothing buttsm ard starting from the assumption that only words tbat have literal significance are sgnificant at all and that scientific concepts also are literal copies, it has torn oat all anthropomorphisms and, 10 co doing it has been eating out its own beart For in relegating all anthropomorphims all human metaphors, it bas in the end even cut the ground from under knowledge The anthropomorpbic form is the only possible way of rendering what conceros man, the only form which gises intrinsic intelligibility in connection with But when man 15 spohen of in non human terms, all intrinsic understanding samshes and only instrumental intelligibility is achieved In the same way as tbe final extrusion of all sptbropomorphic notions constituted the triumph of modern physical science, so also the triumph of modern pbys cal science may be due to the extrusion of the physical mythology from this regioo l bile knowledge of the physical sorld proceeded by means of sy mbols taken from the living and mental, knowledge of the latter proce eded by means of symbols taken from the bodily and pbysical The end effect has been the same Modern 1Vestern thougbt has lost the sbility to catch the immedi ately experienced quality of things eod, 10 addition to this something in the eternal nature of things Fascinated by their game of creating "erbiage" the Westerners are unable to conjure up so to speak, the entire gamut of human emotions which characterize any relation between indiuiduals. With the Indians the life of throgs and ASA relations is caught ia the very form of expression language desice LVAN 15 obviously unsatisfactory, it corre sponds to the use of an imaginary number where a real one shonid suffice, but when the emotional awareness of a given ·8. THE VARIOUS STAGES IN IETEGRATION '93 experience transcends the conventional evaluation of it, meaniag is lost uoless transposed into some form of magical syntax. The rapture of wholeness possibly reflects such simple verbalizations of ecstasy as this very EVAN. For similarly Kanha says that "He who has understood (the meaning of) EVAM bas thoroughly understood everything. It is the mould of Reality. Oh, it is the garment of its Lord"." What then is the meaning of EVAM ? The meaning" of a symbol can be expressed only in language. This involves an expansion of it, which is sometimes said to be & substitution of literal and non-metaphorical sentences for metaphorical and symbolic sentences. Such an expans. ion is met with in the following sentences : "E is the mother, VA is the father, the nasal fbindu) is their meeting, and this meeting is the most sublime sound (aksara). E is wisdom (praha), VA is the loving hus. band (suratadhipa); the nasal is the virgin reality (anähatan fattvami); out of it all (ather) sounds ense".! 1. Kph 95 adtukiran burhu k driji ka's sus dhamma-Mwiale me is sia paketara bila 9. Sobhiljaagrabs, 1.6, from the Derandapurpoabitata: #kisar tus Dhamra muild your le pakterutal dindwa kura bhared vogli psiyojal sarmikaran • Wirants bharai prajui ra karae ntaladiipah bindul sinehatin la la filang akarine To ttera versos the costatlan from the solstits by Narope da bi Sabed death afemay be com persi: tiro gayen Iloko dhanasiitut sana inal lirgots mint jarri ditat "Iba letter 2 to called ide textes of 8355 (ddsrmsdkita). wblok is 'n bright as the sty. The folur ve:t in the cost ot 18 Padahu, bichi. Analy rooted lo lle letter E. --- ·96 YUGANADDHA been thoroughly understood It has nothing to offer any more The feeling of pleasantness and motor quiescence iyiramananda) permeates the individual It is exactly at this point where the whole thing breaks in our hands This will become clear when we consider tbe manifest behaviour of men and woman First, man and woman are attracted by and become interested in each other Motor activity 1$ aroused Then the man "explores the charms of the woman, his exploration finally ending in sexual intercourse With the orgasm the final response is made He now believes that he "knows the woman, but this knowledge is not very much convincing. His knowledge breaks is his hands, and so he starts all over again He should lave passed from the sensuous and intuitible to the metempirical and non intuitible It is this failure to do so, that is responsible for the exaggeration of sex behaviour, for nymphomania in the lemale and satyriasis in the male, and for the Western philosopby of nothingbutism, the peculiar attitude of those who have been taught that ser is the most base activity of men, all of a sudden discover that it is the most basic and that there is nothing but sex Hence the sexualization of modern civilization While the tela tion of man and woman on the biological level should have been an incentive to seek aod to realize all the latert potentialities as well as to embody the values of reality in lile, the dim light cr cognitive consciousness (pranojnina) has caught the human spirt in the toils of its own creations It has woven & veil batu een man and immediate reality Mon and woman are tbe mould in which rcality expresses itself, but this cxpression is only partial, for rcality 1 an indivisible whole With man only bus superficies is male and manifest in consciousness while everything female is relegated from this region and for this reason yacoascious, ·8. THE VARIOUS STAGES IN INTEGRATION 97 Man's anconscious femininits and, likes ise, woman's unconscious masculinity consist of various factors. This consisting of various factors, however, does not mean a being composed of separate particles, as gas is composed of molecules It resembles an intricate network of threads extending in space and time as well as beyond space and time Part of it is experienced in dreams and in fantasies. We do not create dreams but are confronted with them through & process by means of which the latent content of the dream transforms itself into the manifest content Through it we are beginning to realize that our individual surface is not our real frontier, that it marely sets up between as and the cosmic universe a cleavage apparently indispensable to our action. In the same way as our body is made up of the chemical substances of environmant, which enter it and are built up into temporary edifices, so also mind stretches beyond the four dimensions of the physical continuum. It may insert itself into what we call our body like an alga, which fastens to a rock and lets ita tendrils drift out into the mysteries of the ocean We are co 190 ously aware of the individual's center, jet do not know where his outer limits are located. These limits are, As a matter of fact, purely by pothetical Perhaps tbey do not exist Each man and each woman is bound to those who precede and Xolor them In some manner they fuse into them. The independence of each individual from the other es from the whole cosmos 15 an illusion A man aid a woman are but so many castles wbose dungeons are surrounded by and built up out of the vast en sironment. In exactly the same way human consciousness is surrounded and supported by the superhuman unconscious, While the ego, comparable to a castle, tries to extend its lires of fortification the uncors. cious secretly finds its nay rito tle cas le beliei cu to be safe from all Assaults In other words, the more the 13 ·98 YUGANADDHA ego insists on the "literal" aspect of things, the more it is attacked by uncontrollable "symbolic" aspects. The "nervous" break down of all too successful men clearly illustrates the po.ver of the unco iSCIOUS Over consciousne:5. The dim awareness of powers beyond the fortifications of tbe ego 1, the reason that tlie-e powers have been conceived as gods and goddesses, because only that whicli ta encased in our individuality belongs to the human sphere, slule everything else that stretches beyond these limits is of superhuman quality In the Western world, throughout the centunes a battle has raged over the temporal priority of man or God. Some believed that God had created man as a copy of himself, some believed that God and the host of gods and goddesses were an invention of man. This battle over the temporal priority of God and man really is not so much e question of temporal priority as of the relations betucen these two forms of symbolism, the human and superhuman, and of the way in which each influences the development of the other. The question of actual priority cannot, of course be empirically determined. That which seems undoubted is that from the beginning man and God stand in insepara. ble correlation, out of sbich they gradually developed as independent processes. Both are expressions of one funda. imental tendency to symbol formation, the principle of radical metaphor that lies at the Leart of all symbolizing funchon. Neither is man & creation or copy of God nor is God an insention of man Both are pictures or symbols crystallized on the surface of ineffable reality, the mould in which reality has expressed itself. The question of the Primacy of the one over the other is pitrels speculatuse. If spoculation becomes self-important and the correlation of God and man is lost sight of, because undue emphasis is ·8. THL VARIOUS STAGES IN INTEGRATION 99 leid upon assumptions rather than on veritable data, the way toward the realization of man's true nature is completely blocked. The result is fanaticism and dogmaticism; the best means to keep man in ignorance (aridyā) and to misuse him for selfish ends. The whole atmosphere is poisoned. Consequently, any dogmatically limited organization contributes very little guidance to its adherents in what are probably the major problems of their lives, and fails to exploit the most significant personal sources of religious dynamism. Certainly, the relation between man and the superhuman is not a theme for an intellectually respectable study, Basic problem, of life are not just ones worth adult discussion in an age of scientific enlightenment It is part of the activistic and pragmatic tendencies of our age that all manifestations of life are subsumed under the practical rather than the spintual activities of man From this point of view the primacy is given to cult and ritual, which are considered to be both more permanent and significant than the allegedly more unstable spiritua! elements that gather around them. Certain acis from the physical lifc of man, such as for instance sexual intercourse, are taken as signs or symbols of something teling place in a more remote, tral-cendent, and mysterious world, which is too great for words. True as this scems at first sight to bc, it really contains a fallacy. For if we ask what these ibings are too great for words we find that they are spintual ideas, 60 to say. They are tot just something trens. posed to another scale. To call woman a goddess or to say that woman is a goddess incarnate may rightly be just poetry. But poetry 1> a130 to be mterpreted, and interpreration of poetry is tác determination of what postry says, This assumes that in addition to what the poet says on the face of big poem, bro ·100 YUGANADDHA The apprai is also saying something which cia only be brought out by interpretation Poetry means what it says, but it does not always say all that it means. There is always a great deal of unexpressed reference No greater harm could be done than if poetry were taken merely literally. Poetry like art, is a special revelation of reality whose nature is determined by the principle of value appreciation, the unexpressed reference of the poet's language is always to these values. Ia other words the symbolic expression of the poet is the means of apprehending and expressing cer taja value relations not otherwise expressible sal and appreciation involve the element of feeling and emotion, because values cannot be appreciated cxcept through feeling and emotion But to say that this is the essential function of the symbolic expression of the relation ship between a woman and a goddess is to m sunderstand and to misrepresent the whole situation The essential function is to give us insight into or knowledge of certain aspects of reality But tbere is still another point I want to make clear To call woman a goddess is not simply a means of evoking emotion, and of referring to liuman val We must find out the contest in which the woman stands in relation to the goddess This context brings with it the notion of the uniqueness of such an experience and of the cbj•ct of that experience, which is truly religious experience By this is meant that the religious elperience, involved in the relation between man and woman is unique that this tinique and irreducıble to any other form an quality of experience corresponds whh or refers to a un que object. It is, indee 1, this uniqueness of experi•nce of man's own femininity transcending his limited male indivi duality and brightening up the dullness of his narrow, non sj mbolic world of commonsense that is described by the Jñanamudra the second stage in nians spiritual growth ues ·8. THE VARIOUS STAGES IN INTEGRATION 101 and development toward entireness. For, as we have already seen, femininity is a co-implicate of masculinity. neither of them is located somewhere as a distinct entity.n "The Jñānamudrā is the moulú in which man's ow latent potentialities express themselves (spacittaparikalpita). Her nature is the quality or the value of the Divine Mother and other goddesses (višcanälādideritaðhārā). She (comprises) all that has been previously experienced (through and at a woman) (pårvānubhuktā). (In this relationship bet:een man and woman) there is knowledge about the impetus to and the sustaining power of pleasure and jay in the intermediate realm of matter and spirit (rapadhātuankhasya helujranom), which is characterized as being conditioned upon earlier experiences, sucb as smiles and enjoyments. The situation (pratyaya) is that of the intense sensation complex accompanying the culmination of coitus (spandasukha)". Iu order to understand this passage we have shortly co discuss the error of intellectualists which due to the decline of religious sentiment in modern times has become attached to an interpretation. This error is that statements are interpeted in terms of shat is not meant by the statemeots. The apparent meaning of the passage quoted above seems to be its reference to over-individual social values, while its real meaning seems to be found in the causes, environmental and social, which have produced the images in this statement. In this case, it becomes doubly illusory. It is illusory, in the first place, because, although it appara ently refers to the superbuman, it actually refers only to mere human values; it is illusory, in the second place,while it seems to refer to values, in reality it refers to physical 5 1. Beboddelt, P.SC ·104 YUG INADDHA in his "Faust": Highest mistress of the world! Let me in the azure Tent of Heaven, in light unfurled Here thy Mystery measure ! Justify sweet thoughts that move Breast of man to meet thee! And with holy bl ss of love Bear him up to greet thee! With ur conquered courage we Do thy biddmg highest; But at once shall gentle be, Wien thou pacifiest. Virgin, pure in brightest sheen, Mother swe-t, superaal, Unto vs Elected Queen, Peer of Gods Eternal li The cmotional realitie, awe om-ues poignancy, and sacredness, exist, and the experienci of them is an 1. Gjethe, Faact, part ll Eaglie trosolon by Bayan Taylor, The Gacmaz rarroa 2323 au 28. Huchtte Herracherin der Welt Lasse miob In blade, Aasgespappten Ammeszelt Dolp Gebel pis esba140. Billige, was des Meppe, Beaut root und zett beweget Ond mit bellger Liebeslaat Dit entgegen triget Caberinglich doser Blat, Yona da her gabletti Plazilch miljart rich die Glat, Via da aos berrjadest Jorgteate rein im tebuntea $los, Matter, Ehren wurdig. Udi ewalt Koalgia. Gltera ebanturtig ·8 THE VARIOUS STACES IN INTEGRATION 105 essential element in man's adaptation to his environment. Man has several destinies, one of which is the brological, and luts psychological adjustment to this destiny depends upon the feeliog that he has about his biological nerghbours. While the Karmamudrā essentially describes the biological situation where man has impoverished himself by being unaware of the wider relationships, the Jnanamudra leads him out of the spatro temporal process into that shich tran scends space and time Through woman he is liberated from the tyranny of the senses and the sensuous Thus the Juana mudra takes up an intermediate position She makes man realize the biological background of the drama of human Jife in another light, and since through her the percep tion of wholeness will be effected, she is a balm to a min1 divided against itself by the neurosi of war She is an education in loving and an adventure in fulfilment, a scarch for still higher and more intense integrations With the Jonnamuds the integration of masculinity and feminity, of the humeo and the superhuman, has only temporarily been achieved temporarily because the possibilities of tliis fusio 1 have not been fully recognized and permanently realized. The feeling emotional tone of this experience, which never theless is inore valuable than the real values, is correct. ly likened to the sensation complex of the orgasm, where, like in a fash, the narrow sndividuality is obliterated and merged into a more comprehensive relationship, similar to the desired awareness of wholeness But at the very moment of culmination-the orgasm being an image taken from the narrower, more intuitible field of esperience and used for expressions of more universal relations which cani ot be expressed directisic momencanis ans amour sciosly experienced wholene s relapses into the duality of the seres Therefore, to scek the Jwanamu hii anthe 14 ·to grasp 106 YUGANADDHA joyous experience of her cannot be an end in itself. On the contrary, the way the Jhanamudra is envisaged is but revel. story of emotional and other attitudes toward life and, in so far as these attitudes arc evohed iq us, there has been révealed to us something of the inner nature of man which is the final goal, lying beyond such constructions as the human and the superhuman. The contrast between man's biological destiny (Körmemudra) and his psycbological adjustment to this destiny (Jhānamudrā), so to speak in a somewhat cool and abstract manner, should make man realize that he has to cope with most difficult problems. However, this does not mean that mag stands between these problems, but that he himsell is these problems at the same time. But while the fulfillment of man's biological destiny is rather easy, the psychological adjustment is of a more intricate nature. ence of femininity comprises everything female. The man may experience his femininity through all female members of his family, leading to a multiplicity of project. ive images. Therefore it is not to be wondered at that this experience so often has an incestuous character. In the Buddhist texts the incestnous character is explicitly stated and this statement is ample proof of the fact that the authors of the Tantric texts had deep insight into the nature of man, Thus, Anaúgavajra slates that The experi- "The adept (lädhaka) who has sexual intercourse with his mother, bis sister, his daughter, and his sister's daughter, will easily succeed in his striving for the ultimate goal flallvayoga)".' Similarly it bas been stated in the Gulyasamāja. tantra that 1. Anangavajra, Prsjúopijafluiscayasiddhi Y 26.

·8. THE VARIOUS STAGES IN INTEGRATION 107 "The adept who has sexual intercourse with bis motber, his sister, and his daughter, goes to. fard highest perfection, which is the essence of Mahāyāna". It is of utmost importance how this incestuous charac. ter is concerned, whether man concretizes it and takes it at face value or recognizes it as a yebicle or medium or insight The very fact that the esperieace of the contents, whether concretized or taken as symbols for something that cannot bc expressed directly, creates blinding illusions and distorts the relationship between the individuals as well as the one to oneself, is e grave danger But there are meo who will face any danger, because integration has b-coms necessary for them. It is true se feel a kind of repugaarce against the, incestuous character of these experiences, but we should not forget that under the incest symbol ib- most subtle, most poble, most delicate, most chaste, but also the most unusual feelings are hidden,--all those feelings which contribute to the perplexing sicboess of human relation. ships and even provide them with coercive powers He who wants integration, the attainment of wholeness, must take into account eserything however repugnant this may appear to hin He has to put up with replity without cmbellish ments He must become aware of all femipide aspects and must not choose one aspect or other from among the multiple aspects of femininity. Any arbitrary selection be makes lead, bım away from the attainment of x boleness, because t leads up to a morbid fication. Since the percep tion of boleness is to the Buddhist mnd tbe most jo) ous of all human experiences, the statement that all women are to be loved suggests that all women are shadows, images, or mouids of the one real woman and can be, in a - 1 Shabpauiftitik (* sew's Orlental Series rc! lull} ·108 YUGANADDHA man, sense, shifted or interchanged for her service It presents mere fixed idolatry of one mould as if it were the origin of all Every woman is to be loved and treated with ate, because there is behind her a mans sided mystery of femininity from which man through clinging to masculirity has separated himself and become a fragment. From this point of vien we are able to understand the words of the Guhy acamājatantra, "All the women that are in the worlds he may enjoy in order to experience the Vahamudra'.' The process of integration is basically an initiation into the mysteries of » bat lies beyond the domain of conscious ness linked up with the physical sex and of the artificially «ct up individuality It begins with the personal splcre and then stretches beyond the personal into the superhu It is only the personal sphere that involves the incest motive Tor in personal life the another is the central figure and the most important and significant person any of US * cior know The mother is the first oman the adolescent man mects on his way, through her he copri ences something from cl die lies become alienated The point I *ish to make liere is that "ben un course of spuri tual growth an experiences the Divine Mother (Frana mudra), the vison of the Disin. Mother is not a delication of the mortal hunian mother, but that the altributc of motherliness is an exploiting of ide memory of childisha cmotional experience in order to recaj turc the inteicies and directness of keel ng I or this reason, it c term incest is midlending and the frother fixi 101, defised in catif psycrosoft MSDSKI S SSNK nus) mer.com of the roa to the mother is a Jementsatutlased on Jie torted reading of biolog), story of thropology or some Gegenstapotaklo 13 ·8 THE VARIOUS STAGES IN INTEGRATION 109 othar relatively rational discipline Here se see most clearly what happens when & symbol is expanded and dissolved into something el e 4 psychological problem is distorted into a social one A symbol is resolved into the non symbolic instead of being developed and interpreted The physical' language with ils spatial character, made to manipulate the bodily object, as transferred to the mental and made the psychological procecs unintelligible Without discussing the details of the faitiation process As far as ntes are concerned I want to make clear one point in this connection The question who are those women that enable maa to realize his true nature and to find the way toward integration ? Normally, & mag :]] garn the necessary insight into the nature of femininity through his own wife But as is well known, in Hiaajāos Buddhism the female element as an integral part in the realization of wholeness had been excluded, although this did not mean that women were inferior beings This exclusion of the female element from man's life was equal to a repression of femininity Now, it is a well known fact that repressed contents are dangerously explosive and, if allowed to remain repressed will burst in revolutions and other callous deeds at the slightest shock This observable fact induced nioder psychatry and socia! science to explain even religious phenomena in terms of catastrophisms or conflicts personal or social As far as religious changes arc concerned this explanation bolds good, though it does not explain the whole of religion or accounts for al} the peculiarities of religious manifesta tions The repression of fema naty had produced a slov silting of the channels of wider participation by which the man had diminished himself Tberefore, the religious change which acknowledged the woman as indispensable ·112 SUGANADDHA rary, knows na stopping, no fixation, no dehberation, no discrimination It periades our whole being and is very mucb alise There is nothing that might clog its low, This sinic of onginal mind fas buen attained by the sages sho have gone to the end of intellect and therefore no longer resort to it They liave got bez ond the seil of the fleslı, that is consciousness unsted with our body, the objechte *orld, and of te spirit, that is, sub jective inin They have no such interfering mediums os outside and inside. Tbey do not clensh any egotistic thoughts nor do they have any consciousne-S of their own attamments Entirely lifted out of their individualistic existence, jacluding both the objective world and the subjective mind, they lave become thoroughly pure and transparent, and from this position of unfinite punty or transparency they look out to a world of multi farious objects thougå not dualistically for as long as we harbour conceptual illusions arising from the separation of subject and object as final our hfe is contaminated with dualism and sophistry If we want to understand the world and man, we must understand then right away without resorting to wishful deliberations, without furning our beal either this way or that For when we are doing this, the object we have been seeking is no more there Buddhism through the practice of joge, self discipline, tries to find a porut where no duslim in whatever form oblatus Hus og gone to the end of intellect mesns to have swept aside all con eptual scaffolds as something veiling our insight into ke stare of life and reality, Joge leads into a realm of Emptiacs, or i'ord (sunyata) where no conceptualism prevails, where e most refreshing breeze sweeps a}} over the ground where subject and object merge in onc meffable reality of this merging of subject and pbject, where our mind is kept perfectly upobstucted by any thing, where we ·8 TiE VARIOUS STAGES IN INTEGRATION 113 AS are are able to look at the world and to admire its multiplicity, without, however stopping there, where wben we face the world, our whole being goes into it and feels every pulsation of it as if it were our own, Náropa states as follows 1 "Here the terms pragto and piano (cognition and knowledge), when explained succe sively meant at our cognitive mind (yrokukoditto) and its cognizable object which is presented to our cognitive muit) like a reflec tion in a mirror (gråhyadırsałháo :), (t clinically spoken of the appearance of) an eneny - army and passing through ten tages begin uing sith smoke and so on mental processes (su eld, ie our mnd moving in subject object relations) and that I now ledge (fonam) is (the vivid representation of this) complex condition (grahyacıtlarn) just as the reflection of ones own eye in a inirror is one's own cogmizable eye The me g g of cognition and know ledge (into one Emptiness) means tl at when the cognitive mind merges into the cognizable object, it does not busy itself with the external abj ct In the I go of sie lumbs, this is spoken of as withdrawing one s senses from the sensuous (pratyaharu), meditation (dhyāna), contı Iling ones psychic powers (pr. nayama), steadying the mind (dhurana), and merging (majjuna) Out of this mergng (of subject and object) there results the bliss of Nirvana which is unceasing, our true nature ($iluga) non mutable aksara), it is the fourth stage fof pleasure and joy), transcending (ordinary, pleasure (l.) transport (praudha) and satiety (opundi, as experiei ced in the orgasm), though comparable to the world, it transcends the word and, therefore, it is called free from the modes of a crog of the three worlds It is devoid of the dualism which attaches 1. Sekod desaliku, p 46 Se ale Adsayapajta 19 3919 15 ·TUGAWADDI! 16 to such items (in lose hile and devotion) as smulong at cach odlics, Jooking at each other, touching each other, cmbracing each otlics, Inking each other by the hand, it is free from the impul use and fustaining poners which maullest theinsels s os Ssarmanulti and Joánanuudrá, its characteristic is that all the manifestations of the worlds) hail revcalel tiemselscs in their nature of sinyal?" With these words it has been stated post clearly that the goal is not sone preco cerved state or other to which our mind must be discete! Norepier the nation of šunyst! os Emptine,s tells us that these is obsolutely nothing to whiclı o ir mind in ght chng H who 0 118 to attain that state where he is no longer tortured by the autagaien of the opposi es, must not meditale upon the basic urity of all thing, where th differli ces and dissim slarities are obliterated and surrouide ! by the glory of a disine halo Nor must he meditate upon the idea that ci en the most unsiguificant thing in tits world slogs the Sich ideas mole our mind st pand cust unnatural letters ont They only aggrajate the opposi trons and limitations which confront every movement of ours, pbysical and psychological For this reason, the goal is not a bigher Self as ultimate reality in a world of There is to God, no Soul, no Sel, u bich mght be embraced in despair, this simptom of psychological isolution from bumanity and from the tyorld Buddhist contemplatos is the opposite of dogmaticisin, scientific of religious, it will assist us in freeing us from the fetters of conditioning It is, adeed deeply ingrained in human nature to wish to throw off all the restraints we have put on us by ourselves and by environment, and once in a while, at praise of God separate entities ·8 THE VARIOUS STAGES IN INTEGRATION 11$ least, to have free, and natural, and heart to heart intercourse with our fellow beings, including the gods, the animals, the plants and even the inanimate objects so called We welcome very opportunity for this kind of liberation But this is possible only when we succeed in living in a super world where no mutually excluding oppositions take place and when we throw our whole being into life and move along with it Life is one integral and indivisible whole which has neither an outside nor an interior, neither a material nor a spiritual aspect which can be separated from life itself Life moves in its complete oneness whether on the biological level or on the mental level as you may conceive it Our rationalistic interpretation singling out only one aspect or anoiher does not alter this fact The Buddhist Tantras teach us to take lold of life in its wholeness and to move with it'. They furthermore teach US that our nature 19 Otie with objective nature though not in the mathematical sense, but in the sense that nature hives 1 nature In other words, masculinity and femininity are like man and nature, two abstractions carved from the one indivisible whole, inseparably connec ted with and interpenetrat g each other, inserting them selves in and yet stretching beyond the individual This interpenetration and expansion purposes to respect life, not to violate it or to utilize it for selfish ends It is probably not going too far to say that this Buddhist feeling about the sacredness of life is opposite to the Western one wbich is mainly a feeling about the sacredness of one's 11dividual hfe us and we 112 When the individual realizes that it will not do to busy oneself with the karmamudra, delegating to some undefined. Eternal Feminine , probably to a goddess somewhere, ·116 IUGINADDRA the function of values, and that it is equally unsatisfactory to hunt after a highly saluable phantom at the expense of the objective woman (for the most part), Because both the Karmamudra and the jñānamudra are creations of his mind, he will transcend these imageries and find wholenese. The initial step to and realization of wholeness as the Aishamudra which bas been described Náropa in the following way : "The words "great" and "mudrit together form the term Mahamudrā (Great Mudra). Her greatness consists in the fact tbat she is endowed with the glories of all quali tres and values and that she is not restricted to particular quality or value. She is called \udri, because she is marhed (or sealed) by the adamantine nature of the enlightened mind (mudryste) The relasjonslup (between her and the indivdual) is (liat pliere is freedom from constructions by one's own mud and that the yogin has a resclation of Ins oun mind, when it 1186 passed through the stages beginning wib smoke and so on and when it is scen like an enemy's arms 000 1 ·8. THIC VARIOUS STAGES IN INTEGRATION 112 and loose (a marankira), and that all phenomena are unpleasant, if the mind go's wild and loose (u inasikūra). Pratse be to tbec who art free from conceptual constractions and from magery, who dost not take up a hostile attitude toward anything (apratisthutamanasa), ho needst not joslate me. mory Images, those mind does not go wild and loose, who art without ideas of objects (norālamba, micht-objektbezogen). This is what is called the Great Mudr.'1 When the individual experiences this state of the Mahamudrä all the barriers imposed on bis nuod hase been broken through A sort of higher reality has been found, against which it is trapossible to set up counter arguments The mind which has been emptied from what normally crowds into it and obscures its original purity and transpar ency, is capable of moving from one thing to another This may sound strange but tbe fact is tbat this sort of mind is not fixed on one thing or another and stops there, but that it can receive bugs from any quarter When one is prepossecsed of certain thoughts and ideas, one s mind is, to that extent, closed to other thoughts When one is preoccupied one is unable to see er en the most simple facts of life But when one keeps one's mind open or empty One can tahe in all that comes to us TV ben our mind is not arrested and does not writhe with pain under the shackles we have put on it and when we do not cherish any thoughts as to the practical and worldly merit or demerit of our movements, we simply cannot take up a hostile attitude towards ansthog, because there is nothing that might impede the free movement of our mind It is only the ego that fights against something and makes man Adraya ajra Catarmado p 31 ·120 YUGANADDITA eternal truth The only total error in the world is the belief in total truth or, what is the same, in our prejudices and ideal, as elernal values Just because our ego cannot imagine any other ialues that would satisfy it, it does not mean that there are not any other values But these other salues are not an casy thing to learn though they are something leari able Our most consistent mistake is to think that because sometbing has been valuable it will always be valuable, "e lasten our attention exclu Sivels upon the symbol and frget the context We usually assume that there is something permanent, because we fail to realize that our perso alities bave changed more rapidly than our institut101 s wluch reflect our inner changes very rroccurately The world will continue to be a mess as long as we think in igid categories of good and evil But if we succeed in hfug our spiritual myopia which makes tis unable to clear in the debris of con cepts and logmas # den light will do sn upon us Once with ih s light we seem to be able to un lerstand the world with sil its apparert endles ne s of pluralities and entanglements This liglt is i ot something demonstrable for which a confirmation by experiments or tests can be postulated This light shines fortlı when all preconceived rdcahave been cut off at the root As long as we move in the circle of such contradictory notions as being It will and non being se are lost in uiter darkness not do to imprison the dc ske experience into astificial and mechanical formulas The Great Vudra is a state of complete inner aw reness, which is so difficult to be formulated in words, hecause it is not a light that one sees, but the light and freedom by which one sees and lives Here the mind has been grasped in its uncontaminated The surface of the mind mirror has origioality and purity been wiped clean, but, as a matter of fact, the mirror has ·8. THE VARIOUS STAGES IN INTEGRATION Izt never been obscured. Only because of sucb notions as being and non-being, one spirit, identity, 'egotistic com. notions and so on, ve have been compelled, as it were to set op & general sweeping operation. From the very begin. ning nothing has been withfield from us, only the folly and imper tiaence of out ego has made us acable to see what we have been from the outset and what we really are, because it was content with believing that its self-imposed limitations had been the only values since the dawn of time. And since our ancestors had lived, and lived nobly, by these same fancied and limited values, transmitted from one generation to the other, our ego has ever been satisfied with all second-hand elaborations, the rationalizations of other men's experiences. Buddhism 13 strongly opposed to such distortions of experience, it postulates direct er. perience without any interlering mediums and it exbibits an astonishing diffidence with regard to rational communin cation of such experiences. That Itom wbich everything starts and, according to the varying conditions which it may require, assumes individual shape, 15 the Dharmakāya, the Buddha-nature of all that exists. This primal cause, which is not so much an adsper to the niddle of the universe but the verbalıza.' tion of what has been discovered by iateose experiences, is also called the "unity of opposites" (yuganadilhakāya). Näropa, for instance, states that "Because its essence is tbe nature of all Buddhas, its true nature, being the non-duality of the two truths tic, of "literal" truth (samustisatya) and "symbolic" truth (paramar. BRUAR grey, s spokes of as she wauty of opposites vuganad. dhakhya). For this reason, the unity of opposites (yuganad. dhakaya) is the true nature of all that exists (dharmakdyr)". ? 1 Batoddajatita, p. 57. 16 ·122 UGANADDHA Similarly Advajavajra exclaims that "Because it is not a comething, it bas no Origin, because it manifests itself under (ever changing) conditions, it does not come to an end For this reason, being and non being do not exist (separately and per se), but appear coupled together (yuganaddi a) "The oneness of the Void (s nyatd) and Com passion (krpā) is not an intellectual problem (but the serbalization of an experience) The Void and its Manifestation are by nature coup led together (yugar ad llata) 1 From the Western point of view, the outcome of these statements is the recognition of the fact that in all walks of life our knowledge is both literal and symbolic and that the idea of symbolic knowledge is meaningless except as contrasted with know ledge w hich is non symbolic in this sense and vice versa. However, in stating this we are on the brick of losing sight of the experience itself and of falling into the semantic error committed by philosophers and theologians of all creeds who piled abstraction upon abstraction and system upon system, in trying to rationalize their beliefs There is & continuous tradition from Plato and Philo through Origen and Clement Augustine and Neo Platon ism, up to its complete statement in mediacial times The epistemology of Christian thougbt, having its root in Hell end thought, consists in treating such statements as the above mentioned opes as symbol sentences or propositions, 1 Adrayaajta logansddhapraka a p 19 MAIA wedhatynd ajutat aralytyad a sudjha a bhavabhupar ato na 80 yugana ida tu ora saja Fekyolukrpayor oiky * r dheya 11 stakalpa 11 fesyatsy3A gyakaists grak iya yuyanad dhal ·8 THE VARIOUS STAGES IN INTEGRATION 123 the meaning of which must be interpreted The epistemo. logy of Buddhism 19, on the contrary, not to resort to the mediumship of concepts and abstractions but to treat these statements as guideposts to gaining similar, if not the same, experiences The Buddhists did not try to dissolve symbols into something else, because they did not forget that symbols were symbols and esplicit references to psychologie cal realities Thus, instead of translating religious utterances into metaphysical terms of bigber generality and of getting lost in absurdilies of interpretation, they avoided the danger of getting themselves tied up in a knot of their own making They gained freedom which provided the emotional radiations within the conceptual vacuum of liberation, Nirvana To be Buddhist the clearing off of all conceptual scaffolds as unbatural letters of the mind us imperative. Only from the Buddhist point of view such statement as the follewing one is intelligible "Radiant by nature are all phenomena, pare from the sery beginning, and uncontaminated. There is no enlightenment, no Buddhabood, no individual self as any kind of value, no life".1 These negations, to be sure, are, dieconcerting, and yet beneath all these verbalizations there is a most impore tant affirmation Life, like disease or death, is an abstraction In reality there are no such things as life, death, enlightenment, and so on Indulgiog 10 abstractions does not solve the problem of man It only leads to new abstractions and to the creation of new needs, so that new gadgets can be sold to the masses The Western cra of slogans is the best example of hide and sech between 1 Jinsidabl PSI Prokrly Bh star dhatn 1 a y d hy anels 119 behar ributl}af-a3 na riffts air tatt ·124 YUGAXADDHA discovery and disaster, between gigantic verbiage and abysmal spiritual hollosyness. Normstly, outside the domain of the intellect, nothing is dlearly definable. But the elusiveness of a thing does Trot'eigoity'its non-existence. When we sail in dense fog. the invisible rocks are none the less present. From time to time they emerge.menacingly from the white mist and rare at once swallowed up again. To this feeling plieno. Thenon the experiences of the Karmamudra and of the Thānamudra can be truthfully compared. Moving in the Herrse fog of our "literal" knowledge we sometimes become arvare of "symbolic knowledge. But when we experience the Great Mudrā all of life and the world is stretched out before our eyes. We ste every bit of it and everything we see we feel, and we feel it much more strongly than in my normal state of consciousness. We are not excluded from anything by haviug locked ourselves up in some sheltered place of our mind. Everything stands out sharply, with luminosity Taller than clarity. We move restlessly with the objects or yet we stay quietly with them, just as We gre extremely happy because nothing can hurt us, because we have no enemies. This state of bliss is called the Phalamudră. It has been described by: Nātopa in the following manner : The 'Phalamudra is the bliss of the Great Mudrā, Iter clisracteristic is the Awareness of most intense and inexhaustible (immutable) bliss (puranalapdrukhairāna). AD the time she carries with ber joy (ratim), because the previous achierement of the Great Bludra) bas become an immoiable (eed inalienable) poseession. For this reason She is called Mudta. Fler greatness consists in the scat ness of abandonment and in the greatnes of Aquirement, se like.

·8. THC VARIOUS STAGES IN INTEGRATION 125 The greatness of abandonment is that the lucidity of one's own nature, characterized as that state in which all the tendencies (tātanā), and all the veils obscuriog reality (zvarana) are abandoned, is becoming realized (through this very abandonment (ātsālkararı)) The greatness of Acquicement is that the unity of opposites (yıtganadchu), characterized 19 punty and as the very nature of all Buddhas, has been realized frāksātkāra) The realization of lucidity, which, because all the obscurations and the dogsiness of thinking bare vanished, is comparable stuk the (cloudless) sky and wpose,longamental feeling-emotional tone (rasa) is that we can only say "void" (sunya, and Rotbing further), indeed, çds the acquirement of the very nature of all Buddhas Here the qualities of all Buddhas are met with,p their creative power (saktırupena), to achieve everything. For this reason, the basic support of all phenomena is called Dharmakaya, the Buddha nature of All that exists". The realization af man's true nature likts him out of his dependence on things and leads him into a realm beyond lus meager ben sit breaks down the forbidding walls of accident and entropy, these gloom spots in Western philosophy. It does away with the yllusions of life and death. For the illusion of life is the delusion of privata immortality, and the illusion of death is the superstition that we can cheat death when it comes, giving up-Itſe preferably that of someone else When wholeness bas been achieved we wander freely wherever we like, with. out bitterness or despair. We will not be botbered by any such problems as matter and spirit, for these crop up only when we lose sigbt, of the whale' and, in em. pbasızıng the emotional significance of certain aspects 1 Bekodtestfit pp Et eg ·126 TUGANADDITA in life, dim the realizalıon of the spirituality of all Wle and son of the implicit spirituality of all matter Mans sport, beyond all limitations, eser serene and frec in its morcmente, constantly manifests itself through ebe medium in which it operates Besides the activities it usually displays, it possesses others, generally hiddeo, but capable of becoming actual in response to certain changes of the medium If tbere be nothing else but the bereditary tendencies of cells and of men (rāsınā), all strising would be illusory Man would never be able to throw off bis fetters and it is just the same if we call these fetters material or spirituel fetters Let us destroy all the barriers we put up between the whole and ourselves, lor it is only when they are removed that we become aware of the whole and live with it Let us make a clean sweep and throw up our semantic errors, for then we are in a position to understand that the spirit is not the spirit And when the conceptual scaffolds have been removed, all of a sudden we know what is the es ence of the spirit You should conceive the spirit as similar to the sky. (that is to say,) you should conceive the spint as of the same nature as the sky Vhen you have turned your thinking operations into nonthinking operations (te when you do not harp on any ideas but let your mind more free and unobstructed), unsurpassable enlightenment will be achieved ) Here it has been said explicitly that man's spirit, the Void (sunyata), or whatever we may call this decisive 1 Baths (aftet Terre #1 in Tibets only) ums su nam mkhas Adra bar bzun-bya-ste 11am-khat rt storied du seus bry-bys yrd de y d ma yıs-par byed ) gyur na der nu bla nel bja1 chub fingrar igyti ·8 THE VARIOUS STAGES IN INTEGRATION 127 experience, is not a goal in the sense of a support to which we may chag The Void must be treversed from end to end in order to find unconditioned freedom Freedom means purity of mind end of heart in all walks of life From the very beginning mind has been pure and free, but siace the awakening of the intellect it has been working under the restrictions imposed on it by relative affirmation and negation All our being cries out for freedom, but we shall never succeed ra kving a life of freedom, if we do not cut off our intellect at the root Our intellect and our discursive reasoning have never been a very reliable standard of judgment Moving in logical dichotomies and atılızing the contents of conscioustess only, husband ing them for the narrow range of dealings with the phenomenal world, the intellect cannot understand to what degree ideas, which appear remote and mysterious dark and inscrutable to it, may be important for man s life It cannot understand that these ideas may be but inadequate verbalizations of something sublime s hich, though it trati scends the limits set up by opr reason is in fact worthwbile to be striven after with aserduity Our intellect has never been concerned with the life and the growth of the individ ual In spite of its undoubtedly enormous achievements in the field of distinction and cognizance as for as the outside world is concerned, it has always been dumbfoun ded whenever actual life in the true sense of the word demanded its right It bas never found the paths that lead toward a wider field of experience and reality Ever and again we bave been compelled to admit tbat we have come to our wit s end Our spiritual needs have never been satisfied by the intellect Therefore it is absolutely necessary to remove all the dust and dirt which has accurau lated in course of time and to doubt the salidity of the ·128 YUGANADDHA premises which have alcogether too hastıly been taken for Granted. But if we have succeeded in cleaning the mirror of the mud we must not harbour any thougăts as to its puritý, othersvise the mirror sill become cloudy again and once more ke relapse into impunity. We raust give up Ourselves to the whole without any egotistic remandeřs. 1ñ tfle same way as the sky looks bloe from a distance bof the nearer and deeper we move into it the more pe become aware of the fact that it is not at all coloured, sa also man's nature as a whole, when looked at fron & drste ancē, appears as a turmoil of contradictory notions, but ds soon as we give ourselves up to it whole heartedly w will find peace, serenity, and lucidits. "The longer you look at the sky, clear from the very beginning, the more your view is dirimed. (Io exactly the same way the true nature of man (de lla bu firdä tathata) is obscured in course of time. The fool is led astray by the errors of his oke thinking".! to andther place we send that it the mind is fettered, man is lettered, if the mind is free, mi is free Thete is no doubt about that Througd tae very force by which the fool is lellesett. the sage is set free!:') Saraba 86. (acaprding to the Tibetan troslation) gdod nas dag pa nam Thos sa ban ls bude i titello Os gags gar lyyn ne tla-bi Ad du-st gogger Affur gaug ma yid-Ia skyn gyis lgts-gadsitas 2 Sarats 41 cu kejska kapisi mukke mukktı uli sandehe bay jhart Jona molt laku sa imucroub tera rubuhi ·8. THE VARIOUS STAGES IN INTEGRATION 129 Hosever, life has been mapped out so clearly by the intellect and its dualistic mode of thing that it seems to be the best course to follow its diciation süthout rescrie and to take its false glitter for reality. But the more ve become ertangled in its snäres the weaker tre grow. Nore and more "c desiate from life-giving reality. In tolerable suffering is our lot. Human reasoning is not the last thing Buddhism wants to raze to the ground this stronghold of his bris, illusion, and delusion The Buddhist sages knew too well that mere intellectual this king is only Patchwork and that it unceasing's breeds distress and irresponsibility. It destroys tree nioral sense, for what we call morality is but the application of our intellect rồi our life in the outside world. It is bolstered up by a sense of rightness which provides the foundation for I'esterm imperialisin and for every form of class-exploitation as well as for the invariably rigdatcous sars constantly traged' against one another. The sily rígmarole of sín and virtue, of good and evil, is a scourge of this dualistic mode of intellectual thaking He who Lelieves in rigid categories of good and evil and constantly barps on sin must become a sinner--there is no other way for Inm On the other band, he who chings to virtue stould become a sitaons man, because tlie sa ne law of identification' obtains Unfortunately the accepted cultural standard of modern societies does not allo this courze Where gangsters and! criminals are prctected by polit cars and respected bý ·8 THE VARIOUS STAGES IN INTEGRATION 131 (and say that He is this or that and nothing else) ? (To do co would be as stupid as) to speak about & virgin's delight in sexual intercourse ! 1 If words are understood as suggestions to seek and to find ane s own way they are very useful, but if they are taken as mystic realities they are most harmful They have nothing to say any more and become the incompre hensible gibberish of a dejected mind "The instruction by the teacher is nectar He who does not drink quickly will dse of thirst in the desert of innumerable explanations and doctrines ! The final realization of wholeness, where the Maha mudra and the Phalamudra merge together, is called Sabaja 1his word can bardly be translated into any European language, simply because of the fact that it is the verbal expression of an experience that has been more or less unknown to the Western mind Taught to believe strictly in some printed pages and narrowly watched by the auricular confess on the Western man was prevented from making experiences of lus own and from widenn g his outlook of life Those few who dared to gain experiences of their own and were unwilling to partake in the blasphemy of a totalitarian system were cruelly persecuted Thus, the discovery of what man really is was made almost impossible The words of those who 1 Saraha 6) akkharabarro rara guna rs 13 bhana Rojano 80 ma hal ya ve paramasculiol la un surau Lamtur fraks patsua 2 Sarahg 58 gurut dasal a 0 tasut kaklak na raw gab baht eatthalt i miru kal! 65W mortau ish ·d32 YUCANADDHA had such a religious experience as the ore spoken of in the Buddhist texts have become unintelligible and, in course of time, having a religious experience was CODSI dered out of date Indeed, the impression many of us have that religious experience is anachrodistic, is basically due to the fact that the only religious idiom avaslable to us is an arcbaic one, no longer suited to our emotional and intellectual requirements Our miods have become adverse to accepting at their face alue all the grote gee and often sinister superstitions of a given creed, they have equally become opposed to acknowledgiag that what someone is islug about may be something important something important to the listener as well as to the speaker Such an important emotional reality is the Sahaja skich, literally translate!, means born with To call the decisive experience by this name is most opporlune, because it makes us see that what is hinted at by this word is living in every mudividual and can be discovered As a matter of fact it will be discotered when the debris of myth aid prt judice which ob tructs the study of man is cleared anay, men all reils are torn-the thickest veil being the intellectual creed of nothingbutism When man is lifted out of his subjectite and objective existence Le will be free and able to sce the whole universe, including lumself, as an undivided and indivisible whole He will realize that it is not religion that is out of date out the lualmonarcky pattern of his personality structure He d understood that what is called soulthe spiritualzed conscious personality - 1$ an illusion wbuch involves bim so deeply in the problem of his oko salsation tłet he forgets bis fellowe and sbuch makes luim despre his body compounded of dust as that not only the end of life but the whole experience of life seems mean and He will understand that dust is as by hum igcominous to Lim ·THE VARIOUS STAGES I INTEGRATION 133 admirable as bis soul because it is but another aspect of holene s But as long as he moles in the dunlısm of matter and spirit he wears unself out like a machine » Buch will es entually fall into bits of rust As long as man is diverted from the ubole either by matter or by spirit, he will be frustrated and cuffer But when the whole is stretched out before hs ejes when nothing is bidden from him, what then is the meaning of the past and of the future? “There is nothing that might be callei o comething (and se can only say "vord' (s nyr) The fact that we can only say void when we have broken through the narrow circle 12 which our intellect moves and into which something beyond this circle enters like a comet, thus proswg that the circle of our 11 tellect is, indeed, very narrow) is the Void (s nysta) The past and the future are void (1 e they are not a something) and this view (An schagung) is the Void Its of abysmal depth and of tonering sublimeness Of abysmal depih, because the past ard the future do not exist por sa (e no remem brance and no hope can disprove life as it is lued at this very moment), of towering sublimenes, because the past and the future are seen (and apprehended in the unique moment of thc present) This apprehensio: huch is characterized as the Void and which tahes hold of the Void is called "Liberation through the ord (sunyx'a rinora) Purified by it, because tbe fourib state (of the Upani ads, in which man is identified ab the Brahmanidentification not being hſe but paralyzation in darkness) las been on crcome, 1 c Immutable (almira), Great Blix, s present This apprehetston, comparable with a diamond Ofunatara), is Compatyon (karuma) (for Compassion means that) blies flam) is ceched in artik11 This is the ·134 SUGANADDHA Sabaja, the gain consisting 1a (infinite) wisdom and activity (prajíopāyāt makı) and purity (risuddha)' The Immutable (aksura) is nothing eternal as opposed to sometling transient It means that nothing is moving when man s spirit, usually moving restlessis and under varying conditions, assuming varjolis shapes, does not The Immutable is the tranquillity ol the unmored in the uproar of the moved, for the moi ed and the unmoved cannot be separated from each other When one has be. come the Immutable one is intensely quset, there is deep silence all around and within but this silence is the most golden music The whole merce moves 18 its complete oneness restlessly or serenely as one may move conceive it It is The calm stream of life, beyond discriminating reason, has nothing to do with any calculations we make as to the effects of our doings euher on others or on oursels es not concerned either with thoughts of gain, merit, or con. sequence Such ideas are something we read into certata forms of movement and by which we become wretched slates to the outer conditions of lie Since the beginningless past the wates have been rolling in the ocean, the snost coi ered peaks of the mountains hase stood pure and buigh against the sky Is there any prible purpose in it ? Obsessed usith utilitarian ideas we strive for selfish Gains totally ignorant of and careless about hour much misery ve inflict on others fl'e can discuss coolly a proposal for condemning seseral bundred or millions of harmless inen to torture and death on the vague chance that there might be some profit in it and benefit to us Kill the shole world and do not see that he diminish our fels es when we take the life of other creatures There is Wc Istoidesatik1 p ·8. THE VARIOUS STAGES IN INTEGRATION 135 - no love in us, we are possessed with & de ire for brutal power Love, indeed, is something momentary and ever fleetug and, if it is not appreciated while it is fully clierged with life, it becomes & faint memory or to oprealizable bope Its liveliness is entirely lost. Love is life itself For it there is no past, no future, but the present. We hesitate, we turn our head, and there is no more love. Our mind slops and its original purity is stai ed, "An image (tanıtta), the Buddha, enlightenment and other notions are discriminating and imagining activities of the mind This activity is the motive (helu) (for the fact that the spirit assumes different shapes) But since all that can be said is "the Void (sinyata), there is (in reality) 20 motive (which is a construction of our mind). For this reason, there is no image either (wh ch might be the abode of the mind, in other words, mind cannot be localized anywhere and we must get rid even of such nations as mind and matter) This inner awareness that there is no image is "Imageless Liberation' (animatta 1710ksa). This (empty) mud is the adamanfine nature of mind (clauara), b'cause it is swept clear from all conceptual felters) by the sery fact that the state of deep sleep (described in the Upanişads and where all our forces wear themselves out in dirstolic and systolic moiemedis, because they are not gathered in the one reservoir of all powers and energy) has been overcame, because it is free from the conceptual dualism as expressed by eternity and non eternity, because its iery rature is love (matrymaka) per true love is sellless and without any preconceived ideas For as long as there are still egotistic commotions love is impossible. What we call lose 13 tainted by the desire for possession and dominance), because it fills the horld with bless through manifesting itself in the two ·136 YUGANADDHA bodies for the Sambhogalāya and of the Nırmānakaya); and because it 13 free from all thought constructions (* Inch belong to the spliere of the ego and make us read utilitarian ideas into the movement of things) This is the spir:t of all that exists (Pharmaltaja). This is the true nature of all things cons sting in (snfinite) wisdom and activity (napBoroyumal olaru alma yoza)' It is only a concesion to our intellectual mode of speaking when the notion of motive is a troduced. As & matter of fact, in the sphere shich lies besond the realm of conscious ?es ubere spate, time, and causalits obtura, all such distinctions are imposible Although we are in. chined to overevaluate coaccroUSIC S "e should ncver forget that consciousness is not all and that beyond its world there are yast and unknos regions which nevertheless give & certain colour to our thoughts, our emotions, our actors, to all our kte, ecen if we do not clearly realize their hidden poker. Therefore, to say that these regions are outside consciousness or separate from it is absolutely incorrect These vast and uv hnown regions are within us, that is, we are these regions also. Only our ignorance (atulya, our one sidedness, kas made us cbliuous of them and created in us the impresion that they are outside and separate from us Man s true nalurc is comp'e eness This ineahs entire. ress, perfection, fulfillment and satisfaction, without defi ciency, lack, or inab lits Chat a ch is complete is on undiside 1 and an ind y sible u hole, to u lich nothing can be added and Isom hch pothing can be taken it undergoes nestler fluctuation ncr 10712tion, pestler augmentation nor depletion for this reason, I prefer to speak of com 1 kcddesst ki p5 ·138 SUGANADDHA own shadow decreases or increases but, in fact, the moon Is the same all the time. • There is neither decrease por increase But, although the moon is full all the time, we say that the moon lanes or waxes, according as she is covered with darkce s or as darkness goes away''. It is the same sith bat man really is what the whole universe is. Our interpretation concen es it es beirg or pon being. But jo reality it is bəlb or, stated more correct ly being and non being are abstractions of our own crea tion. And those abstractions, after they have been added together, are still less rich than reality They lease behind them & residue, too important to be neglected Man and the universe, as known to the specialists, is far from being the real men, the real universe They are nothiog but schemata, consisting of other schemata built up by the techniques of each science But when man passionately seeks the principle of all things when be fings away his abstractions, because he has learned that they are insufficient, ennieshi s him in a something, then he will find li, true nature And this nature, being wholeness, will manifest itself like the light of the full moon when ber ofyn shadow anche , "This universe is not & something (nuhs: abh ita), it is the one is hich (our arious techniques deside into) being and non being? And, furthermore "Constantly it rices with the Enlightened Ones It does not rise with thoze v hose mad is starned ith Ignorance 1 Sekoddesat fa p 62: 40 farya chetul jurandi eh sa kanilga Burno'p famshpedhandhidh nohy a k nalgt af at yarah, ya. 9 Seloadešati po: milerabhatam kia tufe 3) tuba od ka at anam 9 Setoddesaisti, pt3 awyodita fubhan 15 tly du ace to 9 ·8. THE VARIOUS STAGES IN INTEGRATION 139 Viewed from our ego, drawing near and withdrawing from what we are in reality, the universe, our own nature, appears either open or closed to us For when, in the daily struggle for existence our attention is attract. ed by the outside world, all that is in us is obscured, but when we listen to and follow its voice unexplainable happiness and ineffable bliss is waiting for us VYe bave everything, for we are es erything Thus, Sarahs exclaims that "Victorious is the Prince, who is bliss, unique, causelass, and who constantly rises in this world Bot il one tried to speak of Him 10 words, even the Omniscient One would be speechlecs! Completeness entreness, beyond all words and con. cepts, has been present from the very begi2010g, though unrealized It only seems as if it grows till at last it will be plucked and enjoyed like a ripe fruit However, the fruit is not different from the tree or from the seed out of wäich it through various stages developed Cause and effect are one and the same "The uniserse (the image (bomb t) of which) comprises all aspects and forms and is born out of the Void (sunya), (comparable witb) th• (transparent) sky (and by Dature the Void), is the cause (heti kuranı) Bliss (sukha) which ongroates in the Immutable (aliara), (comparable with the Sukra (1 e lucid energy thought of as male activity and, According to ordinary peoples view, the sperma), is tbe effect (phil:) For what resson is bliss determined As effect the nature of which is perfect (and unconditioned) bliss 7 (The reason is that perfect (and unconditioned; 1 Balodis03 وملتمر مردم و دلدادمFran2 اله درهم المودي Wurya en gal nguy susredro dalyrt errants ·140 1U GANADDH1 bliss is determined by just the same cause, because (bliss) is the Void sithout ideas of objects (niralambasunyatalma katyat) Tlus is the non duality, known as the Void and the Great Compassion (sunyitakaruna) The Void signifies that the mind (citta), representing the universe and being the Void appearing as an object, is the cause, and that the mind, representing the Immutable and being the Great Compassion (sunyat aurumu)--not troubled by ideas of objects, is the effect The non separateness of the Void and of the Great Compassion is ealightenment (bodhıcıtta) It is oneness This is called the pon losable facyuta). It is different with what has been brought about by (the relationships between men and the alole symbolized by the Karmamudra and the ) un amudya which transient and used up in the orgasm (Enlightenment) is free from the opposites of) annbilation (o vrana) and the bustle of the world (tams ira) Thus (the author of the kalacakratantra) has stated verse (seen like an image in & mirror, bumba) is untrammel ed by a sterile mirsana the Immutable (ak uru) being perfect and unconditioned) Great Bliss is beyond the bustle of the world thich yields but trans ent joy and pleasure the union of the Immutable (akçara) with the universe (bumba) is non duality, it is the unsurpasagble, the sublime?! When thus (unique o ene s las been realved we have found ourselves Mo longer do we representa bas cally scluzophrenc percorality, split into at least two mutually inhibitive tendercies The rational and trational comporehts of our being baie met The isolation of either component has been done Asa) with Indeed, it has been our isolation that made us lose sight The uni 1 Sesoddess O ·8, THE VARIOUS STAGGS IN INTEGRATION 141 But now of the facts of life and induced us to treat life as a sort of metaphysical propositiou. Nothmg lias Leen gained by such a procedure, on the contrary, we have lost every thug, for, “bile tre sere attached to the one side of our being, the otlier side attacked us and broke down *hat we had built up with parastaking care. harmony has been attained. To be a complete resonance with hfe is called Samadhi, and only in Samādbr the Sahaja can be realized. Samādhi has often been translated with concentration, but Buddhist concen. trntion" is different from Occidental concentration There is no God, no soul, no eternity, do life after death, which might be an object of concentratica and meditation. Its nature is absolute purposelessness A man who has attained Samadhi is totally changed. He has become 4 sage, an enligttened one. He bas not made just an exercise of his mental abilities and remained as sterile os before Therefore, he who wants to gain freedom of mind must not resort to some proposition or other, however sublime at may appear to hm He must stop This selt deception. *The Yogi most not concentrate bis mind on the Void, he must rot concentrate his mind on the non- Void either He must not greap the Void, he must not give up the non-Void citber. 1111 one is attached to the Void or to the non Void. many troublesome thoughts arise. Il one gets rid of (what seems to be a support of our mind), all troublesome thoughts disappear. Therefore, both Preasoning as regards the Ved and the non-Void) has to be gnen up!" Here it bas been stated explicitly that Baddhist 1 Prsopiyatlaicajasiddhi 15 3-6 ·8. THE VARIOUS STAGES IN INTEGRATION 143 because it can gire en Qasier where our hearsay know. ledge and literal' knowledge fail to give an answer It makes us free, so that all worries all miseries, and all conflicts going on in this world cease to affect the individual This knowledge is neither conceptual nor plulosophie cal but quite real and direct, vital and eacrgtzias Unlike intellection it does not block its owl passageway As long as there is still the faintest vestige of an ego se are Jimited and do not possess the freedoin of mnd The dualism of subject and object must be transcended, if ever freedom shall be our own "If one gives up both extremes (the extreme of the Void and the extreme of the non Void), one is set free The idea of an ego has no longer any support. For this reason the dualistic mode of thing which always enslaves us) must be given up Since, as I have already pointed out, Buddhist Samadht is not an abstraction or an intellectual erercre, 10 is obvious that Samadhi has been attained when "symbolic" knowledge is coupled with "iteral' knowledge, when life has been realized as an integral and indivisible Whole We are no longer disunited with ourselves, we have found and realized unitive koowledge we are the masters of reality and possess the hey to all the mysteries of hfe. "Reality is the only thing that punts. What then. O Exalted One, is the meaning of reality? Reality is no that against which there are counter srguments, What is the meaning of that against which there are no counter arguments? Samiah, leading up to reality, is that against which there are no counter arguments What is Samadhi leading up to reality? It is that state where 1 PrazloForlaltayasid IV 7.

·YUGANADDITA as the lo sorts of knowledge can no longer exists separate from each other. This is Samadhi leading up to really. What are, O Exalted One, the tuo sorts of knowledge ? They are "literal" knowledge oamizhisa!y») and "sym. bolic", "transcendental' Luon ledge" (puramāıthasalya)".! Here, in Sanādbi, all barriers have been reinoved and the abole universe lo stretched out before our eyes in lustre and splendour. Everything bas becomo unmost and inalienable possession Man has b come what he has been from the very beginning He has found peace of mind and coherence of action In the realization of the undivided and indivisible whole all sucli artificial abstractions man and roman, God and Unu erre, tpiritual and material world have been abolislı d No contradictos, 10 oppositions can ever again disturb this peace. It is not possible erther that man relapses rato a material or spiritual world "Therefore it has b-en said (in the halacakratantra) "Jetached from the insterial and the immaterial" (The Sahaja ) cannot be conceri ed as material, because it is lacking in the accumulation of atoms skich produces the (phenomenon of) dense matter and because it is (like) an army seen in a mirror, but it cannot be concerved as immaterial either(and, therefore, as uupercell able), because it is not beyond perception (1 e, the universe is perceived by the individual, but this perception does not affect him in any way and does not induce him to make artificial abstractions) For this reason, the universe (buba) does not turn into materiel being, into the bustle of the world, and so also the Immutable (ak iru) does not turn into annıblation, into Nirsina Both aspects embrace each other (The Sahaja) 19 tranquil it does not change, because 1 Stoddesat kt pr 10 69 ·8. THE VARIOUS STAGES IN INTEGRATION it is not subject to changes as are the senses (indriysei, kārarahıtaträt). Consisting of two aspects (1 c,, of mascutlicity and of femininity), it bas an androgynous shape. It is wabout the one sidedness of exclusive wisdom (prafia, which, if it cannot express itself in activity, remains a sterile abstraction) and it 13 witbout (the one sidedness of) exclusive aolt ily" (upāys, which, tf it is not supported by wisdom, remains incoherent fussine s). It is the unsurpass. able, the sublime, because it is unique. "Since it is extremely difficult to break through the premres of reasoning-hez have been too ake taspiringsomeone might object) Since the Sahaja bas cyolved out of the Great Mudra, it has been proven that the Sahaja has originated out ol a cause and that the Great Mudra is the cause. Since the opposites of) cause and effect have not beea transcended, both the Karmamudra and the Jhanamudră must be looked upon as causes of the Great Aludra. What difference should cxist between these two as causes of the Great Mudrī and the Great Mudra as cause of the Sahaja)? "(The relutation of this objection is that) wisdom (prajna), represented as the universe (bumba) (and figura. trvely spoken of as cause) is the Void (ie, the fact that as regards all phenomena se can only say "yold'), that is to say, the knowle'ge ibat all manifestations and forms (are the Void by nature) This (sisdom) has pot been created, because by nature it is not subject 10 aay conditions (e, it is elf authentic). The effect which has sprung from wisdom as cauce and whicb is called *hasing spring from wisdom", bas, as a matter of fact, Dot sprung from a cause (as this term is understood in intellection). That is to say, (tberffect) bas pot sprung from misdom as cause Illy is that so ? Because wisdom 19 ·146 YUGANADDIA itself has not sprun: from a cauce (Under there circumstances, how can the effect "ach is called the Sabaja have sprang from a cause? After all, how is it possible to speak of causation, when the sphere of the opposites, the circle of cause and effect) has been transcended ! "Tor this reasan, Immutable know ledge (aksaram pranann) is knowledge in the realm of wisdom (prafafanam), and this has not aprung from a cause. Supce cause and effect do rot obtain, it is not possible to maintain the proposition that the cauce is determined by the effect and the effect by the cause Why 13 it not possible to maintana the proposition that the cause is determined by the effect ond the effect by the cause? The reason is that cause and effect arc of relatise validity only anil (mutually conditioning) concept, dependent on various conditions But here we hate to deal with what is beyond the relati vity of ordinary ego consciousnees and is without beginning and end Therefore, the uniserse of which it has been said that in it cause and effect are mutually determining and that it is the union of opposites (yuganaddhr) where Cause and effect ate not different from each other, Jias not been created and does not pass away It is exempt from originalion and termination. It has also been stated that yhether or not Tathāgatas appear in this world, such is the nature of all things'. Since that part, called wisdom (prajsabhaga), of the universe sibich is not different from both aspects fi e, from sisdom and activity, since eitlics of them is but an abstraction), has been tranquillity from the very beginning it has not come into existence at nii (ntiyenulpunna) Since that other part, called activity (up tyabh.iga), can only be experienced witl in oureelses it 19 constantly using and saying like the moon, (Ardodolu) For this reason, there is neither causc nor effect nor ·$. THE VARIOUS STAGES IN INTECRATION 147 mutual determination", A few words are necessary to make these statements more intelhgible. The very fact that the Sahaja can caly be experiences within qurselves ipvolves th: problem of authentication. The notions of authentic and authentication are used constantly by all who recognize ways of knowing and ways of verifying other than those contemplated by the so-called empirical criterion. We say that something was the "authentic note". This means that we feel the siacerity of him who has made an assertioa. It also means that somehow the "ruth" of somethiag las been conveyed to us. However, the authentis character of something is not determined by the verifiability of its assertion in the sense of tbe empirical criterion exclusively. That which makes something authentic is the fact that it shows forth certain qualities and rafges which are immediately recognized as authentic and acknowledged by the observer. In order to call somethiog sublime, we must apprehend the quality sublime, and that can be done only by an emotional intuition which is totally different from sensuous observation, But this does not mean that anthentication falls .outside the realm of experience. It only sbows the difference between verification by authen. tication and verification by the empirical criterion as under. stood in the barrow sense. When a value is shown forth and acknowledged, this is no less a matter of experience than when a sense datum is pointed out and that polating is understood. The limitation of experience to the sense. ously observable is but a part of the basically false initial assumption of the prior rights of ihe physical. Indeed, the Sabnja is no sensuously observable entity and its nature cannot be determined by any 'crucial experiment. But Fotodde tatt, 11.

·148 YUGANADDHA while it cannot be verified directly it is indirectly verifiable in the sense that it makes our experience as a whole intelligible And, strange to say, this indirect verification is the most direct approach to sealty. When nothing tells our eyes, when all fetters have been throun ofi, reality has been found. But to say this is reality' is absolutely frong It cannot be limited to and by any of the specific definitions of limited unnerses of discourse The whole is bli s-bliss, ineffable bliss 1 "Ok friend, the lotus flower is full blowo, awekered by the Vajra In dance and in Great Bliss we jubilantly sing tooral lal looral lalla, Awakened by a ray of sunshine the lotus flower hes begun to blossom in Great Bliss, In darce and in Great Bliss we jubilantly sing tcoral lal looral lal la 1'') 9. The Apparent Duality of the Cosmos and the Buddhahood of Man. All manifestations in this world are characterized by a dual aspect, We may speak of positive and negative electricity, of potapljal and kinetic CheTE), or, ia llie realm oi man, of masculiauty and femininity, but the one is always the co implicate of the other the actual condi tion of Chery thing that ke cncounter i determined by 1 Esdku RTRUDI ICO Quotsilos Irom the largitika nou niks osa kamala gabot tayy alaisia lahe na henting drive Tani ntafra pt situ lanolu nene olantiale Shastra urchia rais!

·9 THE APPARENT DUALITI OF THE COSMOS 149 these two ca eristent or concurrent actisities Now, the while march of modern science has been ton ard the unifica tron oſ concepts, the reduction of all matter to elements and then to a few types of particles the redaction of "'forces to the single concept "energy, and finally the reduction of matter and energy to a singleb asc quantity Prior to these achievements scientists had pictured the universe as a vessel containing two distinct elements, matter and energy Matter was conceired as inert, tang? ble, and characterized by a properts called mees, and energy was conceived as active, invisible, and with sat MASS Linstein showed ibat moss and energy are equival ent. The property called mass 15 concentrated energy, that is, matter is energy and energy matter, and the distinction is simply ore of lemporary state Thus, the baffling interplay of matter and radiation bich appears sometimes to be & concourse of particles and sometimes a meeting of mates, has become more intelligible The dual role of the electron as a unit of matter and a unit of electricity, simply describes different manilestations of one and the same reality. Matter and energy are jaterchange able If matter shedsuis pluss anú frasels wath tbe speed ofight te speak of radsation or erergs and if energy congeals and becomes inert and we can ascertan its mass WC spesh of matter But the up nown yet remains For we have only touched the physical aspect while the mental has still to be gecer{ained Passing from physics, let us take mnan MAD ! the focus of mighty activities wh ch can be obsried from itkin and from without Van seen from within shows bus thooghts, tendedcies, desires joys, and sortots. Seen from without, man appears as the human body, his orn and that of bis fellow creatores For this reason, maa bad ·150 TUGANADDHA once been looked upon as being made up of tua diskıcct paris. Honeser, we know that man is not fully compri. sed in bts indiuidual space time continuum, he extends lar beyond it. We do not krow bus limuls, and those re have set up are purely artificial Suuce man docs not nilor himself to be obseried simultaneously in his outer and inoer aspects, we have been forced to divide him inta different parts so that pe are enabled to describe him. We may safely state that in the same way as body and soul, being the creations of our owa methols of observa tion, cannot be separated from each atlitr, as man cannot be scrarated from his environmre it, so also masculinity and femininity cannot be treated es distinct elements All tbese aspects carved from A1) 19dsyssible bole, are man kum elf and must blend a hes oneness The science of man is as old as manhind, but it is the least de eloped cience, especially in the Western world Man is a porot at the universe, that is to say be himself is the universe, though not in the sense of a rigid equatrop The parts wc base construed do rot correspord to parts of the universe, on the centrers, the whicle unisere bos con densed so him, as it were In order to determine what tu s point "mon' really is die lase acted like a mathematician who, in order to locate a point, was set up a system ol co ordinates for bim any point in the plane of the tho axis is completely located if its distance aboie or below the X axis and its distance to the right or left of the axis are know.. But, lascicated by this game of locating points we have forgotten the point and taken the abscesa and the ording'e for 'real . So we hese turned 1ery bed mathematicians, for a good ma{liematiciei diever forgets that the X axis and the l' eXLS are abstractions created by him in order to solve a problem more easily I decd, it ·9. THE APPARENT DUALITT ON THE COSMOS 151 will be a tremendously baru task to turn one's eyes again toward the "point" and to treat the abstractions as what they are-abstractions, but not incts. The inertia of our thinking and reseoning (andyi) is for ever at sork to distract ts from our goal and the fetish character of words will continue to cast semantic (etters on us 'Therefore, Se must gic up all thorization, although a theory is the best pretest for not belag compelled to care for what the Issue will be, and the best means to increase the aloglori ousness of our ego Unlike Western phtlosophers the Buddhist sages bad no taste for dialectical quibbles, They koes too well that every sort of argumentation leads away from the life of the spirit into the desert of conceptual abstractions An indindnal ridden by concepts instead of being anare of the realitzes of life will be wextricably involi ed in meshes of contradictions and altercations Therefore the Buddhist sages did not hesitate to deride their own letts, because what is important to theln 19 not the dogmatic system but the ultimate goal Thus, for instance, Sarabe states that Someone busies himself asth (the teacbings of ) Mabājana, though they are but holy scripture and logical treatises Sone other one meditates on the mandala, and still another one busies lumself with some other thing Someone tries to reason ogt the eletreat ether, someone else males it consist of empti After all, they busy themselses with contradictory propositions ! Barabs 11 12 kha ng thay chen de la rgyng bydd da mi ni lugs ishod-mop Ostin bcos yta gran fan dkyst Alhor karla og lus Osgom kha ng bsi baj dos lichad fald zuyt ness 1 ·9. THE APPARENT DUALITY OF THE COSMOS 153 cracking skulls. 'His passions generated by valuc appreciations have 'crystallized into ideologies of hate. He is always disturbed when others take different paths and arc dot talen in by any kind by' systematic belief. Disagree. ment is a lieinous crime. Hence the frequency in Western history with which ia medieval time herctics got burned and in modern time deviationists get purged. Nothing has purged him of this theological attitu:ic toward truth and heresy. It must always be witch-hunting and uncondic tional surrender to "hords, worde, mere words, no matter from the heart," It seems that Mephistopheles in Goethe's Faust has pronounded 4 trath absolutely binding to the Western world : On wards let your attention centre ! Then through the safest gata yau'll epter The temple balls of Certainty. ! With words 'tis excellent disputiag; Systems to words 'tis easy suiting; On words 'ils excellent believing; No word can ever lose a jot from thieviag.." This contrast in Indian and Western attitudes toward the problem of mat makes it extremely dificult to under, stand the feeling of being the universe which lends to the individual self, the dignity and importance which derives 1, William Shaketposte, I rollaa kod Cresyida, Apd , soopa ilta 2. Goethe. Fast, Part 1, Eogilsh trapolation by Bayard Taylor, The Garman version tong &g follows: Im ganean-balleh Ecob an Warte 1 Dard goh jhr durch die Blebro Plotto Zum Temple der Gewissheit an, ***************"! M4 Worten lagt stad treflich stselten, Mit Worton ela Syatera bereiten An Worte låst sich_tremilch glop bep. Von elnet Wort lasst sich kela Iata rapber, 20 3 ·154 YUGANADDHA And yet from belonging to something greater than self this feeling is the most important thing, because it makes one's sligbtest experiences, one s smallest acts seem extre mely significant, while at the came time presenting the greatest ones from seeming excessively significant All roads Irace back to man, though they sometimes seem to lead away from bim Man is made on the scale of the terrestrial mountains, valleys, oceans and rivers He belongs to the surface of the earth, exactly as plants and animals do But he also belongs to another world The time has come for man to find his proper place Saraba was aware of this fact when he once asked • How can one dive into the ralricate mystery of man when one does not see wbere one is located' The apparent dual aspect of man as well as of the whole universe, of wbich the human is but a certain manifestation, has been symbolized by the Praj opaya Prajña is the female aspect and Upaja is the male aspect When they are represented or pictured in antáropomor phic shape they embrace each other, touching at all points of contact This is to show that the one cannot be with out the otber and that they are basically oi e Now, this symbol is of special sigorficance It comprises the physical symbol by means of which mans spiritual journey is pictured and the cosmic symbol by means of thich spiritual things and relations are suggested It is the means of apprehending and expressirg value relations oot otherwise expressible, and their expansion skors this to be so the essential furction of 1bis symbol is to give us insigår TI us 2 Saraba 69 Ghe brand Bank Lo peisai Jojoht alt fobs au das ·9. TRE APPARENT DUALITY OF THE COSSOS 155 toto and knowledge of Reality. We may call this "perspected" in contrast to "asserted" reality. However, if ** try to expand and to interpret this symbol we may destroy its symbol character. Therefore, any interpretation of its unexpressed reference must be connected with a deepening of the meaning, which inyolses the elements of feeling and emotron. Interpreted, this sy r bol mesas that the Dhātus or elementary phenomena must combine with the Skandhas or forces, which together produce what is called man or the universe The Dhātus are female and comprise five items which are arranged according to density density of matter ( including elasticity of form an I volume (prthove), cohesion (ab ), heat (te)?) expansion (vayu ), and space (atası). To these five female iteras correspond five male items, also arranged according to decreasing density. materiality (muscles, slaews, bones, etc, (rūps ), feeling (red nå) sensation (8. majfia), motivity (samakūrā)), and consciousness (ujninu). Thro polarity may be spoken of as potential and Linetic energy, the Prajñä or the Dhātus being the potential energy and the Upaya and the Skandkos being the kinetic energy. Their concourse produces & given phenomenon By interpreting the symbol in thus way, however, we must not overlook the danger of mechanistic utterance which tends to create myth by understatemeat. For our mechanistic utterance may lead to the co cept that the bidynamics of life consists in & positive system of processes and a negative after effect or form of a tra-od tatermolecular collapse releasing energy like a falling body, or that it may be compared to gas engine combustion But such concepts are utterly inadequate. The energie reserves ( Dhatus) are not "burned as fuels", but, as indicated by the best evidence on radioactive isotopes in metabolism, are ·136 YUCANADDHA tvorked over into living structures before they are broken down for energy release in work. Hon eyer, whatever the care may be, to dissolve the symbol into physics of some. thing else is to denature it The important thing is to retain the nuances of meaning and the feeling emotional tone of that which is 10terpreted and translated, 'I he fact that the elementary phenomena, the "reseries" I dhata ), are thought to be female and toi ceived as #wisdom" (prajna), while the forces standha) that operale conjontly with them are thought to be male and con cessed as "activity" (upāya), is ample proof of the deep josight into and understanding of the ubolerets of Jife ibe Buddhist Tantrics hove had. Femininity which is exptr). enced by the male through the objectre woman and through the unconscious forces of bus psyche, is more deeply rooted in the realm of possibilities than are the mule forces anch, though they operate conjointly with The female torces, more often combat them and are in Hanger 10 lose the contact with the deeper layers of life It is true, as long as vrholeness has not been realized it is impossible to make any assertions as regard what mascu. linity and lemiainty are in reality We can only speak about that which appears as n man's of A stoman's consci- Oustess. And this is rather limited, because t is confined to be surface, to our ego, linked up with the physical sex. It is equally true that man's consciousness las conquered vast reglons of the outer world at the expense, howeitr, of having lost the access to and the contact with the unconscious possibilities, while, on the other hand, a woman's consciousness bas conquered relatively little of the outside world bs it is seen by the male However, wopla te erroneous to call a woman's consciousness an Inferior sort of conscioosness A woman's contciousness is ·8 THE APPARENT DUALITY OF THE COSBIOS 157 3 1 only different from that of the male. Any evaluttion is out of place. By a woman many things are already scen, while the man still pokes about in the dark. A woman is aware of the attendant circumstances and of the possibia ties connected with them which, as a rule, A maa unable to see For this reason, the world of the woman appears to the male as getting lost in nges and cosmic infinitude But, as't matter of fact, it is this expansion into the Infinite, ageless, and transcendental which can gwe most valuable hints and impulses Because of tbis transcendeutal character it is aptly called wisdom And wisdora is mure than intellectual 1.nowledge "One speaks of wisdom, becaasa it goes beyond a conceptually differentiated reality" The woman and all that is connected with ber is to the male a strange and yet most intimate world, waiting to be realized We may rightly ask how it miglit bave occurred to man ta divide the universe into a world of possibilities apd a world of facts, into masculinity and femininity, if he had not had the original in him the unlimited world of possibilities, the fantastic play of the images of the world outside consciousness, and the narrow world of facts, the images of consciousness But both these aspects, consciousness and th- unconscious, are one. They only app'ar as two distinct elements according as the one or, the other is placed foremost and thus comes into the focus of discriminating reason. "Non dual are all phenomena, they only appear 113 dual shape ( to man's discriminat. ing reacon)", Trajkopijasinibajasidabt IV 10. z Qabyutkai slanina 161 odnyd) adomdras to day shapera laku ·160 YUGANADDHA of the physiological sex drive The physical ca implicates the mental. Both the physical and the mental are one in cractly the same way as men and universe are one. The polarity of matter and mind is seen in the fact that, vienod from a spiritual level, the material" Dbalus are goddesses and that the "material" Skandhas are Buddhas Again the basic polarity of masculinity and femininity 15 pomted out "In short, the five Skandhas are called the five Buddhas," Tbus se read in the Guby asamājata itra, and the venerable Indrabhati states that "Because the five Skandhag are by nature Buddhas, they are called the Victorious Ones Gina, Buddha); the Dhātus are called Locana and so on For this reason, one speaks of the Buddha-nature of all beings and of the whole universe). "Sunce all the beings in the three worlds are by nature alivajs Buddbas, all their actures serve the end to realize Buddhabood. In rain is the occupation with tradition. Since all the world is the Buddha, all the beings in the three worlds are the Bnddha, too The trouble come experiences of pleasure, sorrow, lust and so on are not meant for (sucli a) sorld."* The five Buddhas are in the sequence of the five Stendhas the white Vairocana, the yellow Ratnasambla. va, the red Amitābha, the green Amoghasıddhi, and tha dark blue or black Alsobbya. The five corresponding 1 Gobysantistaatra P 187 2 Jideasddb) II 1 3 ·9. THE APPARENT DUALITY OF THE COSMOS 161 female deities ate: Locanā, Māmaki, Pândaravāsini, Tāriņi (or more frequently Tātā), and Vajradhälyiśvari. These divine figures, commonly known as the Dhyani. boddhas and their sahtis, are not at all something ulti. mate. They are but another aspect of the indivisible whole, the mental aspect, just as the Skandhes and the Dbātus are the material" or pbysical aspect. Therefore, to give oneself up to this divine s orld is as stupid as to chng to the material world. Both worlds are not made for us, because tbey are born from the error of our reason and from the ignorance of our true nalure. To such worlds we cannot become adapted. However, the fact that man in his physical aspect is just as admirable and divine as in his mental aspect) gives bim a sense of bis own diguity and liberates him from the degradation into which he has been driven by the Christian dualism and its contempt for the flesh. Iodeed, altbough the \Vest has attributed a greater reality and a privileged position to matter and, in course of time, even has discarded belief in soul to the extent that one con. stantly quarrels about its meaning—it has retained the contemptuous attitude toward dust, the dust which is all of man that remains when soul bas departed. Despi. sing his unique desire to living, dreading the worm. and thoking of himself as worm-fodder (the Western man not only lowered as sease of his own dignity but also lost the respect of others. Hence the mortal madness of retaining some war.making potentialitics and of embarking on a program of surprise attacks against others in order to postpone tbe ignomioous end. Yet it may be ashed, who is tbe more divine, be » ho neglects and spuros the body or mind that be may attain some fancied superiority, or be who cherishes both 21 + ·162 SL GAXADDHA As the moulds 'in which reality exprés es itself? He who realizes that his life and all its actisities are not a thing apart, to be beld and pursued egotrtically, as if enjoyment was something to be filched from the whole with a sense of separateness, will more speedily and truly attain the goal than by D-urotically fleeing from acd casting aside some aspect or other as being either un. spiritual or illusors To neglect or to deny the reeds of the body, to think of it as cometh og rot diure, is to neglect and to dens all life. Since, es I bare said, man is a point in which the shole unu erse bes condensed, as it were, even the allegedly low liest physical ceeds tale on & comic character, to say nothing of tbe mental activities which, after all, cannot be dealt with as somethiog 8part. It is sot true that happiness can only be held oy absence of enjoj ment dow or by deliberately cought for suffering and mortification But it is true that a life of mingled pleasure and pain is due to coe sidedness, when one aspect or epother is upduly emphasized. He sko strives for wholenes, who goes for the root from whence esery thing he has «plit up into contradictory propositions bas started, all see that there cannot be sep-rateness between him and the whole, and happiness and blt s are bis "Although he enjoys the objectile world be is pot taken in by the object One plucks the lotus flower without getting set from the water. So also the Yogia who goes for the 1001 (from whece eserstbing bas started), though enjoying the objective sorld, is not affected by the objects".' Ears bs C6 bisga ramandan busas 1922 solo karol Epai mai jos mula sarants bari za tohas busys TOPURI 1 ·8 THE APPARENT DUALITY OF THE COSMOS 103 We do not apprehend man es a whole We only bnow him as composed of distinct parts and even these parts have been created by our methode Eacb one of us 18 made up of a series of phaсtoms And yet we are more than the sum of all the facts accumulated by the particular methods. We have construed such coacepts as body and mind, universe and God, we bave developed the most refined techniques, but the bole, reality. bes evaded as Indeed, we have perpetuated the error of Descartes taking our abstractions for concrete facts WA have, furthermore, succeeded in depriving the world of gods, in relurn for which, matter has talen possession of us like an esil, all det our!og demon We have not grown, but bave become dejected materialists Instead of er periencing values, more valuable than the common values, which would be ve been made accessible by the JBānamudra 85 far as the relationship between man and woman and between man and himself is concerned, we have not only remained on the level of the Karmamudra, but have become degraded below the lowest level of human degra dation And get the diyive aspect is as real as the "material and matter of fact' aspect For 19 the same way as the material physical aspect of the whole, the Dhätus and Shandhas, may be compared to the physiological relationship of man and worked the Karmataudis, the mental and divine aspect, the Dhyaoibuddhas and Sabtu, may be compared to the Jäādamudra, now DO longer restricted to the realm of mio, creating in hindi self respect and respect of others, but ertending into And comprising the whole universe Actually, the world of the gods and goddesses is just &S much creaton of our mind as the material world, Nope can be said to be something ultimate. If we want ·164 UGANÅDDHA ever to attain the whole we must disentangle ourselves from all Sucb abstractions and look bebied the 1erl Il, honeler, He concretize bat which crou ds into our ego and because of its transcending the narrow world of our ego bas a superhuman, divine character, that is, if we continue to take the manifestation for the principle, we will forever be bothered by such concepts as matter and mind, uni ersc and God. God or the gods must be "perspected". It will never do to ascert or to deny them Such is only the procedure of the unfit, the mangled in spirit and the crippled in life "Vbateser becomes maniſest has the shape of the deity. This is by nature not a comething Wba. tbe manifestation may be, it is always Sonjata by nature". Man's attention has been atıracted by thic outside world. The stimuli coming from us inver world do not, as a rule, pass the threshold of consciousness Honcier, they do gie a certa n colour to bus thoughts, fuis emotions his actions, although he does not clearly realize their bidden power. The laner world obscurely acts on con. sciousness Soinctimes this inner world may Ound an alarm. And this depth consciousness as I should like to call the bidden poner of the inner world, 18 rarely mistalen But, by being attracted by the outside korld, man has become accustomed to concrclize that which comes from the depths of his inner bene and to project, to localize, it in an outside world, perhrpe cych fomenlere in beaien. Thus be has become inextrica!!) mixed up wath toe worden sind the wont Lycular sally snuskiga boeser, cortical, that is, deteclel rational thirughtien 1 ddrwstaj y'atlitsbond ubert oderstate marera beraus 4, keul. btatet 07hf iets haut forth ·8. THE APPARENT DUALITY OF THE COSIOS 165 new and fragile acquisition which breaks down at the slightest irritation of the viscera, reported by the autono. mous nervous system to the thalamus. Tbalamic consciousness is characterized by emotions and feelings, cortical consciousness by formal reasoning, Modern man has lost the awareness of his dual consciousness and, although in twenty-three out of tnenty-four hours he is dominated by thalamic consciousness, he believes that he only uses cortical consciousness. His ego bas & natural Aversion of candidly admitting that any tbing" is capable of affecting man's most personal being. But, as a matter of fact, the freedom and intentionality of the ego is a master illusion. Now, when we remember that the Skandhas and Dhātus have been arranged according to decreasing density and that materiality" (rupa) is placed foremost as having the maximum of density, we should assume that its colour must be the deshest one. Our intellect is inclined to compare the colour of the Skandlas and Dhätus, the Dhyoibuddhas and Šahtis, to the refraction of light through a glass prism. Applying this physical law we should expect that the clear and bright ligbt of the Void (śanyatd), according as it is refracted and deflected through the prism of our mind, must be totally absorbed by our body and that ol our fellow creatures as baying the maximum of density, 50 that its colour ought to be blue or indigo or violet. But we are told that it 13 white This clearly shows that the colours of the deities are oot derived from the obserı stion of pbysical laws but stem from experiences and tasight. The fact is that se only believe ourselves to be fully aware of the so called outside world and that we fancy this belief to be knowledge. Materiality which we attribute to the outside world and the belief in it is not just another expression of man's ·166 YUGAN ADDHA unconscious mind, but it invokes lits unconscious miod The roots of its emotional dynamism are there. Instead of admitting to ourselies that, because of this emotional dynamism, there are also reational and contradictory elements in it, we intent ideologies and theories which rationalize our beliefs into neat and orderls systems that are capable of explaining anyth ag, because they amart everything bich their premisas Caanot explaid Such ideologies veyally end bs becoming systematic delus ans, If they do not stert already from delusions For the basic fallacy of all our tbeories 19 the feeling that the abstractions we have construed should be "sound," that 19, founded op truth The Buddbists koew better They were not asbamed of admitting that the con tons which the ordigary man calls know ledge are founded on emotion. Therefore the light of our reason, our intellectual know ledge, which males us turn our eyes toward the without and to which the out ide world seems to be clear and bright, is not the bright Igbt of the Void which is all comprehensive and not concerned with conceptual scaffolds, but the dim light of infatuation, the delusie light of the illacions we create in our minds about the nature of things which, since they base been illuminated hy this light, me base cot understood at all For this reason, what we call materiality and as it is seen by our mortal es es is bound up with delusion (moka)? Conversely, we should assume that our consciousness, our mental sctivity (ruiana), should sbsorb very little light because of its rather insignificant density and that it should be bright The Indian term (et ins) signifies more than our term. COPSCIOUSGets ut also comprises het bich la his Potc kara Adıgiyirs telle en 15aLoorné le consented Rith delusion (incha) Namsks wh hatred (dey) Paraviata! wlblust frage) and Tata with Jealousy a) 1 ·168 UGANADDHA standing in front of a light, is not transparent-our mind cannot be transparent, because it is obscured by ego ness and like a wall separates us from the hole-it appears the darher, the brighter the light that stands belund it, shrnes Because our ego bound mind is only an are of the narrow world it has created for itseil and because it can never be the whole, it is, indeed, the blachest object, acting like the slutter of & camera The fact that the parts, into which we have arbitra rily split up man ard the unlierse, contain the element of bi polarity and that they may be loohel upan as either having literal significance or as having symbolic significance, makes it clear that one function of them is to evoke emotions and ialue appreciations and that they alsa embody a meaning and a reality which transcends the body as well as its Cuvities and in a sen«c les Le yond them, although it is fused aith them Therefore, the divine aspect, the Dłyinibuddhas and the salts, are certamis releatory The point I want to male is that in so far as emotional aritu les are eloled 11 n, there lias been revealed to us something of the inner spunt of nian and the unii erse #bich may be taken as part of our understanding of the orld. That which has been retealed to u5 88 giring and fustering insight into the nature of man is described in the following icrses, o-count. ing for the names of t! c Dhy obyddbas and faktis "The pure Buddha know ledge is called Murerana (The resplendent One) "Because this knowledge can icier bic straken by uneducated people ard also rot by prole sors (muthy I JUTUANTIT asıl, it is calle! Iko'lya (The One who cannot be sbaken).

·9. THE APPARENT DUALITY OF THE COSMOS 169 "Because there is no donbt about the fact that the jewels like the Buddha and so on rise (out of this knowledge) and because this koowledge is concerned with the needs of the beings, it is called Rainasambhava (Origin of jewels). "This knowledge) is truly liberbtion because in it there is nothing against which a hostile attitude may be taken up (upratixhitanirvana), it is not conta. minated by (such concepts as) being and non being, and because it is linked up with infinite merits, it is called Amitabha (Infinite Splendour). "Because this Great Knowledge is most effective in accomplishing all that has to be done by the beings, because its accomplishments are never frust. rated, it is called Amaghasiddhi (Whose accomplish. ments are not frustrated). "Because matter, fine and gross, spreading through the three aspects of time, is seen wherever it is located, (this kaowledge) is called Locană (Sbe who sees). "Because the All-Buddha-knowledge is the same to itself as well as to the and because (these "two" aspects) are mutually penetrating, it is called Atamaki (Aliae·ness). "Because the sublime All-Buddha-knowledge wipes out all blemishes and because it is ever ready to purify all and everytbing, it is called Pandurarādini (She who abides in whiteness), "Because tbis knowledge is ever intent upon saving the world by means of Great Compassion and because it is so much suited to carry the beiogs to the other bank of the river of existence), it is called Tora (Sho who redeems)".! 1. Jinaudadt XV. 17.20, 22 ·170 TUGANAODHA as This knowledge 184 to be sure, symbolic knowledge, that is, for a literal copy 19 substituted a variant wbich precisoly by its variation, suggests or symbolizes something other than itself. In the case under consideration the immediately given uuition 13 moulded in tbe very process of intuition in such a way as to make the intuition a symbol for the nonintuited. Now it is of utmost importance that Also the Dhyanibuddhas and Saktis are ej mbols and not ultimates. As to the relation between the Skandhas and Dhātus, on the one hand and the Dhyanibuddhas and Saktis, on the other, we have seen that the attitude of symbolism consists in endowing an occurrence on space and time with a meaning to slich greater value or significance 19 giren ban belong to it! its pure actuality. That is to say, images or ideas are taken from narrower and more intuitible relations and used expressions for more ideal relations which cannot be either directly or better expressed The underlying notion is that ibe phenomenal world is an expression of a noumenal or intelligible forld and that because of cals relation, the phenomenal may be taken to represent of stand as a symbol for the noumenal This has been (be Platonic theory of symbol sm The basic fallacy is that it unreasonably takes one aspect the phenom«nal, for symbolic and the other, the satellig ble world for witimate It overlooks the fact tí at both the phenomenal and the non phenomenal are abstractions created by our This duality complex of the l'esterners imprison Ing their thcughts between the forbidding walls of matter and mind and making tbem sre thing about the particular and the uriversal, has constantly been a gloom spot in TVestern pbilosoples and sciences, wbich branched off Even modern depth Psychology, postulating archetypes (t 18una), has not been able to get ៣s la course of time + ·9 THE APPARENT DUALITY OF THE COSMOS 171 rid of this dualism The tragic realty is that the intellec tual discipline wbich, more iban any other, should have led to a fundamental re education and perfectionment of map bas so far contributed very little to the develop ment and growth of men And not only that, almost all our psychological concepts reflect the basic medical concept of disenee and the philosophical premises of the Greeks, which subtly falsify them when they are applied to the problem of man, s bere they are needed as badly as 12 medicine Thus, the whole modera concept ol neurosis, which should have been so fruitful, has done' even less to solve the problem of mag than the earlier concepts of error and sın, because the paychologists and their ances tors, the psychiatrists, who invented it were led by their medical and philosophical training as well as by the nature of the case histories to consider man and his problems as an abnormality The result is that the men who should be the best equipped to understand the dark ness of the world are completely unable to make those who cantrol the destinies of the world understand er darkness is The Buddhist minds on the other hand, which were concerned with the whole and refused to set up standardized patterns, have throughout the ages wandered freely over the same speculative field without bitterness or despair. To them the dype and the ron divine bave never been mutually exclusive One has been as thrilling and awe inspiring as the other It need scarcely be reiterated that every dualistic new with 175 implicit mechanisticism, so clearly seen ja tbe futile quarrel of the Hilalists and the mechapists, leads ever more deeply into paradoxes, and all ad hoo hypotbeses torented to solve the difficulties only serve to lead more deeply iało the mora$3 It is evident that all suck ·172 TUCANADDHA Systems should be rejected, because they violate reality, One must be content with having operational concepts of SUCH An erperience as the Skardias and Dbātus as well as thc Dhyanibuddhas and Saktis None of these con concepts can be reduced to or dissolved into the other. The question of truth and error, the latter being auto suggestion or hallucination in modern terminology, does not enter, of course, the silliness of all that is not matter is not truc, is hard to disprove to a hiteral mind or to a modern logician By realizing, however, that "blant' truth, This authoritative postulate of Western reasoning, is pure abstraction and that for the Western pbilosophy of nothingbutism this blunt truth is either physics, chemistry and mechanics as far as the universe and man is con cerned, or mind and God, we attain that state where we are not any longer torn by contradictory assertions In otber words, when we recognize the fact that the Karma mudra or the Skapdhas and Dbatus as well as the Jhanamudrū or tbe Dhy anbuddbes and Saktis are but two manifestations of the whole, we become liberated from our one sidedness The abstractions created lose their hold over us, because they have been "perspected'. This state is, as has already been 5a1d, the Mabamudrā or the Dharmakaya However, if we want to communicate this state and experience to others we connot do otherwise but resort to symbolic knowledge which has a dual character That is to say, it contains ca element of representation, the Dhsanibuddhas and the Śaktis, but it also symbolizes something other than itself Needless to say that this dual character involves all other dualities This symbolic knowledge which i bave pointed to in connection with the Ssktis is described as regards the male aspect masculinity and femininity are never complete. we have ·9 THE APPARENT DUALITY OF THE COSMOS 173 ly separable in the following words "It is called wholly suspicious (sanuuntabladra), it 13 kaown as the Mahamudrā, it is the Dbarmalāj 4 and mirror like wisdom (ādarsyrāna) "In the same way as the reflection of one's own (face) is surely seen in a mirror, so also the Dharma kaya is seen in the mirror of wis lom "It is called equal intensian Wisdom (ramatizgilina), because it has been realized that this All Buddha. knowledge is the same as to oneself and others "It is called disuaguishing wrdor (pralguwekerasa jiāna), because it is pore from the very beginning, not created, radiant by itself, and mutually penetrating It is called all necomplishing wisdom (krlyānushana 313na) because at all places and at all times it accomplishes the work to be dore by the Budabas and because to do such works 18 i cumbent on all Buddhips "It called purified wisdom (rar asud lapfüna), because by it the indefatigable and excellent Yogins become free from the (fetters of the passions (winch obstruct the way toward enlgbtenment and the conceptual scaffolds ( which cy) the insight into the true nature of man) (klesplegarytum' Now, it will have been observed that fis e Dhjānibuddhas baie been discussed, but cnly four Sahtis The fifth Sakti, Vajra thaivisyari, ass got been mentioned at all This remarkable fact 14 most revelatory of the insight the Buddhist sages have bad sa to the nature of It 15 man's ego-consciol. sacss which has become separated from the whole Therelore, carecromaness 1 J1XII 183 mon ·174 YOGANADDRÁ which in the ordinary sense of the word is formal reason. ing and moving in logical dichotomies, cappot be in odlon with a Saku For to be in union faith the female element, il one is a male, means that the one sidednes, and separateness has vanished and that the whole has been realized But, it is an undeniable fact that all activities of man, the physiological and poschological ones, excepted consciousness, are linked up with the whole, though in an tosisible and sull unhoorn way The male female correlation may be fundamentally simple, but somehow we miss its oneness. We give to things en artificia) 2odniduality. We actually do not lnon where the frontiers of the organs #7d the bods are located Neither do ne understand the correlation between different indis duals, for instance, the corresponding esistence of the penis and the vagina, nor do we understand the ca operation of ino indirduals in the same physiological process, such as the fecundation of the egs by tbc «pcrma tozoon. Our concepts of individuality, organization, space and time do not help us to understand the c pheromena But when the ego is transcended or merges into a wider and deeper realm, 1 hen the artificial dua lem of ego and non ego bas become meaningless 85 1t trers, becavee the one undvided and indivisible bole has been realized, tben male female oneness is no longer & problem Indeed in the same tray as our organs and our body »re not what they seem to be, 80 also consciousness is not wbat se believe it to be, 11 is mere than the artefact called con Couses, or mind, consciousness and the uscanscious together The hole is l'ajrasattre end leradhatszf1 an. And they are, like the Dhyambuddbas and the Saltis, not tiso but one. Thus, Adrsyas tyre states that "These four (Sakls Lecană, Mimaki, Pandara15-101, Tara) ere like girls of about sisteen years, endowed wib ·9 THE APPARENT DUILITY OF THE COSTOS 175 unparalleled beauty and splendour of youth, taying in radiancy, partaking of the nature of the four kūyas like the (Dhy ă ubuddlias), gladdening the heart, barag the foundat on of the excellencies of all the Buddhas, and by nature the five Tathagatas in their midst stays the Vajradhatyissari, whose nature are the sowels, the leader, by nature the same as Vajrašatty. She is called the Exalted On, Suchness the Vod, Vudom completion the end of the world, the Fact that there is not a symething! Modern physica has showa that mass and energy are equivalent the properly called mass is simpls concentrated energy, and, what is more, matter and energy are interchangeable It is obvious, therefore, that we can say that mass b marked by energy, at least when we want to communicate it to others Within certain limits the concepts of modern physics assist us in understanding why it has been stated that the masses of th- four Skandhas materiality from feeling (vedant) sensation (samsā), and motivity (mak ir ih) are marked by conscious Dess (coring) As has been said the Indian term sans denoles more than consciousness in our sose of the word and, for this reason, we may, for the time being render at in modern terminology by energy However, we have to bear in mind that a Buddhism the concept of energy is not merely quantitative but esze stially qualuratre Thus, of this relationship between mans" and energy ' Advajan ajra states as follows The fre Skandhas are the fie Tatbagalas Yax the questions is have the first four been marked by Akpoblz & (consciousnes3 energy}, 16 order to make at clear (lo us) that they are caagealed energy? The admer ist energy (ry&us) is the single basic quantity-qual ts. Advaja isti 43 ·176 YUGARADDHA it is symbolically known, free from (such conceptual scaffolds as) subject and object, because the relationship between a subject and an outside world is essentially) the Void (sunyata) This (basic energy) which may be compared to the cluar sky at noon 10 eutumn, is conceived by the adherents of the Yogācura school), who speak of attributelessness as the primary. Therefore, it has been stated that The Void which woning to the power ol ignorance) is carcerved as an object te without any delusive appearance and without any distinct form As thus cxisting it is experienced It is only veiled by secondary appearances (ulich our ignorance takes for ultimates) It has also been said that The two forms of manifestation (ie the Samblio gahaya and the Nımānakāja) are secondary. Furthermore, Inexpress ble by concepts and words, without any delusivc appearance-this is the Dharmakaya of the Great Sage The two other forms of manifestation which have derived from it are the secondary and the trickeries (müyu) of zatellection Now, if it has been proved by the mark of Aksobhy a (that tbe physiological and psychological aspects of our being are congesied energy ), why then is Akşobby a marked by Vajrasattva ? For thus we have already been taught by tradition. The apner that this is 50 order to show that the Void appears to us in an imagined form canaot hoid good ror tbls bas already been proved by the mark of Akşobbys The correct ansuer 19 that, in the same way as by the marks of Aksobbya it has been prosed tbat consciousness ( 21 anno fana ) is the primary and everything else the secondars, so also by the mark of Vajrasat(18 is to ·9. THE APPARENT DUALITY OF THE COSMOS 177 be understood that consciousness (energy, vistāna) is the secondary and that the primary is the Vajra (the Index structible }. In the Vajraselhora it has been said that The Void (šunyata) is called Vajra, because it is firm, sound, cannot be changed, cannot be pierced, cannot be split, cannot be burned, cannot be destroyed 1 Elsewhere Adyayavara declares that "In order to show that Vairocana, Ratnasambhava, Amitabla, and Amoghasid lht, who are sitting ia the Vajre. posture, who have two arms and one face, whose beads are bald but for & tuft of hair and who are dressed as yellowish red garment , who are adorned with the thirty. two major marks and the erguty minor ones who are the mine of excellencies such as the ten powers and the (four forms of) indubitable confidence, who are without perisb. able flesh and bones, who are like an image in a mirror, who because of presentational immediacy, are body of the joy priaciple" (simbhogaoigraha ) which is spotless, because the notions of truth and error have vanished , who are not separable and different from the uncreated body of the true nature of things' (dharmikāya ) which is all the Buddhas and from the body of re presentation and imagery" ( nirmūnskay? ), because they are that "basc body" ( stabhāvtkakaya) which the single and unique essence of the three (former ) bodies, who are the Shandbes materiality, feeling, sensation, motivity but (50 many Bepects of congealed ) energy (fturinimālrulū ), they are marked by Alsobbys And 1 Adragarajta, l'a Tesistigasimdrivirarapan p 23 Quinstrlalathigalatmaka lkarmakija kalpi axitmatiglasi. The ma belore stylusly1.93r kaifanirajama bort ba puitr. } probably way Inzerlel la repiclscesas ef p 10 na SA 571 13 IS вге ·178 YUGANADDIA 1 is osder to show that caergy itself is not a sometbing and that (ultimato reality) is the undivided and indivisible holc (5) mbalized by the oneness) of the Void (sanyita) and Compassion (karunā, Akşabb, a too is marked by Vajrasattva. Thereby it bas been establrhed that the universe is the single and unique oneness of custence and Nirvāṇa #luch (ne fiabe split up by our mettods of observation into) cause and eñect. Moreover, (it has been said in the Dākinivajrapañjara) : When the spirit (eittar) that is not different from the Void and Compassion together us realized, then the teaching of the Buddha, the Dhorma, and the Sangha (is understood). In the same way as sweetness is the nature of singar and heat that of fire, so also the Void is the nature of all phenomena. Furthermore, it has bees stated that The thorough know ledge of existence is Nirvana. Thus it has been said". It is true, the majestity of the universe cannot be envisaged by earth-bound and sense-imprisoned mar. For Whenever be attempts to pecetrele ard spy on the real" objective world, he changes and distorts its workings by the very process of observation. He is comes but in the position of a blind man try ng 10 discern tbe shape and texture of a snow-flake. As soon as it touches his fingers at dissolves. Indeed, we may even say that his tea!" objective world is like a magic forest, whore countless trees unceasingly change their places and shapes. But in trying to bring to light his true nature, bis 1. Adyayarsjes, Eateikira, D. 12. The tort, belog rather contop, has been so treoted by me. The correct toelo y sogestrellathagalgmula dharmakayakalplenumunakrydryshion .

·9 THE APPARENT DUALITY OF THE COSMOS 179 potentialties, and the way to actualize them, he may first of all realize that all the techniques he has developed only abstract from man or the universe what is attainable by their special methods and tbat after all, they are but glasses coloured by docinnes, beliefs, and illusions Then, when he learns that his familiar duality of boly and mal are but views taken of the same object by different methods and that in the same way as his body partahes of the material world with sts chemical ana otber properties sp nisoins mind stretches beyon 1 the narros boundaries of his caree he will sme that bis individus) duality is only one aspect of a deeper and more remarkable duality which pervades all nature And when he understands that the duality of physical umverte and cosmic mind are like his own individual duality of body and mind but allerent views taken from the same single reality, he will no longer Ask which aspect is really true because now he knows that the whole cannot be split up to parts bch by themselves would sufice to explain or describe reality Now I am fully aware of the danger in mechanistic Btlerance which tends to create myths (also scientific onesty and illusions by understatement and to make us exther materialists or idealists of various shades By sosisting, however, accurately, that the universe intluding man 3 ssthing but congealed energy, it makes it seem less complicated and awe inspiring than it is, thereby quite literally creating 40 illusion Unlike Western philosophical and religious utterances, Buddhist ta telling men about the peaks of buman experience never neglects the values of the plain la eraptasızrog the emotional significance of certain aspects of life by the panctuation o! sprit it does not distract attention

·180
YUGANADDHA
from the implicit spirituality of the commonplace.
Thus, Saraha exclaims
"Do not give yourself up to the Void, consider
the "here" and the "There" as equal. Even if it
be but the awa of sesame, it will inevitably one
you the pain of a pin-prick".!
Only when we are aware of the fact that
any
translation of Buddhist symbols in European languages
will remain in urderstatement, because it cannot comcy
the feeling-emotior al tone to us, and that morc is implied
than what the most bigbly developed language of modern
pbysics can express, we may try to render Adiajasajra's
words into a Western language :
"Because the five components of our terrestrial
existence) which liave been created by our own methods
of observation (Pralitysramulguienna) arc by nature the fac
Tatbagatas (energy), and because the nature (of tliesc fisc)
is ibie non-separateness of the Void and Compassion
(fünyata karumil hinnalrät), it is an established fact that
the (whole) universe is the non-separateness of the loud
and Compassion (senyalakaruniłkinnum":?
This non separateness is enlightenment, as las already
been pointed out in the Guliz asamajatantra :
lithout begioning and end, peaceful, tot deficient
(because cither) being or non berg (is attributed to it',
all.persadir and cser present, non separateness of

·9. THE APPARENT DUALITY OF THE COSMOS 181 the Void and Compassion-- this is called Enlighten ment". 1 And similarly Advayalajra states that "That which is the non separateness of the Void and Compassion is enlightenmeat knowledge" : Indrabhati, commenting upon the passage from the Guliyasamājatantra, declares that "Without beginning and end' means that it is without origin and annihilation By this ferm it has been esta blished that it is all pervading, unchangeable, and extending through all aspects of time for that which 15 coarse matter and localized in a definite place, changing, and passing through time, 13 anobilated Bat also that which is localized in sublle matter is onmbilafed. For example, the fragrance of musk and similar substances, though it is subtle but focalized in a definite place, perishes and changes, when musk and those substances perfumed by 16 do no longer exist Peaceful' means that it is peaceful from the very beginning, because all the deflements (of mind) are accidental fre only on the reel of one's consciousness they seem to "happen ) 'Not deficient (because either) being or non being (15 attributed to it is said, because it is endowed with the afore menttoned qualities 'All perrading and ever present' means that it is ever sublime, th: Lord, because it accomplishes the works to be done by and fulfills all the needs of all beings, be these horks and needs storldly or super.worldly. Non separateness of the Void and Compassion' means (original) mind in which the Void, unch_as_"perspected' 1 Gabyutsyataalra, 2 153 anadiandharan teslam bhupadorskapsp vibrant furtekort atas tad dalkeuant et gulin 9 Adyayevajs, Matulasidasita té ? tunjalukate abo9mma ye3 bolha esdalin1 a ·182 YUGANADDHA krowledge of the All Buddha koon ledge, because it has been realized that) aļl things are not a something, not separate from Compassion Compassion is the firm resolse to bring all the beings into this state of King of hoouledge and to vest them with extraordinary bliss It has been said that The Yogiu who Inons the truc nature of all things togetlier with all the Tathigatas for ever accomplishes and fulfills the duties of Alic Buddhas, because lic and they arc persadu g cach other Colrglitenm-nt Inch us accompanied by minite Great Compassion toward all beings is the l'ajra!' For most of us it will be exceedmgly difficult to understand this oneness of the Void and Compassion Our ideas are not only deficient in relevance generally, because we tend to think in terms of such rigid categories that the relationslip baiseen tungs escapes us, but niso fail to provide an emotional as well as intellectual und - standing of the oneness of ma7 en the nurserae Our Idolatrous worsbip of the technique, of science divorced from any cubical goal anl the lacune in our sense of human dignity make us constantly forget that a given fcientific advarce rases more problems than it solics In spite of these drawbachs, which we somebosy hope to get around, we concentrate more and more upon science and neglect to develop the other aspects of our social cultural, and personal emotional life Science has not cnabled us to grow, it has giren os 615antiem And yet wc cannot curuse without science, or even with less science It'e reed scierce to save us from the cficcts of We must bring ont selies to admit that more theorization greatly hampers progress, which can only «cience 1 11 5 7ذ أطلتهابه ر ل ·9 THE APPARENT DUALITY OF THE COSMOS 183 since be made the hard way. by including ourselves and our difficulties To suppress one s feelings, emotions, and sympathetic participation sa one's object may be feasible and correct when one is dealing with dead matterwhatever this my-but, when one is dealing with the life of man, it can hardly apply. Our physicists are discovering mathematically the unity of the cosmos which the Buddhist sages long discovered mystically The discoveries of the modern physicists will enable us to understand the Tántric teachings to a certaio cstent but thcy will not cxempt as from the task of developing a sense of citizenship in nature-soniat conscience, one might say, whicbus inherent to the Buddhist teachings The trouble is that we in the modern West b-lieve that nc can diapcase with man and that it will suſfice to direct our propaganda at minds wluch only need convincing by logical arguments, crening classes, pamphlets and so on, to recognize their own interests and to act according's We believe that we can order enlighteouent by mail and have it come wrapped in cellophane But, direct, personal action, rather than mere participation in and support of any campaign is one of the hcynotes of Buddhist teachings Help all you can on the big things of life but do som little thing yourself in the way, by putting our ideals into the furnace instead of believing that our idea's are of much nobler alloy than tipee of others will ach eve social i tegration as well as personal integration, which is the hey to inner peace and onter effectiveness. "Το every kind of fruitfulness Compassion, which is so important in Buddhism is not some sort of passionate pity which moves man to do all kinds of good and beautiful things but, just because # 13 & mere visceral disturbance, Warps men s judgement, causes bim to make all kinds of ludicrou; and harmful mistakes, ·154 SUCALADORA unii crsc We and translates itself into the most absordly sentimental C# of life compassion in Buldh sm is inseparably correcied with Vedcm That means when we have fained in ght irto thic fundamental significance ol kile and of the anterse and when se ceae from worry in about merely individual interests, Compassion 15 free 10 scrh sls Os saj, unobstructed by se)fish cncumbrances it is able to spread through the whole This emotional richness mut be taken into Account a cser want to understand the Tantric tcacisings, which are bighls scientific, though they cannot be described in, or grasped by our emotionally poor scientific concepts The unity of the cosmos, which the modern physicists haye discos ered mathematically and the Buddhist sages mysticalls, as I lere pointed out before, is most clearly expressed in the follossing verse That ulrich is Compassion and the Vord (by natures 15 Time (kala), and the Vold sbich in conventional shape is percened through the screo of mans senses is the Wheel (ortra) (The combination of these two) halacalra, is non duality, impetisi able')' Naropa, commenting og this ver-e, us more explicit He says • He (the Adibuddha, the Saliajakaa), indeed, is the kalacalra, the Exalted One, who is both wisdom and means (pray oja, almaka), because cognition and the cogniz. able blend 10 kus oneness And since this awareness (of oneness) which is imperishable blues, is the reason for the fact that all obscurations of the mind) diseppear, it is called Time (ta's) The term meals (upayi) sigafies 1 Scrodde atika p 8 ·THE APPARENT DUALITY OF THE COSMOS 185 Inverte IS & Compassion (karuna) together with the six spiritual powers. The universe as the cognizable is the Wheel (cakra). The term wheel signifies the endless forms of existence within the three spheres of the world This, indeed, 15 wisdom (prajga), being the Void by nature and endowed with all the aspects (which the universe presents to the observer) Their unity is called the LALACHAKRA" Here it has been stated most clearly that reality exists both in time and in space and that the two are indivisible It must not be thought however, that this space time continuum is simply a mathematical or pbiloso parcul construction The space time continuum Only in our minds we tend to separate the three dimensions of space and the os e of time We have an awareness of space and an awareness of time But this separation is purely subjective As a matter of fact, modern physics bas shown that the time dimension cau 110 inore be detached from the space dimension than length can be detached from breadth a d luckness in an accucale representation of bouse a tree or Mr Space hasta adjective reality except as an order or arrangement of the things we percene in it and time has no inde, endent ents tence from the order of erents by ubich we nenure it All mmeasurements of time art really measuremer is in space, and conversely all measurements in spac• depeni or measure ments of time Thus, seconds minutes hours days, weeks, months, years, are measurements of the earth s position 11 space relative to the sun, the rt 000, and the stars S13 larly, latitude and loagitude, the terms by wlucht man dehr es his spatial pollion ou earth it on the ocean, are measured 10 mjogies and seconds, and in order to compute them accurately we must koos the time of the day and the 1 Sakoddasarika, P 8 24 1 ·166 YL GAVADDHA day of the Jear Sinca uma 5, speaking the lazgeage of modern pliscies, an impalpable quantity it is not po sble to drax & picture or 10 construct a model of the world of of man as a four dimensional space time cont pum But it can be imagineri And it car be represented symboli cally. Here it is necessary to introiace an important fact Since man «tretches beyond the frontiers of hs shin and beyond the selí imposed limits of his couscoustess he is not model of the universe itself Ile 15 got a copy of comerling but he is ever thing, This feeling and aware nces of being tbe whole r of the utmost social valve It hardly requires much demonstration to show that a mind free from delusion--the worst delu son being the copy Idea and hence the separateness from the whole-has a quieting and liberating effect upon all minds that are exposed to its influence, while the delude I mind engenders and even aggravates delusior's ia o hers Therefore, in sictory over desistant in a sirgle mind, ont realization of being the whole, is a blow struck at the accumulation of 1789 delusions Any thought, action, or feeling which raises the sense of dignity of those who are striting to attain this being the whole is a step toward its attainment The distinction between subject and object ten is to dissolve if we look at man and the world in this was, as do the qualms of the soul witch stem from its dividednces and separateness. Clearly, in lns brief tenancy on earth man egocen tricalis orders events in is mnd according to liseln feels gs of pest, present and future ut except on thie reels of lis own consciousness the unii erse does not happen of simply exists Hoyeses, to ay that it exists is an oversimplification an under statement, a mith Tlie statement that the uniese or man is the Adibuddha ·9. THE APPARENT DUADITY OF THE COSMOS 187 is but an inadequate verbalization of an all comprehensive experience. The Adiduddha is assuredly not & God who plays dice with the world in order to pass away his time. He is not a sort of monotheism either, superimposed on an earlier, allegedly atheistic Buddhism. Such notions are the errors of professional semanticists, Buddhism has no taste for theorization. It constantly aims at stripping off all such artificial wrappings as have been devised by humamty for its own solemnization and aggrandizement. It attempts to delve into the secret depths of our inmost being and to make the hidden light shine forth brilliantly Therefore, the Adibuddha is best translated as the un. folding of man's true nature Its explanation by Nāropa runs as follows, "The term Adt means without beginning and end the term Buddhe means that one has awakened to the fact that all the phenomena (we encounter in life) are not opposing each other (1 e. the conflict going on in the world of our self-imposel limitations has been resolved). Both terms together form the verbal expression Ādibuddha. The meaning is that he (the Ādibuddha or he who has realized his own true nature) is without origin and end, that he is all knowing In the Nāmasungit it has also been stated that The Budilha who is without beginning and end is tbe Adibudibs. He is not dependent upon the logical sequence of ideas'.' The fact that man is the Buddha by nature bas often been reiterated in th: Buddhist texts. "Every being is potentially a Tathāgata and hes this (liberating) know. ledge"There is no difference between men and man 1. Seboddesat ki p. ? Sekoddesafki, p 64 ukuaja ca fathagataj a Ragarbau . sartasatírá 171 So alao Laulavatussara, p. 79 2 ·189 JUGANADDHA essentially, por beineen man and the unnerre. Every thing is a manifestation or, perhaps stated more exactly, & symbol for ultimate reality. The difference batween the beings is only caused by a greater or le ser power to manifest that which is in all of us and that which we all gre in reality. The inseparability of man from the uniscrss creates the fe-ling of universal participation which, in turn, [asses our sense of our own rignity and at the same tìme, begets reverence, Reverence, which must not lie confuaed with seruility, 15 the deeply religious feeling not to sight others. It is utmost sincerity of the beart, mind frec from illusions, among which the master illu«tor is the superstition that our ego is more important than another and that we can be free when we have furred others to cinders in their beds or rubbed the salt of reproof into the wounds of someone elses error. The Buddhahool of man is not & sentimental blah Il 15 totality felt by the whole. It is the bright llit ln whicb one sees "Do not make any difference between the ego and the noi ego Liery thing is the Buddha. This is the mo t sublime an I sporless place I lie m2 Is bre by its own halute.'

·INDEX OF SANSKRIT, PĀLI, AND PRĀKRIT WORDS. acy uta 140 aktrima 89 harman 87 ahora 93, 113, 133, 139, harmamudra $7, 90 144, 146 harma asana 9 ahşaram jñānam 146 kalpanāsı arupa 87 hāmatanba 21 anahatam tattvam 93 hamadhatu 85 animittavinoh a 135 1a 7, 12, 119 aprati,thitanniana 169 krana 139 apratisthitaminasa 117 hala 18+ ab 155 kriyanusthanajifana 173 amanasihara 117 hrpa 122 159 avija 19 hodravya 90 andzā 1, 99, 111, 151 lesamej zyrta 173 asthānayoga 20 k anik nāmāparasahajākhya aksa 155 91 atmaya 49 hşarasulha 85 ādars&jnana 173 grabah acutta 113 ananda S7 sq,95 grahyacıtta 113 ālayavijnana 7, 10 gråhjādarśabhasa 113 avarana 125 calra 184 upānayatı 155 citta 178 upāya 28, 49, 115, 154, 156, cittavajra 135 158 sq184 jipalaya 46 upāyabhīga 146 jñāna 113 clalanībhisambolln 7 pānayajfa 133 ekku haru banna 37 Janasijāas 176 evam 87 sq tanhakkhaya 20 ka 133 tanha 19, 20 karunā 133, 158, 178 tanbāduty 20 ·(190) tattiajoga 106 prajñājana 89, 95, 146 tabato 128 prafoanáramota, 72 trina 19, 20 prajñabhāga 146 tejas 155 Prajiopaja 194, 159 duhhha 18 Prejnopāyatmaka 134, 184 dharmalija 121, 136, 177 prajnoplyatmalo dharmat dharmamudra 87, 90 ma joge 136 Prajiopajūtayakam talt dharane 113 Sam 29 dbyāna 113 pratityasamutpanna 180 na dharmepratıştbite 118 pratyaya 101 nimitta 135 pratyayalarını 85 Tiralamba 117 pratyavch ananāna 173 Airmānahāya 177 praty Thāra 113 nirvastuha 60 pranayama 113 nirvana 50, 140 praudba 113 nirvikalpasidoisthita 48 pkala 139 nisyanúavāsana 9 bandha 29 Dispandaphala 89, 91 bāla 113 nihsvabhāvu 116 138 babyarthasambhava 72 ruhsvabhavata 159 bindu 7, 10, 93 paſcal,arabhisamboilbi 7 bimba 139 sg. 145 padmabhānda 46 bij& 8 paramaksarasulbajñans 124 bojbi 1,50 Paramäntanda 88, 95 bodhscotta 1, 46, 48 sg, 140 paramartha 72 bodhicittnsamanyta 18 paramārthasatya 27, 121, bodhicittasvarupa 49 142, 144 bolakakkola 91 purvänubbukta 101 bhagavati prajñā 73 prthur 1.55 bhagavan vajri 49 prthivyādıcaturdhătuvāsanā bhaya 24 bheda 8 bbavatanha 21 prajka 28, 50 sq. 73, 113, bhavasya pıhsaranam 24 145, 154, 156, 158 bhaie trşnā 24 ·( 191 ) majjana 113 vajraveśanapravartana 45 manasıkāra 117 vāyu 155 mabākarunā +9 vasanā 7, 8, 125, 170 mahāmudra 87, 90 vimšatyāhārabhisambodhi 8 maharān 37 vicitra E8, 93 malāsukha 16, 86 sq vijuāna 155, 165 sq, 175, mahasuhbelāja 119 177 mabāsu bazlarupa 116 vijñānamatrata 177 māyājālābbisambodhi 8 vipiha 88,95 mithyāgurujana 168 vibhava 24 mudam 85 vibhavatanha 22 mudrā 45, 46, 85 vibhave to ni 24 mudryate 116 vimarda 88, 95 matryātmake 135 yiramānanda 88, 96 mokşa 29, 30 vilahşana 88, 89 moha 165 visuddha 134 yuganaddha 125, 146 Visvamātadidevisyabhāva 101 yuganaddhakāya 121 vedonā 155 175 yugangi chatā 122 saktirupena 125 yuganaddhalhya 121 sukra 139 ranjat: 49, 159 bany atá 51, 112, 114, 126, ratı 85, 124 133, 139, 158, 165, 167, rasa 125 176, 177 sq räga 49, 159 $inyataharunā 140 runaddbr 133 sunyatākarunābhinnaſtva) ropa 155, 165, 175 180 rupatanhā 21 sunyatävimokşa 133 rúpadhātusulkasya hetu śůdy atabodhı 167 jliäaam 101 samyrti 72 robita 7 samvrtibodhicittam lalanarapam āstbā& 72 yantargatam 91 (instead of Vajra 46, 48, 49 samurti sayta spandal Vajradhārıni 48 samystisatya 27, 121, 142, Vajrasattia 45 144 mºn

·(192)
ainsira 10
amskah 155, 175
BA) 53, 175
Calpur 29
#amatinina 173
samantabhadra 173
sainty amudra 47
somatos. 33
samarasihhata 7
sambho asigralia 177
sororuhu 01
salia ja 89,113
sahajanı panda 31
saliejayehennayor ante 89
sabajasiddha 29
sabinjánanda 88
karang 125
sil ullira 125
sidhaka 105
sul ba 12, 16, 139
subita 29
Silvisueldbajnoa 173
sandha 156
spande 113
span lasihha 101
siacittaparthalpita 101
ssaccham asth inom 91
si ibbasshalaya 177
betu 85 135, 139

·INDEX OF SUBJECTS, 170 sq. Absolute truth 67 contraries 36, 43 sq., 59, 69 action 28 contentional truth 27, see Activity 50,5?, 145, 146, 156 also symbolic truth, literal Ādibuddha 134 truth adient drie 22 cult of the soul 62, 68 ambieroticism) cycle of activity 15 17, 23 anabolic katabolic 30, 34 Delusion 77, et passim anabolism 10 delusion of grandeur 77 attitude 24 sq, delusion of presecution 77 authentication 147 depth psychology 12 Sg., avoidance 22 avoidant drive 22 Dharmahaya 121, 125 Belief 23 Dharmamudra 90 bisexpal 31 Dhatu 159 54, 165, 172 bisexuohty 1, 2, et passim Dhyanıbuddha 161. 163, bliss 12. 17, 139, See also 165 168 sq 172 sq Bukha and mihrekha Divine Mother 101, 108 body and miod 163, 179 Divine Wisdom 73 body and soul 6, 7, 55 dogmaticism 99 body schema 12 drive 19, 24, 26,73 Buddhism 52 Ego 40, 58, 73, 78, 97 sq. Cell 30, 34 139, 165 Christianity 78, 52 endocrine glands 3 Christian Fathers 66 energj 9, 18 33, 148, 175 Compassion 116, 122, 133, enlightenment 1, 15, 17. 53, 178, 182 sq, Also et passim Great Compassion ertraject 47, 56, 65. see also completeness 137 projection consciousness 36, 55, 59, 70 extrajected 85 sq, 74, 83, 96, 165 sq Fanaticism 99 see ·( 194 ) See also feelings and emotions 15 Lack of spintuality 57 God 9 sq, 79, 98 liberation 23, 123, et pessim gods and goddesses 75 lateral inom ledge 142, 144, goddess 99 sq See also intellectual Low Great Bliss S6, 87 116, 119, edge, symbolic knon ledge 133 Iiteral truth 121 Great Compassion 53, 140 convention al truth, sm Great Yudra 117, 119, 120, bolic truth 124, 145 Malamudra 108, 116 5. Habit 23 131 heredity 8 Vara 66 Holy Vuçin 77 sq masculinity ani femininity Ignorance 19, 51, 99, 11), 5, 7, 43, et passum 136, See also ridy ī mass 149, cet also energy imagination 58, 70, 71, 76 mass and energy 175 imputation 38 56 matter 149 10 Cestuous character 106 sq. matter and mind 35, 45 164 inseparability of masculinity matter and spirit 101, 125, and femininity 12, et passim 133 instinctivity 33 meaning 50 integration 36 53, 54 57, mind 119 see also matter, 80, 105 108 spirit intellect 127, 129 moment 88 95 intellectual knowledge 142, moralıtı 129 see also symbolic knowledge mother 105 «cc also Princ internal ens ronments Mother nuolution 63 Vrminah iis 176 Jñanamudri 100 cm 115 normality 1 61 sq, 110, 116, 145 163 Objectisation 38 joy principle 75 original mint 111, 181 kalacalta 197 Partial conscio 1¢n¢ss 11, ccc Karmamudra 84 sq, 89, 95, Alco con ciousness o 103, 110, 115 S1, 145, 163 perci crance 21 halabolism 10 Phalamudri 12+ 4,131 ·(195) pleasure-principle 75 spirit 26, see also matter, poelry 99 sq mind Prajña 154, 155 spirituality 26, 33, 126 Prajiiopāya 154 spintualization 46, 74 projection 85, 94, sec also symbol 13 sq, 32, 81 sq., 94, extraject 109, 122, 154 quantitative 56 symbolic hnow ledge 142 sq. qualitative 58 see also literal knowledge, Reality 143 intellectuel hnonledge rebirth 18 symbolic truth 27, 121, see Salaja 131 sq, 134, 141, also literal truth, conyen- 144 sq tional truth sahti 161, 163, 165, 168, Total trutb 120, see also absolute truth Samidhi 141, 143 transcendental knowledge 144 Sambhogabāya 176 truth 67 Satan 79 Unconscious 36 55, 59, 97, science 81 sq, 119, 182 110 sense of rigbtness 54, 65, 129 unitive knowledge 30 sex drive 84, 85, 86 unity of opposites 121 sexuality 44, 47 Upāya 154, 155 sexualization 96 Void -ee sunyata sign 14, see also symbol Wisdom 25, 50, 111, 145, sin and virtue 129 sq 35%, 18+ Shandhu 159 sq, 165, 172 wisdom perfection 72 soul 54, 132 kitch 77, 79 17259