·PREFACE <,!. "Das Unbeschreibliche : Hier ist's get&n- Das Ewig-Weibliche Zjeht uns hinan." (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 his own in his particular way, others will take it up-the 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 preemincntly 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, carns the twofold praise : it inspires as it informs, 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 unbiassed 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 traiaed intellect will owo 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 been 'estranging the two from one another for about 1 ·& century. What is this noxious bias that stands in the way of any achievement in a humanist world ? It is a complex set of notions resulting from prudery and puri. tanism, which in India at least, are the sorry bequest of the worst side of Western civilization ; there, however, the Victorian age is bygone and its dicta have remained but as an inexhaustible source of such worthy institu. tions as the Punch and kindred literature; as such, they are indeed precious and laudable, but if perpetually applied to the life in the twentieth century or, what is worse, foisted ingenuously on as the purport of the Scriptures, they are detrimental, : This, however, is what is being done even in learned circles; why, the very greatest names in the recent history of our country and its culture share the burden of this error. 1 I have noticed with amazement what the doubtlessly most intelligent even keep saying and thinking about works of unmatched beauty, and wisdom created in this country: the lovely sculptures, , frescos, and paintings adorning our oldest ,sbrines and telling of a wonderfully passionate love of life, are being despised as though they were profane, and pious ear-lobes are pulled in sbocked defience at their very mention; the best canto of the Bhagavata-Purana is being explained away as a mere metaphor, the sweet tales of the holy wooing of Uma for Her Lord and their consommation, symbolisms. I believe that in this respect at least the zealous missionary who has been working doggedly since Vasco disembarked has been entirely successful. The morbid appeal to the otherwise-ever-soeltclpless to crucify bis ficsh with its desires las run home; it could do 80, because adhik.hrubhed. had been enforced on the wrong side only.in social matters. that is. But the fact that as pedestrian ·asceticism is good for a tiny fraction of aspirants to the Spirit 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 Thought but it has failed in the attempt; it'is not usually appreciated as on an equal rank with the other darshanas, 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 Kaula and other schools of Tantra, the deity is invoked as bhukti-mukti-pradāyini; and the first two elements in this composite stand in the dvandva-relation. She gives first bhukti, then mukti in due time; or, if you take it in the advaitic sense, she gives them all at once in that bhukti and mukti are one, and it is only the sadhana that has to account for this juxtaposition; this however, bas to be taught by the preceptor and he who stands outside this aadhana is not entitled to pass a verdict on it. Tantra is essentially & sadkana-shāstry; and "yuganaddha" is its implication. Sir John Woodroff has done the best lie could at his time to bring tbe esoteric teaching of the Hindu Tantra 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 kneir azy Tibetan. Now Tantra was left to be elaborated in a poorer, less sophisticated, but rcadier region; on the cold heights of the Tibetan plateau, the system found its own. Today, we cannot have a true picture of Tantric Thought ·I iv) without a thorough knowledge of Tibetan along with Sanskrit. So it was up to Dr. Guenther, the young savant of breath.taking versatility, to tackle this problem. Dr. Guenther is not only a philologist who masters the involved languages along with the lioguistic 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 well drive the cars he builds is likely to be a better engineer than the one who cannot. \Vhen the illustrious Ceylonese mank artist Manjushri Thero initiated Dr. Guenther into the Sangha some five years ago at Vienna, Austria (to which impressive ceremony 1 had luckily been invited as a non-too-impartial observer), be was given the name "Vighnantaka," vanguisher of obstacles. I trust he will always be up to his name. In this book, for a 'beginning, he has certainly been. And if, as one belonging to a somen bat antagonistically orientated Order, I have any good wishes or even blessings to give, they are most definitely with Dr. Guenther and his book. SWAMI AGEHANANDA Banaras Hindu "University, Binamis, 26th August 1959.

·INTRODUCTION. The Tantras--there is hardly any other kind of litera: turc that has met with so much abuse, particularly by those who never rcad or seriously studied a single line of it; or that has so much fascinated those who on the testi mony of misinformed and uninformed pcople thought the Tantras to be a most powerful, and hence 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 poorminded that they are unable to see that actual life is different from the fantastic and mutually contradictory theories 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 tipon á midale path, there can be no doubt that these extremists have done great harm to the study aod understanding of what the Tantras have to tell. For it is by their yerdict -unjustified abuse based upon wilful ignorance and misconceptions about the aim of the Tantras engendered by this igiorance that the Tantres are nowadays held in contempt and considered to be something depraved and mean. Yet the fact is that tlie Tautras contaio a very sound and healthy view of lifc. But just as it is impossible to understand the function of the kidney, for instance, without regarding its place in the whole of the living organism, so also the Tantras cannot be understood without taking into account the rich display of buman life.

·(ii) First of all, tbe Tantras are not a philosophy. They are an experience of life, of life just as it is, and in this way they are the basic foundation of many a philosophy (that has developed at a later stage. Moreover, philosophy, understood in the sense of the present day and not in the sense of its etymologs, stresses only one side of human life, the intellectual side particularly, and by overstressing it philosophy easily explodes iu torrents of learned scurri. lity against the alleged enemies of what the particular brand of ideology stands for. Philosophies of late have tended more to consumate the work of self-destruction and of the annihilation of human values than to enrich human life, because all of them lack the sustaining, emotional warmth of feeling and participation. It is therefore no exaggeration to say that the Tantras come as the necessary corrective for the one sidedness of philosophical reasoning which either views man from and in the drab garb of materialısm or looks at him through the tainted glass of an: equally insipid, romantic sentimentalistic idealism, to mention only two of the most prominent and verbose "-isms" which have been at feud with each other ever since philosophical, thought arose. The Tantras, on the other hand, try to restore man , and to grasp life in its entireness, which is neither an indulgence in passions, & succumbing to all sorts of distractions, nor a rejection and escape, but & complete reconciliation to the hard facts of life by seeing them, just as they are, that is, neither as the one or as the other but as both together and & little more. Therefore also the Tantras do not take the examples for illustrating their aims from any particular philosophical system-in fact, they are thoroughly outspoken , against. every definite system, whether it be Brahmapical For Buddhistics which plainly shows their unbiasedness and integrity of thought-but from everyday ·(ii) life where men and women meet and part, where emotions govern, lifting man up to dizzy heights 'or dragging him down into abysmal depths. The most powerful emotions are linked up with the sex drive, whicb, according to the Buddhists, sets in not at puberty but is operating already pre-natally, determin. ing the selection of the future parents and of tbe actual sex in embryonic development. This acknowledgment of sex as a most powerful motive as well 25 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 a mind, optimistically setting out on high philosophical fight, 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 Tantras are not at all specula:ive, 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 sa aptly illustrated in the Tantras by the symbols of masculinity and femininity. For just as in the onter woțld we meet men and women and come into contact with them, so also within the human psyche there are the tender feminine traits in the soul of the male and the hard masculine traits in the soul of the female. But a lasting selationship between these twa is not established by suppressing the one of the other.

·Only when both elements are lived together, when both elements have attained the same level and are in a state of complete interpenetration and not of a mere side-by-side, & 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 affount of self-deception will prevent man from facing the réal facts. He may imagine to have achieved internally the most harmonious arrangement between masculinity and femininity, only to find out that his outward marriage breaks up before a divorce court. Or he rnay even be convinced to lead the most perfect marriage according to the accepted standard of society, only to suffer internally the bellish pains of obsessions, haunting fears, and other "nervous" diseases. The fact is that in all these cases there has never been achieved & lasting relationship but that there has lingered on only some sort of patch. work that breaks down at the slightest provocation, spreading' disaster instead of radiating happiness and contentment. It is a far way to the state of Yuginaddha 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 mankud in general. Not that the Teatrastry impase a new social order ; on the contrary, they do not even say a word about it and their aim seems to be absolutely other-worldly, But this other-worldliness is the necessary corrective against & too much stressed worldliness to which the "sexual" language and aspect might give ·rise, though, as I bave pointed out above, this sexual aspect is but the corrective against the one-sided in. tellectualism and rationalism of mere philosophy which is unable to cope with the problems of everyday life. History has shown that all the existing philosophies have revealed their inadequacies and have broken down, just as the social orders based upon them cither have already broken down or are giving way to new forms. It is at this point that the Buddhist Taatras, particularly because of their unbiasedness and their going a middle path avoiding the extremes, come in as valuable guides to a new 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 promiscutyfreedom that is supposed to cover up the hideous mental inhibitions that go side by side with it, as the Western societies with their intolerant and aggressive 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 man 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. Therefore the Tantras are no bandbook for revolutionaries or other well-meaning reformers of society. What the Tantras have to say must be lived in order to be understood. But to live and to understand needs courage and perseverance like cverything that is great. The way, avoiding the easy and cheap extremes, is hard and beset with difficulties, for there is nothing to which we may cling, no outer conventions, no sootbằng beliefs. The way the Tantras point out and ask men to go is for the bold who "fearless like lions" veature upon new paths.

·The symbol of Yuganaddha which points to the unique harmony and interpenetration of masculinity and femininity, of "blunt" truth and symbolic" truth, of intelligence and emotionality, gives the solution to the problem that concerns each of us--the problem of how to solve the conflict that is raging within us and is fundamentally based upon the split between intellect and emotions. For while the intellect tells us one thing and pushes us one way, our emotions attachel to outmoded scientific, pbilosophical, and theological doctrines push us another way, making us frustrated nen, divided against ourselves. The symbol of Yuganaddha is therefore of utmost practical importance, for as a living entity born out of the conjunctio oppositorum it is within tbe reach of immediate apprehension and unlike & dead sign it does pot refer to what only syntactically and postulationally formulated theory can desigrate Thus the symbolism of the Buddhist Tantras accomplishes in a practical way what the Buddhist Satras and Sastras attempted to do theoretically, to lead man to lasting peace and bliss. 1 - 1 In this book certainly not all problems have been solved. There are far too many problems connected with the Tantras and, in addition, the Tantras are still like a vast and almost impenetrable jungle into which one has to cut a path with painstaking labour. Often there are 20 adequate words to describe or to explain what one has and how it has affected one. This difficulty of Access was also the reason that only the Buddhist Tantras have been consulted and no reference made to the non-Buddhist Tantras. Moreover, a comparative study of all Tantras, Buddhist and Hindu, is at the present stage of knowledge as regards either branch, absolutely seen our b ·(vii) premature and would only make 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 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 & thorough and unbiased study of Tantrism, it has served its purpose. Readers who are interested in the general aspect of Tantrism may recommended the works of Sir John' Woodroffc, alias Arthur Avalon, dealing exclusively with the Hindu Tantras, and Shashi Bhusan Dasgupta, "An Introduction to Tantric Buddhismn," giving valuable material from manuscript sources in Sanskrit. ACKNOWLEDGMENTS. The author takes this opportunity of recording his deep sense of gratitude to Acharya Narendra Deva, M. A., LL.B., D. Litt., Vice-Chancellor of Banaras Hindu University, and to Mahamabopad byaya Gopinath Kaviraj, M. 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 Agehananda for writing the Preface and Gupta for having accepted the book for publication in the Chowkbamba Sanskrit Series, (Studies). Mr. Jayakrishna 185 Lucknow-Beparas H. V. G.

·YUGANADDHA! 1. Bisexuality as a Biological Factor. The remarkable fact that man's highest aim, enlightenment (bodhi, bodhicitla), 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 interpretation of the word sexuality 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 bisexuality or ambieroticism is met with all over the world, among the most 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-in flicted constraints and-taboos, there is the ever creative activity of the human psyche 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 begins. Normality and abnormality, are culturally defined concepts. But only too often 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 normality, 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 TUGANADDHA borne in mind that most of the so called "normal" men are rather fragmentary specimens, in which some peculiarity or other has been highly developed at the expense of everything else. It is obvious, therefore, that normality must not be confused with the common yoluations of normal and abnormal traits which appear not only pre. mature but also rather questionable. Bisexuality, or to emphasize its functional and dyna. mic aspect, ambieroticism, is both a psychological and a constitutional factor, If I discuss the constitutional aspect first I do so, because our "scientific'' mind wants to start from observable facts, We kaow that the bisexual constió tution exists potentially in equat male-feinale (M/F) ratios in conjugating reproductive protoplasm. It definitely exists in more or less unequal male female (M/f) or female, mele (F/m) ratios in the chromosomes and cytoplasm of zygotes of unifertile, heterosexual metazos and in their ggnads, germ cells, gametes and other cells of the orga. nism.,, Furthermore, every, being is made up of the genes of the two parents, which become united following fertilization of the female oyum by the male spermatozoon. These genes are, according to genelicists, the basic elements ia heredity, the most midute párticles of organic and living matter lying in the nuclei of the sex and somatic cells, They are best understood as indicators of what is to come in later bodily development. However, the biological cha. racteristics are not 'so much the products of single genes but of combinations and recombinations of these elements; fof the manner in which the products of the different genes react on each other is so complicated that no final product and ho characteristic of the grown-up individual is due to any specific genę. Numerous genes take part 10 the production of any organ and characteristic. It is only ·1. BISEXUALITY AS A BIOLOGICAL FACTOR 3 the presence or absence of a párticular combination of chromosomes, that is, genes organized into larger units, that determines whether the offspring will be & male' or di female. Even the presence or absence of this combinatida is not solely' the result of chance chromosomál accumula tive : organization of chance genic mutations which are under the directional limitation of the natural seleclion of more of the fittest phenotypes for survival and reproduc. tion. Holistic autogenous determination in coantérbalanes ing interaction with internal and external imbalancióg conditions is the most fundamental characteristic of the whole process. Although these genes 'are not :f67be thought of as a static thing, they represent certain stable chemical and physical items in cell life, which is aliveys a thoroughly dynamic system in a constantly changing state of molecular flux, & sort of an ever-active intracellular set of forces. The structure and function of the basic sustaining systems as well of the endocrine glands are less dependent upon these determining factors whose constitution is at any given time dependent upon and influenced by ante" cedent'states and environmental conditions, because they do not operate in' a vacuum. In the regulation and control of the bodily functions, which are profoundly influenced by chemical processes, the endocrine (ductlessy glánds forming & sort of interlocking directorate, have { definite place and there is' & somewhat amazing inter-reldtion between the organization of genes and endocrine' bålance as well as 'imbalance. Althoigh the precise function of the various endocrine glands is not fully known it is 'well established that tumors on the adrenal cortex are associated with a distinct tendency towards masculinity in feriales. The adrenal cortex, originating from the same urogenital ridge as the gonads, is more closely related, to more or ·YUGANADDHA' the gonadal medulla than to the gonadal cortex. Its hormone, cortine, is more androgenic than estrogenic and has M/f differentiating cytoplasmic effects upon the growth of the genitals, the skin, the hair, and other sex character. istics as well as on sex behaviour. With the adrenals there is distinctly bound up the functioning of the pituitary and of the gonads, which two again are closely related to each other. In women sexual fonction 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 gonads is depressed ; & removal of the gonads, on the other hand, causes 1 change both in the structure of the anterior lobe of the pituitary and in its , hormone content. Therefore, any malfunction or imbalance of the endocrine system has a widespread influence on human behaviour or what is called masculinity and femininity. This influence, of course, is chiefly indirect, the glands operating through the whole constitutional system. It is true, men and women vary in regard to en docrine balance, and the sexuality of women is clearly more complex and complicated than that of men, A men will never fully understand the physiological imbalance produced by menstruation, gestation, childbirth, lactation, For this reason it will not do to ignor: the influence which these factors have upon women's emotional life. But it would be a gross error to assume that there is a complete sexual divergence between the male and the female from cach other. Morphologically and plıysiologically the two sexes are not analogous to two species, masculinity and emininity are but extremes in distribution of charactcristics which have much in commos. There are certain males vbo have an organic predisposition to assomc & somess hat feminine life organization and cren tend to resemble the ·2. THE UNITY OF BODY AND SOUL 5 modal femnle physical habitus, and there are females who assume masculine roles and attitudes accompanied by an almost complete reversal of their "normal" sexual toles. There can be no doubt that in cases where female endocrine-bearing tissue is found in males, such constitutional foundations have possible effects on emotional and temperamental habits Even if the serious instances of endocrine malfunctioning are disregarded, that is to say, impotency in males who are consequently not cons sidered "men" and infertile women who feel that their lives are frustrated, by reason of the bisexual nature of man, there is & chance that at any time an individual may have masculinity or 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 striving after, because either aspect represents but a fraction of all the potentialities of the original protoplasm. This is what physiology has to say. 2 2. The Unity of Body and Soul, Although much has been learned by studying the chemistry 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 & symptom or a syndrome. The human reality is not and must not be regarded as something material or as made up of biological reactions to chemical stimuli. These are only one aspect and not even the most important one. The materialistic, view is ·6 YUGANADDHA tantamount to denying altogether the covert activity, the internal and subjective, the rather autonomous world of imagination and thought in the broadest sense. Although to'a certain extent man is subject to nature and subject to nature's laws marked by relative fixity providing the basis for consistency and stability of structure and function which are evident in many of the underlying physiolog cal activities of the individual, yet flexibility is never absent. This fact is witnessed in the relative freedom of operation, in the changeability and variability of adaptive respoases. There are many phases of human activity wbich are certain. ly not to be explained in terms of simple stimulus-response "psychology", and, what is more, no two individuals will react in exactly the same way. There is also increasing evidence that emotions, feelings, habits, and ideas may profoundly influence the physiological functions and hence the homeostatic balance of the body. The chemical and physical processes associated with mental and emotional processes are closely interconnected and of an exceedingly delicate nature. Since we simply do not know what the physical and mental processes are in many instances it is not at all out of the question that the physical as well as the psychic processes are only the two aspects of one and the same unitary principle,, whatever tre may call it, which for reasons of cognizance we have tried to split up into two disjunct factors which constantly get mixed up with cach othes. This division of man into body and souf hos proved to be sacker unsatisfactory for understanding man's real nature. The dualism of body and soul made man forget tbe vhole and induced him to attach too grcal válae to theorization, to mistake a thicory for reality itsell, while, as a matter of fact, a theory is but an approach" and, for this reason, must always stand back against reality, The habit of idolatrously tnking the manifestation for thic ·AS 2. THE UNITY OF NODY AND SOUL 7 principle always led man to reduce the reality to some material by-product or other, to a physiological 'reflex phenomenon, to some drive or other : in other words he conceived man as a tool for making tools, as controlled either by sexual or aggressive drives, as & 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 femininity an integral whole, is almost incomprehensible. The following remarks are, therefore, essential to an approach to understanding. J'The experience of pure bliss and the body schema (kāya) that is still undifferentiated like the rolica fish (Cyprinus Robits) are instantaneous comprehension ekake sanābhisanbodhi). They are that unique moment when in pre-natal growth (i. e. in germinal and embryonic develop ment) the alayavijſtāna is about to enter upon its course of development and transformation within the maternal uterus, because the female ovum and the male spermato. zoon (bindu) have met and become united (samarasībhula). "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 (vāsanā) become active within the fetus in the same way as a turtle puts forward its five limbs (i. e. the four legs and the bead), then there is fivefold, comprehension (paricākārābhisambodhi). “When the fetus becomes differentiated and acquires the twenty functional factors, because the five receptive 1 T ·8 YUGANADDHA patterns, each in its own proper place, act on and are modified by the four elements of earth and so on (prthil'yādicalirdhātuvāsanābhed ), then there is twentifold comprehension (vimšalyākarābhisambodhi). "Vhen the newborn chuld encounters and experiences (ie. variously identifies himself with) innumerable forms of existence, which are like a net of illusory ascriptions (māyājālabhisambodhi)."! For the sake of simplicity I begin with the annlysis of the second and third items of this description of human growth and development, which goes o 3 Absolutely passively according to the laws of nature svithout the individual's knowing anything about it. We easily recognize the interplay of intrinsic and extrinsic factors, as we are accustomed to say. We hnow that some of the determinants of structure and function are intrinsic to the protoplasm and dependent upon heredity. We have to bear in mrad, however, that heredity is but a convenient term for the transmittance from parents to offspring of certain features in cellular life. The five receptive patterns that developed during pre-natal life are the important factors of responsiveness to warm and cold stimuli, the nociceptors or pain senses, which may be comprised uoder the tactile sense, as well as the rudimentary senses of taste, smell, audition, and vision. These 'all may be considered as & sort' of internal environment (vāsanā, bija). This internal environment has become highly standardized and regular. It has an important place in determining the reactions of the cells to each other and to outside forces of external environment. In other words, the inner constitution determines the final form of response. However, the so. are Bre 1 Setoddesatika of Nerlapid (Nárop), (Gaethad's Oriental Sarlos, No. 2c), p 6.

·2. THE UNITY OF BODY AND SOUL called fiereditary factors can only be acquired in 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' hereditary highly standardized and consistent chromosomal regulations of cytoplasmic qualities, life would be too highly 'yariable to form well organized tissues in organisms. Hereditary chromosomni 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 tó 'fit' into the special bio.electrical fields of the organism'as's 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 op environment, that is, on the elements. These, in turn, act through and upon the hereditary factors. , In other words, genetic and external factors operate con jointly in the whole of life. In the Indian texts this, complicated interaction is hinted at by the nisyandavāsanā, , those factors which reproduce only special types of uniform unicellular organisms or masses of cells of one type, and by the karmavāsanā, the environmental quantification of chromosomal cytoplasmic qualification. Both factors to-1 gether form and differentiate the living organisms. Intrinsic and extrinsic factors are, after all, not two different forces but only' the two aspects of one unitáry principlc, which may be called 'energy or whatever we 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 in 2 -- ·10 YUGANAEDHA occidental countries Moreover, the Indian conception of God is quite different from the sestern 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 view all that is met with either within or without is energy in itself, wluch by appearance is a manifestation of it This energy is the alayavifana or bindu which is known to contain all sorts 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 energy manifests itself it is polarized into two forms and the actual condition and position of any given 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 Tbus, for instance, in the tissues of the living organism the operative energy is polarized into anabolism and kata bolism, the one tending to conserve god the other to change the tissue The assimilation and building of energy, anabolism, 19 the opposite of breaking down and releasing energs Cells that are anabolically strong are often kata bolically weak and vice verse The continuity of orderly, graded, breaking down katabolism is indispensable for life, because it is a means of supplying energy for the completion and differentiation of anabolism it is kept in a state of ready reactivity and structuralizing movement of kinetic potentials and only thus its freeziak, stasis and collapse is prevented The living cells bidynamics is important for the development of the two an Only thos ·2. THE UNITY' OR BODY AND, SOUL 11 sexes, in as much as by increase of heat over the 'equilibra. tory menn a differentiation in the' male female (M/É, A - K+) direction sets in, whereas by decrease of heat' under ibe equilibrating 'mean a differentiation in the female male (F/m, A+K-) direction sets in. Every manifestation of energy has thoroughly fasciJ nating qualities and forces the individual to identify himself vith these manifestations so that he expérience himself as a man or a woman. To the imperfect eye, 'to the spirit still toiling through the lower planes of time, space, and causation; the whble '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 beld bin it elavish dependence, he will see that the 'being of creatures is but a reflection and participation of his. The phenomena are not a deception but an occasion for it. Throughrubém we have a bewildering partial consciousness which loses sight of the reality and lives in this world of phé ioménez The glamour of the universe casts its spell on us and we become slaves. Bilt'when we shatter all forms and get behind 'the veil we find reality and become' free.: i Even when 'man is on the level of objective nature, when he falsely identifies - kimself with the objective world; he is not utterly lost, for the Supreme operates' at 'all levels' of being Matter, 'too, 'is 'manifestation of it." We can bürst' the circle of 'nature' when'we turn away from the surface and plunge deep into the source.' Then ''we cease to belong to that which is moyédi about. This realization of the vital unity of soul and body in 'man even opittie level of objective nature is 'meant by the fourth item of the text mentioned above, ·12 YUGANÁDDHA $ - "By the fact that the body schema (kāya) and bliss (sukha) belong together two problems have 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 bave 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 ( kāya ) describes the conscious and unconscious integration which exists before the split into external world and psycbe. That this body schema is bliss 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 a 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 has found out. The modern body scheme has been defined by Clifford M. Scott as follows: "The body schema refers to that conscious or unconscious integrate of, sensations, perceptions, conceptions, affects, memories and images of the body from its surface to its depths and from its surface to the limits of space and time. I am referring to a conscious or uuconscious integrate of sensations, perceptions, conceptions, affects, memories and images of the body, etc., but this is not all. This integ tate deals with a spread of contents from a sur. face., boundary outwards to the limits of space and time and inwards to the depths of one's inner life and to the limits of memory and anticipation. In other words, part of the body schema is a continually changing world sche. me, the extended limits of which have to deal with what can only be called the limits of space and time, and with & ·3. THE SYMDOLIC CHARACTER AND EXOTIONAL 13 continually changing lifetime scheme of memory and anticipation"It is not to be wondered at that modern depth. psychology comes to similar observations as Buddhism. Contrary to all "psychological" theories modern depth. psychology has to deal with the actual man and not with what theories vaat 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 femini. nity are tro different factors. Valuable informations about the basic unity of masculinity and femininity may be gathered from the Buddhist Tantric texts. The problem of masculinity and femininity is not the idle play of an intellectual mind, it affects our life deeply and we have to come to an understanding of what is operating in ,us. 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 idea of bisexuality is not an internalization of overt activity, that is, a carry-over into the inner being into memory and associative functions, of the various stimulus-response patterns of a reorganization of various aspects of percep. tual experiences of overt activity. This idea is a projec. tion, out of men's inmost and fundamental nature, a divination of what may be and of what is waiting to be realized. The inseperability of masculinity and femininity is a symbol for the true man. The word symbol is used 1. v. Cilfford 11. Soott, problem of Ego Stractare, pp. 7489. (= Tho Psychoanalytlo Quarterly, yol xxli, 1918, No. 1, pp. 71=83).

·14 UGANADDHA here, for want of another and better term, in the sense of a content in which the divergent tendencies of the human being are harmoniously united on a common basis, but not in the sense of an abbreviated substitute for something else that is well known While a sign denotes something that is already well known the symbol has a prospective character For this reason it serves as a power device, dominating and controlling the whole attitude of the individual It is of utmost functional importance We know that any organism tends to meet unusual situations by a rapid mobilization of energy Thus, for instance, under condition of great physical exercises, of asphyxia of general anesthesia and the like, the sympathetic nervous system, aided by adrenine, brings about an energizing of the skeletal muscles and of the involuntary processes that are necessary for survival While organi cally these critical situations have to do with bodily survival at the biological level, under critical psychic conditions, which are known to bring about similar, if not identical pkysiological effects, the symbol takes on the character of a stimulus or, of an incitement to activity It stimulates the release of energy so that the individual is enabled to meet the unusual situation or crises which demand some sort of adjustment, becau e life does not admit of coming to a standstill Therefore the origination of a symbol is always connected with a state of disequil brium dangerous to life But at'the same time the symbol also is an indicator of the goal in which the lost balance will be restored In other words, the symbol is both a stimulus and a response which the individual makes to this stimulus Moreover, every symbol is linked up with a distinct feeling emotional tone that is proportional to the function it has to fulfill That is to say, the more intense ·3, THC SYMBOLIC CHARACTER AND EMOTIONAL 15 the feeling.emotional tone of a symbol, the greater is its importance for the life of the individual. The incipient, reaction to the symbol may be thought of as a method of releasing tensions. Such releases occur through the consummatory 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 security 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 given way, What previously seemed to be utter darkness is dispersed by brightest rays of light. 1 11 "In the same way as the moon-stone sbeds its light in deep darkness, so highest bliss instantly dissipates, all miseries", says Saraha. But unfulfilled impulses or uncompleted cycles of activity are likely to leave a residuum of unpleasant feelings and emotions. This shows that feelings and emotions form a substratum to the whole series 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 activity and represent the fact that the organism remains in a state of disequilibrium until the solution of the problem is at hand, From the very begiacing the idea of enlightenment, expressed under the symbol of the conjunction of the two sexes, has been linked up with a most intensive emotion 5 1. M. Salidollah Les Obants Mystiques de Kapha et de Saraha t-Textes pour l'etada da Büuidbusn tardif], Paris 1928, verse 99: ghorandhari cinta mantsmi ujos karer parama mah isuha ekhu khane durrisssd harei ·16 YUGANADDHA which is called bliss (sukha, mahāsukha). Every other feeling of pleasure is transitory, because in it there is still a resíduum of unpleasant feeling wbich will enforce a new cycle of activity, Indrablúci, speaking of enlightenment as pure bliss, says: "The All-Buddha-Knowledge which is to be experienced within one's in most selt is called Great Bliss (mahārukh»), because it is the most excellent of all pleasures".? Advayavajra states that "Without bliss there is no enlightenment, for enlighted. ment is bliss itsell".: Anangavajra says that "It is thought of as sublime Great Bliss, because its nature is infinite bliss. It is most gratifying, most sublime and conducive to enlightenment".3 Similarly Kāṇha states that “The whole world together with its deeds, words, and thoughts vanishes into thin air. This fading away means that Great Bliss and Nirvāņa are one and the same ( experience )"." 1. Jäävasiddhi of Indrabhuti (--Gaekwad's Oriental Series, No. xlly, Two Vajrayana Works), VII 8. sarvalathagatath jinan svasamdedyasvabhava kain darvasaukhyugrabhulalvat maha sukham tho smrtain 2. Nahasokhaprakist=G O Series, No. XI, advayarajagaingsbn) : sukhabhare na bodhi syaf mati ya zukharupina 8. Prajšopiyayidisosyasiddhi of Abangayajra =G. 0. Sezles, No Xlly) 1 27 anantasukharupalvat Srimahasuthasamjávan samanlabhadram afryan tad ahisimbodhuk rakan 4. AL. Shahidullah, Lys Cheats Mystiqnes de Ksoba ot da Baraba [Textes pour l'etala da Baddhism tardi], Fecse 97: saba jagu kia bak mind mul hiphura, fahsso dure 80 oho bhange manauha nioband ekhu To 1 ·3. THE SYMBOLIC CHARACTER AND EMOTIONAL 17 1 Finally I mention the words of Saraha :- "Oh son, reality has a marvellous taste ; it is impossible to express its nature in words. It is beyond thought-constructions (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 that 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 experienced within one's most self and become an inalienable possession, it will be perceived by the individual in a symbolic form by way of projection only, that is to say, this content which is reality itself and yet waiting to be realized, a remote possibility and yet 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 individual's sense of tension resulting from disequilibrium, and of the initial seeking to release this 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 nature has been jeopardized. As long as the goal is not attained the feeling of unpleasantoess will persist. Since life seems to make for this goal we may say that the whole life of an individual represents a cycle of activity with the end to secure the reduction of tension. As I have pointed out before, any partial response is unsatisfactory and, there. fore, until the attainment of the goal is achieved, new cycles 1. Sarabo 64 : are putta Italia b etila rata kahara na sakhas buiths Lappa taha suhe-tharu baru jaga ubagjar talihy 3 ·18 YUGANADDHA of activity will ensue. Applied to the belief in rebirth this means that cvery existence, representing a cycle of actuity, is followed by another, when only a partial and ineffective response has been made. Somcone, might mahe the objec. lion that we do not hnow anything about the indusidual existence after death and that it cannot be proved by exact scicnce. He may be reminded of the fact that death means only the end of our conscious existence and that our ego. consciousness is not ultimate reality. Moreover, individual existence after death is of no account. Every individual is a manifestation of what we have called energy and our individual ego-consciousness with which our existence in this world is linked up is but a rather small appearance in the cage of time, space, and causality, it is a momentary section of the whole. Energy as a whole is capable of endless transformations so that one appearance is followed by another. Therefore, there is neither absolute identity nor absolute diversity, The idea that the human existence is part of the whole and the fact that every partial and unfulfilled response is a retention of unpleasant states account for the fact that the repeated re-appearance of an individual on this world is unpleasantness ( dukkha ). 'We suffer, because we hava 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. j Hes 4. The Status of the World and its Dependence on Drives. "The circle of existences is of unknown origin. No beginning is known for the beings who walk and run (from one existence to another), prevented from (attaining their goal) by ignorance and feltered by the thirst (for ·4, THH STATUS OF THE WORLD 19 continued existence). For this reason, unpleasantness has been experiencad for a long time, pain has been experi. enced, loss has been experienced, and the cremation ground has been filled",1 This important and famous passage from the old Pali Canon answers the question, "what makes 'an organism go", or, put othersise, "what motivates an individual to an adaptation?" The basic stimulus which makes 'an individual avoid negative experiences and seek positive ones is the drive (trinā, tanhã). As must be pointed out, "drive" is but a convenient term to describe a certain early tem poral phase in adjustive activity going on between a state of disequilibrium and one of balance. This latter' state may be called & goal or an end. The attainment of the goal by the reduction of tension or the satisfaction of the drive generally leads to a state of equilibrium, which is accompanied by a sense of pleasure and relaxation. Bat as long as the drive remains unsatisfied and unfulfilled, & residuum of unpleasant feeling, however small it may be, remains and a new cycle of activity will ensue, the first stage of which is a need, want or a drive resulting from disequilibrium. According to the Buddhist texts the drive is concomitant to "ignorance" (avidyā, avijja). Ignorarice does not mean intellectual stupidity, but spiritual blindness and darkness, the inability to see the ianer light, tbat svbicb endures and us imperishable, untouched by death, decay or compiro. la tais respect caorance is marked by a considerable lack in propor adjustment. In ad lition to this inability to adjust oneself to the demands. of life it denotes the state of imbalance together with the ensuing drive in the proper sense of the word as well as the initial seeking of the stimulus or situation which 1. Sainyatta-Nikiya II 179 ·20 YUGANADDHA will satisfy this need. The attempt, however, to avoid the tension which is felt as negative and to secure the reduction of tension felt as positive, will fail unless the veil of darkness is torn. Otherwise man will behave like someone in a dark chamber. Trying to find something be stumbles over the chairs and eyen gets hurt. This state of tension from which man is suffering has been described in the following way: “There is this state of disequilibrium and drive (tanha), ensaaring, moving (man) about, diffused fettering, by which this world is stimulated, attacked, disarranged like a weft and entangled like a ball of string, & chaos like that of Muñja (Saccharum munja Roxb.) and, Babbaja (Bleusine, indica) grass; it does not pass beyond lowly forms of life, sorrowful existences, perdition, and the circle of births".1 Or elsewhere it has been said: "Caught in a state of disequilibrium and fallen into the meshes of drives (tanhādutiya) man goes his long way and does not pass beyond the circle of births, existence here and existence there".? The goal, however, where the lost balance has been found again and where the light of wisdom has dissipated the darkuess of spiritual blindness, has been characterized in the following words: “The appeasement of all activity (i. e. acting only in & detached spirit), the renunciation of all wordly means of subsist. ance, the relaxation of tension (.e. the exhaustion of the power of the drives, (lanhakkhaya), cessation, Nicvāna". It bos to be borne in mind, however, that ia some drive-to-goal relations there is essentially an effort to Becure more and more of the satisfying stimolos or sitpation until release of the disturbing tension or of the state of disequilibrium is attained. Thus, for instance, an orgad. 2. Angallara-Nisa II 10. 1. Anggitara.Nikaj. II 811. 8. Angattara-Nikiga 11 84 ·4, THE STATUS OF THE WORLD 21 ism, though incited by disturbing tensions and drives, by the process of refiex circular action continues to absorb more and more of the satisfying stimulus, as in eating and drinking. Also the whole range of love reactions takes on this character, from the tactile stimulation of the erogenous areas of the body to the other items in the love life of the adults. In the same way, training in social contact leads to a continued desire for companionship and for the other things of which we are accustomed to say "the more we get the more we want". This cootinuation shows that there is still some uppleasant · feeling-emotional tone. The effort Was to Avoid the more negative situation and to secure the less negative situation. These drives which continue even after the consummatory response are called adient, and, this sort of repetition falls under the head of perseverance. In the Buddhist texts the two terms "thirst for continued existence" (bhavataṇhā) and "thirst for pleasure" (including sex, kämatanhā), are used for our concepts of adience and perseverance. Buddbaghosa speaks of these two concepts in the following way: , ""The thirst for the objects" (rüpatanha) is called "thirst for pleasure" kamatanhã), when an object comes into the range of visual conscioustess and when this thirst continues to absorb the object because of its pleasurable stimulus [ir e. adience). But when this thirst is continued with the idea of permanence, that is, (when the subject desires that) the object should be lasting and eternal, then it is called "hirst for continued existence" (bhavatanha) [i, e. perseverance]; for a desire accompanied by the ides of permanence is called thirst for continued existence". 1. Visuddblzagga, pp. BB7 oq, ·22 YUGANADDHA 1 *** However, even the most attractive stimuli lose their appeal with persistent presentation and absorption. One palls in time at love making. Repeated contact srith people leads to a state of discomfort and one wants to be alone for a time. In other words, the satiation of an adient. drive often leads to a shift from adience to avoidance. There is a distinct limit to perseveration. Avoidance has been têrmed "thirst for discontinuance" (vibhavatanha). Buddhaghosa says:1, "When this thirst) is accompanied by the idea of annihilation, that is, (when the subject' desires that) the object should break up and perish, then it is called "birst for discontinued existence" (vibhavataṇhā); for the desire Accompanied by the idea of annihilation is called "thirst for discontinued existence"". In the same way as an adient drive may become an avoidant drive, so also the more avoidant drives may change their meaning for the individual, Society, culture, ideas, and learning constantly interfere with and qualify the drives and cycles of activity. Therefore it is not at all an easy thing to define a drive as to adience or avoidance. The problem is still much more complicated. In course of time the individual learns to thrust some of bis anticipatory activities into the future as the basis of & line of action, These are referred to as ideals, as for instance enlightenment, but when we talk of them, we are but stating in another way the principle of internal drive wrica is directed' towards some goal: Mese situli moreover, serve to set off many cycles of long time activity which may be finally ended when many years have clapsed. But it should never be forgotten that the deeply persevera. tive character of many of our drives, sybether we think 1. Vinddbimargo. p. 569 ·4- THE STATUS OF THE WORLD 23 of them in connection with long-time cycles of activity or of the many subsidiary cycles may. rather obviously prevent an efficient adaptation, not only to a particular situation but also to the final goal, whatever this may be. The inertia of our hab:tunl pntterns is all too evident, and it is always up to the individual to overcome this inertia in some way or other. We establish habits in order to escape the time.and effort-consuming procedure of applying our mental gifts to new tasks. The function of habits in our lives is primarily to do away with the faint vestige of spiritual growth. How strong the inclination to stagnate is in man, becomes most evident when we analyze beliefs. The core of every belief is prejudice. Swayed by emotions we make an unjustified generalization. Habits which prevent us from applying new knowledge, and beliefs which prevent us froni acquiring new knowledge, impair our spiritual growth considerably. Only when the individual succeeds in overcoming his inertia, when he does not fall & prey to either bobits or beliefs, to either adience or avoidance, he may safely walk the way towards enlightenment, which transcends all contraries. Only in the world of becoming: in samsāra, we have the conflict betiseen the two opposites. But why is there the world with 'its perpetual strife between the opposites ? We cannot account for the fact of the world as little as explain the fact that there are elephants. With our gross eyes we e only see thie manifestation, but since this manifestation is but the superficies which may be broken throngh, we are able to find liberation. Liberation is not clinging to one of the contraries. It is not the isolation of an allegedly immortal soul from the mortal human body but is the transfiguration of the whole man. When every thing works flawlessly together and attains the rhythm expressed in the ecstasy of bliss, wisdom and intensity of we can ·24 YUGANADDHA energy, man is liberated. He is not dissolved into nothingness but he has become pure and transparent, he has become his own masterpiece. That man must pass beyond the struggle of the drives and must not have 8 predelection for anyone has been clearly expressed by Candrakīrti who states that “Those who try to solve the problems of life (bhavjsyz niksara nam) either by perseverance (bhava) or by avoidance (vibhava) have no true knowledge. Both these aspects have to bo given up. the adient drive (o have trs) as well as the avoidant drive (vibhave trsnā)"." 5. Drive and Spirit. Not only are there many drives which cannot be resolved into a single one without rather exiguous reasoning, but they also manifest themselves on different levels. Moreover, there is a constant intermeshing of one drite with ano:ber. For this reason it is not to be wondered at that man is such a contradictory and complicated being that cannot be caught in cleverly devised theories. Whatever appears before our eyes may be this one or that one but never will it be one thing exlcusisely. lo what way a manifestation is dealt with depends on tbe attitude of the individual. The concept of attitude proves to be very useful, since it gives a clue to the unraveling of human motives and lines of action. An attitude is essentially an internally aroused set of mental.motor predisposition of the individual towards some specific of general stimulus. For this reason it is highly selectirc. It excludes everything that does not At into the particular 1. Madhyamakavel, 330 ·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 low it arises. Often a marginal impression is sufficient to determine the individual's response, because this tangential stimulation touches off and brings to light the deep-lying attitude... This is especially observable in the case history of neuroses, but is also seen in quite "normal", specimeos. On the other hand, attitudes may be learned," tbat is, education, environmental influences, and the many, experiences made in the course of life, are active in building an attitude. Whatever may be the origia, 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 an 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 pointed out above, it is also chara. cterized by emotionully toned approach and witlidrawal, rejection and acceptance, likes and dislikes, 'adient aod' avoident tendencies. There be no' doubt that the attitude of an individual, be it iomate acquired, deeply influences the whole. furniture of inner' life and hence the individual's overt conduct. Any change in an attitude will alter the energic ratio. Sometimes a change in an attitude is indispensable for the continuity of life. Such a change will come when, for instance, the one-sidedness of the conscious attitude of man has lost the contact with the deeper layers of the human nature. “Although an attitude is not at all'á 'static feature of the individual and constantly enters new constellations and combinatioas it is the decisive factor for what is placed foremost.' It is due to the attitude if & drive dominates or if spirituality is the main line of action. Under the: in. 4 can or ·26 YOGANADDHA time fluence of an'attitude'even drives take on different meanings.' It is true, the strongest drives postulate and even enforce their fulfllment with reference to their objective, but it will not doita value them as to the biological function exclusively. If the attitude is directed more to spirituality thán to the satiation of the drive in the biological 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 the spirit tries to get , hold of sand },to subdue the opponent.. Even if the one or - the other succeeded in doing so it would be a violation, but not a solution of the conflict. A solution is achieved when the lost balence has been restored, when the dualism of drive and spirit has become meaningless. Because of the fundamental 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. adion is not primarily an instinctive being and Secondarily a spiritual one. He is both at the same time. Spirituality is not a substitute, a canalization or draining off 1 of physiological impulses, into activities considered culturally proper and acceptable, it is another aspect of wnity. Therefore - we also must refrain from judgiag the boe-or the other. As soon as se call something good or bad we fall & prey to one-sided oess, and one-sidedness is ·5. DRISE AND SFIRIT always based on evil Repressing the dure is as i badjas excluding the spirit Man will have to suffer for sucit procedure I have discussed the problem of drive and spirit at length, because only from this complication the erotic language of the Buddhist Tantras becomes intelligi. ble Also the distinction between "conventional truth" (samulstrsatya) and "symbolic truth' (paramūrthasalya ) vill present no difficulties for an understanding The conventional truth" is the self representation of the drive; the "symbolic truth is the spiritual meaning of the instinca tive anve Needless to say that here the spiritual Jmeabing serves as a gateway into something beyond and transcends the dualism of drive and spirit which only belongs to the lower world Nan's yearning is directed towards entireness Men wants to have what once fell asunder, reunited on a plane where the danger of e 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 & mere summation of disjunct parts or elements It would bave been more correct to say that man's integral nature is the experience of the inseparability of the contra ties, the unity of what ia this world appears as woman This experience is a contact with the living real ały which does not know any limitation and exclusiveness Since this experience is beyond the rigid conceptual dullism, the nature of which is limitation, it does not lead to sterile sophistry but offers peace and bliss to man suffer og from the self imposed constraints It creates a deep, understanding of life and world No longer will the contr aries be able to worry mali, because in this realm of Reality there is no duality A completely new poiot of view has been found What formerly was looked at from man and 1 ·28 > YUGANADDHA without is seen from within ; but within and without have become meaningless, because all 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 uneading work. It can only be described in antinomies, because there is not a single word in our languages which could convey the exact meaning of this "Thundering sile. nce. Anangavajra has said about this state : "Neither duality nor non-duality, peaceful (or: tranquil, śānta), gratifyiog, everywhere present, to be experienced within one's inmost self, unswerving, undisturbed is this susceptibility full of wisdom (prajñā) and activity full of loviog compassion (upāya)". This harmony of wisdom (prajñā) and action (upāya), of rest and movement, makes man free, because everythiog 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 thin air: if the inner quality cannot be expressed in activity it is á barren abstraction. Both factors together are freedom, that is, freedom from all unnatural impediments. I have refrained from saying that man's action has become full of meaning, because such a statement might creste serious misunderstandings. The one thing that hampers our life is the concept of teleology wbich is made to be felt by, us in every , phase of our life. As long as we are on the plane of the teleological conception of existence, wc are not free When we are conscious of any purpose in our 1. Prajñopåyavinscayasiddhi I 20: na drayan nädrayak fanta fina samara tatua pratyalmaredyam acalan projłopagan anakulam ·5. DRIVE AND SPIRIT 29 movements we are fettered 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 respo.ise. When there is thus no crookedness in the heart we are free. In this there is something highly religious. Of this freedom it has been said in the Vimalakirtinirdegasotra: , “Action which is without wisdom is spasmodic action (bandha, a fetter which binds us to an object and has us making calculations as to the effects of our doing); wisdom which cannot be expressed in action is a barren abstraction (bandha, 1 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 (moksa); 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 ( sahajasiddha ). Thus the true teacher ( sadguru ) has given bis instruction".1 Only that man who is free, because he does not blindly follow his drives 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 himself. So also Advayavajra states that "The judicious man who has fully experienced that man's inmost nature is wisdom and action in one (prajiopł yatmyakam tativam ), because ( his mind ) has been swept clear of (such conceptual dirt as) the without and the within, is in a stale of bliss ( sukhita). There are no longer 1. Quoted by Advayavajra, p. 2; prajiarahita upayo bandhan, upāyarahiti prajia bandhak, prajuusaluta upaya mol szi, uportasakuti grajda moknak, sádátmya n cânayoh sadgurupadesata) pradipálokayor in shajg. addham cvadhigamyatc.

·30 YUGANADDHA spasmodic'efforts (asthānayogatah)”.? There is some reason in calling this mutual penetration of masculinity and femininity, of male power to mould and of female susceptibility, the highest value. The unitive knowledge of masculinity and femininity as an indivisible whole is a 'reconciliation with whatever' 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 off ; they will never be put on us again. There. fore, this, unitive knowledge is, in the true sense of the word, libération (molcsa). + 3 6. Male-Female Relationship.. Modern science has taught us that even the smallest living cell is a highly 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 destructuralizing motion. This bidyosmic, anabolic-katabolic ratio of cells and of organisms of cells determines the balance for viability. Recent researches in the biochemistry of cells hate shown the energy reserves stored in a cell become anabolically worked over into the living proteia 'structures of the cells before they become katabolically broken down for cnergy release in work. The imbalance either way is detrimental to life unless counter balanced by exchange with other cells. Every liviag cell is 1. AdYayavojra, Mahiaukhaprakssa : proziopayātmyalah latitan bihyabhyantarafuddhital buddhta satnisało maniri sukhito 'whanayogatar arthanayoja Thore 19 no Deed ta artificially set up conditions farourable to one's actions.

·6. AALE-FEMALE RELATIONSHIP 31 1 continuously, more or less rapidly katabolically self.cons... uming and must acquire and build into its life quan tiative ratios of special anabolic properties in order to counter. balance the ratio of its special form of, katabolism, This last of motion and conservation of energy: applies to all' form of life, 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 anabolically deficient in any way 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 seek the complementary opposite type. In other words, . 'every bisexually differentiated individual, is incompletely balanced and is forced to restore his internal with external equilibration and the counterbalancing bidyoamic organization of his integrity as a whole. Aman will seek: the woman as will a woman the man. Such selective deficiencies or needs and cravings prove that every partial aspect is in want of its complement. In most cases this adjustment is sought on the biological level. We all know these hypersexual males and females who apparently feel completely satisfied with the sexual intercourse. We also know that the attitudinal and social differentiation is manifest in repetitious convulsive emotiv. ations and that the social bisexual differentiation may be productive of #: serious neurosis, because the one-sided biological determination of many is antagonistic with his spiritual destination. We may speak of, .. bidyn. amic differentiation in the energy for self-determination against oppositions; of a bisexual differentiation in the chromosomal-genic organization which détermines the degree of bisexual differentiation of the gonads; of the ·32 YUGANADDHA ratio, quantity, and extent of gonadal hormonal secretion which differentiates the growth of the bisexual gonoducts, external genitals, and other somatic organs; of the conditioning bisexual social pressure of approvals and disapprovals as regards masculine dominance and female submissiveness in mating behavior, in all cases we state but in other words that there is a deeply felt need for equilibr. ation. However, it will not do to perpetuate this apparent dualism in to 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 in regaining the integrity veiled only by the contraries. Since we as buman beings are either men or women there is no better way of speaking of this integrity 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 biological aspect exclusively. 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 what seems to be separate bave been expressed by Kāṇha in the following beautıful verses ; "How can enlightenment be attained in this bodily existence without thine incessant love, oh lovely young girl ?"1 "He who has made bis jewel-like mind unswerving by taking his proper spouse, is " the Vajranatha ( i. e. the adamantine and indestructible man). I have spoken of the highest pature of man (or: of ultimate truth )". 1. Kapha 29 ed: to minut faruni / nirantara neho doni ti ladhai ero di dote 2. Kinha 31 : je kia niccula mana-rayana nis gharini lai eutha no ho Bijiro nálu ro mayi bulla parmallis ·6. MALE-FEMALE RELATIONSHIP 33 "In the same way as 'salt dissolves in water, so also the spirit that takes its proper spouse, : (transcends all boundaries). It penetrates into, the essential, emotional moving unity (samarasa) (of what seems to be separate and distinct), if it is constantly united with her".! Owing to the constant intermeshing and overlapping: of instinctivity and spirituality, owing.to the fact that, 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 erotic terminology plays an important role. All that is represented in this process. of attaining one's highest aim is born out of the partly. spiritual and partly instinctive factor. The tremendous energy stored up ia 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. : Man will not find himself when he becomes & slave to mere instinctivity or when he loses his ground under his feet while striving io possess more spirituality. He will find bis integeity when he succeeds in living instinctivity and spirituality 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 when we have the direct apprehen: sion of reality. Therefore, nothing has been achieved when we believe in the basic unity of instinctivity and spirituality; they continue acting as an unreconciled duality. We must find out the truth of our own highest Agd jamgst existence and live it without following any puter standard. 1 Karbo 32: jina lana bilijjai pāņiehi tima ghariri lai citta samarasa jai fakkhors joi punu te sama pula 5 ·34 YUGANADDHA' The'man of the world is lost in the varied activities of the world 'nnd follows his drives'; the quietist withdraws from the world in order to develop a sort of private world into which others 'cannot enter. But the ideal man goes be. yond these extremes. To a certain extent the striving for integrity and balance may be compared with the mating behaviour of single cells.. When they are internally incompletely balanced or lacking in adequate quantities of anabolic, resp. kat. abolic substances to carry on the work of living, they have selective and acquisitive mating craving needs for comple: mentary opposite types and avoidant compulsions for like on'd- misfit types. In other . words, mating; behaviour is produced by a deficiency of anabolism or katabolism in a cell'exciting chemicali affinities, sensitivities, and motivities for 'union with another cell that has complementary oppos. ite ratios fof counterbalancing properties. The anabolic. katabolic. re.equilibration, , brought about either through ingesting other cells, or through graded repeated exchanges between living cells of fitting quantities and qualities of nutritional substances, or through conjugation between two cells, is equal to a renewed viability- In the saine way as the fusion of cells in the biological field results in a rejuvenescent viability so also the re-equilibration or fusion of what we call mannessand femaleness has the same effect in an individual. , Therefore Tilopa says of this new state beyond the contraries : 1316 Wher the ( intuitive) knowledge of ( the’unity of ) Bliss and Wisdóm, which is without ( worldly) attachment; rises,'man's viability is increased; his hair will' not become white ; and he will grow like the waxing moon"." 1 Tilops, Mahmudra-upadesa : de-la zen-med bde-ston ye-fes hchar she-rin skra-dkar-med-cin zla-lar rg as ·6 MALE FEMALE RELATIONSHIP 35 This verse shows tbat the material and the mental are but views of the same object by different methods, abstrac trons, pictures obtained by our reason from tbe indivisible unity of our being The anlithesis of matter and mind represents merely the opposition of two kinds of techniques There is no reason to give to one a greater value than to the other The bisexual differentiation found in matter is exactly in the same wảy hut a picture of processes gorng 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 p ctures aid to consider the material and the mental as two different things This dualism has 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 15 zo such relation Neither the soul nor the body can be investigated separately Equally neither man nor woman exist for themselves If this were the case & man would not care for a woman nor a woman for a man Man and woman maleness and femaleness, are but another arbitrarily made division Man seeks his counterpart the woman but this part is also lying hidden within him elf Since everything that is met with in life is but a pcture the fact that the union of the controries, 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 spintual 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 him who attributes a greater reality to mind this union is appar ently brought about by the categration of his ow? inherent $ ·ho 36 YUGANADDHA hidden Femaleness In this way we have à double pair of contraries, an inner one and an outer one But it will bot do to give a privileged position to one aspect or another } the contraries should be examined in the convergiåg 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 bis conscious attitude, whenever & man comes into contact with his latent femaleness or & woman with her hidden maleness, thus giving up the one sidedness of conscious life, their whole being will be enriched. This enrichment is of utmost importance for the whole future life We may say that what on the biological level is represented as sexual intercourse is on the mental level the union or fusion of consciousness with the unconscious Only an todividual's 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 certain environments, remain virtual, are 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 if man is not only content with knowing about his latent opposite aspect but if he also is ready to accept everything that has been spurned and repressed for moral and other conventional reasons However, if he continues to debase, to despise, and even to hate his opposite aspect, he svill not grow up to fullness of life, he will never experience what bappiness and what transport may be given to his life by the acceptance of what has been arbitrarily banished ·6. ALALE-TEXIALE RELATIONSHIP 37 into darkness. Accepting and integrating the opposite aspect means to develop all potentialitics. At the same time it also rescues the individual from the state of iatellectual, moral, and physiological a trophy brought about by the one-sided conditions of contemporary life. It also creates an inner svarmth that is totally wanting in the egocentric confinement to the sphere of rationality and respectability. It makes: man one with the glories of the spirit. When there is this unique love which cares for everything, however small and insigasficant it may appear to our reasoning intellect, the individual will be no longer preoccupied with brutally, changig those factors that enter his life, with reforming them, punishing them, protecting bimself against their interference, esther by forestalling or by crushing them., The wbole , net of intriguing, concepts that intervenes between bim and bis opposite and makes true knowledge and respect of the other impossible will vanish into thin bir, Nothing remains that might dim his view. The pure light of his very own nature spreads over all and everything. The individual experiences an inner awareness which is superior to his egocentric consciousness, because it is more 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 (ugitive and all-comprehensive) awareness. Immerse all the three worlds in a single light fekku karu barna) through true love (smahüraz").' 1 Sarahs 29 ekku karu (re ma lan benne jane na karaha baino chu thuara suola mahardi ehku haru bannal Y + ܚܝܙ 3 ·38 .YUGANADDHA * woman As long as this transcendental state has not been realized the relation between man and woman,' 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 i external frame of: reference. But the one cannot be without the otber. Therefore, the whole problem, becomes most complicated. Sometimes it 'is impossible to decide which' aspect is dominant. Since the specific inner nature of femininity is obscure to the male, as is the specific inner of masculinity to the female, atid sińce in accordance with their physical development and function in society the male feels subjectively' as a male and the female as a female, on account of the fact that the male is not able'to satisfy his femininity-nor the her musculinity--the tendencies and features of the opposite sex appear, normally, extrajected and give rise to longing for the other 'sex. 'Now,'' whenever an ir dividual establishes a rapport with a member of the opposite sex due to extrajection, we have to distinguish between objectivation, that is, actual traits of an extrnject (i.e. the object representation which' emerges from extrajection) are found in an outer object, and the incorrect imputation of traits and qualities of an extraject as well as desires external object. The contents of these imputato ions may be duc either to memory traces of object images or to a "hallucinate 1 image", that is, to a fantasy image that need not necessarily be the image of a remembered object. All these factors determine list 'secs" in an object. Not infrequently there will be some difficulty in determining the relatirc degree of correct perception and incorrect imputation. In other to an one ·6. MALE-TCHALC RELATIONSHIP 39 on 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 clothica peg to bang one's extrajects The external objact 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 as an inducemºnt to come into contact with what is operating within the individual himself However, love for persons of the other ser as well as for the spacific inger nature of femininity or masculinity presupposes an understanding of the specific features of the love object If, ra & male, “femininity" is not sufficiently developed or if it is repressed, he will not be able to understand the woman and her specific nature He will become more or less intolerant. Instead of longing for a tender, receptive, affectionate, and emotionally responsive being, he will despise the weakness, emotionalits, aukwardness, and whimsicality of the woman' It should be borne in mind, however, that the woman" appears to him in this way only, because his own femininity has remained undeveloped Therefore the individuals emotional attitude towards his opposite will depend upon the nature of the objectivated extraject A posita e affective attitude will determine loye for the object, A pegative effective attitude, hate The occidental conviction that life for good or evil is determined by the wtbout, 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 between masculpity and femininity still greater It makes most men concent rate their whole interest in women on sexublity, but thesr sexual longing occurs at the expense of interest in and ·40 YUGANADDHA our understanding of the feminine nature. They are unable to enter into a full mental relationship. The brutality involved in so many actions on the part of man are basically attributable to this continuing and ever expanding extero8. lization.' Socially conditioned prejudices and the overgrowa fear of deviation from the fortuitous standards of tradition make it extremely difficult to come to an understanding of what goes on within ourselves. This fear must not be underestmated. We speak of development, but, as B 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 same aspect we find in man's moral life is also preseated in the treatment of expression of emotions. · Because society disapproves, we do not want to bave emotions and try to get rid of the less I desirable emotions All actions more in the direction of checking undesired forms of expression than ot encouraging new desir. dble forms. Our' efforts consist in creating a vacuum into which the so-called good pours in. The host of pbe. nomena like frustration, regression, infantilisă, 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, however, is fought against imagination. How før å cry it is from the devotion of a small child to a world of imagination, '& devotion 'so somplete that ihe imagined world is the real world to the child, to the suspicion of the adult.! Again be destroys, he does not develop, because he thinks that the world of imagination sap his strength in the struggle with the hard facts of his outer world. The world of the ego is a world of are will!

·6. MALE-ICVALE RCLATIONSHIP 42 our destruction, it is not a world of development. Although we are acquiring more and more knowledge about what society requires, we do not develop. All change refers to the exterior expression o'ly. True development would shake and undermine the one-sided, rationalistic world. Our inertia makes us remain static and Averse to development. The inevitable result is fanaticism, in order to keep up our self-deception. If ever we want to develop we have to reject all systems, to break down all the artificial fences erected by the intellect and its rationalization, which may be boldly defined as self deception 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 aim, when contemplating vast horizons. The sacrifice of our petty and much 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 remaking of man. It is correct to speak of a dangerous adventure, because no one knows what lies behind the walls of the ego. The hidden potentialities 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 unnatural sexualization. On the 'other hand, they may open up new possibilities for life and lead to the realizaton of the highest aim. The inner nature of femininity which is obscure to the conscious attitude of the male may give man information about things which, as a rule, lie beyond bis limited vision. In the same way AS man's outer world, society, induces him to identify himself with the functions and 6 ·42 YUGANADDHA + roles lid is expected to play in society so also he is at the mercy of the influences of his inner world, the covert world' of imagination and . thought. He who in his external life is the representation of the ideal "virile” male is compensated 'by feminine weakness from within. He is under the influences of all sorts of moods, affects,' and other compulsive notions. But while it is relatively easy to distinguish between what society, expects from us and what we appears to ourselves as well as to others, it is extremely difficult to make this distinction betwcen' oursel. ves and what is operating 'within us. We have become accustomed to identify ourselves with our thoughts and emotions, so that we are more or less convinced of the fact that we have created these thoughts and emotions all by ourselves. : Very often we feel the greatest respon. sibility for the queerest notions. It is a severe blow to the prestige of our ego to acknowledge the fact that our cherished ego is but the 'speaking-tube of these ideas and not their creator, í However, whatever · may be, the case, if the individual identifies himself with his function in society or with the ideas that are forced upon him by the within, vin “either case the human being rurns altogether into a lacade; he becomes bidimensional and shadow-like, as it were, The conflict between the 'within and the without is not solved by giving oneself up to either side: It will be solved when both the within and the without is taken into !accounts: 1 It will not do to overestimate "masculine" characteristics or to fall a prey to the undeveloped **feminine” traits.iłBoth aspects must be transcended. 0.ly then mad's true nature will burst forth in-'radiant splendour. Whenever. a man and a unite, masculinitytand femininity / meet, both are . woman whenever altered. - ·6 MALP FEMALT RELATIONSHIP an women, because his Everyone tahes upon himself 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 15 always present, without it no one would care for the other Because of the fact that a man is interested in a woman he exposes himself to her influences ! though in most cases he will not, admit this fact out of fear that he may lose his prestige It is however, undeniable fact that man must be, interested in 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 problema on had The desire to deal with simple facts creates the temptation to select one, aspect or another and to explain 16 as B'nothing but It should be borne in mind however, that most of our explanations are but exruses 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 deeply embedded below the limen of consciousness and the conscious motives expressed by the individual are as & matte of fact ofteni' but distorted versions of underlying unconscious ones is true, the sexual aspect is very rarely missing in this There process of ach eving the union of the contraries fore it is so very easy to believe that the erotic perfor so fascinating in its 1f is the main objective The more the indivilual gives vent to the drive with reference to its objective the more be will be inclined marce ·YUGANADDHA to think 'that the physiological satiation of the drive Is the only truth Moreover, sexuality as an apparently common experience having the same &im strengthens the feeling of complete union and unity 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 the creative power of the unconscious, but at this moment of rapture it seems to be filled with a sense of fulfilment Sexual partnership seems to be the best expression for the most intimate relation between two opposites and for a subtle awareness of harmony But it must be remembered that in the consummation of the sexual act man has succumbed to a powerful drive, he has not become master of himself He has not realized the basic unity of maleness and femaleness The conflict between these tuo forces has only temporarily subsided worry man again The essential fact is to experience this basic unity and never to lose it again This lasting experience con certainly not be achieved by the satiatica of a sudden biological urge The realization and the experience of the basic unity is very like sexual fulgiment Therefore, sexuality is to be understood as a picture or & symbol, but not as a reality per se Since the contranes 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 If you want to get a precious pearl you must dive deep, you The will not get it just by floating on the surface adherents of Buddhist Tantrism were both the experim enters and philosophers of this profound problem of It wall 1 ·6. MALE-FEMALE RELATIONSHIP 45 the union of the contraries. Like other Indian philosophers 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 unfounded ideas as to how the world might be improved". They dispensed with the eclat which attaches to all such contrivances, finally ending in universel bullying. 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 in an "objective" sense and in a "symbol. ich sense at the same time. For this reason it is almost impossible to translate Tantric texts Nevertheless, after all what I have said, I hope that the reader will divine something of what lies behind the "objective", mani. fest sense. "Soon after he has embraced his female partner (mudrā), inserted his male organ into her vulya (vajrā. pesapratartana), drinks from her lips sprinkled with milk, makes her speak codingly, enjoys rich delight, and makes her thighs quiver, King Cupid, (man's) adamantine nature (rajrasattva), will become manifest. "But he must proceed in such a way that his mind does not swerve, for when his jewel.like mind swerve's (from this transcendental unity and relapses into the contraries conditioning each other), perfection will never be accomplished". + 1 Prajíopiyayidascayasiddhı 39 40 1 ·he tries 46 YUGANADDHA In another place we read : "Having performed the union (of the adepts) with his female partner (mudrā) the most gracious teacher shall let (the student) insert his male organ (bodhicilla) into her vulva (padmabhāndu) which is the place (of birth) of the Victorious Ones (jinālaya)". The Occidental mind may be a little shocked. Such words seem to be on a level with the idiom of the public water-closet. The Western mind is so very much inhibited as to the expression of the wonder and glory of sexual experience, because on account of his negative activity be has repressed the drives and created moral foulness. Moreover, he is not able to see the unity of drive and spirit because of bis 'nothingbutism. Therefore either, 10 sexualize spirituality or to "spiritualize" sexuality. But in reality his spiritualization is foul roman. ticism. For him every thing that is comecled with sexuality is distorted by the ſever of lust. The healthy•mindedness of Hindu and Buddhist religious sentiment is a reflection of minds free from neurotic conflicts about sex! Their direct attitude towards sex enables them to project on the whole cosmos the halo of satisfied sexuality, as is to be seen from the intricate embraces of divine couples depicted in temple carvings and paintings. If there still should be some doubts as to the fact that more is meant than 8 spiritless and stupid "nothing-but," I should like to draw the reader's attention to the fact that all such words as mudrā ("female partner", "man's inner feminine pature), vajra (“male organ", "man's indestructible Dature"), bodhicitta (enlightenment", "altitude directed towards enlightenment", "energetic flow"), are only useu when the texts speak of the reorientation of men. 1 Prajñopāyaviniscayaeddbi III 20 These ·6. MALE-FCHALE RELATIONSHIP 47 words are not so much attempts to answer the riddle of man and the universe, they are atternpls to describe what sages have discovered by self exploration. They are verbalizations of intense emotional experi-nces, and are, frankly presented as such. They are a sort of religious pidgin to express wbat las been felt, because normal language is inadequate. rn In spite of these facis someone might be of opinion that the problem at hand is mainly one of the actual relation between a man and a woman. "This opinion is strengthened by the prejudice that only concrete facts count in lifefacts for which a confirmation by experiments or tests can be postulated. It 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 & certain extent the woman represents the uaknown 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 women also takes part in this process of reorientation and refashioning of one's personality, which term, of course, must not bo understood in the sense of the hackneyed phrase "having a good time". or expressing one's personality". The woman's psychology is different from the male's. In the same way as & man can only extraject his feminine nature, because his masculinity is, normally, linked up with his conscious attitude, as also the woman can oily extraject her latent masculinity and objectivate it in a man This results ja a curious cross-relationship of the sex characters. , On the mental level the male is represented by the female, as is the female by the male This is ample evidence for the 5 ·48 1 YUGÁNSDDHA fact that the union of maleness and femaleness is not just a passing love affair of two individuals. This males the problem still more complicated. There can be & personal relationship, but there can be also a relation of the man to his femininity as well as one of the woman to her masculinity, and also a relation between the two mental factors. Finally the fact must be mentioned that sometimes, & man takes on a feminine role, identifying himself"with his mother or some other woman, and since his ego feels as a female, the women as a love object is obliterated. His relation to members of the opposite sex is characterized by an absence of interest in women. He is effe minate and very often extrajects' his masculinity. Needless to say that all these relationships can appear conjointly in an individual. The multiplicity of the manifestations of maleness and femaleness makes both the male and the female display all sorts of human and superhuman qualities. Now they will appear in the disguise of s transcendental figure, now they will appear as hidden in the body of the adept. This interplay of male sess and femaleness seems te me to be hinted at in the following verses by Indrabhūti : "He must not despise a woman, even if all her limbs are attacked by leprosy. Regardless of what standing she is, he may adore any woman when she is in possession of the Vajra ( vajra thūrinin )". “Being in a state where thought.constructions are no longer made (nirvikalparidhisthitah), for the sake of attaining perfection he may approach a' girl u bo has not yet bad her menstruation but who is in possession of the Bodhicitta (dodhicillaramanritāls)".! Both these terms, vajra and lodhicilla, which for obvious 1 Jhigasiddhi 80-1 ·6. MALE. TEMALE RELATIONSHIP 49 reasons I have not rendered into English, are synonymous. This is borne out by the words of Indrabhůti : "bodhicitta ( enlightenment ) accompanied by the infiniteness of Great Compassion (mahākarunā ) for all beings is vajra ( the indestructible)". - 1 1 Similarly Anangavajra speaks of this interplay of human and superhuman qualities :- "Since be is enlightenment by nature ( bodhicittasiamo üpatah ), he is the true nature of all that exists; be is the Lord, the Indestructible Ono (bhagavān tajri ). Therefore he himself ( almaiva ) is the Deity".): These statements point to an important factor which is essential for an understanding of what is meent by the integration of maleness and femaleness into an indivisible whole. Great Compassion (mahākarunā) is the means or the method (upāya) by which man's highest aim may be realized. Method is thought of as the mele 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 sentient beings. Great Compassion of ths nature of intense love, as has been pointed out by Anangavajra : "It removes (ranjati) all sufferings which spring up from jnumerous causes, from all sentient beings; Therefore compassion 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 1 Jiinasiddhi, P 76 Larvasalloesu mahakarunápramanánugatan bodhicitar cajra ily arthar 2 Prajiopayayiniscayeelddhi V 99. jarvabhavasvabhato 'yon bodhissilassarupatah 1a ega bhagaran rajni fasad álmasa decata 3 Prajtopåyarioissayasidabi I 16, 1 ·50 YUGANADDHA man universe. But at the same time it stretches beyond the phenomenal world, because it is not for anybody or soy. thing, but is a part of the nature of enlightenment (bodhi). By method, therefore, the extreme view that Nitvāņa is eternal passiveness is avoided. Niryāna is not passivity of tranquillity. Life is always in motion, never at & stand. still. To seek tranquillity or to run atvay from life is to kill it, to stop its pulsation, to embrace & dead corpse There is nothing in this to love. However, every action of would go astray if it had not a meaning. The meaning of an action must not be confused with a purpose. It has nothing to do with utilitarian considerations The one thing that hampers our life is the idea of purposeness, which 'the human 'intellect reads into all forms of more. ment. 'The concept of purposeness is alright as far as our économic, intellectual, political, and terrestrial existence is concerned. But we never feel completely satisfied with our achievements in these fields of mundene life Our existence means far more than all these utilitarien consi. derátions. We seek for something that goes far deeper than" being merely economic, political and intellectual. When sve are conscious of any purpose in our movements we ere not free, we are disturbed by all sorts of things, and not being free is the cause of all our Purposelessness of action is the true meaning of Method. Therefore I said that it is not for anybody or anytbing. ,"? The' meaning of our lactions is not what our rationalizing intellect reads into them. It is something that cannot be better termed than wisdom (prajna). Like activity wisdom extends into our phenomenal world, and yet is of transcendental nature. Activity inspired by wisdom will not "improves the world by dubious means. Wisdom teaches us to handle facts as facts and to do away worries.

·6. SIALE FEMALE RELATIONSHIP 51 - of fact, we ?? > with our imputations. Therefore it removes all obstacles we put 'up between ourselves and life, for life is simple enough, only when survesed by the intellect it,presents to the analyzing mind a picture of unparalled intricacios. Activity inspired by wisdom eradicates the other extreme view, the eternity of the world ( samaāra), which has its root in ignorance (avidyā ) Our ignorance, our inability to bee things as they are, leads as firmly to believe in the pictures -conjured up before our eyes as in realities per se. It inakes us believe that we can alter things, as a matter at only grow above them, This emancipating wisdom which breaks our compulsive notions to pieces, is sünyaca. Since this is born out of the One out of which activity or method is born, since it is the other aspect of the One, it is one with this indestruct. ble nature of all being vajra. Therefore it has been said: Śdnyatā is called Vajra, because it is firm,' sound, cannot be changed, cannot be pierced, cannot be 'spiit, cannot be burned, cannot be destroyel''.? Wisdom (prajñā) or sűnyatā is 'thougke to be female. In the Hevajra it is described in allusion to the sexual as follows: "Splitting means fissure (Bhaga, also vulva ), because the defllements (of mind ), the Māras and so on, get smashed (by it). The defilements (of mind ) are oppressed by wisdom ( so that they lose their strength and cease to disturb mind ). Therefore wisdom (prajfia ) is called fissure (Bhagocyate)"." 1 Adrayarajia. y 23, quotiag the Vajrasekhara. drdhan suram Asausiryam ocched ysbhedyalakanan adahi aurnāli ca fūnyata rajtam ucyale 2 Setoddesatiks, 8 Quotation from the Berajta dhassandra Bliagam ukhyalar klefamarudithañanat prajnabudhyes ca le klefas fasmul prajna bhagocyals 1 r ·52 YUGANADDHA , Now what is the meaning of sĩnyatā ? The literal translation is "emptiness, voidness", "However, this emptiness has nothing to do with nihilism which the Western mind likes to foster on Buddhism, for Buddhism is a hard nuţ to crack. It cannot be reduced to the rationaliza. tions and confusions of a weak-minded Western intellect. ualist. The woolliness of modern myth, science, is incape. ble of grasping the Buddhist ideas, because it is immersed in a world created by the sciences of inert inatter without any respect for the qualitative. The modern myth is born from the error of our reason and from the ignorance of our true nature. Buddhism, unlike Christianity, is not A 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, śányatā appears to the superficial mind as nothingness, because it is nothing to which we could apply the rigid laws of our reason, the systematic ideologies which often come perilously close to those that flourish among the paranoid cases in our insane asylums. Sünyatā 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. tión but the false conclusions we base upon perception. 10 is the superstition of permanency which we develop about in permanent things, the illusion of immutability we have about changing things, the flusion of possession we create 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 illusion 1 This term is often translated by prabstratisllıy" Now, idlo term is no operational con copt. It is left-arer from tho materialetla thlaking of a part age. The problem of sabstanco or Doo-fobstacco i D Piyobological problem at all. It is the ·6. MALE-FEMALE RELATIONSHIP 53 + of death which makes us wear guns with 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 wisdom (prajñā ) or śünyalā, the one as the male aspect and the other as the female aspect,'are both together the blissful sense of peace and freedom which fills the mind when it is emptied from all attachment to illusion; it is the rcalization of resolved conflicts, of 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 highest affirmation: it is the light by which one sees, not a light that one sees. All that has to be done in order to achieve tbis reunion of what once became separated is to be understood more a$ & technique of orientation than as a statement of mission. Carried over into practical-life this activity. makes for mutual tolerance and for understanding each one's nature. It makes man respect his fellow-men. It does not resort to the dubious means of cracking skulls. It makes man realize what he actually is. But this realization 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 maleness and femaleness deepens the awareness of emotional satisfaction arising from participation. In this respect enlightenment is of highly social value. The enlightened man, who has achieved the integration and refashioned his personality, will not engage in good works in the Christian sense (based on mercantilism: "And when thou dost alms ·54 YUGANADDHA somewhat let not thy left hand know what thy right hand dotb. That thy alms may be in secret. and thy Father who seeth in secret will repay thee",) which is a circumstantial version of "what do you get out of that business ), but his instruction of his disciples constitutes in itself a most valid social activity When an individual arrives at this goal of the realize tion of the inseparability of maleness and femaleness, at He enlightenment, then there are no fictitious contraries has found again what he has been from the very beginning All his worries resulting from the exaggerations of his ego have ended. "If I speak of the Ultimate, (you must know) that there is neither an Ego nor a Thou your in most ratı re in that blissful state of what you are (in this state which we call) the fourth moment")' Experience The Cult of Women-The Cult of the Soul. As I have already pointed out in the preceding chapter, the relationship between maleness and femaleness manifests itself in a double aspect The one is an internal, subjective process of integration, a re equilibration of our covert world of thoughts, feelings, and imagination Through it both the con cious and the unconscious aspects of our soul are to be united and harmonized on A new level The word soul is used here in a sense quite different from the Western conception By it I do not understand a 1 Bt Matthew VISI 2 Esrab ge! Thathbhira la ubakarang sa igara nai arrina sahajunendo coi ththa khan 114 si baza juma ·THE CULT OF WOMAN-THE CULT OF THE SOUL 55 spiritualized conscious personality, svhich 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 which are totally inexplicable in terms of any of the preceding conscious processes, The course of consciousness is always too seriously interrupted 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 nvoid making the classical error of believing in the concrete existence of the parts abstracted from man by our,, inind, The focus of man can be observed from within and from without. Seen from within, be is & soul; seen from without, he 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, be' has been looked upon as being made up of two parts, the body and the soul. But this definition of man is a meaningless proposition, An operational definition is given of "man, when we consider him as an organisin manifesting physicochemical, physiological, and psychological activities. The operational concepts which are equivalent to the operation or to the set of operations involved 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 indiscriminately 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 concepts of spece-time continuum, 'masă, fórce, entropy, and the like are rightly used, and also those' of osmotic ·56 - YUGANADDHA tension,' electric charge, ions, capillarity, diffusion, and permeability. At the level of material aggregates larger tban molecules, the operational concepts of micella, dispersion, and flocculation may be used. When the molecules and their combinations have built up tissue' cells, and when these cells have formed organs and' organisms, such concepts as genes, chromosomes and the like must be added. They exist simultaneously with the physicochemical concepts, but they cannot be reduced to them. At the highest level of organization, in addition to all these concepts just mentioned, we encounter consciousness and the unconscious. The physicochemical and physicological concepts have become insufficient. And, what is more, at the psychological level, we bave to replace quantitative concepts by qualitative ones. Instead of mass we have to speek of intensity. Psychological problems cannot be solved in terms of physiology, The qualitative is os true and real as the qnantitative. The inner process of re-equilibration consists in finding out how much has been cut off and disavowed and falsely imputed to an external object. It consists in recognizing that these imputations stem from one's own inner being. However, it is absolutely useless to simply admit ibat such contents as have been extrajected and imputed to an object have their source within ourselves, because in this, case they are not experienced at all as to their effectiveness, They are but meaningless abs. tractions, conscious rationalizations, which never assist man, in retrieving his lost balance. But since there is no absolute separation between tboughts, 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. or quantum mechanics.

·THE CULT OF WOMAN-THE:CULT OF THE SOUL 57 Life is not a play put on by a professional cast, it is the interaction of all men upon all men. This is the second, aspect of an external, objective, frame of reference. It is social participation and personal relationship. Inasmuch as an inner disequilibrium disturbs the cuter relationship of individuals, so also outer insecurity creates inner worries. The one cannot be without the other; the one is the symptom of the other. In the same way as the process of integration may be looked at from these two angles of the within and the without, so also two typical dangers are waiting for man.' The individual who stresses the inner aspect and attri. butes a greater reality to it than to the equally important outer' aspect, may 'withdraw from the world of objects and, through daydreaming, develop a sham spirituality, while he who stresses the outer aspect may get lost in the standardized rules--mostly negative ones of society and even lower his relationship to his fellow creatures. In other words, the individual either gets drowned in an image he has created of the woman as the nearest and most intimate object and of the world at large, or he wears himself out in unrestrained sexuality, because the woman is but an object to be enjoyed and because the world serves the only purpose of satiating his Neither does running away from the world of objects nor getting absorbed in the objects mature in the growth. of the individual. It will remain & failure. In eithe: case the individual will become pasteurized, never to. look vigorous again until the undertaker bas started working on him with his beauty kit. Owing to the lack of spirituality, to most men getting absorbeil in the objects appears to be the lesser evil. Here, at least, he cannot lose his mind, because it is already 8 senses.

·58 YUGANADDHA of & lost, and'the whole thing fits into the drive for power. It is, however, essential that man on his way toward his . goal does not succumb to these dangers. He has to take care that neither the outer world nor the inner svorld becomes the dominating factor and casts its spell on him. As is well known, we only experience various manifestations, through our sense-apparatus from without, and through imagination from within, Each one of us is made up procession of phantoms, in the midst of which strides an ineffable reality. In the same way as it is impossible to state that the red colour is existent per se, because only under certain conditions we see something as 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 principle. In other words, the within is just as real or irreal as is the without. Owing to the overestimation of the without, to which arbitrarily & greater reality has been attributed, it is extremely difficult to forget, even for a moment, that the within is nothing but fantasy, a deplorable left-over from childbood, the consequence of a fixation or a recrudescence of childish modes of thoughts in maturity. Fantısy or imagination is not created by us, it impresses itself upon us. In order to conceal tbc painfal fact that our ego is not sole master of the house, Bod in order to inspire ourselves with courage wc bayc become accustomed to say : "I have done it". "I have this te.de ency". Thereforc, rhaicier we experience from withia is a reality and must be taken seriously. It only appears as something created. Tbus, even if one adhered to tre strictly materialistic point of view that there is no objectic scollly in the products of imagination, it is not possible 10 ·THE CULT OF WOMAN-THE.CULT OF THE SOUL.59 consider them as meaningless abstractions. They have at Jeast the meaning that imaginary numbers have in.mathema. itics--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. In order to apprehend the inner world we have to divide it into parts. Their limits may be convenient, but they fare artificial. This inner world ceaselessly modifies its form, its quality, and its intensity. it may be compared to an ameba" whose, multiple and transitory limbs, ttie pseudopads, consist of a single substance, and in the same way as the pseudopods of the ameba ore,the, amebe itself, so also the various aspects of the inner world of man are man himself. The various aspects make one another relative. There is not the ſaintest vestige of , absolute reality in cither,consciousness or the unconscious. However, it is. readily: conceded thet the unconscious is relative, but we are averse to admitting that consciousness, too, is relative, That would shake our foundations; that would lo doubt the supremacy of coosciousness. At once we would feel panic-stricken, for conscious world, thought to be "real", is endangered by a fantastic "irreal" world. However, if man learns that bath the within and the without are but manifestations of an invisible and ineffable .reality, that they are carved by his methods of observation from an indivisible whole, his eyes will be opened to a richer world. A world which, although enclosed within himself, stretches beyond space and time. "He will be -áble to transcend the phenomenal. He will • 'reach the stage of unitive life. In this way the artefacts of subject and object, of consciousness and the unconscious, as well as of the other..contraries will vanish, for they exerted their power and held man spellbound 45 long as his attitude was biased, as long as 'be unduly mea our 1 ·60 YUGANADDHA emphasized the one aspect and underrated the other. This 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 if we call its manifestations names. For the occidental mind' it is & painful task to admit that the within is exactly as is the without. Therefore, we have to speak 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 concretized. For the Indian mind this relativation is unnecessary, because from the very beginning it was convinced of the fact that the within and the without were equally valid or invalid. For this reason, Indian mind could treat' the outer world and the inner world alike. "The (outer) world is no reality per (nirvastulco), it is apprehended in exactly the same way as a veil or a dream".! From this transcendental point of view we are enabled to understand the simile of the woman sho sees the birth and death of #dream, aod the comparison of this experience with that of enlightenment. No longer do we cling to the surface of appearances, we have gone to the source from whence these manifestations did spring. "In the same way as a young woman, Izing on ber couch, (whilst dreaming) experiences the birth of a son, is glad when he is born, but is sorrosful when he dies, so also the sage opprehends all phenomena (as dream. like visions). That which the young woman experiences, tbe se 4 & Son 10 1 Sekoddosaltki, p 19 ·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". I 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. On 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 man bappens to be placed. And this environment may be an 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 handicapped 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. When "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 way for tolerance and unitive knowledge. It brings to man the fulfillment of his highest desires, inner strength, spiritual light, ineffable peace, Thus Saraba 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 Dekoddesatiks, P. 49. Quotation from the Bamidhirajagdtrs, ·62 YUGANADDHA Real spsychic anchorite) In every place apprehend the activity of the) spirit. Enlightenment is in everything. What is the meaning of world and of Nirvāna"? "Enlightenment is to be found neither at home nor 10 the forest, In this way understand the difference ize the true nature of the immaculate spirit. It is completeness" "A single seed produces two trees. Therefore the fruit is the same. He who knows that there is no difference, is liberated from the cycle of births (i e be is not entang led in the objective world ) and from "Nirvāna (1 e. be is not lost in alienation)." "Cycle of births and Nirvāna are one and the same (1 e 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 imamaculate "I Do not The relativity of both the without and ithe pathio, 'which 'I bave discussed here at length, is essential for understanding the close relationsitip between the cult of women and the cult of the soul Man's relation to his finner world takes on the character of the cult of the soul At the time, the same statement that 1 Saraba 105, 106 113, 104 gharaha ma thakku ma gahı bans gahı taht mann parlang saala nuan.ara bohs this kar bhi kahi nubapa mau ghore nau dane bohs thru eos parsind I dhe nimmala olla sah ba. kiraha ab 'kkala seu 17-bon garg la stori po giss rgyu mlahan de las koras bus gag de ya i dbyer med ga i sami pa de nellhor daimys ian Adas rnam gro Jo bhad to wabbana khalu bhabu na mga thu anna ekka-taalbo u ralu awala sa palitang ·THE CULT OF WONATHE CULT OF THE SOUL 63 these manifestions are of relative validity makes it clear that neither 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, because 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 degradation of men and women.. It is well known that in accordance with his 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 tbat realm which is excluded, from male or female consciousness. It reveals itself mostly. in secondary meatal characters, biases, and drives, Inasmuch as man's inner feminity. is recognized as indispensable for reaching the stage of unitive knowledge and life, so the outer position of women is changed., for the within and the without are not absolutes; they are constantly interacting, upon each other. Througbout the centuries powerful tendencies bave been at work to ascribe to the male all sorts of superiority and to extol his logic-chopping mind to the skies, while, at the same time, the mind of the female and its oricnt. ation into a different direction were considered as a sign of inferiority. In this delusion there is another linkage and lapping of ideas, the ideas of sensuality and aggression, tempered and reinforced by the master.delusion of right. ness. What the male seeks is, beside sensual pleasure and participation, the right to commit a social and psychoa logical aggression, to become a slave-owner, temporarily ·54 YUGANADDHA and growth. at least. The sense of rightness is apt to be excessively authoritative. It confers quite a disproportionate merit on the man and makes disagreement a heinous crime. This nightmarish delusion has in course of time become ration. alized and institutionalized. Therefore, it will be very difficult to get rid of this obstacle to human develepment 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 institutionalized customs. We, feel & kind of repugnance in attacking a difficult problem as that of the relation between man and woman and of the achievement of harmony. Even the spread of science has not purged us from this authoritative attitude. It has aggravated it, because the relative certainty of some scientific results has created the impression in cur minds that the application of scientific methods 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 debase the woman and to shun ber as if she bad the plague is intelligible. When an individual has lived all the time in 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 a 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 tu woman has been characterized by sensuality, in a narrower ·THE CULT OF WOMAN--THE CULT Or the SOUL 65 ; woman 22 man sense of the word, by sexuality. Of course, it is only: natural that '&* 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 be: knows so little about women. Since & man sees the. woman through the extrajects of his owa inner femininity: he realizes how & woman looks at bim in particular, but he never tries to find out how looks at things in general. So, whatever has toi say about the nature of a woman is distorted by, bis. extrajects. The assumption that a woman is more exposed i to .sensuality, than a man is just his fancy. A man is only, interested in his own feelings, the ones a woman arouses in : him. He calls that "knowing" the woman. Now, in Bibli.. cal terminology. "knowing" is the word for lying with a : woman. These two are usually mistaken for the same thing.i Carnal knowledge, & meaty acquaintance, is about allj there is as far as most men's knowing women goes... His. selfishness does not allow him to know" & woman 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 femininīty is obscure to the male and hence appears to him only when extrajected and objectivated in a woman, and since this feminine nature is of inferior quality, the more it bas been excluded from and shunned, by the dominant masculinity, an excellent testimony is given for the "truth" tbat it is not the man who is such an inferior being but the woman. Thus again be is right ini 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 in Buddhist texts 9 ·66 , YUGANADDHA in which it has been stated that women are unable ta attaio enlightenment, that being a male is better than baing & woman.' I mention only the following ones : "It is not possible, it cannot be that a woman becomes an Arbant, an Enlightened One. He knows that this is not possible. He knows, however, that a man becomes an Arbant, an Enlightened One. He knows that this is possible":" And, "All women may be rebora as i men".. Such statements, however, have never been mixed up with a weak morality as have those of some depleted, psychologically inhibited Christian Fathers who exclaimed that every woman ought to be filled with shame at the thought that she is a woman, and, that married people ought to blus: at the state in which they' are living." statements of the inferiority of women have been refuted by other passages in the Buddhist texts. The goal is beyond such secondary and unimportant considerations as maleness and femaleness, "What is the meaning of femininity, if one's mind is well concentrated, if knowlede is in him who has realized ultimate truth? He who ponders over such problems as "Am I a woman, Am I a mán, Ain I something..?" may be addressed by Mára (i.e. the temptation to identify oneself with some Conceptual abstraction or other)".. Moreover, these i Maybima-Nitiya III 65. 9 Site Buttocaya, P 219 8 81. Ambrose, Exhortatlo vleginitatis, ed. Migas, rol Xti col. 316. Clement of Alexandris, Paedagogos, ed. lizac, terles Ursaca, rol fit, cal. 129. Totalliao, Dcalta fazlasram, even reut so far u to state in the woman is tho gate to bell (ed. Migas, rol. I, col 1305). Barh yotta-Nitaya I 130, ·THE CULT OF WOMAN-THE CULT OF THE SOUL 67 ,, Unlike totalitarian systems, which ignore the, indiyi. dual, only take account of human beings, , believe in the reality of the Universals, and treat: men as abstractions, Indian religiosity has avoided the error of the standardiz; ation of men. It we were all identical,:, we could be reared and made to live and work in herds, 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'ıyas to whom such statements were made. Otherwise Indian statements will not be understood. Indian teachers are not' bookminded. They do not prefer to study man on parchment rather than in the glorious original However, to enquire, about the "who" and not about the "what ".is a stumbling block for occidental man. For lie only, lears, explains, and argues upon the assertions but deletes, the subject who made and makes these assertions from the agenda. With bim truth is absolute, finally and immutably revealed! 'But absolute truth is blab, just blab, and nothing else. Because in his rigid, pre arranged world all truth proceeds from God and all error fram Satan, because truth is, salvation and error damnation, and because damnation is damdable in itself, he contrives family trees for every fragment of truth or of error that he thinks he discovers. Every truth is the child of,sbining truth and will beget hosts of little truths; every error is the child of more basic error and highly infectioụs, hence a community. menace. Therefore, anyone who deviates from truth must, be purged. Caesarean madness,, which is inherent in every rigid system, is at its height. it we take into account the individual who has made these statements quoted above, as well as himn to whom they were made, these assertions will take on different meaning. No longer do they claim universal validity or even infallibility, they ·68 1 YUGANADDHA course 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 naire conception that the spiritual world is but a copy of the physical world, a romanticized version at best "Neither are there women nor is there sexual inter As beings of a higher spiritual level the followers of the Victorious One are sitting 10 the calyxes of lotus flowers" I The degradation of the female sex, which first of all serves to cut off all emotional entanglements to destrog the fetters by which the male is bound to the objective woman, is, at the same time, the cause of the cult of women, which means cult of the soul If by this degrada the interest 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 10-er realm of the individual From this moment onward the outer object is no longer of decisive importanca but the inner reality, which, in turn, creates a new frame of reference Therefore, this whole problem has to be studied in the light of its historical and potentialisocial For it is the story of every one of us, of all me in all ages, but most particularly of those men in those ages when social ideals are in bitter opposition to social practices. It is the story of a cataclysmic awakening 1 1 Saddburppupon jarſtudios p 879 na caring tatra 1a bra o ni as mashunadharia sarta al mpapadala u Jenerasi podnagarbheis NIJ** imals tion context ·THE CULT OF WOMAN-THE CULT OF THE SOUL 69 is the story of becoming aware of one's own incredible potentialities, of appreciating some of the miracles of existence. It is true, this inner reality which superposes itself upon the outer reality distorts what is commonly called reality, but it enables man to see a little more than be would bave seen otherwise. It demonstrates that the normal field of consciousness, busying itself with the with. out, is only an insignificant fraction of reality, of what man is capable of perceiving, and that no image of reality is výbole which omits the concept of value. The shock of discovering that no object will ever yield unending pleasure, that ever and again it will thwart the hopes and ambitions of the subject, causes him to renounce the objective world and to seek relief in some other and strange realm. But when in course of time the individual learns that both the without and the within are abstractions of his mind he will find the way out of this dilemma. And when he learns that all holding to the one or the other is an aggravated conflict, when he feels that the temporary peace be bas won by renouncing the object and clinging. to the within is breathing spell to prepare for war, he will transcend the contraries, because now he fully knows that within and without are alluring creations of his mind. - “Without the, turbulence of the contraries), always remaining the same, such is the nature of man's in most reality. Because all sorts of entanglements ilave dezni zvur as, there is auter vissnar urte Kāṇha has clearly stated so.") Psychologically speaking, the shift of interest from j 1 1 Kāpha 10: nitardiga sama sahaja ris sagla-kata-birahie : 1 papa-purna rakie kruccha nahs Kanhu phula kohu ·20 YUGANADDHA! $ the without to the within manifests itself as & reduction of consciousness and as an increase of imagination which so often has a visionary character. This transition from "fact-considering' thinking to "fantasy" thinking is often referred to as a regression to childhood, because it is usually childlike in that it corresponds both in character and intensity to the emotional moods of childhood. Wreto her this "fantasy thinking" should be condemned as being organized regression to childhood or whether it should be valued'as a discipline of the development of mac deperda upon the significance we attach to the emotional exper. iences of childhood. We must never forget that magiem ation does not merely employ childish symbols of lose, fear, and awe as emotional equivalents for adult experi ence, but that it recaptures an intenseness and directness of emotional experiences, rarely met with in adult exper: sience. If, in any respect whatsoever, these "childish" experiences are more important than comparable adult ones, imagination or fantasy thinking in making •infantile" emotions available for use in adult , living, performs & tremendously valuable psychic ser: ice, on the psychic plane, childhood need not necessarily be the immaturity 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'frog. We have an inkling of the fact that our mind is not entirely described within the four dimensions of the possi• cal continuum. It is situated simultaneously within the material universe and elsewhere. 'The cerebral cells and stretch outside space and time: We know that our physical individuality comes into being when the spermatozoon enters tbe ége. But before tbis moment, the elements of our body sre of man), It may insert itself into already in cristo ·THE CULT OF WOMAN- THE CULT OF THE SOUL 71. و مسم ence, scattered in the tissues of our remotest ancestors.. We depend on the past in an organic and indissoluble magner But at tbe same time our tissues prepare the future while fulfilling their own life. Thus, we are linked to the future, although our self does not extend outside the present. In the same way as our bodily existence is inseparnbly connected with the material universe, so also i our other aspect, called mind, is linked to the past and the future. Thus, it possesses both human and superhuman poners. In fact, it is imagination that stretches into the realm of the superhuman. And doubtless we. should hove to lock upon imagination as the means which enables man to retain the values of the superhuman, of godship, while fulfilling the destiny of mad, ? Woman. 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 which, in terms of our empirical world, is both masculinity and femininity together. Just as in the male that factor or quality which is called maleness, is encased in the temporal and spatial frame called man, so also that other factor called femaleness is encased in the temporal and spatial frontier called But! both are only so many images of the indivisible whole. 'Now, when through imagination a man gains an insight into the fact that bis male field of consciousness is but a tiny fraction of the mind that stretches beyond bis. individuality into the realm of godship, the reperca ssion of this experience will be that he takes a different view of women. For with him it is femininity that is linked to the superhuman, which in the form of a woman, a divine as that, appears before his eyes. He will look upon women as so many manifestations of what has been excluded by his dominaat maleness. And he will scalize woman ·Out of the 72 YUGANADDHA that suffering, which has resulted from his one-sidedness, will not be ended by suppressing all that which is not male, but that it will be ended when maleness and female. ness intermingle in the indivisible whole. In retaining the values of godship in his human life he will respect the women and treat them with ave, because harmonious 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 in 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 witbout. world, symbolized by the woman, man's soul is born, but out of the depths of his soul the world is born. This world is a richer world. It is not a world based on psychic famine, but based upon emotional economy abundance. For the male the woman is simultaneously & material object and a goddess. He may learn from her and become inspired. Through her a world of love and beauty may be created. Nowbere has her double aspect been described in a more beautıful way than by Anangavajte : "The Wisdom.Perfection, prajñāpāramitā ) must be adored everywhere by those who strive for liberation Pure she stays in the realm besond this empirical world (paramārthe ); in this empirical world ( sativriya ) she has assumed the form of a woman. "In the disguise of a woman (lalanārūpam āsthāya) she is everywhere present. Therefore the vajranatha has stated that she is born from the outer world (bāhyarth:• sambharā )". of one Prajiopajuriolsosyadddhi V 92.93, ·THC CULT or WOMAN-THE CULT OF THE SOUL 73 Similarly Lakşmīıkară, the sister of Indrabhati, exclaims that "Women in all social positions must never be despised. A woman is Divine Wisdom (bhagavalı prajka ). Only in this world she has assumed bodily form". However, this interplay between the cult of women, and the cult of the soul with all its social implications is but one step toward the goal. It is primarily meant to open man's eyes up to the fact that winning one's soul and forgetting the world is as ilangerous and morbid as losing one's soul and gaining the world and subjugating nature. A man whose consciousness is focussed upon the objective world, because he expects the decisive factor for, his 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 be is 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 succesful he may be considered, his success in life is nothing in comparison with wbat be should have achieved. He has simply, played his role as a member of a social and biolog. On the other hand, & man who starts from the inner world, which is not identical with his ego but 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 inuer world into his ego and make ical team. 1 1 Adsayasida bi thams-casi-rigs-nas byin-dabud-med-dag-la brlag mi bya de-nid bcom-Idan pho-rol phyın kun-rdsob-sama.gyis grups-134 do 10 + ·74 UGANADDHA it the subject of non-subjective processes. This artificial subjectivation of the ego results in its hypertropby and is as morbid as the depletion of consciousness which causes the individual to measure up to expectations and to fulfill duties. This latter process seems to be the normal activity of the Western man, because an undue emphasis is laid bý bim upon the externalized, material mass-man value of his civilized age, which is an age of worthy pasteurized personalities, of meager passions and spiritual involutions. However, there is no difference between the man who subjectivates his petty ego and the man who is nothing but & puppet playing his appointed role in society. Both are oblivious to their real nature. Both are mildly beurotic personalities. None can bear the other. Although the cult of the soul elevates the image of the woman, makes it shine forth in divine splendour, it would be erroneous to assume that this spiritualizationa term, highly misleading, because there is nothing that might and could be spiritualized, --corresponds to a hind of striving for what is like & Platonic idea of femininity and makes man go down on his knees before a pbantasma called the Eternal Feminine. Masculinity and femininity are only 'manifestations in this multiple world. And it is just the same if I call this world matérial or spiritual, because both these aspects have been carved from the whole by our methods. For this reason, neither the physical aspect of masculinity and femininity nor the spiritual aspect of these manifestations is something ultimate. Man must realize that he moves in & world of pictures, of abstractions, which, after they bave been added together, are still less ricb tbsn the concrete fact. He must learn that nbat he calls a man or a woman is rol so much a descriptive term for concrete facts, but one by ·!! 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 and 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 objective woman. But 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, when 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 which, 'from the point of view of sound, scientific criticism,'are meaningless. Curiosity must inexorably draw him onward to unknown countries. A man who is content with his self-made abstractions is for from being a man." He 'is just a brute. In order to bring to light his true nature, his incredible potentialities, and the way to realize them man'needs guideposts, just as he needs dreams to perceive reality. Thus also he needs gods and goddesses. Only through them be will understand certain significant aspects of reality' which now escape him. Through the appears in divine splendour before his eyes, he will discover that in addition to the pleasure-principle which he exemplifies by lying with a woman when he feels & sudden biological urge, there is also a joy-principle which women, who ·76 YUGANADDHA be 'may discover by enjoying in imagination all the women that all the inen in the world have ever wanted to enjoy. or ever will want to enjoy. Though imaginary, this would not be an unreal woman, but a woman 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 come pletely new emotional meaning. It is a world of barmons, a' 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 light bas been lifted: Thus the contraries of masculinity and femininity with their endless varieties and transformations expose 'man's 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 Cinta is right in stating, “That man ,may,wake up, to his true nature, pure ja itself and without duality, (this invisible point) 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 his lack of inner peace and integration on other people who have schemed against him and given him a "dirty deal." on this matter, the more he becomes convinced of the fact 1 Vyaktablarioupatainttrarldahl ador giw ru msd-d ran kart.gyis Train par.dag sai ihon-cigarety Prs gnas tkada vul Wadokyi don-do rrogerar-bya.ber shoiri Alaykut skyos na dan bid meil-kyi grugs-AHO s.paresrut-uf The more be broods ·THE CULT OF WOMAN-THE CULT OF THE SOUL 77 our that, if people are plotting against him, bè. must bera very important person, & genius, a beaven-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 person: ality, characterize the dangerous disease of paranoia.' Most of us behave at times as if there were something of the paranoid 'in us. Wc barbor suspicions about 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 personal. Of course, we easily recognize these delusions of persecution and grandeur, when they arise in the minds of men, belong.' ing :ta' & group which is not our own. But when these delusions are part of our own ideology it is almost impossible for to see the truth, The constant feeling of lurking. menace, the craving for security, and thel futile endeavour to keep up one's exaggerated self-importance, so characteristic of modern cloak-anddagger -civilization, are basically attributable to the fact tbat.images which should bave been taken as guideposts spd gateways toward the realization of all the potentialities in mad; were mistakea for the thing itself--the finger pointing at the moon was taken for the moon.' How dangerous it is to mistake, an, image for. A concrete fact and to forget the meaning over 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 wbich was the persecution of, witches. The us + ·1 78 YUGANADDHA cult of the Holy Virgin Mary was closely related to the cult, of women which started during the time of the troubadours. The appraisal of women, of their spiritual qualities such as tenderness, love, kindness and charity, rather than of their physical beauty, was indicative of the development of the feeling that man alone was incapable of attaining the goal of true manhood, without being inspired! by ideals, beyond his mánliness. For too long & time there had been a kind of dictatorship of the ego over the more generous elements of the soul. The 'woman, whose divine quahties appeared before the eyes of the man and-made her all the more lovable, incited the knight to seek the adventures of the lower and higher worlds. sit was & quest to become worthy of her and to become united with her both on the pbysical and 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 endowed with divine qualities, .a godlike being, appeared to the Church as 8 revival of paganism. Like all dictatorships, dedicated to the cult of power and prestige, the Church was forever haunted by a lurking sense of insecurity which no triumphs and ,do purges, of enemies--in this case of heresies--con ever quite set at rest. However, this new movement which raised woman above the level of biological destination was too strong as to be simply ignored, or to be put aside off-handed. So the cult of women which implied the development of all that which had been excluded from the world of the male, was converted into the cult of the Holy Virgin Mary who had no place in early Christendom with its Cosmic Dictator and its other exclusively male factors. The results were terrific. For woman was - ·THE CULT OF WOMAN--THE CULT OF THE SOUL 79 & vareness now the cult of the Holy Virgin became a weapon in the hands of the central dictalorship, serving as & purchased magistrate serves a 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 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 was 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 attained 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 integration, 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 had made her respectable was taken from her and placed in unattainable distance. But she 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 heavily upon his life. Against the ideal of godlike woman. hood 'stood the actual woman, the victim and the tool of Satán, the witch." In his 'zeal to exalt or safeguard the pedigrees of truth' and error, of God and Satan, he felt called upon to defend teuth and to fight error. 'Ruled by terror and in terror he turned an amiable witch-hunter, -amable, because 'everything was so rational. Even his ·80 YUGANADDHA victims were convinced of th: rightness of this mass paranoia. * The interruption and distortion of a spiritual process at an early stage has deprived the woman of her digoity and has made the men a renegade. It has caused ruthless. ness and lack of scruple. But the problem of iategration is still waiting to be solved. The solution will not be found, if the economic or educational level of women is gradually raised. This might even mean that she is becoming more miserable. For if ille recognition of human dignity is not increasing at the same rate, she will get more hurt than happiness from her progress The higher she rises from the servant or slave state, the more bitterly she will feel the gap between the place she has earned by her own efforts and the recognition accorded her by the male. If she is expectes to consider the male as her lord, then the very scale of ber achievement will be the measure of her humiliation. Man must give up hi3 paranoid attitude toward the woman, but be must find the way all by himself. No committee, no encyclical letter still help him. Moral maxims which run in mere negatives Are useless. 1 8. The Various Stages in Integration. Although I shall try to make 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. for the ,uninitiated Western mind it is exceedingly dificult 'to understand the symbolic language used in the Buddhist Moreover, ·S. THE VARIOUS STAGES IN INTEGRATION 81 texts. Indian thinking makes it entirely, clear that, it is concerned with non-in tuitible relations rather than with theories of construction, which are connected with symbols in the sense of sensuous intuition. 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. Modern 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 koow or to understand, a physical happening in nature was equivalent to our ability to make a mechanical model or picture of it ; nowadays, the procedure 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 nature is no longer dependent upon our ability to make a mechanical model of it. The mechanical 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 is tbat in such a representation there are no longer any things to talk about. They are all dissolved into relations, Even such ultimate units as remain are not independent reals but can be described merely as essences which become real by entering relations. However, this mathematical physical structure is certainly not the world. It presents only.that aspect of the world which is accessible to the mathematician or physicist. Understanding of this sphere does It is not mean understanding of man or of the cosmos.

·82 YUGANADDHA see exactly here that Buddhism differs from modern science Unlike scientific symbols the Buddhist symbols do not merely represent, through partial coincidence, characters and relations They are, or at least are supposed to be I vehicle or medium of insiglit While the merely intrinsic symbol only represents because the symbol is not identical with the thing symbolized, although there is partial coincidence of such a 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 or the cosmos of nature or human nature, by the very fact that he speaks the language of science is implied that he has excluded the qualities and values of things Because science excludes all values-unless it does so it cannot get under way at all-t is always in some sense mechanical It is erroneous to assume that because mechanism in the older sepse has broken down, mechanism in its intrinsic character has been given up The mechanical models of older physics may have been abandoned, but the mathe matical models that have been substituted are no less mechanical The exclusion of all values means the mechanization of science and of life in general. Buddhist symbols, although they too are operational, never exclude the values and qualities of what they speak about function of Buddhist symbols is to make us see things other than in the contexts of the practical, the material, and the "natural," to throw light upon this very world words the Buddhist symbols seek to shed light on esis tence in its totality by figures that are taken from the phenomenal, from single aspects of existence as it appears in our experience while the scientific symbols seek to ched light on' more complex relations of existence bs figures from the more intuitible, and the referend is still pocoo The In other ·8. THE VARIOUS STAGES IN INTEGRATION 83 menal. All this has to be borne in mind if we actually want to understand the meaning of the various stages in human growth and development. As soon as a man and a woman meet, the sitaation and the relation between these two becomes rather compris cated through subjective as well as objective factors which considerably influence and mould tlieit behaviour, Since neither of them con pretend to be completely aware of all the latent potentialitiés, to say nothing of having aclualized them, many, factors : are obscure to them. . And this is the very reason that neither of them knows only an insignificant part of the other as well as of kimself. 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 act very consciously, because the momentary coolent of consciousness is always over-evaluated. It is therefore not to be wondered at that each individual under these circumstances presupposes the same attitude and the same interests - with the other. On account of this identity it is hardly possible to speak of a truly mental relationship, for mentul 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 reguldted by customs and that the relationship of man and woman is mainly concerned with the propagation of the species. Aibougå in course of time consciousness expands and, in conquering the outer world, fortifies, its own sphere of power and possessiveness, yet it becomes, more and more identical with' and subservient to the biological function of man. Moreover, the interest of the individual is, directed towaru *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 fayneth o'er his prey, Sharp hunger by the conquest satisfied So o'er this sleeping soul doth Tarquin stay, His rage of lust 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 veins : And they, like straggling slaves for pillage fighting, Obdurate vassals fell exploits effecting, - In bloody death and rayishment delighting, Nor children's tears nor mothers' groans respecting, Swell in their pride, the onset still expecting : Anon his beating heart, alarum striking, Gives the lot 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 his stand On her bare breast, the heart of all her land; Whose ranks of blue veins, as his band did scale, Left their round turrets destitute and pale'. It is in the realm of the sex drive and in the fever ol desire that here the relation of man and woman expresses itself most effectively. It is the lowest stage; there is hardly any mental relation. This biological relationship of men and woman has been described most clearly by Nāropa, who calls it the Karmamudra : 1. William Shakespeare, The Rape of Lucrece.

·8. The VARIOUS STAGES IN INTEGRATION 85 means Karmamudrā woman with (exuberant) breasts and (a rich display of) hair. She is the impetus to and sustaining power of (heter) pleasure on the biological level (kūnadhūlu). Karman (the activity involved in this relation between man and woman) means kissing, embracingi touching the genitals, 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 (& certain kind of) relationship (pratyayakarini). This relationship yields only transient pleasure (ktrickha). The term mudra is used, because '(such a woman) 'gives special pleasure (mudani) and sexual satisfaction (rativi):"48 Although all the drives, among which the sex drive plays an important role, postulate and even 'enforce the fulfillment with reference to their objective, they cannot be evaluated as to their biological domain exclusively: Such could only be the case if man and women were absolutely unaware of themselves as well as of each other. Yet each one is aware 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 faociful apperception of reality,, because in every case in which a subject establishes & rapport with an object due to extrajection, there will be a combination of true projection and objectivation, True projection is either subject-related, that is to say, qualities of an extraject, i. 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 tivo factors, projection and objectivation, determine that one "sees" in an object. The less an individual is aware 48. Betoddesatika, p. 56. - ·neture the man 86 YUGANADDHA of all bis potentialities and the more he is concerned with his visible physical sex, the more he is under the spell of these unconscious contents This mix up of subjective and objective factors entrngles lum more and more in the objective world, where lie thinks to find what he wants and needs, and leads him away from his very Though compulsory and embarrasying, this dependence on objects, that is on the woman, will not appear as sach to By having intercourse with the woman and by becoming absorbed in the spell of the sex drive be may have the feeling that his insularity has been abolished and that he has become reunited with what was wanting in him and caused his disequilibrium However, this re equilibration is only temporary The man will forthwith be plagued by frustration and haunted by anxiety, for total satisfaction and complete freedom from anxiety elude him He is still far from having realized Great Bless (mahusukha) In this stage of male female relationship to the emotional tyrannies and contagions of society, from which he cannot isolate himself if he desires, are added the residua of individual experience the memories of the tiresome skittishness and equally tiring exigencies of the females' always evading you when you want them and forcing themselves upon you when you do not want them And more than this man possesses more appetites than bis sexual organs can satisfy But unaware of the dispropot tion between drive and spirit and of the actual reason of bis diequilibrium he is tempted into the vicious circle of seeking all the more in the objective world around him, in order to quench the burning thirst and hunger for completeness and total satisfaction. This, as a matter of fact, is the reason that in most cases the relationsl ip between men and women is conned in the realm of the biological drie But since in this way the man somehost ·8. THE VARIOUS STAGES IN INTEGRATION 87. fails in his adjustment to surplus reality his human state should be considered as a biological neurosis. This is what Advaynvajra says in his small, yet most difficult, essay on the mudrās. I give bere the first part in translation: "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-rcalization I shortly will discuss the sequence of the mudrās. Since men here do not understand the sequence of the mudrās, they work under delusions and suffer in erring about in the ocean of existence. In order that they may grasp the meaning of the four mulras, the means of the realization of Great Bliss (mulāsukha) is discussed kere for their benefit according to the teachings of the Tantras. Tliere are four mudrās : 1. the karmamudrā, 2. the dharmamudrā, 3. the mahamudra, and 4. the samayamudrā. This is the nature of the Karmamudrā: karman comprises everything that expresses itself in deeds, words, and thoughts. A mudra which is characterized in this way is (bound up with and by nature) imagination (kalpa. näsvarūpā). He who has jntercourse with a Karmamudrā experiences (various stages of) pleasure and bliss (ānandı), all of which belong to certain moments. (As has been 1. Adrayarajta, Catorcodra, pp. 82-33.

·88 YUGANADDIA . 1 > 1 said): Out of the knowledge of the moments (there comes) the hnowledge of bliss, culminating and ending in the EVAM. There are four degrees of pleasure anil bliss : 1. (ordinary) pleasure (@nanda), 2. transport (paramānandal, 3. satiety (vitamānanda), and 4. bliss (enhajānanda). The sentence, 'look upon what lies between transport and satiety and keep 11," has no meaning, (unless "bliss" is placed before "satiety") There are four moments : 1. stimulus (vicitra), 2. elaborated reflex (virāka), 3. final respon"e (vimırda), and 4. the moment after consummation with its incre. dible awareness of all potentialities (vrlakuna).' 1. I have altered the seqaence of the anandas and of the moment, In accordance with Bekoddesatiku, pp 26, 28, 36, 42. Id bts Tattrapidisleki verse 1, Advayavajra gives the same sequence as the one adopted by me will be seen later on, the description of the Karmamudra in Advayavajra's work comprises como aspects of the Jñadamudr. Although Adrs JayAJT* alfers from Narop: to a certain extent, the issue is the same. Adrayavajca's tour Mudrās are Karmapadri Dharmamadra Mahāmudra Samayamodra Roughly speaking, they correspoud to Niropa's four Madras: Karmamadrá Jñanamadra Mshimadri Phalamadri 1 ·8. THE VARIOUS STAGES IN INTCGRATION 89 From the Seka (section of the Kālacakratantra) se gather that the moment alter consummation (vilaksana) is the central experience. From the Hathayoga, however, we gather that at the end of bliss belonging to the moment after consummation (sahajavilaksanayor ante) duration sets in. This has been expounded by the Exalted One in the Seka-Hathayoga: Everything that exists (may be called), the very nature of all that exists (rabaja), because everything that exists) is, as it were, a reflection of the very nature of all that exists. The reflection of the very nature of all things produces knowledge which is similar to 'the very nature of 'all things. (This knowledge) is knowledge starting from the without (prajñājſāna), (but although it seems to come from the phenomenal world it is by nature) the very Dature of things (sahaja). Therefore (it is incorrect to say that) the very nature of all things (and its apprehension) starts from (and originates in) knowledge coming from the without (i.e, the without and the within are abstractions of our mind, they are one and the same and cannot be reduced to the one or to the other. Therefore what. We experience and wbatever we learn is not an internalization of overt activity. Everything has been latent within us and has been waiting to be discovered." For this reason "knowledge that starts from the "without" is essentially the same as the “very nature, of all that exists"). That which is called the very nature of all things is the uncreatedness (akririma) of all phenomena. He wbo busies himself with the Karmamudra experiences (as movement) what in itself is unmoved (niapandaphala). That which in itself is un moved appears (in our phenomenal world) 85 movement (and this movement is) similar: (to the unmoved). Similarity is to be understood 12 ever ·90 T 1 YUGANADDHA comes in the following may In the same way as the image of the face reiected in a mirror is not the face itself--neither has it gone there previously nor has it not gone there and only produces a likeness of the face,'(so also is the relation between the unmoved and the moved) All the world (ignorant of how matters stand) is delighted, because they believe to have seen their faces Ignorant teachers behave 11 the same way Clinging to outer knowledge they feel delighted, because they believe to have experienced the true nature of all things In their illusory bappiness they do not know the ways of the dharmamudrā They are , ignorant of the dharmamudrā, because they busy them selves, with, the karmamudra, exclusively, and yet (the karmamudra) is but an indirect and artificial relation How then about the realization of the) uncreated which is called the very nature of all things? From ºlike causes spring like effects, but not from uolike ones, in the same way as rice grows from & seed of rice, but not Kodrar ya (Paspalum scrobiculatum) Thus from the uncreated dharmamudrā springs the uncreated nature of all things I For this reason the dharmamudrā is said to be the cause of the mahamudrā as well as of the very nature of all things) Althouglt there is (between the dharmamudra and) the mahamudrā, in our everyday language we speak of a difference. Why is that so ? The Exalted One has said that The divine form of the E, adorned in its middle with the VAM, is the birth place of all pleasures and bliss, the treasure house of the Buddbas (The term) treasure house is to be understood in a 'figårative sense), it is a place, a substratum (to our modes of tbuking), because it is a reflection of Buddhahood no differeace 1 7 3 } ·91 8 THE VARIOUS STAGES IN INTEGRATION & (*hich is the very nature of bliss) (In this figurative sense ) the lotus flower ( taroruha, the valva as the bitth place of the living and itself very much aliye ) of a karmamudrā is an ocean of fullness of bliss This (lotus flower or vulva ) is transparent place (svaccham asthanam); when in the Avadhati it is unted with and per mested by the bodhicitta (the unmoved, symbolized by the sperma or the male organ ) shich seems to expand and to get lost (samurti tanta spanda ripa, 71 le, what to the unenlightened mind appears as the beginning of the orgasm) this union being comparable to the mixt ire of the essences of myrrh and nutmeg (bolakakkola also sy mbol for sexual uinon), ( hind of) knowledge arises, which is momentary and loter form of the very nature of all things (ksanıkanāmāpırarahayakhya ) This ( knowledge) ist not the unmoved which is the very nature of all things (sahajanispunda) It is by nature knowledge starting from the withont, which comprises three kinds of pleasure and bliss and extends over four moments In the Seko ana Hathayoga ( this experience ) is called the feeling as motion of what is unmoved (nispandaphala) in connection with a karmamudra A Iam folly aware of the fact that this translation Can hardly be called a translation Adyayavajra himself declared that he was a friend of brevity and, as a matter of fact, his essays are rarely more than hints. Moreover, what he discusses are most intimate experiences which cannot be expressed in a simple language. That does not mean, of course, that sometbing is to be concealed ? It simply means that ordinary language fails as means of communication More than this, the Occidental mod encounters almost insurmountable difficulties because otvmg to its concretizing tendencies and its interest in the ·92 1 YUGANADDHA) man. objective world it cannot understand that scality cannot be reduced to either the physical or to the mental.' Deeply steeped in its philosophy of nothingbutism and starting from the assumption that only words that have literal significance are sigaificant at rall, und that scientific concepts also are literal copies, it has torn out all anthropomorphisms and, in so doing, it has been eating out its own beart. For in relegating all anthropomorphisms, all human'metaphors, it has in the end even cut the ground from under knowledge. The anthropomorphic form is the only possible way of rendering what concerns man, the only form which gives intrinsic intelligibility in connection with But when man is spoken of in non-human terms, ali intrinsic understanding vanishes and only jostrumental intelligibility is achieved. In the same way, as the final extrusion of all anthropomorphic notions constituted the triumph of modern physical science, so also, the triumph of modern physical science may be due to the extrusion of the physical mythology from this region. While knowledge of the physical world proceeded by means of symbols taken from the living and mental, knowledge of the latter, proce, eded by means of symbols taken from the bodily and physical. The end effect has been the same. Modern Western thought has lost the ability to catch the immediately experienced quality of things and, in addition to this something in the eternal nature of things. 'Fascinated by their game of creating "perbiage" the Westerners are unable to conjures up, so to speak, the entire gamut of huinan emotions which characterize- any relation between individuals. With the Indians the "life" of things and relations is caught in the very form of expression. 'As a language-device EVAM is obviously unsatisfactory, it corresponds to the use of an imaginary oumber where a real one should suffice, but when the emotional awareness of a given ·8. THE VARIOUS STAGES IN IETEGRATION 1 93 experience transcends the conventional, evaluation of it, meaning is lost unless, transposed into; some form of magical syntax. The rapture of wholeness possibly reflects such simple yerbalizations of ecstasy as this very EVAM. For similarly, Kānha says that,, "He wwho has understood (the meaning of) EVAM has thoroughly understood , everything. - It is the mould; of Reality, Ob, it is the garment of its Lord"."; } What then is is the meaning of EVAN ? The meaning" of a symbol can be expressed only in' language. I This involves an expansion of it, which is sometimes said to be a substitution of literal and non-metaphorical sentences for metaphorical and symbolic sentences. 'Such an expansion is met with in the following sentences : "E is the mother, VA is the father, i the nasal, (bindu), is, their, meeting, and this meeting is the most sublime şound (akşara). E is wisdom (prajñā), VA is the loying bus. band (suratādbipa); the nasal is the virgin reality (anāhalari taltvar); out of it all (otber) sounds arise".% 1. 7 II 2 1 1 1. Kanba 21'. Cobankara je brighia të bujshia saala afesa I dhammo-karandaha sohu te nia pahukoro bola 2. Bobhasitasaragrahs, . 76, from the Devendrapatłprcchatantra 26-kiras tu thaven mālu da-karas lu pila smrtak, ! bindus lalra bhated yogal sayagan para maksarah bilāras tu bhavod prajia ba-katas ruratădhpahbindus cânähatan tattvam tajójätany al atunt ca To those verdes the gaodatlon from the Blalatantra by, Naropa la his Beked. desatiks, p. 4, may be compared. B-kiro gaganaloko dharmadhutish Dalinkarah sugalivyüha 6-kåre samyaquisthilas "The letter E is called 'the true nature of things (dharmadhatu). blot' is bright as the sky.> The letter YAN is the orowd of the Baddhas, whloh (s firmly, rooted lo tbe letter, ET 3 1 1831} * * 11 + ·1 1 '94 YUGÅNADDHA However, thus to expand the symbol tends to delest its end as symbol, Thé "sense" or value of the symbol #5 o symbol is lost. Therefore expansion cannot consist ła substituting literal for symbol-sentences, bút rather it deepening and enriching the meaning of the symbol. Thus expansion of a symbol is the developnient of its unexpressed reference. What this statement means is that every sym bol takes its material from the realm of the narrower, more 'intuitible . fields of experience, chiefly from certain great and fundamental relations of nature and human beings, and uses it for expressions of more universal and non-intuitible relations which cannot be expressed directly. The symbol, expresses something too great for words; yet if we ask what this something is we must either be silent or 'seek to give it linguistic expression. It is indeed the character of every symbol thát it represents forces but these forces are not the forces of pature" or the forces of man" in the scientific sense at all; they are the forces of reality before reality has been transformed by the formation of a concept of nature and man as opposed to supernature and the superhuman. Reality is represented'id formis, bud these are not "projections" into nature but rather the primary way of appreheading nature and man in so far as they are immediately given. Living knowledge is always liked up with what 'may be called symbolic consciousness. This is a unique type of consciousness which differs from the ordinary cogaitive consciousness. The ordjoary cognitive conscious. ness assumes, tacitly at least, that any representation of reality is in some sense o "copy", la other words that the re-presentation is in some sense literal.' The symbolic consciousness, on the other hand, modifies the intuited in such a fashion as to make the intuition a symbol for the nonintuited. It effects, so to speak, 8 distortion of and devia. tion from reality. But this deviation is achieved in order 2 ·8. THE VARIOUS STAGES IN INTEGRATION 95 eer 1 to endow an occurrence in space and time with a meaning! to which greater value or significance is given tban belong to it in its pure actuality. This statement is of far reaching importance, for it means that man is not moulded on real. ity, that he is not a copy of something antecedently given and wholly independent of man, but that he is rather the mould in which reality first expresses itself. Man is the actuality of reality ør-ratber should be. It is only As the brute giyen thus actualizes and expresses itself in man that this given becomes, in any meaningful and intelligible sense, reality. It is the prevalence of cognitive consciousness with its copy notion that makes man live in the sphere of the merely "natural", given existence, in the mere biological process, that whatever' meaning there is in life is lost. A significant illustration of this statement is found in the relation of man and woman, expressed under the symbol of the Karmamudra. There we have a model of the physical world in', a narrower sense, But this model is always partly fictional. It is for this reason that, in the end, it suddenly breaks in our bunds." It sheds light, but only a partial light. Only in a certain way we have "un. derstood" at all. This is clearly brougbt out in the correlation of the various pleasures in the cognitive process. The first moment, called 'stimulus (vieitra), comprises both the stimulus of the object and the attention of the subject.' Its emotional correlate iş ordinary pleasure (ănandı). The second moment, called elaborated response (tipāka), is that process wbich attempts to combine the various stimuli and aspects of the giyen object into & ; fairly coherent; whole The emotional, tone of this process is transport (parama manda). The third moment, the final or consummatory response (vimarca), means that the object apparently has ·more 96 YUGANADDHA been thoroughly understood It has nothing to offer any The feeling of pleasantness and motor quiescence loiramānanda) permeates the individual It is exactly at this point where the whole thing breaks in our hands This will become clear when we consider the manifest behaviour of man and woman First, man and women are attracted by and become interested in each other Motor activity is aroused Then the rran "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 bis hands, and so he starts all over again He should bave passed from the sensuous and intuitible to the metempirical and non lotutible It is this failure to do so, that 13 responsible for the exaggeration of sex behaviour, for nymphomania in the female and satyriasis in the male, and for the "Vestern philosophy of nothingbutism the peculiar attitude of those who have been taught that sex is the most base activity of man, 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 rela tion of man and women on the biological level should have been an incentive to seek and to realize all the latent potentialities as well as to embody the values of reality in life, the dim light of cognitive consciousness (prafaza ina) has caught the human spirt in the toils of its own creations It has woven & veil between men and immediate reality Man and woman are the mould in which reality express es itself, but this?expression is only partial, for reality is an indivisible whole With man only his superficies is male end manifest in consciousness while everything female 19 relegated from this region and for this reason unconsciou5, ·8. THE VARIOUS ST.ices IN INTEGRATION 97 Man's unconscious femininity and, likewise, woman's unconscious masculinity consist of various factors. This consisting of various factors, however, does not mean & being composed of separate particies, ns' 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 thiem through a 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 merely sets up between us and the cosmic universe a cleavage apparently indispen. sable to our action. In the same way as our body is made up of the chemical substances of environment, which enter it and are built up into temporary edifices, so also mind stret. ches beyond the four dimensions of the physical continuum. It may insert itself into wbat we call our body, like an aiga, which fastens to & rock and lets its tendrils drift out into the mysteries of the ocean. We are co.sciously aware of the individual's center, yet do not know where his outer limits are located. These limits are, as a matter of fact," purely hypothetical. Perhaps they do not exist. Each man and each woman is bound to those who precede and follow them,' In some manner they fuse into them. The independence of each individual from the other as from the whole cosmos is an illusion A ‘mari and a woman are, but so many castles whose dungeons are surrounded by and built up out of the vast"environment in exactly the same way human consciousness is surrounded and supported by the superhuman unconscious. While ibe ego, comparable to * Castle, tries to extend its lines of fortification, the uncons. cious secretly finds its way into the castle believed to be safe from all assaults. In other words, the more the 7 13 ·gs YUGANADDHA * ego insists on the "hteral" aspect of things, the more it is attacked by uncontrollable "symbolic" aspects The "nervous' break down of all too successful men clearly illustrates the power of the unconscious over consciousness The, dım awareness of powers beyond the fortification of the ego is the reason that these powers have been conceived as gods and goddesses, because only that which is encased in our individuality belongs to the buman sphere, while everything else that stretches beyond these limits is of superhuman quality In the Western world, throughout the centuries a battle has raged over the temporal priority of man or God Some believed that God liad 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 a question of temporal priority as of the relatio is between these two forms of symbolism, the human an 1 superhuman and of the way in which each influences the development of the other The question of actual pronty cannot, of course be empirically determined That which seems undoubted is that from the beginning man al d God stand in insepara ble corrélation, out of which they gradually developed as independent processes Both are expressions of one fuada mental tendency to symbol formation, the principle of radical metaphor that lies at the heart of all symbolizing function Neither is man a creation or copy of God nor is God an invention of man Both are pictures or symbols crystallized on the surface of ineffable reality, the mould in which reality has expressed itself primacy of the one over the other is purels speculative If spoculation becomes self-important and the correlation of God and man is lost sight of, because undue emphasis 15 The question of the 1 ·8 99 THI VARIOUS STAGES IN INTEGRATION & laid upon assumptions rather than on Ferifiable data, the way toward the realization of man's true nature is comple tely blocked The result is fanaticism and dogmaticism, the best means to keep man in ignorance (arndyā) and to misuse him for selfish ends. The whole atmosphere is poisoned Consequently, any dogmatically limited organ ization contributes very little gordance to its adherents in what are probably the major problems of theit lives, anul fails to exploit the most significant personal sources of religious dynamism Certainly, the relation between mani and the superhuman is not a theme for an intellectually re pectable study Basic problem of life'are not just ones worth adult discussion in an age of scicruſic 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 spiritual 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 spiritual elements that gather around them Certain acts from the physical life of man, such as for instance sexual intercourse, are taken as signs or symbols of something taking place in a more remote transcendent, and mysterious world, which is too great for words True as this soemy at first sight to be, it really contains & fallacy For if we ash what these things are too great for words we find that they are spin tual ideas, so to say They are not just something treas posed to another scale To call woman a goddess or say that woman is a goddess incarnate may rightly be just poetry. But poetry is also to be interpreted, and interpretation of poetry is the determmation of what poetry says. This assumes that in addition to what the poet says on the face of bis poem, hc $ ·100 YUGANADDHA is also saying something which can only be brought out by interpretation. Poetry means what it says, but it does not always say all that it means. There is always & great deal of unexpressed reference. No greater barm could be done than if poetry were taken merely literally. Poetrs, 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. In other words, the symbolic expression of the - poet is the means of apprehending and expressing cer. tain value relations not otherwise expressible. The apprai. sal and appreciation involve the element of feeling and emotion, because values cannot be appreciated except 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 misunderstand and to misrepresent the whole situation. The essential, function is to give us insight into or knowledge of certain aspects of reality. Bat there is still another point I want to make clear. To call woman a goddess is not simply & means of evoking emotions and of referring to human valu We'must find out the conteśt 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 object of that experience, which is truly religious experience! By this is meant that the religious experience, involved in the relation between man and woman, is unique and irreducible to any other form and that this unique quality of experience corresponds with or refers to a ual que object. It is, indeed, this uniqueness of experience of man's' own femininity transcending his limited male indivi. duality and brightening up the dullness of his narrow, nonsymbolic world of commonsense, that is described by the Jfänamudra,' the second stage in man's spiritual growth ues.

·8. THE VARIOUS STAGES IN INTEGRATION 101 and development toward entireness. For, as we have already seen, femininity is a co.jmplicate of masculinity neither of them is located somewhere as a distinct entity.nl "The Jñão amudrā is the mould in which man's ow latent potentialities express themselves (svacittaparikalpilā). Her nature is the quality or the value of) the Divine Mother and other goddesses (riścumātädiderīšrabhārā). She (comprises) all 'that has been previously experienced through and at a woman) (purvānubhuktā). (In this relationship between man and woman) there is knowledge about the impetus 1o and the sustaining power of pleasure and joy in the intermediate realm of matter and spirit (rūpadhātusukhasya hetujfānam), which is characterized as being conditioned upon earlier experiences, such as smiles and enjoyments. The situation (pratyaya) is that of the intense sensation complex accompanying the culmination of coitus (spandasukha)". ' In order to understand this passage we have shortiy to discuss the error of intellectualists--wbich 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 what is not meant by the statements. 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, althougb it apper. ently refers to the superhuman, it actually refers only to mere bumen values; it is illusory, in the second place,wbile It seems to refer to values, in reality it refers to physical 1. Sekeddesati, p. t€.

·102 YUGANADDHA 1 ) woman AS & causes, the viscuro mot ir and body motor compunents 10 the culmination of co tus Thus the hole statement becomes meaningless its silliness is obvious On the assump tion that there is no significance except literal significance, clie literalist and rationalist will reduce such statements a the above quoted ones to "emotional outbreaks", and deos that they really say anything Unfortunately this goes counter to all facts They say a great deal and what they say is highly significant The assertions and "explana tions' of the literalist aru un warranted generalizations of, his own wability to catch the immediately experienced quality of things And it is his inability to find through them enhancement and enrichment in life, that makes him & nuisance to himself as well as to otbers If mag does not punderstand that his experience of a goddess is but a guidepost on his way toward the realiza tion of hi true nature, if he cannot abandon the busk of this image, he will become utterly lost ard enmeshed in the contradictions of his own creations The sballoerness of bis intellectualistic rationalizations will? destroy the faintest vestige of value, because man believes that the verbalizations of religious experience are symbol sentences or propositions the meaning of which must be expanded or interpreted instead of being deepened and enriched Now, the man and the goddess are two moulds in which reality as an indivisible whole expresses There is a meaningful relationship between them "The goddess is not merely a poetic personalization or is directly felt as a message bearer Rather it 15 & relationship like the one between the figures in a ballet Standing aside and observwg the interplay bet u een man and goddess one hos a feeling of how wonderfully the superbuman part is enacted and how realistic man is, how unsuspecting each 1 itself ·8. THE VARIOUS STAGCS IN INTEGRATION 103. is of his dependence on the other. When the one moves a complementary movement is seen in the other. When man tends to turn altogether too human, the goddess threatens him; when he unassumingly turns to her, she lovingly goes near him. Then all on & sudden the tableau is changing. The man slowly retrents and submits to the world given to the superhuman; the goddess displays her beauty in the world createl by man. Identities are exchanged and recovered; the temporacy partnership founded on the confusion of values dissolves into the permanent partner. ship of all living and non-living things. So does the feeling of wonder at the uniqueness of experience dissolve and merge into the still greater wonder of wholeness perceived. The goddess has become a bridge between man and nature, and even between man and himself. As the woman is the most appealing'and significant center for the organization of external experiences, so the life functions, more particularly the sexual, afford the most powerful center for the organization of internal experiences. Sex love, its heights and its depths, its horrible darkness and its blinding light, is always present in the relationship between men and woman,whether we look at this relation. ship on the biological level or on the spiritual level. Moreover, the contrasts bouad up with the woman, light and darkness, power and weakness, life and death, good and evil, becomes a natural velncle for experession and embodiment of all sorts of value contrasts as they develop in the life of man. Through the woman the man experiences all that has been excluded from his world as well as all that has been experienced by all ages through the Through her the man experiences the highest and deepest, the most overwhelming, and the most miraculous in life. This has been described most beautifully by Goethe woman.

·104 YUGANADDHA 1 1 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 se Do thy bidding highest, But at once shall gentle be, When thou pacifiest Virgin, pure in brightest sheen, Mother sweet, supernal, Unto us Elected Queen Peer of Gods Eternal! The emotional realitiº , ese omaniess poig lancy, and sacredness ex ist, and the experienciig of them is an Goethe Faast part It English translation by Bayard Taylo The German version tons as follows: Hoobete Herrgohern der Welt! L&898 mich im blanen Agsgespar en Eimmelszelt Dein Gebeimnis sohagen Billige, wag des Sapnes Brust Ernst and zart beweget Und mit hellger Liebeslast Die entgegen trăget Unbezwlaglich anger Mat Wana du hehr gebletest, Plotzlich mildert sich die Glat Wie da 2as befriedest Jaagtrar, relo im schönsten Sinn, Matter, Ehren würdig Ons e sablte Königia Goltern ebenbürtig 1 1 ·105 8. THE VARIOUS Srages IN INTEGRATION > essential element in man's adaptation to his environment Man has several destinies, one of wluch is the biological, and his psychological adjustment to this destiny depends upon the feeling that he lies about his biological neighbours. While the Karmamudrā essentialls describes the biological situation where man has impoverished himself by being unaware of the wider relationships, the Jhānamudrā leads him out of the spatio temporal process into that which tran scends space and time Through woman he is liberated from the tyranny of the senses and the sensuous Thus the Jñanamudra takes up an intermediate position She makes man realize the biological bachground of the drama of human life in another light, and since throughı her the percep tion of wholeness will be effected, she is a balm to a mind divided against itself by the neurosi of war. She is an education in loving and an adventure in fulfilment, a search for still higher and more intense integrations With the Jñanamudra the integration of masculinity and feminity, of the human and the superhuman, bas only temporarily been achieved, temporarily hecause the possibilities of this fusi07 have not been fully recognized and permanently realized. The fecling emotional tone of this experience, which never. theless is more valuable than the real' values, is correct ly likened to the sensation complex of the orgasm, where, like in a flasb, the narrow individuality 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 saturtible field of experience and used for expressions of mote universal relations which cantiot be expressed directly—the momentarily and uncon. sciously experienced sholeness relapses into the duality of Therefore, to seek the Inanamudia and the 14 the sexes ·106 YUGANADDHA psychological joyous experience of her cannot be an end in itself. On the contrary, the way the Jñanamudra is envisaged is but revelatory of emotional and other attitudes toward Itſe and, 10 so far as these attitudes are evoked in us, there has been revealed to us something of the inner nature of man'ubich to grasp is the final goal, lying beyond such constructions as the human and the superhuman. The contrast between man's biological destiny (Karma. mudrā, and his psychological' adjustment to this destiny (hāna'mudrā), 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 man stands between these problems, but that he himself is these problems at the same time. But while the fulfillment of man's biological destiny is rather easy, the adjustment is of a more intricate nature. The experience of femininity comprises everything "female. The man 'máy 'experience bis femininity Through all female members of his family, leading to a multiplicity of projective images. Therefore it is not to be wondered at that tbis experience so often has an incestuous character. In the Buddhist texts the incestuous character'is 'explicitly stated and this statement is ample proof of the fact that the authors of the Tantric texts had deep in sight into the nature of men. Thus, Anangavajra states that "The adept (sādhaka) who has sexual intercourse with his mother, his sister, his daughter, and his sister's daughter, will easily succeed in his striving for the ultimate goal (tatlvayoga)".' Similarly it bas been stated in the Gulyasa māja. tantra that 1. Anan zavajra, Prajiona yariniscaya iddhi 7 25. & 1 ·8. THC VARIOUS STAGES IN INTEGRATION 107 3 "The adept who has sexual intercourse with his mother, his sister, and his daughter, goes to word highest perfection, which is the essence of Mahāyāna". It is of utmost importance how this incestuous charac ter is conceived, whether man concretizes it and takes it at face value or recognizes it as a vehicle or medium of insight The very fact that the experience of these contents, whether concretized or taken as symbols for something that cannot be expressed directly, creates blinding illusions and distorts the relationship between the individuals as well az the one to oneself, is a grave danger But there are men who will face any danger, because integration has become necessary for them It is true we feel a kind of repugoance against the incestuous character of these experiences but we should not forget that under the incest symbol the most subtle, most noble, most delicate, most chaste, but also the most unusual feelings are hidden,-all those feelings which contribute to the porplexing richness of human relation. ships and even provide them with coercive powers He who wants integration, the attainment of wholeness,must take into account everything however repugnant this may appear to him He has to put up with reality without embellish ments He must become aware of all feminine aspects and must not choose one aspect or other from among the multiple aspects of femininity. Any arbitrary selection he makes leads him away from the attainment of wholeness, because it leads up to a morbid fixation Since the percep tion of wholeness is to the Buddhist mind the most joyous of all human experiences, the statement that all women are to be loved suggests that all women are shadows, images, or moulds of the one real woman and can be in a 1 Gabyasamajetantra (= Jackpad s Oriental Berins vol Itil) P 29 ·1 108 YUGANADDHA'! sepse, shifted or interchanged for her service. It prevents mere fixed idolatry of one mould as if it were the origin of all. Every woman is to be loved and treated with ave, because there is behind her a many-sided mystery of femininity from which man through clinging to masculiarts has separated himself and become a fragment. From this point of view we pre able to understand the words of the Guhyasa mājatantra, "All the women, that are in the worlds he may enjoy in order to experience the Mahāmudrā".' The process of integration is basically an initiation into the mysteries of what’lies beyond the domain of conscious 'ness linked up with the physical sex and of the artificially set up individuality. It begins with the personal sphere and then stretches beyond the personal into tbe 'superbus man. 'It is only the personal sphere that involves the incest motive. For in personal life the mother is the central figure and the most important and significant person ang us will ever know. The mother is the first adolescent man meets on his way, through her he experiences something from which he has become alienated. The point I wish to make here is that. when in course of spiri. tual growth man experiences the Divine Mother (Jāns. mudra), the vision of the Divine Mother is not a deification of the mortal human mother, but that the attribute ol motherliness is an exploiting of the memory of childish emotional experience in order to recapture the intensegess and directness of feeling. For this reason, is misleading and the mother firation, defined in early psychoanalytic literature as an excessise erotic attachment of the son to the mother is a demential twist based on distorted reading of biology, history. anthropology or sort 1. Gabygamistestri, R 12. of woman the the term incest ·8. THE VARIOUS STAGES IN INTEGRATION 109 other relatively rational discipline. Here we see, most clearly what happens when a symbol is expanded and dissolved into something else. A 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 its spatial character, made to manipulate the bodily object, was transferred to the mental and made the psychological process, uniutelligible. Without discussing the details of the initiation process as far as rites are concerned I want to make clear one point in this connection. The question is who are those women that enable man to realize his true nature and to find the way toward integration ? Normally, a man will gain the necessary insight into the nature of femicinity through his own wife. Byt as is well known, in Hinayāna 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 wellknown 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 modern psychiatry and social science to explain even religious phenomena in terms of catastropnisms or connices, personal or social. as far as religious changes are concerned this explanation holds good, though it does not explain the whole of religion for accounts for all the peculiarities of religious manifesta- The repression of femininity had produced a slow silting of the channels of wider participation by which the had diminished himself. Therefore, the religious change which acknowledged the woman as indispensable ! tions. man ·110 ( 1 YUGANADDHA 1 9 gap between for the realization of wholeness should be considered as & social revolution in the individual unconscious mind, as an escape from emotional isolation and as an attempt to reconstruct psychologically the shattered unity, of life The very fact that repressed contents remain undeveloped on a low level, because in the case of man and women the over evaluation of masculinity corresponds to an under evaluation of femininity, as well as the very fact that the process of integration must start from the very bottom make the following statement intelligible "When he approaches a woman of the Candala cavte for a dombikā or a woman who comes from a base family, he attains perfection": The attempt to escape from the emotional isolation of a caste ridden society and to bridge the "high' masculinity and low” femininity, I suspect, is also reflected in the following injunction that "Bluzkşus and Sramanas must make a Candalı their wife (if ever they want to go the way toward integration and wholeness ) : Whether the individual busies himself with the Karmamudrã or with the Jhānamudra, in either cnsc de has only partial knowledge of himself has complete self awareness, he cannot become master of ?his life and he will suffer from this lack of wholeness And wholeness is never achieved, so long as the individual is subject to temptations, wbich arise because of his limited It does not matter if these temptations come from the outside world to which the individual is drawn by his senses, or from the joner world which he becomes aware of through introspection or reflection, The phenomenal JBdcasidabi I 89 Jr 9 Sokod delajik. TR 98 99 1 But unless he nese.

·8. THE VARIOUS,STAGES IN INTEGRATION 111 content, external and internal, occupies the stage, but the true nature of man, the harmony of his many-sided possi. bilities, is not perceived in its essentiality. Man must, fola up the phenomenal series, lie must strip himself naked and escape from the boundaries of his , apparent ego., He must full-heartedly give bimself up to the supreme: The effort of him who seeks wholeness, must and will be directed to the elimination of the lindrances, to the removal of the obscuring tendencies of ignorance (vidyā). The true human individuol will pursue this ideal of perfection and wholeness with a devotion similar to that which he offers to an adored woman. However, our casual apprehensions, and devotions do not reveal this higliest reality, because they are backed by'our wishes and prejudices and because knowledge pursued for the sake of power or fame does not take us far. Knowledge must be sought for attaining truth. It'must be dispassionate. Only then it will lift man out of his narrow limits and make him forget himself in the awareness of wholeness. The emptying of the ego and of its world of contraries produces illumination and wisdom, tbat pure light by which we grow into our true being. Although this wisdom is always present and has only - to be revealed, it will not be revealed so long as there is still the slightest vestige of an ego which sets and keeps up the barrier between us and wholeness. Wholeness is, grasped only when our mind is complete resonance with the principle of life itself, that is, when we have attained that mysterious state that is beyond the dualism of ego and non-ego, of life and death. It is not mere passivity, although the quality of tranquillity is not absent, it is that state in which our mind hos recovered its' pureness of original motility. Normally, our mind is one-sided and fixed; it,"stops" and deliberates and discriminates. Original miod, on the contup 10 ·112 YUGANADDHA rary,'knows no stopping, 'no' fixation, no deliberation, no discrimination. It perrades our whole being and is very much alive. There is nothing that might clog its flow. This state of original mind has been attained by the sages who have gone to the end of intellect and therefore no longer resort to it. They have got beyond the veil of the flesh, that lis, consciousness united with our body, the objective world, and of the spirit, that is, subjective mind. They have no sach interfering mediums as outside and inside.' They do not cherish any egotistic' thoughts aor do they have any consciousness of their own attainments. Entirely lifted out of their individualistic existence, including both the objective world and the subjective mind, they have become thoroughly pure and transparent, and from this position of infinite punty or transparency they look out to a world of multi. farious objects though not dualistically. For as long as se harbour conceptual illusions arising from the separation of subject and object as final, our life is contaminated sith dualism and sophistry. If we want to understand the world and man, we must understand thein right away kitbout resorting to wishful deliberations, without turning our bead either this way or that. For when we are doing this, the object we have been seeking is no more there. Buddbism, through the practice of yoga, self-discipline, tries to find a point where no dualism in whatever form obtains. Having gone to the end of intellect means to have swept aside all conceptual scaffolds as something veiling our insight into the nature of life and reality. Yoga leads into a realm of Emptiness or Void (sünyatd) where 110 conceptualism prevails, where a most refreshing breeze sweeps all over the ground vbere subject and object merge in one ineffable reality. of this merging 'of subject and object, where our mind is kept perfectly unobstacted by any thing, where ne ·as are S. THE VARIOUS STAGEŚ ÎN INTEGRATION 113 are able to look at the world and tondmire its multiplicity, without, however stopping there, where, when we face the world, our whole being goes into it and feels every pulsation of it as if it were our own, Nāropa states as follows:1 "Here the terms prajña and itāna (cognition and knowledge), when explained succe-sively, mean that our cognitive mind (gråhikici'i) and its cognizable object which is presented to our cognitive mind) like a reflection in a mirror (gråhyadarśabhexa), (t.chnicnlly spoken of the appearance of) an eneiny's army and passing through ten stages beginning with smohe and so on, mental processes (au evi, i.e. our inind moving in subject. object relations), and that knowledge Grönum) is (the vivid representation of this complex condition (gráhyacittam), just as the reflection of one's own eye in a mirror is one's own cognizable eye. The merging of cognition and know. ledge (into one Emptiness) means that, when the cognitive mind merges into the cognizable object, it does not busy itself / with the external object. In the l'uga of six limbs, this is spoken of as withdrawing one s senses from the (pratyahara), meditation (dhyāna), controlling one's psychic powers (pranayama), steadying the mud (dharana), and merging (majjana). Out of this merging (of subject and object) there results the bliss of Nirvāņa which is unceasing, our true nature (sahaja), non-mutable (aksara); it is the fourth stage (of pleasure and joy), transcending (ordinary, pleasure (bali), transport (praudha), and satiety (opandı, as experienced in the orgasm); though comparable to the world, it transcends the word and, therefore, it is called free from the modes of action of the three worlds. It is devoid of the dualism which attaches 1. Sekoddesstiká, p. 46 8-9 also Adrayarajta, PP. 18 q. 15 sensuous ·114 YUGANADDHA - 19 to such items (in love life and devotion) as smiling at each other, looking at each other, touching, each other, embracing each other, taking each other by the hand; it is free from the impulsive and sustaining powers which manifest themselves as Karmamudrā and Jžānamudra; its characteristic is that all the manifestations of the worlds) have revealed themselves in their nature of ślinyata." With these words it lias been stated most clearly that the goal is not some preconceived state or other to which mind mus be directed. Moreover the notion of śünyata or Emptiness tells us that there is absolutely nothing to which our mind might cling. He who wants to attain that state where he is no longer tortured by the antagonism of the opposites, must not meditate upon the basic unity of all things, where the differerces and dissim. ilarities are oblitei ated and surrounded by the glory of a divine halo. Nor must be meditate upon the idea that tbe even the most insignificant thing in this world sings praise of God. Sich ideas make our mind stop and cast unnatural fetters on it. They only aggravate the oppost. tions and limita tions which confront every movement of ours, physical and psychological. For this reason, the goal is not a higher Self as ultimate reality in a world of separate entities. There is no God, no Soul, no Self, which might bě embraced in despair, this symptorn of psychological isolation from humanity and from the world. Buddhist contemplation is the opposite of dogmaticism, scientific or religious; it will assist us in freeing us from the fetters of conditioning. It is, indeed, deeply ingrained in buman nature to wish to throw off all the restraints we have put on us by ourselves and by environment, and once in a while, al ·S. THE VARIOUS STAGES IN INTEGRATION 115 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 selcome every opportunity for this kind of liberation. But this is possible only when we succeed in living in a "super-tvorld” where no mutually excluding oppositions take place and when we throw our whole being into life and move along with it. Life is orie integral and indivisible whole which bas veither on 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 interpreta. tion singling out only one aspect or another does not alter this fact. The Buddhist Tantras teach us to take hold, of life in its wholeness and to move with its They furthermore teach that our nature is one with objective nature though not in the mathemati. cal sense, but in the sense that nature lives in us and we in 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 interpenetrating each other, inserting themselves 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. Il is probably not going too far to say that this Buddhist feeling about the sacredness of life is opposite to the Western one which is mainly a feeling about the sacredness of one's individual life. When the individual realizes that it will not do to, busy, oneself with the Karmamudra, delegating to some undefi ned "Eternal Feminine", probably to a goddess somewhere, Us > ·116 YUGANADDHA the function of values, and that it is equally unsatisfactory to hunt after a highly valuable phantom at the expense of the objective woman (for the most part), because both the Karmamudrā and the Jhānamudrā are creations of his mind, he will transcend these imageries and find wholeness. The initial step to and realization of wholeness is the Mabāmudrā, which bas been described by Näropa in the following way: 1 4 "The words "great" and "mudrā” together form the term Mabāmudrā (Great Mudrā). Her greatness consists in the fact that she is endowed with'the glories of all qualities and values and that 'she is not restricted to 000 particular quality or value. She is called Mudrā, because she is marked for sealed) by the adamantine nature of the enlightened mind (mudryate). The relationship (between her and the individual) is that there is freedom from constructions by one's own mind and that the yogin has a revelation of his oin mind, when it has passed through the stages beginning with smole and so on and when it is seen like an enemy's army".2 Similarly Advayavajra states that "The words "great" and "mudrā" together form the term Mabāmudrā (Great Mudrā). She is not n something (niksvabhārā); slie is free from the veils which cover the cognizable object and so on; she shines forth like the serene sky at doon during autumo; she is the support of all success; she is the identity of Sarfisāra and Nirvana; ber body is Compassion (karuna) which is not restricted to * (single) object ; she is the uniqueness of Great Bliss (mahāsukhaik iripa). Therefore it has been said that all phenomena are pleasant, if the mind 'does not go will 7 1. Betoidesnik, ro.

·8. THC VARIOUS STAGES IN INTEGRATION 117 take up J and loose (iz-manasikūru), and that all phenomena arc unpleasant, if the mind goes wild and loose (minasikara) : Praise be to thee wboart free fiom conceptual constructions and from imagery, who dost not a hostile attitude toward anything (apratishitamīnasa), who needst not insinte memory images, whose mind does not go wild and loose, who art without ideas of objects (niralamba, nicht-objektbezogen). This is what is called the Great Mudrā".1 When the individual experiences this state of the Mabāmu drā all the barriers impo-ed on his mind have been broken through A sort of higher reality has been found, against which it is impossible 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 the fact is that this sort of mind is not fixed on one thing or another and stops there, but that it can receive things from any quarter. When one is prepossessed 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 even the most simple facts of life. But when one keeps one's mind open or empty ove can take in all that comes to us. When our mind is not arrested and does not writhe with pain under the shackles we have put on it and »ben we do not cherish any tboughts as to the practical and worldly merit or demerit of our movements, we simply cannot take up a hostile attitude towards anything, because there is nothing It is that might impede the free movement of our mind. only the ego that fights against something and makes man 1, Adi ayavajra, Catarmadré, p 34.

·118 YUGANADDHA nothing, C&n exist. hesitate in the choice of one point against another and, therefore, is so harmful to the mastery of the mind and to its attaining wholeness. Ever serene and unobstructed moves the mind. Nothing preconceived or mysterious is in it. And because the mind is free, the individual is liberated from all conditioning. Moreover, just because all artificial, human-made (and, therefore, most doubtful) props have been removed, the mind has found its real support and can safely be let alone. This support is life itself in all its richness and abundance, for apart from life But better than any intellectual, refined, and sophisticated qubbles the similes used by the Buddhist sages can give us insight into this uncondi- 'tioned reality "In the same way as the air moves everywhere, because it pervades everything, in the same way as it does not, stop at anything and is free from any distinct) marks, 50 also the knowledge of the Exalted One, comprising everything hnowable, does not stop at any thing (na dharmapratisthila) and is free from (any distincti marks (i. e. it is not intellectual knowledge which emphasizes a certain content and suppresses everything else) Therefore tradition states that C IS rot By means of il y knowledge which linked up with a certain content, thon seest all fields and the life of all beings. Proicc be to thee who art without ideas of objects. In the Jñanasiddhi the venerable Indrabbati cyclaims that In the same way as the air does not stop at anything, moves escrywhere and is free from (any distinct marks), so also (this simile is tused ·8. THE VARIOUS STAGES IN INTEGRATION 119 when) one speaks of ultimate reality, of peerless, adamantine knowledge Elsen here it has been state that In the same way as the air does not stop at any. thing, moves every where and is free from any distinct) marhs, so also the nature of ultimate reality cannot be shosn (in the ordinary sense of the word), it has no (definite) form (IP. our intellect tries to find a place where reality might be located and definitely spoken of, but by nature reality is unlimited and cannot be localized any sbere), Or, it has been said that reality moves in the same way as the air (free and unobstructed) and because of its moving like the air it is Great Bliss (maharukhakāya) Because it has neither colour nor form nor shape, ibe simile of the air is used Thc mcaning is that there is no deceptive appearance It also bas been stated that The nature (kāya) of all Buddhas is without deceptive appearances and without any props It is unborn, increaled, free from (such dialectical quibbles as) being and non berag'' These examples, I think, are sufficient evidence for the fact that the experience symbolized by the Great Mudrā is not the oltainment of some preconccived goal or other or whatever we may call it On the contrary, all such fads together with their claims of miraculousness, secrecy, and authoritativeness are strictly refused, because they only serve as a means to enslave man. last thing expected is to believe in the Great Mudrá as Sekod desatiku PP 58 59 The very 1 ·1 3 We 120 YUGANADDHA) eternal truth. The only' total error in the world is the belief in total truth or, what is the same, in our prejudices and ideals as eternal values. Just because our ego cannot imagine any other values that would satisfy it, it does not mean that there are not any other values. But these other values are not an easy thing to learn, though they are something learnable. Our most consistent mistake is to think that because something has heen valuable at will always be valuable; we fasten our attention exclu. sively, upon the symbol and forget the context. usually assume that there is something permanent, because we fail to realize that our personalties have changed more rapidly than our institutions which reflect our inner changes very inaccurately. The world will continue to be a mess as long as we think in rigid categories of good and evil. But if se'succeed in lifting our spiritual myopia which' makes us unable to clenr away the debtis of concepts and 'dogmas a new light will dawn upon 15. within ths light we seem to be able to understand the world with all its apparent endlessness of pluralities and entanglements. This light is not something demonstrabic for which a confirmation by experiments or tests can be postulated. This light shines forth when all preconceived ideas bave been cut off at the root. As long as wc move in the circle of such contradictory notions as being and non-being, we are lost in ulter darkness. It will not do to imprison the decisive experience into artificial and mechanical formulas. The Grent Mudrā is a stale of complete inner awreness, which 'is so difficult to be formulated in words, because 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 originality and purity. The surface of the mind-mirror has been wiped clean, but, as a matter of fact, the mirror has Once ·8. 121 THE VARIOUS STAGES IN INTEGRATION ex never been obscured. Only because of: such notions as being and non-being, one spirit, identity, egotistic com. motions and so on, we have been compelled, as it were to set up & general sweeping operation. From the very begin. ning nothing has been withheld from us, only the folly and impertinence of our ego has made us unable to see what we have been from the outset and what we really are, because it was content with believing that its self-imposed limita. tions 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 even been satisfied with all second-hand elaborations, the rationalizations of other men's experiences. Buddhism is strongly opposed to such distortions of experience, it postulates direct perience without any interfering mediums and it exhibits go astonishing diffideace with regard to rational communi: cation of such experiences. That from which everything starts and, according to the varying conditions which it may require, assumes individual shape, is the Dharmakāya, the Buddha-nature of all that exists. This primal cause, which is not so much an answer to the middle of the universe but the verbalization of what has been discovered by intense experiences, is also called the "unity of opposites" (yuganaddhakāya). Náropa, for instance, states that "Because its essence is the nature of all Buddbas, its true nature, being the non-duality of the two truths (i.e. of "literal" truth (samortisatya) and "symbolic" truth (paramāra. thasatya), is spoken of as the unity of opposites (yuganad. dhakhya). For this reason, thc unity of opposites (yuganaddhakaya) is the true nature of all that exists (dharmakaya)".? 1 Bakoddesalika, P 67. 16 ·122 YUGANADDHA Similarly Advayavajra exclaims that "Because it, 19 not a somethiog, it has no origin, because it manifests itself under (esers 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 (yuganaddha) "The oneness of the Void (sunyatd) and Com Passion (krpā) is not an intellectual problem (but the verbalization of an experience) The Vord and its Manifestation are by nature coup led together (yuganad thata) 1 From the Western point of view, the outcome of these statements is the recognition of the fact that in all walks of Tife our "knowledge is both "literal and symbolic and that the idea of symbolic knowledge is meaningless except as contrasted with knowledge which is non symbolic in this sense and vice vers& However, in stating this we are on the brink of losing sight of the experience itself and of falling into the sermentic error commtted by philosophers and theologiang of all creeds who piled abstraction upon abstraction and system upon system, 18 trying to rationalize their beliefs There 19' a continuous tradition from Plato and Philo through Origen and Clement, Augustine and Neo Platon- LATIT, up to its complete statement in mediaei al times The epistemology of Christian thought, baving its root in llella anic thought, consises in treating such statements as the above mentioned ones as symbol sentences or propositions 1 Adyayaraja Yagabaddhe prak13 p 10 ih sadlady d ajutafran sralytyad aniruddha bu Dabhoir ato pa so ywana tahan tu blanta funguliarpayor aiky.in ridheyat A3 Srabara a Sungabryet prokisaryk frakrtyi yajanaddhat..

·8. THE VARIOUS STAGES IN INTEGRATION 123 the mending of which must be interpreted. The epistemology of Buddhism is, on the contrary, not to resort to the mediumship of concepts and abstractions but to treat these statements as guideposts to gaining similar, iſ 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 explicit references to psychologie cal realities. Thus, instead of translating religioils utterances into metaphysical terms of higher generality and of getting lost in absurdities of interpretation, they avoided the danger of getting themselves tied up in a koot of their own making. They gained freedom which provided the emotional radiations within the conceptual vacuum of liberation, Nirvāṇn. To the Buddhist the clearing off of all conceptual scaffolds as ugnatural fetters of the mind is imperative. Only from the Buddhist point of view such statement as the follewing one is intelligible : "Radiant by nature are all phenomena, poté from the very beginning, and uncontaminated. There is no enlighteoment, no Budababood, no in dividual self as any kind of value, no life", " These negations, to be sure, are, disconcerting, and yet beneath all these verbalizations there is a most impor. tant affirmation. Life, like discase or death, is ad abstraction. In reality there are no such things as life, death, enlighteoment, and so on. Indulging in 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 eta of slogans is the best example of bide-and-seek between 1 Jhanasidahl, p 84. Pralrtyáblásvara dharma adifuddha hy aná vilas #19 bolhor már buddhalain na stlivo nás, tald ·124 YUGANADDHA before our eyes. discovery and disaster, between gigantic verbiage and abysmal spiritual hollowness. Normally, outside the domain of the intellect, nothing is clearly definable. But the elusiveness of a thing does not signify 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 are at once swallowed up again. To this fleeting phenomenon the experiences of the Karmamudrã and of the Jiānamudrā can be 'truthfully compared. Moving in the dense' fog of 'our "literal" knowledge we sometimes become aware of symbolic" knowledge. But when we experience the Great 11udrā all of life and the world is stretched out We see every bit of it and everything we see we feel, and we feel it much more strongly than In any normal state of consciousness. We are not exclu. ded from anything by having locked ourselves up in some sheltered place of our mind. Everything stands out sharply, with luminosity rather than clarity. We move restlessly with the objects or yet we stay quietly with them, just as we like. extremely happy because pothing can hurt us, because we have no enemies. This state of bliss is called the Phalamudrā. It has been described by Nāropa in the following manner : "The Phalamudrā is the bliss of the Great Mudrā. Her characteristic is the an areness of most intense and inexhaustible (immutable) bliss (paramākşararukhajfāna). All the time she carries with her joy (ratirii), because the previous achievement (of the Great Mudrāj bas become an immutable (and inalienable) possession. For this reason She is called Mudra. Her greatness consists in the greate ness of a bandonment and m tbe greatness of aquirement. We are 2 ·125 8. THE VARIOUS STAGES IN INTEGRATION The greatness of abandonment is that the lucidity of one's own nature, characterized as that state in which all the tendencies (vāranā) and all the veils obscuring reality (avarára) are abandoned, is becoming realized (through this very abandonment' (sāksālkaranı)). The greatness' of acquirement is that the unity of opposites (yuganaddha). characterized as purity and as the very nature of all Buddhas, has been realized (rūksātkāra). The realization of lucidity, which, because all the obscurations and all the fogginess of thinking hnse' vanished, is comparable with the (clondless) sky and whose fundamental feeling-emotional tone (rasa) is that we can only say "void" (sanya," and nothiog further), indeed, is the acquirement of the very nature of all Buddhas. Here the qualities of all Buddbas are met with in their creative power (saktirūpena) to achieve everything. For this reason, the basic support of all phenomena is called Dhermakāya, the Buddha-nature of all that exists". The realization of man's true nature lifts him out of bis dependence on things and leads him into a realm beyond his meager ken.? It breaks down the forbidding walls of accident and entropy, these gloom spots in Western philosophy. “It does away with the illusions of life and death. For the illusion of life is the delusion of private immortality, and the illusion of death is the superstition that we can cheat death 'when it comes, by giving up lifepreferably that of someone else. When wholeness has been achieved we wander freely wherever we like, with, out bitterness or despair. We will not be bothered by any such problems as matter and spirit, for these crop up only when we lose sight of the whole and, io em. phasizing the emotional significance of certain aspects 1 Bekoddešajtki, pp 66 89 1 ·126 YUGANADDHA? 1 in life, dim the realization of the spirituality of all life and even of the implicit spirituality of all matters Man's spirit, besond all limitations, ever serene and fret in its moyemnents, constantly manifests itself tbrough the medium in which it operates. Besides the activities it usually displays, it possesses others, generally bidder, but capable of becoming actual in response, to certain chaoges of the medium. If there be nothipg else but the hereditary tendencies of cells and of meni (rīsinā), all striving would be illusory. Man would dever be able to throw off his fetters, and it is just the same if we call these fetters material or spiritual letters. Let us destroy all the barriers we put up between the whole and ourselves, for, it is only when they are removed that we become aware of the whole and live tvith it. Let us make a clean sweep and throw up our semantic errors, før 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 essence of the spirit. “You should conceive the spirit as similar to be sky, (that, is to say,) you should conceive the spirit as of the fame nature as the sky. When you have turned your thinking-operations into nonthinking operations (1. e. when you do not harp on soy ideas but let your mind move free and unobstructed), unsurpassable enlighteoment will be acbieyed".'). Here it has been said explicitly that man's spirit, the Void (sünyalā), or wbateyer we may call this decisive 11 *1 Mala (atter tot 41, la Tibetis only]: zenu na non trai Idra-dar beribad nam-mkhai girtin.nid-ds #ms dzyu-bya usd da yid mo yan par byed Agyti ne denibla med byg i-chub e por Aggur ·8. THE VARIOUS STAGES IN INTEGRATION 127 experience, is not a goal in the sense of a support to wbich we may cling. The Void must be traversed from end ta end in order to find unconditioned freedom, Freedom means purity of mind and of heart in all walks of life. From the Pery beginning mind has been pure and free, but since 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 in living a life of freedom, if we do nat cut off our intellect at the root. Our intellect and our discursive reasoning have never been a very reliable standard of indgment. Moving in logical dichotomies and utilizing the contents of consciousness only, husbanding 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 a hich, though it transcends the limits set up by our reason, is in fact worthwhile to be striven after with assiduity. Our intellect has never been concerned with the life and the growth of the individual. In spite of its undoubtedly enormous achievements in the field of distinction and cognizance as far as the outside world is concerned, it has always been dumbfoun. ded whenever actual life in the true sense of the word demanded its rights. It has never found the paths that lead toward a wider field of experience and reality. Ever and again we have been compelled to admit that we have come to our wit's end. Our spiritual needs have never been sa tisfied by the intellect. Therefore it is absolutely necessary to remove all the dust and dirt which has accumu. lated in course of time and to doubt the validity of the ·128 YUGANADDHA premises which have altogether too hastily been taken for granted. But if we have succeeded in cleaning the mirror of the mind we must not harbour any thoughts as to its purity, otherwise the mirror will become cloudy again and once more we relapse into impurity. We must give up ourselves to the whole without any egotistic remainders In the same way as the sky looks blue from a distance, but the nearer and deeper we move into it the more we become aware of the fact that it is not at all coloured, so also man's nature as a whole, when looked at from a dista apce, appears as a turmoil of contradictory notions, but as soon as we give ourselves up to it whole-heartedly #e will find peace, serenity, and lucidity. The longer you look at the sky, clear from the very beginning, the more your view is dimmed. (In exactly the same kay) the true nature of man (de-ità-bu-stid=tathatā) is obscured in course 5 of time. 1 . The fool is led, astray by the errors of his ont thinking". T In another place we read that "If the mind is fettered, man is fettered, if the migd is free, man is free. There is no doubt about that. Through the very force by which the fool is fettered. the sage is set free".') Saraba 3G (according to the Tlbotan trada]stico): gdod nas dag pa nam malhas rasann-ls Duas fi oltar fin mlhost balgags rar Iyyu de-la-bai-tid dus-sungay por gyur giug na yıd-la ekyen gyis lyus-pa bolus 2 Swala 41 esite lajjhe bajghai mukhs mulkn malfhi ddeho bujjhon jendjala lahe garimuceast traantul ·last thing 8. THC VARIOUS STAGES IN INTEGRATION 129 However, life has been mapped' out so clearly by threr intellect and its dualistic mode of tunking that it seems to be the best course to follow its dicthtion without'reserve ant to take its false glitter for reality. But the more we Become entangleù in its snart's thic weaker wo groit. More ind more NC delate from life giving reallly, Io. tolerable suffering is our lot. Hulmon reasoning is not the Bugühism' wants to raze to the ground this stronghold of Hybris, illusion, and' delusion. T'lic Buddhit sages hnev too well that mere intellectual thinking is only patchwork and that it unceasingly breeds distress? and! irresponsibility. It destroys true inoral sense, for what we cell morality is but the application of our intolledt to our life in' tlie outside world it is bolstered up by stosci of nghttress wilich provides the foundation for Western imperialismt andi for every form of cluss'exploitatiod as: well as for the invanably righteous wars constantly wagedi against one anothier. The silly rigmarbles of sin anu'virtue, of good and evil is a scourge of this dualistic mole of intellectunl thinking He who believes in rigid categories) of good' and evil'and constantly harps ont sit must become slorer--there is no other way for Hinr' On the other Irand, he who clings t'o virtue should become a virtudosi mman, because the same law of identification obtainsi Unfortunately the accepted oultural standard of modem Societies does not allow this course Where gangsters and criminals are protected by politions and respected by See als 8raha 10 in every home one 8 eals of parity, bot ofta does not too where Crent Bliss teed s Sirala de lares that the world is fettored by the mlad' and note oompreheads the state oallod no mindoest ghar glare kahia, soghuka laland para munni mahastha thona Sarahz bhandi jaja cilte Dihs so aattá av hepa U gahla 17 } ·130 YUGANADDHA judges and where the cult of self is so important that excesses of self-worship are easily forgiven at the expense of others-unselfishness seems slightly unclean and a sign of weak-mindedness. Obviously the modern societies can only thrive in the company of filthy people. They have delegated to some undefined authority, somewhere in beiven, all that is good, leaving them free to think, and even to act like beasts, without feeling like beasts. The dark aspects of human nature they have completely absorbed and identified themselves with it. Out of it they have constructed the doctrine of sin, of the original sin, and of malice of the human heart. Making loud propa. ganda for these delightful things they would not sest until the whole world is a place fit for a scavenger. They bave constantly been at work to lower man's sense of bis own dignity. There is a deep gap between Buddhism and Christianity. Siu and sirtue, good and eyil, are fateful delusions of a half-baked mind and bave nothing to do with reality. Buddhism detests all such obsessional ideas, because they weaken man and strike him with a mortal disease. Buddhism wants to preserie life in its integrity. Therefore, applied to life it 15 8 technique of orientation rather than a statement of revealed truth and its inherent despotism. All it has to say is meant to serve as a guidepost; it is not meant as a doctrine in the sense that it is legitimate anderen beneficent for one human group to impose its rule of another by force. The guidepost idea is clearly expressed in the following words: "It is beyond (such notions as) colour and quality, beyond words and comparisons. If I speak about what cannot be expressed in words, (my words are to be under stood) as suggestions. Who can show the Supreme Lord ·131 8. THE VARIO US STAGES IN INTEGRATION (and say that He is this or that and nothing else)? (TO do so would be as stupid as) to speak about a virgin's delight in sexual intercourse !"} If words are understood as suggestions to seek and to find one'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 incomprehensible gibberish of a dejected mind. "The instruction by the teachier is nectar. He who does not drink quickly will die of thirst in the desert of innumerable explanations and doctrines." The final realization of wholeness, where the Mahā. mudra and the Phalamudra merge together, is called Sahaja. This word can burdly 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 confession, the Western man was prevented from making experiences of his own and from widening bis 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 61: akkharabanno para gurd rahsy3 bhamat na järgi so mo. hahiye so parametaru kasu ha hojas surau koman gimahu parvat 2 Barsha 58: gutu udaesaha amia raszt hakbaki na pia ni sehs bahu satinatta-narullal in lista maria lahat ·1132 YUGANADDHA had such a religious experience as the one spoken of zin the Buddhist tests 'bave become unintelligible and, vin course of time, baving a religious .experience svas considered out-of-date. Indeed, the impression many of us have that religious experience is anachronistic, is basically 'due to the fact that the only religious idiom available to us is an archaic one, no longer suited to our emotional and intellectual requirements. Our minds have become adverse to accepting at their face value all the grotesque and 'dften ginister superstitions of a given :creed; they have equally become opposed to acknowledgirgithat-hat someone is talking -about may be something importantsomething important to the listener as well as to the speaker. Such an important, emotional reality is the Sphaja.which, literally translated, imeans "born with." Io call the decisive experience by this name is most opportune, , because sit makes us see that what is hinted at by this word is living in every individual, and can be discovered by, him. .As a matter of fact, it will be discovered then fthe debris,of.myth and prejudice which obstructs.the study of man is cleared away, when all seils are ,torn-tbe thickest «veil being the intellectual creed, of nothingbulism. When ,man is liſted out of his subjective and objective .existence be will be free and able to see the liole universe, including himself, as, an undivided.and indivisible wbole. He will sealise that it is not religion that is oul. of-date - but the sunlmonarchy pattern of his personality structure. He will understand that shiat is called soulthe spiritualized conscious personality is an illusion s bich involves him so deeply in the problem of bis own salvation that be forgets bis fellows, and which makes him despise his body compounded of dust so that not only the end of life but the whole experience of diſc gecms mean and ignominous to 'him. He will understand that dust is 15 ·8. THE VARIOUS STAGES IN INTEGRATION 133 admirable as abis soul, because it is but innother aspectief wholene's. But as long as he moves in the dualism of matter and spirit hie nears himself out like a,machino which will eventually fall into bits of rust. As long as man is diverted from the whole, either by matter or,by spirit, he will be frustrated and suffer. But when the .I hole is stretched out before his eyes, when, nothing is chidden from him, what then is the meaning of the past and of the future ? ("There is nothing that might be callela soinething (and we can only-$299) "void":(šūnya). The fact that we can only say "void" when we have broken•tbrough the narrow-circle in which our intellect-moves and into which something beyond this circle enters like a comet; thus proving that the circle .of our intellect is, indeed, very Inarrow) is the Void (sünyata). The past and the {uture Are void , (i. ę..they are not & something), and this viej (An-schauung), is, the Void. It is.of abysmal depth end of towering sublimeness. Of abysmal deptb, because the past and the future do not exist per se (1. e no remem. obrance and no hope can dişprove life as it is lived at this wery moment); .of towering sublimeness, because the past and the future are scen (and apprehended in the unique moment of the present). This apprehension which is characterized as the Void and which takes bold,af.the Void -is called "Liberation through the Void", (śünyatā. i imokm). Burified by it, because the fourth state (of the Upanişads, in which man is identified with the Brahmnnidentification not sbeing 1life but paralyzation in darkness) has been avercome, the Immutable (aksara), Great Bliss, is.present. This apprehension, comparable.xxith a.diamond Granat ajra), is Compassion (larunā), • (for Compassion means that) bliss (hani) is checkcd (runuddhi). This is the ·134 YUGANADDHA 4 Sahaja, the gain consisting in (infinite) svisdom and activity (prajšopāyāt maka) and purity (visuddha)". The Immutable (akşara) is nothing eternal as opposed to something transient. It means that nothing is moving when man's spirito--usually moving restlessly—And under varying conditions, assuming various shapes, does not move. The Immutable is the tranquillity of the unmoved in the uproar of the moved, for the moved and the unmoved cannot be separated from each other. When one has be. come the Immutable one is intensely quiet, there is deep silence all around and within but this silence is the most golden music. The whole universe moves in its complete oneness restlessly or serenely as one may conceive it. The calm stream of life, beyond discriminating reason, bas nothing to do with any calculations we meke as to the effects of our doings either on others or on ourselves. It is not concerned either with thoughts of gain, merit, or con sequence. Such ideas are something we read into certain forms of movement and by which we become wretched slaves to the outer conditions of life. beginningless past the waves have been rolling in the ocean, the snow.covered peaks of the mountaias have stood pure and high against the sky. Is there any visiblc purpose in it ? Obsessed with utilitarjan ideas se strive for selfish gains totally ignorant of and careless about hort much misery we inflict on others. We can discuss coolly & proposal for condemning several hundred or millions of harmless men to torture and death on the vague chance that there might be some profit in it and beneilt to us. We kill the whole world and do not see tbat ne diminish our selves when we take the life of other creatures, Since the There is 1 6:koddesatiks, 0.

·135 8. THE VARIOUS STAGES IN INTEGRATION no love in us; we are possessed with a desire for brutal power. Love, indeed, is something momentary and ever. fleeting and, if it is not appreciated while it is fully charged with life, it becomes a faint memory or an unrealizable hope. 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 stops and its original purity is stained, "An image (nimittu), the Buddha, enlightenment and other notions are discriminating and imagining activities of the d. This activity is the motive (hctu) (for the fact' that the spirit assumes different shapes). But since all that can be said is "the Void" (sinyatā), there is (in reality) no motive (which is a construction of our mind). For this reason, there is no image either (which might be the abode of the mind ; in other words, mind cannot be localized anywhere and we must get rid even of such notions as mind and matter). This inner awareness that there is no image is "Imageless Liberation" (animitta. vimokşa). This (empty) mind is the adamantine nature of mind (cittavajra), b-cause it is swept clear (from all conceptual fetters) by the very fact that the state of decp sleep (described in the Upanişads and where all our forces wear themselves out in diastolic and systolic movements, because they are not gathered in the one reservoir of all powers and energy) has been overcome; because it is free from the conceptual dualism as expressed by eternity and non-eternity ; because its very rature is love (maitryatmaka) (i.e., true love is selfless and without any preconceived ideas. For as long as there are still egotistic commotions love is impossible. What we call love is tainted by the desire for possession and dominance); because it fills the world with bliss through manifesting itself in the two ·136 YUGANADDHA bodies" (of the Sambhogakäyta andl of the Nirināņu kāya); and because it is free from all thought-constructions (wlicki belong to tlie spliere of the ego and make us: read! utilitarian ideas into the movement of things). This is' tlie spirit of all that exists (akarnakaya). This is the true nature of all things, consisting in infinite) wisdom'and! activity (prajñopāyālinako dharmälma yoga)"}? It is only a concession to our intellectual mode of speaking when the notion of motive is introduced: As a matter of fact, in the sphere which lies beyond the realin of consciousness, whiere space,.time, and causality obtain, all such distinctions are impossible. Althougli we are inclined to overevaluate consciousness we should never forget that consciousness is not all and that beyond it's world there are vast and unknown regions whichi ntevertheless* give a certain colour to our thoughts, our emotions, our actions, to all our life, even if we do not clearly realize their hidden power. Therefore, to say that these regions are outside consciousness or separate from it'is absolutely incorrect. These vast and unknown regions are within us, that is, we are these regions, atšo. Only our ignorance (avidyā), our one sidedness has made us oblivious of them and created in us the impression that they are outside and separate from us. Man's true nature is comple:eness.. This means entireness, perfection, fulfillment and satisfnction, without defi-- cienos lack, or inability. That, which is complete is one undividel and an indivisible wole, to which nothing,can bo addod.and from which nothing can be taken. It wodergoes neither fluctuation nor variation, neitbier augmentation. nor depletion.. lior this reason, I prefer to speak of com- 1 Botodde jatkl, P 6.

·8. THE VARIOUS STAGES IN INTEGRATION 137 pleteness rather than of perfection, which is involved in completeness. Moreover, the term perfection has been misused too frequently. We are accustomed to speak of a man as a "perfect" specimen of the human race when ba has developed some arbitrarily selected ability at the expense of his many other abilities. Completeness, however, is something rare and most precious. In most cases, it is overlooked, because our cultural pattern favours one-sidedness and the development of highly specalized types. A man who is more than what society expects from him is more or less an uncertain person. He is different from the crowd and baffles all calculations. And yet everyone yearns for being a "more", because he somehow has an inkling of the fact that his existence means far more than economic welfare, sordid gain, or pleasure-hunting, and that it gains its meaning when it is connected with soma.' thing far more enduring and all-sustaining. Segmental behaviour is possible for certain ends only, but it cannot continue to dominate the whole without damage to the core of what man is. Therefore, man must try to throw off the self-imposed fetters of his one-sidedness and to bring to light all that is in him. As a matter of fact, man can throw off his fetters, because they are comparable with dirt on & mirror. Nobody hesitates to clean & mirror. Why, then, should we hesitate to liberate ourselves from wbat is too narrow for us and does not fit us. We have an inkling of the fact that we are not altogether compressed within the dimensions of the cosmos created by the genius of our scientists, that we extend somewhere else, into a world wbich, although enclosed within ourselves, stretches beyond space and time. Such, indeed, is our universe. Why, then, shall we not renlize it? We say that the moon waxes or wanes, according as her 18 ·1.38 YUGANADDHA own shadow decreases or increases, but, in fact, the moon is the same all the time. "There is neither decrease nor increase. But, although the moon is full all the time, we say that the moon wanes or waxes, according as she is covered with darkness or as darkness goes away?". It is the same with what man really is, what the whole universe is. Our interpretation conceives it as beirg or non being. But in reality it is both or, stated more correct. ly being and non-being are abstractions of our own creetion, And those abstractions, after they have been added together, are still less rich than reality. They leave behind them a. residue, too important to be neglected. Man and the universe, as known to the specialists, is far from being the real man, the real uruverse. They are notbing but schemata, consisting of other schemata built up by the techniques of each science. But, ben man passionately seeks the principle of all things, when be flings away, bis abstractions, because he has learned that they are insufficient, ennieshing him in & somethiog, then be will find his true nature. And this nature, being vyholeness, will manifest itself like the light of the full moon tyben her own shadow vanishes. : This universe is not a something (niherabhāra); it 'is the 'one which our various techniques divide into being and non-beings". And, furthermore. Constantly it rises with the Enlightened Ones *It does 'not rise s'ith those whose mind is stained with ignorance". 1 Sokoddesaţiki, p. 62: na tasya cheda) gurana, rd sals mile. Purno po tama pidhanápidhanabhyin kanal gurna1 ca tyarahriyala 9 betoddesatika, P. 8!: asharabhavam idah vitesh bhavalkutaikalakrona 8 Bekoddesattka, p. 62: nityadilan tu buddhinisi farle yiduricrelayJm 3 ·8. THE VARIOUS STAGES IN INTEGRATION 139 Viewed froin our ego, drawing near and withdrawias from what we are in reality, the universe, oar qur nalure, appenrs 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 saiting for us. We have everything, for we are everything. Thus, Saraha exclaims that "Victorious is the Prince, who is bliss, unique, canseless, and who constantly rises in this world. But if one tried to speak of Him in words, eyen tha Omniscient One would be speechless!". Completeness, entireness, beyond all words and con. cepts, has been present from the very beginning, though unrealized. It only seems as if it groups 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 shich it through various stages developed. Cause and effect are one and the same. "The universe (the image (bimba) of which) comprises all aspects and forms and is born out of the Void (sünya), (comparable witb) the (transparent) sky (and by nature the Void), is the cause (heta, kāranı), Bliss (sukha) which originates in the Immutabls (akşara), (comparable with ) the Sukra (i. e, lucid energy thought of as male activity and, According to ordinary peoples' view, the sperma), is the effect (phala). For what reason is bliss determined as effect the nature of which is perfect (and unconditioned)' bliss ? (The reason is that) perfect (and unconditioned) 1 Bakoddefariki, p 63 : jagals sutiaraja ekah karanarakidah sadodoto yajakut yasya at n gadinasamay: Lacanadarıdro babitüva karrañas ·140 YUGANADDHA bliss is determined by just the same cause, because (bliss) is the Void without ideas of objects (uirālamdaśünyalātma. katyāt) This is the non-duality, known as the Void and the Great Compassion (sünyatākarunā). 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 (sünyatākarunā)--not troubled by ideas of objects, is the effect, The non-separsteness of the Void and of the Great Compassion is enlightenment (bodhicitta). It is oneness. This is called the non-Josable (acyuta). It is different with what has been brought about by (the relationships between man and the whole, symbolized by) the Karmamudrā and the Jñadamudrā, whicb transient and used up in the orgasm. (Enlightenment) is free from (the opposites of) annihilation (rirvāna) and the bustle of the world (vansāra). Thus (the author of the Kālacakratantra) has stated. The uni. verse (seen like an image in a mirror, bimba) is untrammel. ed by a sterile Nirvāna; the immutable (akjura), being perfect and unconditioned) Great Bliss, is beyond the bustle of the world which yields but transient joy and pleasure. The union of the Immutable (akgara) with the universe (bimba) is non-duality, it is the unsurpassable, the sublime?". When this unique oneness bias been realized, we have found ourselves. No longer do we represent basically schizophrenic personality, split into at least two mutually inhibitive tendencies. The rational and irrational components of our being have isolation of either component has been done away witb. Indeed, it bas been our isolation tbat made us losc sight $ * mnct. The 1 Sexod desai, 70 ·8. THE VARIOUS STAGES IN INTLGRATION 141 of the facts of life and induced us to treat life as a sort of metaphysical proposition. Nothing has been gained by such a procedure, on the contrary, we have lost everythiug, for, while we were attached to the one side of our* being, the other side attacked us and broke down what we had built up with painstaking care. But now harmony has been attained. To be in complete resonance with life is called Samādbi, and only in Samādhi the Sahaja can be realized. Somādhi hins often been transiated with concentration", but Buddhist "concen. tration" is diffcrcnt from Occidental concentration. There is no God, no soul, no eternity, no life after death, which might be an object of concentration and meditation. Its nature is absolute purposelessness. A man who has attained Samadhi is totally changed. He has become a sage, an enlightened one, Hc has not made just an exercise of his mental abilities and remained as sterile as before. Therefore, he wlio wants to gain freedom of mind must not resort to some proposition or other, however sublime it may appear to him. He must stop this self-deception. "The Yogin must not concentrate bis mind on the Void; he must not concentrate his mind on the non- Void either. He must not give up the Void; he must not give up the non-Void either. "If one is attached to the Void or to the non-Void. If one gets rid many troublesome thoughts arise. of (what seems to be a support of our mind), all botli troublesome thoughts disappear. Therefore, (reasoning as regards the Void and the non-Void) has to be given up!". Buddhist Here it bas been stated explicitly that 1 Prajãopüyaylalscayasiddhi 196-6, ·142 YUGANADDHA "concentration" is not a concentration of the mind od certain things which are not immediately connected with life. Buddhist Samādhi is the mostí serious task. It is life itself. Every attempt to run away from it will remain a failure. Most people are content with what they have gaine ! by reasoning. This intellectual knowledge, which is the catcome of observation and experiment, analysis and eveo speculation, is called "literal" knowledge (samortisatya) and corresponds to 'our common sense which, however, is always flat and uninspiring. Herc it does not matter if the significance of objects is emphasized to such a degree that the external objects have a pronounced hold over man and that man's acceptance of the logic of events outside himself may lead to a certain fixity or rigidity of life organization which prevents sympathy and understanding of his own emotions and feelings, and those of others, or if man's personality is marked by ideational patterns which have been almost completely organized subjectively till they suit the individual and make him indifferent towards the objective world or dominate bis perception of the outside world that the given perception is always recast into predetermined patterns or meanings of his own. In either case, the individual moves in the logical dicbotomies of subject and object and the hybris of his ego inevitably violate either the objective or subjective reality. But there is still another sort of knowledge which defies all logical dissections and explanations and moves in the rhythmic moving of the spirit. This knowledge penetrales deeply down to the very foundations of our existence or, to state it more correctly, it emerges from the depths of our own being. This knowledge, which is colled "symbolic". "transcandental" knowledge (paramarthatalya), is much more convincing, because it has come out of the shole and sil ·8. THE VARIOUS STAGES IN INTEGRATION 143 because it can give an answer where our bearsay know. ledge and literal" knowledge fail to give an answer. makes us free, so that all worries, all miseries, aod all conflicts going on in tbis world ceasc to affect the individual. This knowledge is neither conceptual nor philosophi. cal but quite real and direct, vital and energizing. Unlike intellection it does not block its own passageway. As long as there is still the faintest vestige of an ego we are limited and do not possess the freedom of mind. The Analism 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 cgo has no longer any support. For this reason the dualistic mode (of thinking, which always enslaves us) must be given up?". Since, as I have already pointed out, Buddhist Samidhi is not an abstraction or an intellectual exercise, it is obvious that Samādhi has been attained when "symbolic" knowledge is coupled with "iteral" knowledge, *hen life has been realized as an integral and indivisible whole. We are no loager disunited with ourselves, we have found and realized unitive foowledge. We are the masters of reality and possess the key to all the mysteries of life. What thep. *Reality is the only thing that counts. O Exalted Onc, is the meaning of reality? Reality is that against which there are no counter-arguments. What is the meaning of that against which there are to counter-arguments? Samādbi, leading up to reality, is Vhat ibat against which there are no counter arguments. is that state shere is Samādhi leading up to reality ? 1 Prajulopyjarla iscayandabi IV 7.

·144. YUGANADDHA the tivo sorts of knowledge can no longer exists separate from each other. This is Samādhi leading up to reality: What are, • Exalted One, the two sorts of knowledge ? They are "literal" knowledge (sarvslisatyal and "sym. bolic", "transcendental" knowledge" (paramārthasatya)": ' Here, in Samādbi, all barriers have been removed and the whole universe is stretched out before our eyes in lustre and splendour. Everything lias become inmost and inalienable possession. Mari has become 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 such artificial abstractions as man and woman, God and Universe, spiritual and material world have been abolished. No contradictions, 10 oppositions can 'ever again disturb this peace. It is not possible either that man relapses into & material or spiritual world. "Therefore it has been saill (in the Kālacakratantra) : "detached from the material and the immaterial". (The Sahaja ) cannot be conceived as material, because it is lacking in the accumulation of atoms which produces the (phenomenon of) dense matter and because it is (like) an army seen in a mirror; but it cannot be conceived as immaterial either(and, therefore, as unperceivable), because it is not beyond perception (i. 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 (bimba) does not turn into material being, into the bustle of the world, and so also the Immutable (akşara) does not turn into annilulation, into Nirvāņa. Both aspects embrace each other. (The Sahaja) is tranquil, it does not change, because i Sogoddesatik, pp. 70 sq, ·8. THE VARIOUS STAGES IN INTEGRATION 145 cause, it is not subject to changes as are the senses (indriydi.. kararalitaltā!). Consisting of two aspects (i. e., of mascu. linity and of femininity), it was an androgynous shape. It is without the one-sidedness of exclusive wisdom (prajna, which, if it cannot express itself in activity, remains & sterile abstraction) and it is without ( the one-sidedness of) exclusive activity (upāya, which, if it is not supported by wisdom, remains incoherent fussiness). It is the unsurpass. able, the sublime, because it is unique. "(Since it is extremely difficult to break through the premises of reasoning-they have been too awe-inspiring-- someone might object): Since the Sabnja las evolved out of the Great Mudrā, it has been proven that the Sahaja bas originated out of a cause and that the Great Nudrā is the Since (the opposites of) cause and effect have not been transcended, both the Karmamudrā and the Jhāna. mudrā must be looked upon as causes of the Great Mudrā. What difference sliould exist (betwcen these two as causes, of the Great Mudrā and the Great Mudrā as cause of the Sahaja)? "(The refutation of this objection is that) wisdom (prajñā), represented as the universe (bimba) (and figurn.' tively spoken of as cause) is the Void (i. E., the fact that as regards all phenomena we can only say "void"), that is to say, the knowler'ge that all manifestations and forms (are the Void by nature). This (wisdom) has not been created, because by nature it is not subject 10 any conditions (i. e., it is self-authentic). The effect .which, has sprung from wisdom as cause and which is called, "having sprung from wisdom", has, as a matter of fact, from & cause (as this term is understood 10. intellection). That is to say, (the effect) has not sprung from wisdom as cause. Why is that so ? Because wisdom 19 - not sprung ·146 YUGANADDITA itself has not sprung from a cause (Under these circams tances,) how can the effect which is called the Sabaja bave sprung from a cause? After all, bow is it possible to speak of causation, shen (the sphere of the opposites, the circle of cause and effect) has been transcended "For this reason, Immutable know ledge (aksaram jrānas) is knowledge in the realm of wisdom (prazniāj hānan), and thus has not sprung from a cause. Since cause and effect do not obtain, it is not possible to maintain the proposition that the cause is determined by: the effect and ! the effect by the cause. Why is it not possible to maintain the proposition that the cause is determined by the effect and the effect by the cause ? The reason is that cause and effect are of relative validity only and (mutually conditioning) concepts, dependent on various conditions But here we have to deal with what is beyond the relati vity of ordinary ego consciousness and is without beginning and end. Therefore, the universe of which it has been said that in it cause and effect are mutually determining and that it is the union of opposites (ynganaddha) where cause and effect are not different from each other, has not been created and does not pass away. origination and termination. It has also been stated that "wbether or not Tathāgatas appear in this world, such is the nature of all things". Since that part, called wisdom (prazrābhāga), 'of the universe which is not different from both aspects (: e, from wisdom and activity, since either of them is but an abstraction), has been tranquillity from the very beginning, it has not come into existence at all (nityānutpanna). Since that other part, called activity (upāyabhaga), can only be experienced within ourselies it is constantly rising (and syaxing like the moon, (rad odsta) For thịs reason, there is nerther cause nor effect of It is exempt from ·8. THE VARIOUS STAGES IN INTEGRATION 147 mutual dctermination".! A fery words are necessary to make these statements more intelligible. The very fact that the Sahaja can only be cxperiences within ourselves involves the problem of authentication. The notions of authentic and authentica. tion 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 has the authentic note". This means that we feel the sincerity of him who has made an assertion. It also means that somehow the "truth" of something has been conveyed to us. However, the authentic character of something is not determined by the verifiability of its assertion in the sense of the empirical criterion exclusively. That' s bich makes something authentic is the fact that it shons forth certain qualities and values which are immediately recognized as nuthentic and acknowledged by the observer. In order to call sometbing sublime, we must apprehend the quality sublime, and that can be done only by an emotional intuition which totally different from Sensuous observation. But this does not mean that anthentication • falls outside the realm of experience. It only shows the difference between verification by authentication and verification by the empirical criterion as understood in the narrow sense. When 4 value is shown forth and acknowledged, this is no less a matter of experience than when a sense datum is pointed out and that pointing is understood. The limitation of experience to the sensu. ously observable is but a part of, the basically false initial assumption of the prior rights of the physical.". Indeed, the Sahaja is no sensuously observable entity, and its nature cannot be determined by any crucial experiment. But Sekoddesaţiki, p. 71.

·always the co implicate of the other. The actual condi. 148 YUGANADDHA while it cannot be verified directly it is indirectly rerifiable in the sense that it makes our experience as a whole intelligibic, And, strange to say, this indirect verification is the most direct approach to reality. When nothing veils our eyes, when all fetters have been thrown off, reality bas been found. But to say "this is really is absolutely wrong. It cannot be limited to and by any of the specific definitions of limited universes of discourse. The whole is blies-bliss, ineffable bliss! "Oh friend, the lotus flower is full-blown, awakered by the Vajra : Io dance and in Great Bliss se jubilantly sing tooral lal looral lal la ; Awakened by a ray of sunshine the lotus Noner has begun to blossom in Great Bliss ; la idance and in Great Bliss we jubilantly sing tcoral jal looral falla!" ) 9. The Apparent Duality of the Cosmos and the uddhahood of Man. All manifestations in this world are characterized by A dual aspect. We may speak of positive and negative electricity, of potential and kinetic energy, or, in the realm of mad, of masculinity and femininity, but she one is tion of every thing that we encounter is determined by Såd hanamala II AGO Quotation from the Vajragtiti: Mala slittasia kamalu panohiks rojx alalalala no mahisuherd #rohits #acry ravalryonent pophulli kamalu malasulene glalalalaho mahasthyna aro 14 acce 1 . 12 1 ·149 9. THE APPARENT DUALITY OR THE COSMOS these two co-existent or concurrent activitics. Now, the whole march of modern science has been toward the unifica. lion of concepts, the reduction of all matter to elements and then to a for types of particles, the reduction of "forces" to the single concept "energy", and finally the reduction of matter and energy to a singleb asic quantity. Prior to these achievements scientists had pictured the universe as a vessel containing two distinct elements, matter and energy. Matter was conceived as inert, tangi. ble, and characterized by a property called mass, and energy was conceived as active, invisible, and without mass. Einstein showed that moss and energy are equivalent. The property called mass is concentrated energy, that is, matter is energy and energy is matter, and the distinction is simply one of tempornry statc. Thus, the baffling interplay of matter and radiation bich appears sometimes to be a concourse of particles and sometimes a meeting of waves, has become more intelligible. The dual role of the electron as a unit of matter and a unit of electricity, simply describes different manifestations of one and the same reality. Matter and energy are interchangeable. If matter sheds its miss and travels with tbe speed of light we spenk of radiation or energy, and if energy congeals and becomes inert and we can ascertain its mass we speak of matter. But the unknown yet remains. For we have only touched the physical aspect, while the mental has still to he ascertained. Man is the Passing from playsics, let us take man. focus of mighty activities which can be observed from withia and from without. Man seen from within shows Seen his thoughts, tendencies, desires, joys, and sorrows. from without, man appears as the human body, his own and For this reason, man had that of his fellow creatures.

·150 YUGANADDHA - 4 once been looked upon as being made up of two distinct parts. However,' we know that man is not fully compri. sed in bis individual 'space-time continnum; he extends for beyond it. We do not know his limits, and those , we have set up are purely artificio). Since man does not allow himself to be observed simultaneously in his outer and inner aspects, we have been forced to divide him into different parts so that we are enabled to describe him. We may safely state that in the same way as body and soul, being the creations of our own methods of observa. tron, cannot be separated from each other, as man cannot be separated from his environment, so also masculinity and femininity cannot be treated as distinct elements. All these aspects, carved from an indivisible whole, are man himself and must blend in his oneness. The science of man is as old as mankınd, but it is the least developed science, especially in the Western world. Man is a point in the universe, that is to say, he himself is the universe, though not in the sense of a rigid equation, The parts we have construed do not correspond to parts of the universe; on the contrary, the wbole universe bas con. densed in him, as it were. In order to determine what this point "man" really is we have acted like a mathematician who, in order to locate a point, has set up a system of co. ordinates. For him any point in the plane of the two axis is completely located if its distance above or below the X-axis and its distance to the right or left of the I'. axis are known. But, fascinated by this game of locating points we have forgotten the point and taken the abscisse and the ordinate for "real". So we have turned very bad mathematicians, for a good mathematician never forgets that the X-axis and the Y.axis are abstractions created by him in order to solve a problem more easily. Indeed, it ·9. THE APPARENT DUALITY OF THE COSMOS 151 will be a tremendously hard task to turn one's eyes again toward the "point" and to treat the abstractions as what they are abstractions, but not facts. The inertia of our thinking and reasoning ( avidya) is for ever at work 10 distract us from our goal and the fetish.character of words will continue to cast semantic fetters on us. Therefore, we must give up all theorization, although a theory is the best pretext for not being compelled to care for what the issue will be, and the best means to increase the vainglori ousness of our ego. Unlike Western philosophers the Buddhist sages had no taste for dialectical quibbles. They knew too well that every sort of argumeаtation leads away from the life of the spirit into the desert of conceptual abstractions. An individual ridden by concepts instead of being aware of the realities of life will be inextricably involved in meshes of contradictions and altercations. Therefore the Buddhist sages did not hesitate to deride their own texts, because what is important to them is not the dogmatic system but the ultimate goal. Thus, for instance, Sarabe states that "Someone busies himself with (the teachings of ) Mahāyāna, though they are but holy scripture and logical treatises. Soʻne other one meditates on the mandala, and still another one busies himself with some other thing. **Someone tries to reason out the elemeut ether; someone else makes it consist of emptiness, After all, they busy themzcives with contradictory propositions."1 1. Saraha 11-12 kko-cig they cien de-k riyug Syed ca. de ni gaun-lugs fshed-aai bsf 17toocos in gran van dkysl? Khor Akhor-lo ma las bogom K-sig bro bar don chad pa-la rugs ·152 YUGANĀDDHA "Neither the mantras nor the Tantras nor the subjects of meditation nor concentration ( alone are responsible for man's delusions) they all are the causes of delusion, you fool I The mind is pure, do not stain it by meditation / If you are happy do not spoit your happiness" "My son, understand that the belief in the drink of immortality is profound ignorance Reading the explanations people have not understood the meaning af purification"3 "A scholar explains all didactic writings. Yet he does not know that the Buddha lives ia him He has rot mastered the systolic and diastolic movements ( of his life forces ). And yet this impertinent fellow exclaims "I am a sages To the puerile Western mind such statemeots seem to be ingbly blasphemous. The Westerner's master delusion of rightness has made him abandon every thought except la ta nam mkhai Ichama la slog rar anan grar yold Idan rar bysd pide Phat cher + 15 hun phyog la jugs pa ga 1 STALA 25 manta no tanto no dhea a dk rana tabla bs re badha o obhama karana aramala chia ma jkanchi kharadaha suha acchana nia apranv jagadaha Saraba 89 ara rulla bryghu rasa rasa a $us ithia abega balthana godhankis Jaga) ** junia : sojta Sarahs 70 pandia suala solcha bakkhand dehah, Buddha Launis na japai amonagang na 4 kka bokhandu lobi muhaju bhava, ha igandia 8 ·9. THE APPARENT DUALITY OF THE COSMOS 153 cracking skulls. His passions generated by value appreciations have crystallized into ideologies of hate. He is always disturbed when others take different paths and are not taken ia by any kind by systematic beliel. Disagree. ment is a lieinous crime. Hence the frequency in Western bistory with wbich in medieval time heretics got burned and in modern time deviationists get purged. Nothing has purged him of this theological attitude toward truth and heresy, it must always be witch-hunting and unconditional surrender to "words, words, mere words, no matter from the heart,"1 It seems that Mephistopheles in Goethe's Faust has pronounced a truth absolutely binding to the Western world : On words let your attention centre Then through the safest gate you'll enter The temple balls of Certainty. With words 'tis excellent disputing: Systems to words 'tis easy suiting; On words 'tis excellent believing; No word can ever lose a jot from thieving." This contrast in' Indian and Westerp attitudes toward the problem of man makes it extremely difficult to under. stand the feeling of being the universe which lends to the individual self, the dignity and importance which derives 1. William Shakespeare, 1 rollos Bad Oresuda, Act 7, soone 14. 2. Goethe, Fust, part I, English translation by Bajazd Taylor, The Gorman version raps as follows: Im gapzen-haliet Ench an Worte! Daon geht Ihr daroh die sichre Pforto Zom Temple der Gewissheit ela. ...****pr.15 BIIt Wortsa last sich treffich afreiten, afit Worten ein Byetem bereiten An Yorta lágt sich trefflich glauben, von einem Wort Iisst sich keld Iota rapbeg. 20 0.40.......... 4.*...........

·154 YUGANADDHA And yet from belonging to something greater than self. this feeling is the most important thing, because it makes one's slightest experiences, one's smallest acts, seem extre. mely significant, while at the same time preventing the greatest ones from seeming excessively significant. All roads trace back to man, though they sometimes seem to lead away from him 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 intricate mystery of man when one does not see where one is * located."'1 The apparent dual aspect of man as well as of the whole universe, of which the human is but & certain manifestation, has been symbolized by the Prajſtopāya. Prajñā is the female aspect and Upāya is the male aspect. When they are represented or "pictured" in anthropomor. phic shape they embrace each other, touching at all points of contact. This is to show that the one cannot be with. out the other and that they are basically one. Now, this symbol is of special significance. It comprises the physical symbol by means of which man's spiritual journey is pictured and the cosmic symbol by means of which spiritual tóings and relations are suggested. It is the means of apprehending and expressing value relations not otherwise expressible, and their expansion sboks this to be so. Thus, the essential furction of this symbol is to give us insight 1, Saraba C9 04 bisama tundhi lo salssi fojali athi fida noi dusi ·9. THE APPARENT DUALITY OF THE COSMOS 155 into and knowledge of Reality. Ve may call this "per. spected" in contrast to "asserted" reality. However, if we try to expand and to interpret this symbol: we may destroy its symbol character. Therefore, any interpretation of its unexpressed reference mast be connected with a deepening of the meaning, which involves the elements of feeling and emotion. Interpreted, this symbol means 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 and volume (préhivz ), cohesion (ab ), heat ( tejus ), expansion (väyu ), and space (akaśa ). To these five female items correspond five male items, also arranged according to decreasing density : materiality (muscles, sinews, bones, etc , ( rüp: ), feeling (vedana) sensation (samina), motivity (sarskāraſ), and consciousness (vijnānu). This polarity may be spoken of as potential and kinetic energy, the Prajñā or the Dhātus being the potential energy and the Upāya and the Shandbas being the kinetic energy, Their concourse produces a given phenomenon. By interpreting the symbol in this way, however, we must not overlook the danger of mechanistic utterance which tends to create myth by understatement. For mechanistic utterance may lead to the concept that the bidynamics of life consists in & positive system of processes and a negative after-effect or form of intra--and intermolecular collapse, releasing energy like a falling body, or that it may be compared to gas engine combustion. But such concepts are utterly inadequate. The energic reserves ( Dhātus) are not "burned as fuels", but, as indicated by the best evidence on radioactive isotopes in metabolism, are OUC ·156 YUGANADDHA worked over into living structures before they are broken down for energy release in work. However, whatever the case may be, to dissolve the symbol into physics or something else is to denature it. The important thing is to retain the nounces of meaning and the feeling-emotional tone of that which is interpreted and translated. The fact that the elementary phenomene, the "reserves" (dhalu ); are thought to be female and conceived as "wisdom" ('prajna), while the forces ( skandha ) that oper. ate conjointly with them are thought to be male and conceived as "activity" (upāya), is ample proof of the deep . insight into and understanding of the wholeness of life the Buddhist Tāntrics have had. Femininity which is experienced by the male through the objective woman and through the unconscious forces of bis psyche, is more deeply rooted in the realm of possibilities than are the male forces which, though they operate conjointly with the female forces, more often combat them and are in danger to lose the contact with the deeper layers of life. It'is true, as long as wholeness has not been realized it is impossible to make any assertions as regard what mascu. Jinity and femininity are in reality. We can only speak about that which appears as a man's or a woman's consci. ousness. And this is rather limited, because it is confined to the sorface, to our ego, linked up with the physical sex. It is equally 'true that man's consciousness bas conquered vast regions of the outer world at the expense, however, of having lost the access to and the contact with the unconscious possibilities, while, on the other hand, & woman's consciousness has conquered relatively little of the outside world as it is seen by the male. However, It would be erroneous to call a woman's consciousness an inferior sort of consciousness. A woman's consciousness is ·8. THE APPARENT DUALITY OF THE COSMOS 157 women only different from that of the male. Aoy evalnation is out of place. By a woman many things are nlready seen, while the man still pokes about in the dark. A is aware of the attendant circumstances and of the possibi. lities connected with thcm wbicir, as rule, a man is unable to see. For this reason, the world of the woman appears to the male as getting lost in nges and cosmic intuitude. But, as a matter of fact, it is this expansion into the infinite, ageless, and transcendental which can give most valuable bints and impulses. Because of this transcendeutal character it is aptly called wisdom. And wisdom is mure than intellectual knowledge. "One speaks of wisdom, because it goes beyond a conceptually differentiated reality". ? The woman and all that is connected with her is to the male & strange and yet most intimate world, waiting to be realized. We may rightly ask how it might have occurred to man to divide the universe into a world of possibilities and a world of facts, into masculinity and feminioity, 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 the unconscious, are one. They only appear 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 in dual shape ( to man's discriminat ing reason)"." 1. Prajopaparinigosyasladhi IV 10. 4. Gabynesmijatantra, p. 161 : advayak arredharmas tu diayabhnoong lakwia ·158 ! YUGANADDHA : Although we speak of the polarity of man and of the universe I want to make clear one point which, if overlooke ed, might give rise to serious misunderstandings. The equation of femininity with "wisdom" and of masculinity with "activity" is not at all an idealization of the existing duality of man and women, Idealizations occur when one attempts to deceive oneself about an annoying fact. They are preventive measures dictated by a secret fear of reality. But here we bave to do with what is to be achieved and must be the fulfilment of man. How absurd it is to see an idealization in "wisdem" and "'activity" is borne out by the statement that in its highest form the male aspect (upāya) is all comprehensive kindness (karunā), while the female aspect (prajsa) is the Void, that is, the fact that, when the egotistic attitude has been broken through,, there is no longer & sometbing which the "I" must punish, reform, or wipe out (śünyalā). If we consider the ordinary duality of man and woman such an assertion is absolutely nonsen sical. To our common sense it is the woman who embodies all kindness and love, while the man is the model of spiritual qualities. But neither the kindness of the woman por the reason of the man will lead to the goal, on the contrary, they are the strongest fetters and obstacles. The kindaess of the woman is ego-related, it is shown to the small world of husband, children, and nearest relatives. In the same way the reason of the man is ego-related and concerned with thirst for fame and similor egotistic vanities. By clingiag to sucla superficiali. ties the gap between the individual and wholeness becomes almost unbridgeable. Therefore, through integra. ting femininity, that is, all that has been ercluded from the world of the ego, the man must convert his reasonable" bole activity into kindness which comprises the universe. In exactly the same way, through integraling ·9. THE APPARENT DUALITY OF TIIE COSMOS 159 issues are masculinity, the woman must develop the fnculty of insight into what lies beyond her family cycle. In no way must this development degenerate into mere intellec. tion. If this integration and change of personality are achieved the urtificial distinction of man and woman will vanish. The most detrimental thing would b: if the man simply imitated the apparent kindness of the woman or if the womon copied the intellectual activity of the man, He would become an effeminate simpleton and she a disput. atious hag. Neither could stand the other. Where vital at stake cheap imitations are impossible. Wholeness asks for the whole in man. "When one realizes that all phenomena are not a something (niņsvabhāvatā = śünyala) and when one differen. tiates betsveen knowledge and the knowledgeable one speaks of the essence of wisdom (prajñātattva) "Since it affects (rafijati) all beings distressed by the floods of suffering, rising from various causes, kindness (srpā) is sung of as love (râga). "Since in a proper way, like a boat, it leads up to the desired goal (upānayati) one praises it as activity (upāya) because of its properness. "Their unity, like that of water and milk, is called Activity full of wisdom (prajfiopāyu) because of their non. duality,"1 The male female polarity, described by the symbols of the Dhātus and of the Skandhas and representing, both man and the universe, is restricted to the realm of the physical. In the human sphere of man and woman this polarity corresponds to the relation of the man to the Karmamudrā, which culminates in the momentary satiation 1. Prajiopijaviolsosyasiddhi 1 14-17, ·160 YUGANADDHA of the physiological sex drive. The physical ca-implicates the mental. Both the physical and the mental are one in exactly the same way as man and universe are one. The polarity of matter and mind is seen in the fact that, viewed from & spiritual level, the "material" Dbātus are goddesses and that the material" Skandbas are Buddhas. Again the basic polarity of masculinity and ſemipinity is pointed out. "In short, the five Skandhas are called the five Buddhas." Thus we read in the Gubyasamājatantra, and the venerable Indrabhati states that "Because the five Skaddhas are by nature Buddhas, they are called the Victorious Ones Gina, Buddha); the Dhātus are called Locanā and so on. For this reason, one speaks of the Buddha-nature of all beings and of the whole universe). "Since all the beings in the three worlds by nature always Buddhas, all their activities serve the end to realize Buddhabood. In vain is the occupation with tradition. "Since all tbe world is the Buddba, all the beings in the three worlds are the Buddha, too. The trouble-some experiences of pleasure, sorrow, lust and so on are not meant for (such a) world.") The 'five Buddhas are in the sequence of the five Skandbas; the white Vairocana, tbe yellow Ratnasambhu. va, the red Amitabha, the green Amoghasiddhi, add the dark blue or black Absobbya. The five corresponding 1. Gobyanmijatastrs. p. 137. 2. Jiipagladbi II 1.3, are ·9. THE APPARENT DUALITY OF THE COSMOS 161 we cannat fernale deities tare: Locana, Māmaki, pandaravísins, Tariņi (or more frequently "Tira); and 'Vajradhktvisvarí. These divine figures, commonly known as the Dliyonla buddhas and their saktis, are not at all something ulti. mate. They are but another aspect of the indivisible whole, the mental aspect, just as the Skandbns and the Dhatus are the material" or plıysical aspect. 'Therefore, to give oneself up to this divine world is as stupid as to cling to the material world. Both worlds are not made for us, because they are born from the error of our reason and from the igporance of our true nature. To such worlds become adapted. However, the fact that man in his plıysical aspect is just as admir. able end, divine as m his mental aspect) gives him a sense of his owo dignity pod liberates him from the degradation into which he bas been driven by the Christian dualism and its contempt for the flesh. Indeed, although the West has attributed & greater reality and a privileged position to matter and, jo course of time, even has discarded belief in soul- to the extent that one God. stantly, quarrels about its meaning—it has retajned the contemptuous attitude toward dust, the dust which is all of man that remains when soul bas departed. Despi. sing bis unique desire to living, dreading the worm, and thinking of himself as worn-fodder (the Western man not only lowered his sense of his own digaity but also lost the respect of others, Hence the mortal madness of retaining some war-making potentialitics and of embarking on & program of surprise attacks Against others so order to postpone the ignomitous end. Yet it may be asked, who is the more divine, te tyho neglects and spurns the body or mind that be may attain some fancied superiority, or he who cherishes both 21 ·162 YUGANADDHA 15 as the moulds 10 which reality expresses itself? He who realizes that his life and all its activities are not A thing apart, to be held and pursued egotistically, as if enjoyment was something to be filched from the whole with a sense of separateness, will more speedily and truly attain the goal thao by neurotically fleeing from and casting aside some aspect or other as being either un spiritual or illusory To neglect or to deny the needs of the body, to think of it as something not divine, is to neglect and to deny all hfe Since, as I have said, man e point in which the whole universe has condensed, as at were, even the allegedly lowliest physical needs take on & cosmic character, to say nothing of the mental activities which, after all, cannot be dealt with as sometbing apart. It is not true that happiness can only be held by absence of enjoyment now or by deliberately sought for suffering and mortification But it is true that a life of mingled pleasure and pain is due to one sidedness when one aspect or another is unduly empbasized. He who strives for wholeness, who goes for the root from whence everything he has split up into contradictory propositions has started, will see that there cannot be separateness between him and the whole, and happiness and bliss 1 are his “Although he enjoys the objectne world be is not takea in by the objects One plucks the lotus flower without gettiog net from the water So also the Yogin who goes for the root (from whence everything bas started), though enjoying the objective world, is not affected by the objects'' saraha 66 Essas tamants na bisaa balappas wala hara: na pan chispas emal joi mula saranto baki na bahan 10 rantan, 1 ·8. THE APPARENT DUALITY OF THE COSMOS 1631 We do not apprehend man as a whole. We only know him as composed of distinct parts, and even these parts have been created by our methods. Each one of us is 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 concepts as body and mind, universe and God, we bave developed the most refined techniques, but the whole, reality, bas. evaded us. Indeed, we have perpetuated the error 'of Descartes, taking our abstractions for concrete facts.' We have, furthermore, succeeded in depriving the world of gods, in relurn for which, matter has taken possession of us like an evil, all-devouring demon. We have not grown, but have become dejected materialists. Instead of experiencing values, more valuable than the common values, which would have been made accessible by the Jilānamudrā as far as the relationsbip between man and woman and between man and himself is concerned, we have not only remained on the level of the Karmamudrā, but have become degraded below the lowest level of human degradation. And yet the divine aspect is as real as the "material" and "matter of fact" aspect, For in the same way as the material-physical aspect of the whole, the Dhātus and Skandhas, may be compared to the physiological relationship of man and woman, the Karmamudrā, the mental and divine aspect, the Dhyadibuddhas and Saktıs, may be compared to the Jñānamudrā, now no longer restricted to the realm of man, creating in him self-respect and respect of others, but extending into and comprising the whole universe. Actually, the world of tlie'gods and goddesses is just! as much a creation of our mind as the material world. None can be said to be something ultimate. If we want ·164 YUGANADDHA la atlain the whole we must disentangle ourselves from all such abstractions and look behind the yerl If, however, vite concretize that wluch cross into our ego and because of its transceiding the carrosworld of our ega bas a superhu RIETI, drume character, that is, £ we continue to take the maofestation for the principle, we will foret er be bathered by sucb concepts as matter and mud, universe and God Godle or the gods must be "perspected'. It wdl never do ta assort or to derry tbem. Such is only the procedure of the unfit, the mangled in spirit and the crippled in luts wVhatever becorries manifest has the stape of the desty. This is by nature nat & something. What ever the manifestation may be it is always Saaynta byr anture!'. Man's attention has been attracted by the outside woTM The stimuli comñg from his inner world do not, as a rule, pass the threshold of consciousness However, tBey do give & certa rr calour to bis thoughts, Luis emotions, hrs actions, althonght fit does not clearly realze their bidden power The inner orld obscurely acts on sciousness Sometimes this inner world may sound ar alur And this depth consciousness is I should like to call the hiuder power of the inner world, is rarel's mistaken But, by being attracted by the outside world, marr Has Become accustomed to concretize that which comes from the deptbs of his inner being and to project, to focalize, it în arr outside world, perHaps even somew fiert 10 besser TTius ke bas become inextricably mixed up with the witbin and the without Physiolog cally speaking, however, cortical, that is, detached rational throught, 15 A I Adrspuraim Nahánkbapmkåls. hwww caderatuhara nosotru stabharata yatha ratha bharyt ipurit sa fatha fungal. Imikel con ·8. THE APPARCYT DUALITY OE THE COSIOS IGS mious new and fragile acquisition which breaks down at thic sEgutest irritation of the viscere, reported by the autononervous system to the thrlamus. Iholamic consciousness is characterized by emotions and feelings, coccical consciousness by formal reasoning. Modern man has lost the axireness of his dual consciousness and, although in twenty-three out of twenty-four fours he is dominated by thalamic cansciousness, he believes that he only uses cortical consciousness. His ego has a natural avcrsion of candidly admitting this "any thing'' ing capable of affecting man's most personal being.. Bat, as 4 matter of fact, the freedom and intentionality of the cgter ist &. master illusion. Now, wfrer we remember that the Skandhas and Dkātus have beerr arranged according to decreasing density and that "materiality (riipa) is placed' foremost as having the maximum of density, we should assume that its colour tast ge the darkest one. Our intellect is inclined to compare the colour of the Skandhas and Dhātus, the Dhyanibuddhas and Saktis, to the refraction of light trougk' & glass 'prism. Applying this physical law we should expect tEnt the clear and bright lig&t of the Void (sangreta, according as it' is refracted and deflected through the prism of our mind, must be totally absorbed by our body and that of our fellow creatures as having the maximum of density, so that its' colour ought to be blue or indiga on violet. But we are tald tkat is, white. This clearly słons that the colours of the deities are not derived from the observation of physical lan s but stert from experiences and insight. The fact is tot we chly believe ourselves to be fully aware of the so calleut outside world and that wc fancy this belief to be knowledge. Materialty which we attribute to the outside sodd. and the belief in it is not just another expression of mars ·156 YUGANADDHA unconscious mind, but it involves his unconscious mind. The roots of its emotional dynamism are there. Instead of admitting to ourselves that, because of this emotional dynamism, there are also irrational and contradictory elements in it, we invent ideologies and theories which rationalize our beliefs into neat and orderly systems that are capable of explaining anything, because they omit everything which their premises cannot explain. Such ideologies usually end by becoming systematic delusions, if they do not start already from delusions. For the basic fallacy of all our theories is the feeling that the abstractions we have construed should be "sound," that is, founded on truth. The Buddhists knew better.' They were not ashamed of admitting that the convictions which the ordinary man calls knowledge are founded on emotion, Therefore, the light of our reason, our intellectual know. ledge, which makes us turn our eyes toward the without and to which the outside world seems to be clear and bright, is not the bright light of the Void, which is all.comprehensive and not concerned with conceptual scaffolds, but the dim light of infatuation, the delusive light of the illusions we create in our minds about the nature of things which, since they have been illuminated by this light, we have not understood at all. For this reason, what we call materiality and as it is seen by our mortal eyes is bound up with delusion (moha).' Conversely, we should assume that our consciousness, our mental activity (vijftāna), should absorb very little light because of its rather insignificant density and tbat it should be bright. The Indian term (tijſtāna) signifies more than our term consciousness"; it also comprises that w bich 1. ln ble Pricitira, Adrayarajta tells us that Locadá 1. conected with delosion (moha), imali with batred (dresa). Tidliravida mita 10+ (raro), and Tim with jealousy (mga).

·9. THE APPARENT DUALITY OF THE COSMOS 167 as soon has been before consciousness, that is, before ego-conscious. ncss has developed. Thus transcending the pettishness of the ego it is closely related to, if not the same with the Void (sinya'ā). The Void means that there is not a something, only ego-consciousness is a something and has to do with a something. But that which lies beyond the realm of ego consciousness can never be said to be a something. As has already been pointed out, everything that exists starts from the Void, that is, everything we encounter in this world, b: it the material of the mental world, is a mould in which the Void expresses itself. Therefore, as something develops there is at the beginning a flash of the Void or the whole (sünyatābodhi), and that which' de clops seems to become something apart from the wbole. Since, moreover, rebirth may be spokou of prosaically as a transformation of cnergy, at the moment where one transformation has come to an end and a new gets on its way, we again bave the Void or the tvbole which later on is seen partially in the Skandhas and the Dhātus. For this reason, Náropa stales that “when the beings die, that is, when the (present) Shandhas break and are discarded and new Skandbas are talen on (i.e., the breaking and taking on ihas to be understood figuratively, because the new is a transformation of the old, and transformation means that neither absolute identity nor absolute diversity obtain), that which is between these two moments) is the Void (sanyutā) and therc is a unique view of the three worlds. This view itself is the Void. There is no doubt about that".. Owing to its relatedness to and its being basically one with the Void our mind should be bright and clear and transparent. But it is dark blue or black. Our mind Is' like an object standing before' source of light. As is well knor n, if an object, 1. Bekoddesatık i, p. 49 ·168 YUGANADDHA standing in front of a light, is not transparent--our mina cannot be transparent, because it is obscured by Hego-ness and like a wall separates us from the whole it appears the darker, the brighter the light that stands behind it, shines. Because our ego-bound mind is only aware of the narrow world it has created for itself and because it can never be the whole, it is, indeed, the blackest object, tacting Jike the shutter of a camera. 1 11 The fact that the parts, into which we have arbitrarily, split up man and the universe, contain the element of bi-polarity and that they may be looked upon us either having literal significance or, as having-symbolic significance, makes it clear that ane function of them is to evake remotions and value appreciations and that they also embody a meaning and a reality which transcends the body as well as its activities and in a sense lies beyond them, although it is fused with them. Therefore, the divine Aspect, the Dhyanibuddhas and the faktis, are certainly relevatory. The point I want to make ris that in so far as emotiopal Attitudes are evoked in us, there has been revealed to us something of the inner spirit of man aod tie universe which may be taken as part of our understanding of the world. That which has been revealed to us as giving and furthering insight into the nature of man is described in the following versos, Accounting for the names of the Dbyanibuddhas and $ektis: Tile pure Buddha-kmostedge is called Thiranda (The Tesplendent One). "Because this knowledge can DEITs be shaken by uneducated people and also not by professors .(mithyāgurujanair api), it is callel Akobya (The OC who cannot be shaken), D ·9. THC APPARENT DUALITY OR THE COSMOS 169 non. "Because there is no doubt about the fact that the jesels like the Buddha and 50 on rise (out of this knowledge) and because this knowledge is concerned with the needs of the beings, it is called Rainasamblara (Origin of Jewels). "This knowledge) is truly liberation because in it there is nothing against which a hostile attitude may be taken up (uprulisphilanirrāns), it is not contaminated by (such concepts as) being and being, and because it is linked up with infinite merits, it is called Anitādha (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 Amoghasiddhi (Whose accomplishments are not frustrated). "Because matter, fine and gross, spreading through the three aspects of time, is seen wherever it is located, (this knowledge) is called Locana (She who sees). "Because the All-Buddha-knowledge is the same to itself as well as to ine and because these "two" aspects) ere mutually penetrating, it is called Afâmaki (Mine-ness). "Because the sublime All-Buddha.knowledge wipes out all blemishes and because it is ever ready to purily all and everything, it is called Panduravāsini (She who abides in whiteness), “Because this knowledge is ever intent upon saving the world by means of Great Compassion and because it is so much suited to carry the beings to the other bank (of the river of existence), it is called Tūrā (She who redeems)".' 3 . - 1. JApagdaat Xy. 12 20 22 ·1.0 2. YUGANADDHA + OS This knowledge is, to be sure, symbolic knowledge, that is, for a "iteral" copy is substituted a variant which precisely by its variation, suggests or symbolizes something other than itself, In the case under consideration the immediately given intuition' is moulded in the 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 Dhyānibuddhas and Saktis are symbols and not ultimates. As to the relation between the Skandhos and Dbātus, on the one hand, and the Dhyānbuddhas and Saktis,, on the other, we have seen that the attitude of symbolism consists in endowing an occurrence in space and time with a, meaning to which greater value or significance is given thán belong to it in 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 underls ing notion is that the phenomenal world an expression of a noumenal" or 'intelligible world and that, because of this relation, the phenomenal may be taken to represent or stand as a symbol for the noumenal. This has been the Platonic theory of symbolism. The basic fallacy is that it unreasonably takes one aspect, the phenomenal, for symbolic and the other, the intelligible world, for ultimate: It overlooks the fact that both the phenomenal and the non-phenomenal are abstractions created by our minds. This duality.complex of the Westerners, imprison. ing their thoughts between the forbidding walls of matter and mind and making them wrestling about the particuler and the universal, has constantly been a gloom-spot in Vestern pbilosuplies' and sciences, u lich 'branched off in course of time. Even modern depth psychologs, postulating archetypes (rătand), has not been able to get IS ·9. THE APPARENT DUALITI OF THE COSMOS 171 rid of this dualism Tlie tragic reality is that this intelleclual discipline s hich, more than any other, should have led to a fundamental re education and perfectionment of man has so far contributed very little to the develop ment and growth of man And not only that, almost all our psychological concepts reflect the basic medical concept of disease and the philosophical premises of the Greeks, which subtly falsify them when they are applied to the problem of man, where they are needed as badly as in medicine Thus, the whole modern concept of neurosis, which should have been so fruitful, bas done even less to solve the problem of man than the earlier concepts of error and sın, because the psychologists 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 control the destinges of the world understand what darkness is The Buddhist minds, on the other hand, which were concerned with the whole and refused to set up standardızed patterns, have throughout the ages wandered freely over the same speculative field without bitterness or despair To them the divine and the non divine have never been mutually exclusive One has been as thrilling and awe inspiring as the other It need scarcely be reiterated that every dualistic view with its impl cit mechanisticism so clearly seen to the fatile quarrel of the Vitalists and the mechanists, Icads ever more deeply into paradoxes and all ad hoc hypotheses invented to solve the difficult es only serve to lead more such deeply into the morass It is evident that all, ·172 YUGANADDHA systems should be rejected, because they violate reality. One must be content with having operational concepts of such an experience as the Skandhas and Dhātus as well as the Dhyānıbuddhas and Śaktis. None of these con. concepts' can be reduced to or dissolved into the other. The question of truth and error, the latter being suto suggestion or hallucination in modern terminology, does not enter. of course, the silliness of all that is not matter is not true, is hard to disprove to a literal mind or to a modern logician. By realizing, however, that "blunt" truth, this authoritative postulale of Western reasoning, is póre abstraction and that for the Western philosophy 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 other words, when we recognize the fact that the Karmamudra or the Skandhas and Dbātus as well Jūānamudrā or the Dhyānıbuddhas and Śaktis are but two manifestations of the whole, we become liberated one-sidedness. The abstractions created lose their hold over us, because they bave been "perspected"! This state is, as has already been said, the Mabāmudrā or the Dharmakāye. However, if we want to communicate this state and experience to others are cannot do otherwise but resort to symbolic knowledge wbich has a dual character. That is to say, it contains an element of representation, the Dhyadibuddbas and the Śaktis, but it also symbolizes something other than itsell. Needless to say that this dual character involses all other darlities This sy mbolic knowledge which I bave pointed to in connection with the Sektis is described as regards the male aspect-masculinity and femidiaity are acver completo as the from our we have ·9. TIIC APPARENT DUALITY OF THE COSIOS 173 ly separable in the following words: "It is called wholly auspicious (samanlabhadrã); it is known as the Malāmudrā; it is the Dbarmakāya ond mirror-like wisdom (ādarśazkāna). "In the same way as the reflection of one's own (face) is surely seen in a mirror, so also the Dharma. haya is seen in the mirror of wisdom. "It is, called equal.intension wisilom (amatiijnana), because it has been realized that this All. Buddba. know ledge is the same as to oneself and others. "It is called distinguishing wisdom (pralyave ksana. jsāna), because it is pure from the very beginning, not created, radiant by itself, and mutually penetrating. "It is callet all-accomplishing wisdom (krtyänusthāna. jsāna) because at all places and at all times it accomplishes the work to be dore by the Buddhas and because to do such works is incumbent on all Buddhas. "It is called purified wisdom (ruvišuddhajana), because by it the indefatigable and excellent Yogins become free from the (fetters of) the passions ( which obsiruct the way toward enlightenment) and the conceptual scaffolds (which veil the insight into the true nature of man ) (kleśqjfieyavrtavii)."'I Now, it will have been observed that five Dbyānibud. dhas have been discussed, but only four Saktis. The fifth Saktı, Vajra dhātvīśvari, has not been mentioned at all, This remarkable fact is most revelatory of the insight the Buddhist sages have bad into the nature of It is man's ego-consciousness which bas become separated from the whole. Therefore, Consciousness, 1. Jiangaldahi 1, 48-63, man.

·not 174 YUGANADDHA which in the ordinary sense of the word 'is formal reason. ing and moving in logical dichotomies, cannot be in union with & Sakti. For to be in union with the female element, if one is & male, means that the one sidedness 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 psychological ones, excepted consciousness, are linked up with the whole, though in an invisible and still unknown way. The'male-female correlation may. be fundamentally simple, but somehow we miss its oneness, We give to things en artificial individuality. We actually do koow where the frontiers of the organs and the body are located. Neither do we understand the correlation between different individuals, for instance, the corresponding , existence of the penis and the vagina, nor do we , understand the cooperation of two individuals in the same physiological process, such as the fecundation of the egg by the spermatozoon. Our concepts of individuality, organizat ion, space and time do not help us, to understand these phe nomena. But when the ego is transcended or merges into a wider and deeper realm, when the artificial dua lism of ego and non ego has become meaningless, as it were, because the one undivided and indivisible whole has been realized, then-male-female oneness is no longer & problem. Indeed, in the same way as our organs and our body are not what they seem to be, so also consciousness is not what we believe it to be, it is mére than the artefact called con. or mind, consciousness and the unconscious together. The whole is Vajrasattva and Vajradbātu isyari. And they are, like the Dhyānibuddhas and the Sektis, not two but one. Thus, Advayavajra states that "These four (Sahtis : Locanã, Mamaki, Pandoravasini, Tarā) are like girls of about sixteen years, endowed with Sciousness ·9. THE APPARENT DUALITY Or TIL COSTOS 175 1 unparalleled beauty and splendour of youth, staying in radiancy, partaking of the nature of the four kāyas like the (Dhyambuddlias), sladdening the heart, being the foundation of the excellencies of all the Buddhas, and by nature the five Tathāgatas. In their midst stays the Vajradhātvisvari, whose nature are the vowels, the leader, by nature the same as Vajra sattva. She is called the Exalted One, Suchness, the Voul, Wisdom.complet107, the end of the world, the Fact-that-there-is not-s something, 1 "Modern physics has shown that mass and energy are equivalent: the property called mass is simply concentrated energj; and, what is more, matter and energy are inter: chiengeable. It is obvious, therefore, that we can say that "mass' is marked by "energy," at least, when we want to communicate it to others, \Vithin certain limits the concepts of modern puysics assist us in understanding why it has been stated that the masses" of the four Skandbas materiality (rupa), feeling (vedanā) sensation (samjñā;; and motivity (sams kūrāli) are marked by consciousness (rijfānu). As has been said, the Indinn term vijana denotes more then consciousnes, in our sense of the word and, for this reason, wc may, for the time being, render it. in modern terminology by "energy." However, we have to bear in mind that in Buddhism the concept of energy is not merely quantitative but essentially qualita: tive. Tlus, of this relationslip between "mass' and energy" Advayavajra states as follows: The five Skandlas are the five, Tathāgatas. Now the questions is: have the first four been marked by Akşobhya (consciousness, energy), in order to make it clear (to us) that they are congealed energy ? The answer is: energy (vijfāna) is the single basic quantity-quality; 1 Adryavajea, Pan akara, P 13.

·176 YUGANADDHA 1 it is symbolically known, free from (such conceptual scaffolds as) subject and object, because tbe relationsbip between a subject and an outside world is (essentially) the Void (śünyatā). This (basic energy) which may be compared to the clear' sky at noon in autumn, is conceived by' (the adherents of the Yogācāra-school), who speak of attribute. lessness as the primary. Therefore, it has been stated that The Void which (owing to the power of ignorance) is conceived as an object is without any delusive appearance and without any distinct form. As thus existing it is experienced. It is only veiled by secondary appearances (which our ignorance takes for ultimates). It has also been said táat The two forms of manifestation (i.e. the Sambho gakāya and the Nirmāņakāya) are secondary. Furthermore, Inexpressible by concepts and words, without any delusive appearance-this is the Dharmahāys of the Great Sage. The two other forms of manifestation which have derived from it are the secondary and the trickeries (māyā) of intellection. Now, if it has been proved by the mark of Akşobliya (that the physiological and psychological aspects of our being are congealed energy ), why then is Akçobbya marked by Vajrasativa ? For thus we have already been taught by tradition. The answer that this is so in order to show that the Void appears to us in an imagided form cannot hold good. For this has already been proved by the mark of Aksobhya. The correct answer is that, in the same way as by the mark of Aksobhya, it has been proved tbat consciousness (jliānavijnana ) is the primary and cverything else the secondary, so also by the mark of Vajrasattva is to ·9, THE APPARENT DDALITY or THE COSYOS 177 ! be understood that consciousness y energy, vijnana) 'is the secondary and that the primary is the Vajra the Indo. structible ). In the Vajrasekhara it has been said that The Void y śīngia) is called Vajra, because it is firm, sound, cannot be changed, cannot be piercea, cannot be split, cannot be burned, cannot be destroyed", 1 Elsewhere Advayavajra declares that "In order to show, that Varrocana, Ratnasambhava, Amitābba, and Amoghasiddhi, who are sitting in the Vajraposture ; who have two arms and one {ace ; whose, heads are bald but for & tuft of hair and who are dressed in a yellowish red garment; who are adorned with the thirty. two major marks and the cighty minor ones : who are the mine of excellencies such as the ten powers and the four forms of ) indubitable confidence , who are without perishable flesh and bones ; who are like an image in a mirror ; who because of presentational immediacy, are body of the joy priuciple" ( simbhogavigraha ) výbich is spotless, because the notions of truth and error bave vanished; who are not separable and differeot from the uncreated "body of the true nature of things" ( dharmakāya ) which is all the Buddhas and from the body, of re presentation nod imagery" ( nirmānıkāyı ), because they are that "basic body" (stābhāvikakaya) which is the single and unique essence of, the, three (former ) bodies; who are the Skandhas materiality, feeling, sensation, motivityare , but ( so many aspects , of congealed ) energy (trijsānamālrulā), they are marked by Akşobhya. And 1. Advayavejca, Pancatatbagat modesrivaranam, p. 23. asansiralathagatâtmakadharmakaza kalpitanırmanakayacsbhinni. The na before satyasalyddusankalpanagagama must be omitted probably wae logerted in reminiscenon of p. 40. na satyash ni mrsa. 23 11 ·178 YUGANADDHA in order to show that energy itself is not a something and that (ultimate reality) is the undivided and indivisible whole (symbolized by the oneness) of the Void (sinyata) and Compassion (karunā', Alsobhya too is marked by Vajrasattva Thereby it has been established that the universe is the single and unique oneness of existence and Nirvana wlich (we have split up by our methods of observation into) cause and effect Moreover, (it bas been said in the Dūkınıvajrapatijara) When the spirit (cittam) that is not different from the Void and Compassion together is realızed, then the teaching of the Buddha, the Dharma, and the Sangha (is understood) In the same way as sweetness is the nature of sugar and leat that of fire, so also the Void is the nature of all phenomena Furthermore, it bas been stated that The thorough knowledge of existence is Norvāna Thus it has been said" 1) It is true, the majestity of the universe cannot be envisaged by earth bound and sense imprisoned man For whenever he attempts to penetrate ard spy on the real objective world, he changes and distorts its workings by the very process of observation He is somewhat in the position of a blind man trying to discern the shape and texture of a snow flake As soon as it touches his fingers it dissolves Indeed, we may even say that bis real objective world is like a magic forest whose countless trees unceasingly change their places and shapes But in trying to bring to light his true nature, his Adyayavajca Pancitara, P 42 The text belog rather corrap hag boen corrected by me The correct sereloa 18 18a mokrlatathagat atmaka dharmakayakalpitanıtmanakayavyabkonna, 1 ·9, THE APPARENT DUALITY or TIL COSMOS 179 potentialities, 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 that, after all, they are but glasses coloured by doctrines, beliefs, and illusions. Then, when be learns that his familiar duality of body and min I are but views taken of the same object by different methods and that, in the same way as his body partakes of the material world with its chemical and other properties, so also his mind stretches beyond the narrow boundaries of his ego, he will see that his individual duality is only one aspect of a deeper and more remarkable duality which pervades all nature. And when bc understands that the duality of physical universe and cosmic mind are, like his own individual duality of body and mind, but different views taken from the same single reality, he will no longer ask which aspect is really true, because now Lie knows that the whole cannot be split up into parts, which by themselves would suffice to explain" or describe reality. Now, I am fully aware of the danger in mechanistic utterance which tends to create myths (also scientific ones !) and illusions by understatement and to make us cither materialists or idealists of various shades. By insisting, however, accurately, that the universe including man is nothing but congealed energy, it makes it seem less complicated and awe-inspiring tian it is, thereby quite literally creating an illusion. Unlike Western Buddhism in philosophical and religious utterances, telling men about the peaks of buman experience never neglects the values of the plain. la emphasizing the emotional significance of certain aspects of life by the does distract attention punctuation of spirit, it not ·180 YUGANADDHA 3 t give from the implicit spirituality of the commonplace Thus, 'Saraha 'exclaims "Do not give yourself up to the Void, consider the Where and the othere' as equal Een if it be but the awn of sesame, it will 'inevitably 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 an understalement, because it cannot convey the feeling emotior al tone to us, and that more is implied than what the most highly developed, language of modern physics can express, we may try to render Advayavajra s words into a Western language "Because the five components (of our terrestrial existence) which bave been created by our owa methods of observation (Pratītyasamutpanna) are by nature the five Tathāgatas (energy), and because the nature of these five) is the non separateness of the Void and Compassion (funyatākarunabhinnalvat), it is an established fact that the (whole) universe is the non separateness of the Vord ana Compassion (Sunyatakarunabhınnam) : This non separateness is enlightenment, as has already been pointed out in the Gubyasamajatantra "Without beginning and end, peaceful, not deficient (because either) being or gon being (ts attributed to it, all pervading and ever present, non separateness of 1 1 Saraba -7 sunnahr sanga ma karahı tuhu gal lah sama cintasaa tita husd malta di alatio b anu kara abassa Adya yaraja Pancata thagatamadrarivaranam p 28 Lasmal pancalaran u pral tya amutpanntuna apa calothagatastaðhæc 1 at svabhavasya CJ In jalakartinabkt z aldat funjalukaru nabinnan jagad ti si stam ·9. THE APPARENT DUALITY OF THE Cossos 181 1 the Void and Compassion-this is called Enlightenment".? And similarly Advayavajca states that "That which is the non-separateness of the Void and Compassion is enlightenment-hnowledge"." Indrabhati, commenting upon the passage from the Guhyasamājatantra, declares that "Without beginning and end' menns that it is without origin and annihilation. Bs; thiş lerm it has been esta. blished that it 'is all pers ading, unchangeable, and extending through all aspects of time. For that which is coarse matter and localized in a definite place, changing, and passing througlı time, is annihilated. But also that which is localized in subtle matter is annihilated. For comple, the fragrance of musk and similar substances, though it is subtle but localized in a definite place, perishes and changes, when musk and those substances perfumed by it do no longer exist. Peaceful' means that it is peaceful from the very beginning, because all the defilements (of mind) are accidental (e. only on the reel of one's consciousness they seem to "bappen"). «Not deficient (because either) being or pon being (is attributed to it)' is said, because it is endowed with the afore-mentioned qualities. 'All.pervading and ever-present means that it is ever-sublime, the Lord, because it accomplishes the works to be done by and fulfills all the needs of all beings, be these works and needs worldly or super-tyorldly. *Non-separateness of the Void and Compassion' means (originaly mind in which the Void, which is “perspected" 1; Gabyasamájatastrs, R 153 anidsnidhanan fantam bhavabharūk ayam eibhuns Funyatákarunathinaan bodhrullan 1 molam 3. Adya yavajra, Babiyansyidisika 16 od. funyatabatunabhinnan yod bodhas jnánam siste ·182 YUGANADDHA knowledge of the All-Buddha-knowledge, because it bas been realized that) all things are not a something, is not separate from Compassion. Compassion is the firm resolve to bring all the beings into this state of King of Knowledge and to vest them with extraordinary bliss. It has been said that The Yogin who knows the true nature of all things, together with all the Tathäga tas for ever accomplishes and fulfills the duties of the Buddhas, because he and they are pervading each other. Enlightenment which is accompanied by infinite Great Compassion toward all beings is the Vajra".' For most of us it will be exceedingly 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 relationship between things escapes us, but also fail to provide an emotional as tell as intellectual understanding of the oneness of man and the universe. Our idolatrous worship of the techniques of science divorced from any ethical goal and the lacunæ in our sense of human dignity make us constantly forget that a given scientific advance raises more problems than it solves. In spite of these drawbacks, which we somehow 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 enabled us to grow, it has given us gigantism.. And yet we cannot survive without science, or science, We need science to save us from the effects of We must bring ourselves to admit that mere theorization greatly bampers progress, which can only 1. Jñånagıdali xv. 5 9 1 even with less science.

·us to 9. THE APPARENT DUALITY or Tie COSMOS 183 be made the hard way, by including ourselves and our difficulties. To suppress cne's feelings, emotions, and sympathetic participation in onc's object may be feasible and correct which one is dealing with dead matter whatever this may--but, when one is dealing with the life of man, it can hardly apply. Our plassicists are discovering mathematically the unity of the cosmos which the Buddhist sages long since discovered mystically. The discoveries of the modern physicists will enable understand the Tantric teachings to a certain extent but they will not exempt us from the task of developing a sense of citizenship in nature-a social conscience, one might say, which is inherent in the Buddhist teachings. The trouble is that we in the modern West believe that we can dispense with man and that it will suffice to direct our propaganda at minds wbich only need convincing by logical arguments, evening classes, pamphlets and so on, to recognize their own interests and to act accordingly. We believe that we can order enlightenment 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 keynotes of Buddhist teachings. Help all you can on the big things of life but do some little thing yourself. In this way, by putting our ideals into the furoace instead of believing that our ideals are of much nobler alloy than those of others, will achieve social integration as well as personal integration, which is the key to inner peace and outer effectiveness. To 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 it is a mere visceral disturbance, warps man's judgement, causes him to make all kinds of ludicrous and harmful mistakes, we ·184 YUGAÑAD'DÉA and translates itself into the most absurdly sentimental view of life. Compassion in Buddhism is inseparably connecled with Wisdom. That means when we have gained insight into the fundamental sigõificance of life and of the universe and when we cease from worrying about merely individual interests, Compassion is free to work its own way; unobstructed by šélfish encumbralices it is 'able to spread through the whole universe. This emotional richness must be taken into account if ever we want to understand the Tântrić teáchings, which are highly scientific, though they cannot be described in,' or grasped by our emotionallý poốe scientific concepts. The unity of the cosmos, which ihe modern physicists hảvé discovered mathematically and the Buddhist sages mystically, as i here pointed olit before, iš most clearly expressed in the following verse : That which is compassion aîd the Void (by nature) is fime tkälá), and the void which in conventional shape is, përceived through the screen. of man's senses is the Wheel (cakra). (The combination of these two) Kälıcakra, is non.duality, imperishable."), Näropa, commenting on this vérse, is more explicit. He says: “He (the Ādibúddha, the Sáhajákāģaj, indeed, is the Kālacakra, the Exalted - One, who is both wisdom and means (prajñopājātmaká); because cognition and the cognica able blend in his oneness: - Anå since this atvareness (òf dneness) which is imperishable bliss, is the reason for the fact-'that all obscurations to the mind) disappear, it called "Timie (kāls).. The term méans (upāyi bignifies 1 1. Sekoddeistika, 8.! .

·D. THE APPARENT DUALITY OF THE COSTOS 185 Compassion (karuna) together with the sie spiritual powers, The universe as the cognizable is the Wheel (eakra). The term wheel signifies the endless forms of existence within the three spheres of the world. This, indeed, is wisdom (prajna), being the Void by nature 'and'. endowed with all the aspects (which tbc universe presents to the observer). Their unity is called the KALACHAKRA": Here it has been stated most clearly that reality exists both in time and in spece and that the two arc indivisible. It must not be thought, however, that this space-time continuum is simply a mathematical or philoso. phicul construction. The universe is a space.time continuum. Only in our minds we tend to separate the three dimensions of space and the one 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 tbat the time dimension can more be detached from the space dimension than length can be detached from breadth and thickness in an accurate representation of a house, a tree, or Mr. X. Space bas no objective reality except as an order or arrangement of the things we perceive in it, and time has no independent existence from the order of events by which we measure it. All measurements of time are really measuremer ts in space, and conversely all measurements in space depend on measure. ments of time. Thus, seconds, minules, hours, days, weeks, months, years, are measurements of the carth's position in Simi. space relative to the sun, the moon, and the stars. larly, latitude and longitude, the terms by which man on the ocean, are defines his spatial position on earth or measured in minutes and seconds, and in order to compute them accurately we must know the time of the day and the 1. Setoddesatiki, p. 8 24 no ·! 186 YUGANADDHA day of the year. Since time is, speaking the language of modern physics, an impalpable quantity it is not possible to draw a picture or to construct a model of the world or of man as a four-dimensional space-time continuum. But it can be imagined. And it car be represented symboli. cally. Here it is necessary to introduce an important fact. Since man stretches beyond the frontiers of bis skin and beyond the self-imposed limits of his consciousness he is not a model of the universe itself. He is not a copy of something, but he is everything. This feeling and awareness of being the whole is of the utmost social value. It hardly requires much demonstration to show that a mind free from delusion—the worst delusion 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 deluded mind engenders and even aggravates delusions in others. Therefore, any victory over delusion in a single mind, any realization of being the whole, is a blow struck at the accumulation, of mass delusions. Any thought, action, or feeling which raises the sense of dignity of those who are striving to attain this being the whole is a step toward its attainment. The distinction between subject and object tends to dissolve if we look at man and the world in this way, as do the qualms of the soul which stem from its dividedness and separateness. Clearly, in his brief tenancy on earth man egocentrically orders events in his mind according to his own feelings of past, present, and future. But except on the reels of his own consciousness the universc does not "happen" it simply exists. However, exists is an oversimplification, an under-statement, a myth. The statement that the universe or man is the Ādibuddha to say that it ·9. THE APPARENT DUADITY OF THE COSTOS IS7 is but an inadequate verbalization of an all.comprehensive experience. The Ādibuddha is assuredly not a 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 humanity 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 unfolding of man's true nature. Its explanation by Nāropa runs as follows, "The term Ādi means without beginning and end : the term Buddha means that one has awakened to the fact that all the phenomena (we encounter in life) are not opposing each other (i.e, the conflict going on in the world of our self-imposed limitations has been resolved). Both terms together form the verbal expression Ādibuddba, The meaning is that he (the Adibuddha or he who has realized his own true naturc) is without origin and end, that be is all-knowing. In the Nāmasangiti it has also Leer stated that The Buddha who is without beginning and end is the Adibuddha. He is not dependent upon the logical sequence of ideas'.' The fact that man is the Buddhia by nature has often been reiterated in the Buddhist texts., "Every being is potentially & Tathāgata and has this (liberating) knowledge". There is no difference between man and 1. Setoddesstika, p. 7. 4. Satoddessctki, . 64 uktain ca tathigatajranagarbhak santasallvil itu. See also Lantaratira sutra, p. 77. man ·188 TUGANADDHA essentinliy, nor between man and the universe, Every: thing is a manifestation or, perhaps stated more cxactly, & symbol for ultimate reality. The difference between the beings 18 only caused by a greater or lesser power to manifest that which is in all of us and that which we all are in reality. The inseparability of man from the universe creates the feeling of universal participation which, in turn, raises our sense of our own dignity and, at the same time, begets reverence. Reverence, which must not be confused with servility, is the deeply religious feeling not to slight others. It is utmost sincerity of the heart, a mind free from illusions, among which the master illusion is the superstition that our ego is more important than another and that we can be free when we have turred others to cinders their beds or rubbed the salt of reproof onto the wounds of someone else's error. The Budihabood of man is not a sentimental blab. It is totality felt by the whole. It is the bright Light by which one sees. "Do not make any difference between the ego and the non-ego. Everything is the Buddha. This is the most sublime and spotless place., The mind is pure by its own nature". in 1 1 This, then, is the Tantric view of life. When we consciously try to develop our own potential and when ibe difficult is achieved, darkness overcome lights the fase of reality, pushing back the darkness that still rematas until everything has become light. The light enlightening the whole universe. 1 Saraha 109 para appana ma bhattı Karu saala niran'ana Buddha chu 50 timmala param pau alla shábe studdha, ·INDEX OF SANSKRIT, PALI, AND PRAKRIT WORDS. akrtrima 89 karman 87 akşara 93, 113, 133, 139, karmamudra 87, 90 144, 146 karma vāsanā 9 aksaram jñānam 146 kalpanāsvarūpa 87 acyuta 140 kāmataṇhā 21 anahatam tattvam 93 kāmadhầtu 85 animittavimohia 135 kāya 7, 12, 119 aprati,thitanirvāņa 169 kāraņa 139 apratisthitamānasa 117 kala 184 ab 155 krtyānusthānajāna 173 amanasikāra 117 krpā 122, 159 avijja 19 kodravya 90 avidyā 19, 99, 111, 151 hleśajūeyāyrta 173 asthānayoga 30 hşaạikanāmāparasahujākaya ākāśa 155 91 at maiva 49 kşarasukha 85 ādarśajhāna 173 grābak acitta 113 ānanda 87 sq., 95 grāhyacitta 113 ālayavijñāna 7, 10 grāhyādarśabhāsa 113 āvarana 125 cakra 184 upānayati 155 citta 178 upāya 28, 49, 145, 154, 156, cittavajra 135 158 sq., 184 jinālaya 46 upāyabhāga 146 ekakşaņābhisambodhi 7 jñānavajra 133 ekku karu banna 37 jūānavijñāna 176 evam 87 sq. tanhakkhaya 20 ka 133 tapha 19, 20 karunā 133, 158, 178 tanhädutiya 20 jana 113 } ·vam 29 ( 190 ) tattyayoga 106 prajñājñāna 89, 96, 146 tathatā 128 prajñāpāramitā, 72 trşņa 19, 20 prajñābhāga 146 tejas 155 prajnopāya 154, 159 duhkho 18 prajnopāyātmaka 134, 184 dbarmehāya 121, 136, 177 prajíopāyātmaho dharmāt. dharmamudrā 87, 90 mā yoga 136 dhatu 156 prajiopāyātmyalam tatt. dhāraņa 113 dhyāna 113 pratityasamutpanna 180 na dbarmapratisthita 118 pratyaya 101 nimitta 135 pratyayakāriņi 85 niralamba 117 pratyavekşanajñāna 173 nirmāņakāya 177 pratyābāra 113 nirvastuka 60 prāņāyāma 113 nirvāna 50, 140 praudba 113 nirvikalpavidhisthita 48 phila 139 nişyanùavāsanā 9 bandha 29 nispandaphala 89, 91 bāla 113 nihsvabhāva 116, 138 bāhyârthasambhava 72 nihsyabhāvatā 159 bindu 7, 10, 93 Pañcākārābhisambodbi 7 bimba 139 sq., 145 padmabhāņda 46 Paramākşarasukhajñāna 124 bodhi 1,50 paramānanda 88,95 bodhicitta 1, 46, 48 sq., 140 paramārtha 72 bodhicittasamanvita 48 paramārthasatys 27, 121, bodhicittasvarüpa 49 142, 144 bolakakhola 91 purvānubbukta 101 bhagavati prajñā 73 přthivi 155 bhagavān vajri 49 prthivyādicaturdhātuvāsanā. bhaya 24 bheda 8 bhavatanbā 21 prajñā 28, 50 sq., 73, 113, bhavasya nihsaranam 24 145, 154, 156, 158 bhave trşņā 24 bīja 8 ·( 191 ) majana 113 magasihāra 117 mahiharunā 49 mahamudrj 87, 90 mahiraa 37 mahāsukha 16, 86 sq mahāsuhhahāya 119 mahāsuhbaiharapa 116 māyājālābhisambodhi 8 mithyāgurujana 168 mudam 85 wudra 45, 46, 85 mudryate 116 maitryatmoku 135 mohşa 29, 30 moha 165 yuganaddha 125, 146 yuganaddhahāya 121 yuganaddhatā 122 yuganaddbakhya 121 rañjatı 49, 159 rati 85, 124 rasa 125 rāga 49, 159 runaddhi 133 rupa 155, 165, 175 rupatanhā 21 rupedbātusuhhasya hetu jñānam 101 robita 7 lalanārupam āsthaya 72 Vajra 46, 48, 49 Vejradhārını 48 Vajrasattvå 45 vajraveśanapravartana 45 vāzu 155 vāsanā 7, 8, 125, 170 vimšaty Thürābhisambodhi 8 vicitra 88, 95 vijñāno 155, 165 sq, 175, 177 vijñānamātratā 177 vipāha 88, 95 vibhave 24 vibhavatanba 22 vibanve trsna 24 vimarda 88, 95 viramānanda 88, 96 vilaksana 88, 89 vifuddha 134 visvamātādidevisyabbāya 101 vedanā 155, 175 saktirapena 125 sukra 139 kunyatā 51, 112, 114, 126, 133, 139, 158, 165, 167, 176, 177 sq Sunyatakaruna 240 Sunyatakarunābhionaltva) 180 sunyatāvimokşa 133 šūnyatabadhi 167 samyrti 72 samyrtibodbicittam yantargatan 91 (instead of sam vrti sayta spanda) samyrtisaty& 27, 121, 142, 144 men- ·(192) samsāra 140 samskārāh 155, 175 Samjñā 155, 175 sadguru 29 samatājiāna 173 samantabhadrā 173 samayamudrā 87 Samarasa 33 samarasībhate 7 Sambhogavigraha 177 saroruba 91 sahaja 89,113 sahajanıspanda 91 sahajavilakşapayor ante 89 sahajasiddha 29 sabajānanda 88 sākşātkasaņa 125 sākşātkāra 125 sādhaka 106 sukha 12, 16, 139 sukhita 29 suviśuddbajñāna 173 skandba 156 spanda 113 spandasukha 101 syacittaparıkalpita 101 svaccharn āsthānam 91 svābhāvih akāye 177 betu 85, 135, 139 - ·INDEX OF SUBJECTS. sq., 170 sq. Absolute truth 67 contraries 36, 43 sq., 59, 69 action 28 conventional truth 27, see activity 50,5", 145, 146, 156 also symbolic truth, literal Adibuddha 184 truth adient drive 22 cult of the soul 62,68 ambieroticism 1 cycle of activity 15, 17, 23 anabolic.katabolic 30, 34 Delusion 77, et passim anabolism 10 delusion of grandeur 77 attitude 2-1 sq. delusion of presecution 77 authentication 147 depth-psychology 12 avoidance 22 avoidant drive 22 Dharmahāya 121, 125 Belief 23 Dharmamudrā 90 bisexual 31 Dhātu 159 sq , 165, 172 bisexuality 1, 2, et passim Dhyanibuddba 161, 163, bliss 12, 17, 139, see also 165, 168 sq., 172 sq. sukha and maharukha Divine Mother 101, 108 body and mind 163, 179 Divine Wisdorn 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 Christianity 78, 52 endocrine glands 3 Christian Fathers 66 energy 9, 18, 33, 148, 175 Compassion 116, 122, 133, enlightenment 1, 15, 17, 53, 178, see also et passim Great Compassion extraject 47, 56, 65, see also completeness 137 projection conscious css 36, 55, 59, 70 extrajected 85 Fanaticism 99 sq., 74, 83, 96, 165 sq. 139, 165 182 59.

·( 194 ) feelings and emotions 15 Lack of spirituality 57 God 9 sq, 79, 98 liberation 23, 123, et passim gods and goddesses 75 literal knowledge 142, 144, goddess 99 sq. See also intellectual knowl- Great Bliss 86, 87, 116, 119, edge, symbolic knowledge 133 literal truth 121, see also Great Compassion 53, 140 conventional truth, sym. Great Mudrā 117, 119, 120, bolic truth 124, 145 Mahāmudrā 108, 116 sq. Habit 23 131 heredity 8 Māra 66 Holy Virgin 77 sq. masculinity anl femininity Ignorance 19, 51, 99, 111, 5, 7, 43, et passim 136, see also avidya mass 149, see also energy imagination 58, 70, 71, 76 mass and energy 175 imputation 38, 56 matter 149 incestuous 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 118, see also matter, 80, 105, 108 spirit intellect 127, 129 moment 88, 95 intellectual knowledge 142, morality 129 see also symbolic knowledge mother 108, see also Divine internal environment 8 Mother involution 63 Nirmāņakāya 176 Jñānamudrä 100 sq., 105 normality 1, 61 sq., 110, 116, 145, 163 Objectivation 38 joy-principle 75 original mind 111, 181 Kalacalre 184 Partial consciousness 11, sec Karmamudra 84 sq., 89, 95, also consciousness, cgo 103, 110, 115 s., 145, 163 perseverance 2! katabolism 10 Phalomu dr: 134 sq. 131 ·144 sq. (195) pleasure principle 75 spirit 26, sec also matter, poetry 99 sq. mind Prajñā 154, 155 spirituality 26, 33, 126 Prajiopāya 154 spiritualization 46, 74 projection 85, 94, see also symbol 13 sq , 32, 81 sq., 94, extraject 109, 122, 15+ quantitative 56 symbolic knowledge 142 sq., qualitative 58 see also literal knowledge, Reality 143 intellectual knowledge rebirth 18 symbolic truth 27, 121, see Sahaja 131 sq.) 134, 141, also literal truth, conven. tional truth śahti 161, 163, 165, 168, Total truth 120, see also absolute truth Samadhi 141, 143 transcendental knowledge 144 Sambhogakāya 176 truth 67 Satan 79 Unconscious 36, 55, 59, 97, science 81 sq, 119, 182 110 sense of rightness 54, 65, 129 unitive knowlelge 30 sex drive 84, 85, 86 unity of opposites 121 sexuality 44, 47 Upāya 154, 155 sexualization 96 Void see sünyatā sign 14, see also symbol Wisdom 28, 50, 111, 145, sin and virtue 129 sq. 156, 184 Skandha 159 sq., 165, 172 wisdom-perfection 72 soul 54, 132 watch 77, 79 172 sq ·CORRECTIONS. 99 .. . 91 p. 4, 1, 31 read : femininity instead of : emininity p. 8, 1, 8 (māyājālarad anantabhāvasamvittir), then there is comprehension oft he ascriptions (māyājālābhisambodhi). p. 13, 1.23 or of a reorganization instend of: of a reorganization p. 20, 1. 13 Eleusine Bleusine p. 30, 1. 8 inflicted inflicated p. 66, lines 19 sq. form one paragraph p. 178, last line of note read: vyalhinnā... : 'r yabkinni... . 77