SLC9 is a manuscript in C. de Bruler's hand, dated: "begun December 1970".



P1- Ch.2 of "The Integrated Science of the Absolute" - Bergson

P16- Reading List

P16- Thesis Subjects

P18- Ch.2 of "The Integrated Science of the Absolute" - Bergson

P24- St. Theresa's 4 Stages of Prayer

P26- Jalal-ud-Din Rumi

P26- Jami

P28- Maitri Upanishad

P45- Saundarya Lahari - Chakras and Adharas

P50- Chakras from Saubhagya Lakshmi Upanishad

P52- Yoga Raja Upanishad

P54- Saubhagya Lakshmi Upanishad

P55- Sankara's Chakras

P59- Saundarya Lahari Chakras

P63- Raghuvamsa

P64- Maitri Upanishad

P77- Brihadaranyaka Upanishad




(Chapter II of Integrated Science on Methodology, with "Durée et Simultanéité "by Henri Bergson.


This chapter is an unwinding, after the previous chapter, which is a vision by "supposition" (let us suppose the world is real).
First there was construction, then in this chapter, reduction.
The history of Western Philosophy is the history of two trends: those of Plato and Aristotle
("prius nobis", the unmoved mover, is a negative synthetic approach)
Kant contributed the "synthetic a priori".

There are thus two approaches in the West.
The first chapter was given over to the empiricists:
Here everything becomes clear by negation:
"neti, neti" (not this, not this), is the method employed by the Guru; it is the negative way.

Apa-vada: the Sanskrit name for this Darsana, means that everything is specified by negation.
Delimit and eliminate what is extraneous.


The first chapter consists of specifying the various kinds of God: as a magician, as seed, etc., in order to cancel them out later.
You cannot just throw away these visions of God as the Creator.
So it is necessary to "enter" the ordinary position of the positivist, technocratic system and of empiricism, in order to cancel it later.

Chapter II, Apavada, will thus negate the previous chapter and reduce multiplicity into unity.

Einstein says there is no true time; all time is relative.
Bergson says that there is a "true time".
But Bergson will not say "Absolute Time", but speaks of a "pure time", as given to common sense and of simultaneity.
This pure time is duration, which is unique, absolute and verticalized.
Clock time is spatialized, quantitative and experiential.
So Bergson revises the notions of time and says that Einstein was only a demi-relativist.
Bergson: "neither physicists or philosophers will object to my approach to pure time or duration"
- he could have said "beauty", "truth", etc.
Keats: "A thing of beauty is a joy forever..." this is also an Absolute.

The philosophy of science is in the air - but it must have an epistemology,
a methodology and an axiology - thus this Chapter II.
".... piecemeal methods of trial and error" cf. Russell P.281. The problems of philosophy are wholesale. Russell is not a philosopher.

P.282. The definition of methodology from Rune's "Dictionary of Philosophy".

P.283. Methodology and Schematism: see Descartes, Spinoza, and Bergson.

P.284. Normative notions of the Absolute in Western Philosophy:
see Spinoza, Leibnitz, Descartes, Hume, Locke, etc.


P.285. The curvature of Descartes' " Vortices".
"Cogito, ergo sum" (I think, therefore I am) - what kind of proof is that?
There is no other way of starting a philosophical system.
Abstraction and generalisation mean metaphysics - unity from plurality
- there is one Truth behind all this multiplicity: to find it is the task of philosophy.

"Cogito, ergo sum" is the plank from which to dive into the water of metaphysics, the first generalisation, the axiomatic starting dictum.
There is a principle of the "impossibility of being otherwise" in Indian Philosophy, the Pramana called Anupalabdhi.

If a mother says to a child that it has many fathers - the child will answer: "no, no"
You eliminate them all until only one is left.
The starting postulate is that you have only one father because it is impossible for it to be otherwise.
Similarly "cogito..." is a valid axiom - and the starting point of a correct methodology.

"This is the best starting point for all philosophy"
"Descartes is a Guru, and he is telling you the truth, you should touch his feet".

"Thinking is the function and a function must have an agent behind it.
Thinking is the business of all philosophy; we are all thinking,

Descartes also put forward an ontological proof of the existence of God,
without the Bible.



Eddington´s three revisions of modern science: subjective, structural and selective
Similarly, the Guru, wants...
Thus: epistemology, axiology and methodology - these three cannot be separated.

Axiology means: "what is the purpose of your studies?".
Epistemology: locate yourself on the total globe - orientation and perspective.
Methodology: proceed by systematic doubt - see if your degree of certitude is adequate.

Systematic doubting is scepticism.

After physics, we close our eyes and contemplate.
This is the beginning of metaphysics.

The first thing we are sure of is that we are there, and thinking:
thus "cogito ergo sum" is the natural starting point of speculation at the central O point.

This is just like the " I, I " of Narayana Guru's poem.

Modern science is now catching up with the hylozoists -there is life in matter.

Where does one begin in Western Philosophy, before Descartes?
With Socrates? Pythagoras? The Hylozoists?
Philo Judaeus and Plotinus are important Neo-Platonists -
The Alexandrian school with Hypateia etc. Plotinus influences the church.
So the Pre-Socratic, Alexandrian, Christian and Scholastic viewpoints should be roughly understood.

Then came Descartes who put method into Western Philosophy.
The Guru calls this "orthogonality".
Orthogonality - that is the angle that is "right", more right than any other angle. The principle of orthogonality is to be respected: this is methodology.

P.289 The first rule of methodology is to respect orthogonality.
Do not turn to the right or the left, but stay on the straight path
- i.e. the vertical.

Don't leave your crummy guru in Kathmandu.
Stay with him and digest him.

Keep to the schematic vertical, the geometric direction that is in your mind.
This is a slight correction of Descartes.
It is a schematic direction: keep your bearings.
(History of Philosophy - see Uberweg or Cousins or B.A.G.Fuller)
That direction is the vertical.
Then, he says, in action, we must choose one or another course of action on the horizontal, on the basis of experimentation.
Thus Descartes lays down a vertical; " keep to the right course "
- a priori - and a horizontal, a posteriori world of action.


P.291. The necessity of insertion of a horizontal axis of reference.
Even when coconut leaves drop, there is still a mark or reference there: that is, a thin horizontal axis of reference.
Desires can be dropped, but a mark will remain as a reference.


Narayana Guru's Atmopadesa Satakam, verse 50 - You cannot eliminate the horizontal axis.
No good, but not evil. Abolish both of them.
Similarly put a circle around eroticism and then transcend it.
You cannot abolish anything.
The horizontal does not exist, but should be inserted as a mathematical axis of reference - the leaves make a mark on the tree when they fall from a coconut palm.

A mother with a living child and a mother with a dead child pass
each other in church and participate. (Is this from "Les Misérables"? ED)

See Atmopadesa Satakam, the four middle verses, for a full clarification of the horizontal reference.



Magenta is between day and night at twilight.
The Chakora birds are hopping from one side to the other, no more sex.
The twilight line is the vertical, the bird's hopping is the vertical.
(Reference to Kalidasa's: Ritusamhara. ED)
The eroticism of Greenland and the Equator are not the same;
Greenland does not know Othello's passion.
The vertical and horizontal are everywhere in your love affairs.
Kalidasa cancels out in each season in his Ritusamhara.
The lotus breeze for one minute can cancel out all the fatigue of a night of lovemaking: this is the vertical axis.

Set up a meditation box, a lesson box of subjects to cover in one week.
Meditate on the sunset, make it subjective, then verify it objectively;
then subjectively again, then objectively: this will rouse the Kundalini.
(This takes us to relative and absolute time, as in Bergson.)


Schroedinger's Equation, taking into account angular velocities,
postulates the same reciprocity as Bergson.
The poetic image of Kandukavati says the same thing: reciprocal retardation as the converse of acceleration, as when a ball accelerates downhill and slows down on the trip back up.
(Marriage always has some structural laws.

P.296 Relative and Absolute Time.
In the physical world, the reflected ball always obeys the same laws as the actual ball, so physics treats it as real: this is the virtual.

A side-glance from the Devi is horizontal meeting horizontal;
You get the frontal glance from philosophy, but not the side-glance, which cancels out the final horizontal tendencies.
Narayana Guru: "In spite of my wisdom, I am suffering in this world because I do not have your side-glance."

PP.301, 302: "Time" and "Time' ", Cause and effect.
The observer and the observed belong to a common frame of reference:
this is the essence of relativity.

Bergson: " Go to the clock-shop - all the clocks have the same time
- that is called spatialized time - comparing one clock with another;
but the personal use of the clock is vertical, corresponding to your hunger,
the light coming, etc.
The horizontal midday siren at Ooty tallies with the vertical time within you.
This is Time Spatialized and Time Temporalised.
Similarly, there are vertical and horizontal causes:
homesickness makes you cry - this is vertical:
someone slaps you - this is horizontal.
Reduce cause to the cause of all causes - the Absolute: this is methodology.

Narayana Guru takes Cause, verticalizes it negatively and cancels it out with all the effects.
Bergson does the same with Time.
Narayana Guru touches cause as the very centre of the Absolute.
The methodology of Bergson and Narayana Guru is the same.

Bergson's Five Objections to Einstein's relativity:
1. He does not define the terms he uses.
2. He does not see reciprocity in Relativity.
3. He does not see the relation between radical and attenuated relativity.
4. He confuses the two above.
5. He does not press closely the passage from physics to metaphysics.

The secret is that you can treat anything as "sub specie aeternitatis" (under the aegis of the absolute).

Bergson: there was abstract relativity and imaged relativity, with a paradox between them.

P.303 The two proofs of Pythagoras' theorem.
Most important: why should there be two proofs?
This is a most fundamental proof.
The material cause is negative vertical: the clay.
The instrumental cause is horizontal: the potter.

Philosophically all causes and effects are the same,
but you cannot make a pot from curds, nor curds from clay.
The ideas of things enter into another; but actual things are mutually exclusive.
This distinction is not explained in the West.

P.305 The Michelson - Morley experiment, Fitzgerald contractions and Lorentz transformations.
The velocity of light as a constant - this depends on the failure and not on the success of the Michelson-Morley experiment.
So, the velocity of light is absolute.

Bergson's first objection is that the terms are not defined with rigour.
Not demi-relativity but complete relativity.
He objects that physicists did not draw all the conclusions they should have from the Lorentz equations

The main statement of Bergson is that there is a paradox in Relativity: two things are said and no conclusion is reached.
Bergson says that the physicists ignore the paradox:
1. Admit cogito ergo sum: the Absolute Self.
2. Descartes' Occasionalism is the will of God operating through duration.

By using the same Fitzgerald contraction and Lorentz transformation,
Bergson says that he will dissolve the paradox at the core of relativity.
Mathematics can represent facts: The contractor is paid and satisfied; the bursar at Cambridge knows what was spent without having to go and see.

One time is vertical and one is horizontal.
In relativity, one is refined or imaged; the other is mechanistic and horizontal.
Thus there is a paradox - two times are presented to us:
Abolish them into Absolute Time.
Bergson is also against turning physics into philosophy:
"Don't let Einstein get away with half-baked theories."

Have three things clearly in mind:
1. The Michelson-Morley experiment.
2. Fitzgerald contractions
3. Lorentz transformations.

The restricted theory of relativity - as you approach the speed of light, space contracts and becomes time - it is verticalized.
E = MC2
C2 because of Pythagorean distances (not clear, as is much in this section. ED): do not get confused.
(now re-read from P305 to re-check the text)

P306. After the Michelson-Morley experiment, physics got a frame of reference based on the Cartesian Correlates: no more Euclidean straight lines into infinity; Newtonian ideas are altered.
Now right angles are brought into the picture as forming a frame of reference.


Now the observer and the observed belong to the same frame of reference.
The speed of light is absolute and there is no ether wind.

P308 - First sentence - the Guru acknowledges that it is not clear - refers to the Red Shift and an expanding universe.
A receding galaxy will show a red shift, cf. the Doppler effect.
All this is a monde affiné "(refined universe" cf. Bergson): it is impossible to visualise, it is powder at the Devi's feet, Shiva's ashes, all powder.
Without a monde affiné, you cannot construct the Absolute.
It yields exponential mathematics, trigonometry, logarithmic spirals and relations, inverse squares, etc.

Here we are dealing with a monde affiné and contracting and expanding universes - not with Euclid and Newton, with straight lines and Empire State Building stuff.
Do not mix up these two worlds of physics.
The curved lines of space do not help to build a building.
Each is a closed epistemological system.
This is Apavada Darsana (apa-vada means that everything is specified by negation). - Here we eliminate what is likely to be wrong by a process of reduction: Eliminate the extraneous - the colour of the measuring stick is irrelevant.
The horizontal is not the essential.
The material cause is always more important than the instrumental cause.
Finally reach the Alpha Point and the Cause of all causes, or the Source of all sources.

Here, Bergson does it with time: arriving at an Alpha Point of Absolute Time.
So, Time, Space and Causality: there is a chain of causes and effects.
A negative process takes you all the way to the Unmoved Mover
Or the Cause of all causes: entelecheia.
P308 continued.
There is a point or chakra at which Newton's world melts or dissolves into the monde affiné and red and violet shifts.


P309. If the length of the train contracts, what happens to the breadth of the train, at right angles to the direction of the light?
These two footnotes on P.310 will give an intuitive understanding of the time-space paradox.
Press physics and metaphysics together to abolish paradox: put Shiva and Parvati together with the thinnest of horizontal lines between them: do not abolish sex, but make it a thin, thin horizontal line.

Then the Paradox melts.


Einstein's methodology is defective: he tried to go from the particular to the general.
They need a unified methodology and epistemology.

You talk about space contracting, but what about breadth?
You forget to talk about Time.
This is one-sided and is neither experienced nor derived from the Lorentz equations.
Einstein took out time to save it for another theory; that is not fair; that is demi-relativity.

Spinoza's "omnis determinatio negatio" (all determination is a negation) is the same process of negation as this methodology.
When everything has been negated, you have determination of the Absolute.
This is the Via Negationis (negative way) which leads to negative education and systematic doubting.


Water is innocent of the waves, which we see on its surface.

P310. Footnote #17: what happens to the breadth of the train?

"When you say "relativity", you do not really mean it and you do not respect the whole of the Lorentz equations. Otherwise you must tell us that you saw a train contract".
This is demi-relativity.

P312. Bergson's second objection:
"not habituated to see the reciprocity of relativity."
Movement in relativity is reciprocal - the two points coalesce.


So there are two relativities: the trains have a pillar (the Absolute) as a reference.
The pillar is on the Numerator and the trains are on the Denominator.
Otherwise you can have just trains with no fixed pillars: this is demi-relativity.
Relativity without reciprocity is only demi-relativity.
Why don't they say so?
This is not observable or derivable from the equations:
there is an error in ignoring reciprocity.

Normalisation corrects the error of your fingertips by introducing an axiom.
The reverse process could be called re-normalisation.
Einstein did not state his case in a correct and complete form.
The "new way " is not completely or consistently developed.

P314, The gap decreases between the two points:
do not treat one extremity as privileged.

P314. Descartes brings internally felt and externally measured reciprocity into the same picture.
This is a most important distinction.

Bergson's third objection.

P320. River, current, boats, birds etc.

Consciousness is like a river- it is fourth dimensional.

A man is sitting under a tree is 4th dimensional
The tree is 1st dimensional.
The creeper growing around the tree is 2nd dimensional.
The state of consciousness of the creeper is 3rd. dimensional.

The river within you is consciousness. See the same schema for consciousness in Mandukya Upanishad.

Three causes and effects:
1. a billiard ball striking another is horizontal.
2. the unwinding of a clockwork gramophone is vertical
3. an explosion is horizontal
The fourth, which includes all these, is consciousness.


Bergson's third objection: the relation between attenuated and radical relativity is not kept consciously before the mind.

Back to P318. - Sitting on the river.

P319. Three events happen with the eyes open:
the fourth is the murmur of the flux of duration: the river flowing.
There are three fluxes outside, and one inside.
The mind can dwell with them separately or with all of them as one.



P321. Bergson's fourth objection.
Einstein has not prepared against the confusion between radical and attenuated relativity.
Two times have to be integrated: duration and simultaneity, as have physics and metaphysics.

P326. The plurality of times.

Bergson's fourth objection.
Quasi-relativity is a bane to man, upsetting the notion of Absolute Time as duration.
This is a nuisance - please correct it.
S and S' have to be treated reciprocally:
they have to be given simultaneity, which is horizontal, and duration.
One of them is a reference at rest; and the other the referent, which is moving.
Apply the mathematics properly and you get duration.
Einstein paved the way for Absolute Time, but stopped short at demi-relativity due to Princeton University and faulty methodology.
Bergson wants Absolute Time so as to show that the methodology of Descartes is valid: he wants the structure with two conjugates.
The Lorentz equations improperly applied give two hundred years for Peter and two years for Paul.
Mathematically, Peter and Paul are interchangeable but you must apply your mathematics properly.
Bergson takes us to the door of the Normative Absolute
- he stops there in order to keep his job.


P330 Succession and simultaneity in time.
If there were no simultaneity, there would be no clocks and no one would want to buy one.
One clock does not tally with another; it tallies with an event.
The event is vertical, the clock is horizontal.
The clocks' agreeing is horizontal.
A vertical event tallies with a horizontal clock.
So there is a conventional simultaneity and a visual simultaneity.


P331. Bergson postulates a supreme consciousness,
capable of including all others - he stops short of the Absolute so as to keep his job.

Duration is vertical, simultaneity is horizontal - put them together and put them into a total scheme:
that is all Bergson wants to say.

There is an absolute simultaneity of events.
There are two kinds of simultaneity - absolute and relative.

Bergson's fifth objection: Einstein has not pressed closely together the passage between physics and mathematics.

Saundarya Lahari - light, sound, club and lotus - that is: discus, conch, club and lotus - a quaternion - represent a form of Vishnu.

The figures of light are like a burning brand waved in a figure eight:
do not get confused - there is only a single point of fire.

When Einstein's plurality of times is given serious
consideration...but all occurred in one duration.

Einstein on lines of light.


See in "Search for a Norm..." for a Western bibliography
Aldous Huxley: The Perennial Philosophy.
Romain Rolland: Life of Ramakrishna.
Eddington: The Nature of the Physical world.
Bergson: Creative Evolution.
Plotinus: Enneads
James Jeans: The Expanding Universe
Edna Kramer: The Mainstream of Mathematics.
Danzig: The Theory of Numbers.
Nataraja Guru: Vedanta Revalued and Restated, The Search for a
Norm in Western Thought, The Word of the Guru
The Bhagavad Gita
The Upanishads
The First Four Brahma Sutras with Sankara Bhasya (commentary).
Victor Cousins: The History of Philosophy.
Sankara: Vivekachudamani
Narayana Guru: Atmopadesa Satakam
William James: The varieties of Religious Experience - an anthology of mysticism.
Dante: The Divine Comedy
Milton: Paradise Lost
Philo Judaeus:
Dionysius the Areopagite
Amonius Saccus:

" The Absolute Implied in the Six Systems of Indian Philosophy"
(the norm contained within them).
" The Distinction between Veda and Vedanta"
"Relativity and Absolutism" (Durée et Simultanéité)
Write a shorter paper (75 pages) on economics - demolish Adam Smith.


There should be a card system - fifty cards for one year -
properly subdivided: divide the course into three years
- one year for each volume of the Science of the Absolute.

A note on sleep: 9:30 to 2 is denominator, restful sleep.
Then jump the hiatus and go to the Omega Point - meditation and
problem solving - do not sleep after this point.

The Word of the Guru (an introduction to the subject)
Vedanta Revalued (the three Gurus with their varying positions)
The Philosophy of A Guru (a compact résumé of the Vedanta of Narayana Guru)
The Search for a Norm (the Absolute in Western Philosophy)
Atmopadesa Satakam (a basic compact study of Vedanta)
The Language of Unified Science (structuralism)
The Bhagavad Gita
Back issues of "Values"
The Science of the Absolute
Viveka Chudamani (cf. Narayana Guru's Brahmavidya pancakam)
Huxley's Perennial Philosophy
History of Philosophy: Fuller, Cousins, Russell
Mystics, Christian and other: see James' Varieties of Religious
Theologians: Abelard, Aquinas, Duns Scotus, St. Augustine, St John of
the Cross, Teresa of Avila


The Two Hands of God by Alan Watts
Psychiatry, East and West, by Allen Watts
The Two Sources of Religion and Morality, by Bergson
Creative Evolution by Bergson
Quantum Mechanics, Electro-Magnetics, Thermo-Dynamism
Unitive Understanding Papers
Introduction to Metaphysics by Bergson
Uberweg's "Philosophy" (?) is the best introduction.
Tractatus Logico-Philosophicus by Witttgenstein.
Cf. cybernetics and the "black box"
cf. Alpha Waves pertaining to thought.


P340. Between the two clocks there is a lived time of duration.
Inevitably you come to the same structure.
This shows that Peter and Paul (physics and metaphysics) can be put together into one scheme. It can be done with the five steps of methodology.

P340. Here there is a vertical line of light between the two
clocks - the clocks being static and equal. Duration (? ED).

P341. Real time and conventional time

P353. Accidents do not happen to us; we happen to accidents.
The Self is the reference.

"Abolish all attributes - the substance is all that is left, i.e. the Self"

P354. Planes of events are stacked up; consciousness runs through
them as a vertical parameter - the "Elan Vital" of Bergson.



There are certain things that are in store for you.
Arrange things structurally - certain things have to happen.
There are no accidents in Kalidasa; everything happens as it has to.
Trees have to flower with one flower and not another.
Events unravel on the vertical axis.
Things are true to nature in the vertical axis.
The future comes near to us: we are the reference.
A torch in the hands of a man in the fog: the light shines like a vertical axis.

P354. " More and less" - more, because it is mathematically extended
- less, because it is not ontologically real.
"Superman" - the future is more real than the past - be real and intelligent.
New things are better.
Don't look back! Don't let your nervous system go backwards.
See "Zarathustra": no regrets or regressions.
A retired official bragging of past deeds can die of a stroke.
"It is action..." - it gives one something to do.
This approach of Bergson's is called Sat Karanavada, (giving primacy to cause over effect) working from the ontological to the theological

P355. He sums up Time structurally.
He stores on the past, adds dimension to the future.

P355 - 356. The space-time amalgam: fanciful and real observers are interchangeable as time proceeds to run through them.

The transition from Physics to Metaphysics has to be homogeneous: Samanadhikaranatva.

An epistemological revision of Einstein and Mincke
Time and space are not homogeneous until they are schematised.


P356. "Through time and space..."
Time and space eating each other: this is virtual and merely thought.
So, there is an "organism" of time and space: a "being".
When the fourth dimension is added, the resultant space-time amalgam becomes an organism of articulated time and space.
This is not the space-time we know and not the apparent amalgam of Einstein and Minkowski, but a third space-time, an articulated organism.
Einstein and Minkowski did not beat the egg sufficiently.

A#1 - this is the figure eight, the "vermicular form"
- a figure eight which ascends a vertical axis.

P357. Consciousness goes up and down a vertical axis.
The space of both S and S' will become a line and the observer will become merely a vermicular form.
The consciousness of a real physicist moves in a figure eight in the vertical axis.

structure - slc9 -p20


To the observer in S', consciousness is alternating in a figure eight.

S at the negative pole and S' at the positive.

Real Space = (any or all) space-time amalgams that can be thought of.
The essence of relativity theory is placing "in the same rank the actual and virtual visions".
You must include the virtual and the actual together, if you are abstracting and generalising.


P357. "Nothingness dilated..."
To make an event in time, you have to be outside the event:
"nothingness dilated" must be horizontal time.

P358. The interpenetration of Space and Time.
This interpenetration exists only virtually, in the consciousness of an imagined physicist.

P360. The conclusion on Times
There is succession in only one of the plurality of times.
One thing remains distinct from measurement - " Here-Time".

P362. Einstein as a successor of Descartes.


The Guru's gist: put physics and metaphysics together into a common schema.
The mind going indefinitely backwards is a schema.
Go backwards: "We know what we know what we know..."
This is a negative process: go backwards.
Schematise and you get the Absolute.
If you can think "1 multiplied by "alpha" = 0" then you can think anything.
Bergson stops short, because the Absolute is out of favour in the West.
Bergson goes on in appendices to show the reciprocity of acceleration and the emergence of a "world-line".

Just as Bergson introduces a consciousness as an abstraction between S and S' - so Vedanta introduces the Self into metaphysical arguments: this changes the whole picture.


The second law of thermodynamics.
Cartesian Correlates.
Space, Time and Causation
- the categories of Kant are a continuation of Descartes.

So S' is symbolic or algebraical and S is graphic
- put them together into one.

P362. Axiomatic Physics.

System S and system S'
superimpose one on the other, and turn one 90°:
as one is mobile and the other immobile, the 90° turn gives the dynamism of a figure eight.


The irreducible structural minimum postulated by Bergson in "Durée et Simultanéité" is a trihedral trirectangle.


Trihedral Trirectangle:
The figure eight appears in mentally travelling from S to S', immobilising each in turn.
So there is a system of reference with an observatory on top.
Finally, we can view it as a point.
Thus, Bergson advocates a schematic view.


The trihedral rectangle must look something like the above, forgetting the base.
Anyway, if you conceptualise it, you get two cones - one system for Peter and one system for Paul, with a figure eight between them.


Bergson's statement that the universe is a machine for the making of gods is just the converse of the usual proposition and is just as valid for Vedanta.

Anyway, the trihedral observatory has to have its reciprocal counterpart at S',
making two cones base to base.
But here we are only correcting the special theory of relativity: the structure is revealed only to the extent necessary to show S and S' to be completely interchangeable systems.

The conclusion of "Durée et Simultanéité" is simply that Peter and Paul has the same frame of reference: a structural frame of reference.
This is Schematisation.
The Schema is not real, but is decreed (as opposed to being "conventional") to be there, just like the Equator.
A qualitative, four-dimensional entity - a colour solid - has validity as a fixed reference.

A four-dimensional colour solid is within you,
Perceptually understood and conceptually qualified, but on a more realistic level, where we find the eyes follow the ears - there is a delicate circulation of light between the eyes and the ears (see the Saundarya Lahari on the Devi's eyes and ears)

Appendix II. 176
The physicist here concerned in Relativity Theory is concerned with lines of light as in the Michelson-Morley experiment.
Perception can embrace S, S', S'' etc. at once; but the scientist can embrace only one at a time.
This takes you to the heart of Brahmavidya, from a heterodox side.



"We may say that beginners in prayer are those who draw up the water out of the well; which is a great labour, as I have said.
For they find it very tiring to keep the senses recollected when they are used to a life of distraction.
"...let us now turn to the second method of drawing it, which the Owner of the plot has ordained. By means of a device with a windlass, the gardener draws more water with less labour and so is able to take some rest instead of being continuously at work.
I apply this description to the prayer of quiet...
"Let us now speak of the third water that feeds this garden, which is flowing water from a stream or spring.
This irrigates it with far less trouble, though some effort is required to direct it to the right channel. But now the Lord is pleased to help the gardener in such a way as to be, as it were, the gardener Himself...


The soul does not know what to do; it cannot tell whether to speak or to be silent, whether to laugh or weep. It is a glorious bewilderment, a heavenly madness in which true wisdom is acquired and to the soul a fulfilment most full of delight.
"In this (the fourth) state, the soul feels that it is not altogether dead, as we may say, though it is entirely dead to the still here and to feel its solitude; and it makes use of outward manifestations to show its feelings, at least by signs.
"How what is called union takes place, and what it is, I cannot tell. It is explained in Mystical Theology, but I cannot use the proper terms; I cannot understand what mind is, or how it differs from soul or spirit. They all seem one to me..."

From: "The Interior Castle" trans. J.Cohen (Penguin, Lon.)
As quoted in The Integrated Science of the Absolute. pp.1054-5

St. Teresa of Avila (1515-1582) belongs to a group of mystics profoundly steeped in contemplative mysticism.
She is torn between a life under the sway of the instincts and one on a higher spiritual level.
She is greatly appreciated in Catholic circles, as representing the highest model of mystical expression acceptable to the Church.


JALAL-UD-DIN RUMI (1207-1275)

(The most well known of the Sufi mystics, best known for his "Mathnawi" among his Sufi followers.)


"O thou whose soul is free of "we" and "I", o thou who art the
essence of the spirit in men and woman,
When men and women become one, thou art that one.
When the units are wiped out; lo, thou art that unity.
Thou didst contrive the "I" and "we" in order to play the game of worship with thyself,
That all the "I's" and "Thou's" might become one soul and at last be submerged in the Beloved."

"Selections from the Mathnavi", trans. R.A.Nicholson
(Allen and Unwin, 1950)



In solitude where Being sinless dwelt,
And all the universe, still dormant, lay concealed in selflessness,
One Being was Exempt from "I" or "Thou"-ness and apart
From all duality, Beauty Supreme,
Unmanifested except to itself.
By its own light, yet fraught with power to charm
The souls of all; concealed in the Unseen,
An essence pure, unstained by aught of ill.
No mirror to reflect its loveliness,
Nor comb to touch its locks; the morning breeze
Ne'er stirred its tresses, no collyrium
Lent lustre to its eyes or rosy cheeks
O'ershadowed by dark curls like hyacinth,
No peach-like down was there, no dusky mole
Adorned its face; no eye had yet beheld
Its image, to itself it sang of love
In wordless measures. By itself it cast the die of love.

Beware! Say not " he is all-beautiful,
And we his lovers" Thou art but the glass,
And he the face confronting it, which casts
Its image on the mirror. He alone
Is manifest, and thou in truth art hid.
Pure love, like Beauty, coming but from him,
Reveals itself in thee. If steadfastly
Thou canst regard, thou wilt at length perceive
Its image, to itself it sang of love
In wordless measures. By itself it cast the die of love.

Reveals itself in thee. If steadfastly
Thou canst regard, thou wilt at length perceive
He is the mirror also - He alike
The treasure and the casket. "I" and "Thou"
Have here no place, and are but fantasies
Vain and unreal. Silence!
For this tale is endless, and no eloquence hath power
To speak of Him. 'Tis best for us to love
And suffer silently, being as naught..."

Poems from the Persian, Trans E.G.Browne (Ernest Bevin, Lon.)


Is there a way of controlling one's thoughts?
The Bhagavad Gita says that it is very difficult.
The mind will not stop with a picture of Krishna...
The Upanishad gives you a serious answer here.
The association of ideas is the main function of the cannot put a stop to the association of ideas. (Sankalpa-vikalpa mannocahal...

It is not so easy to teach meditation, but there is a method to meditate- that is the secret.
Source - there is a locus in the psychophysical make-up, a hub - find it... thought becomes extinct in its own source. Put the brake on the source.
You become your thought; you go to the very centre - the hub.
Pratyagatma: like burning petrol. Destroy both good and evil in the melting pot, says Vedanta.
The soul stayed on the soul: the Self and the non-Self meet somewhere: another secret.
We are attached to something nice; we are attached to that;

How to deal with Sin? Cancel the Self with the non-Self.
Vertical-mindedness is to be cultivated; horizontal-mindedness is to be avoided.
Do not be lazy, be alert and active for meditation, not sleepy.
Come to mindlessness, not concentration - that is only crystal gazing.
The mind must become transparent to itself; it must be abolished.
Knitting the brows is an effort - do not trouble yourself.
Does LSD make you happy or tired?
I won't take it again - time was hanging: when time is longer than you think, that is suffering.
Meditation when time flies is a good meditation - this is a simple test.
"So long..." - the mind must meet its end in the heart, not by chemicals.
Cancel in the heart: that is both knowledge and release.
"Grasp with the inner organ..." - that is all you can do -
suddenly grasp the nature of the Self and the non-Self: it happens.
Understanding is the innermost event.

What about the Bhoktas? - There is no...without knowledge.
Read the originals. Most people are looking for curiosities.
Washed away by concentration: abolish the mind by making it transparent to itself.
Meditation is cleansing the mind, according to Sankara.
Adjust yourself properly with a guru - it will come to you.
No difference... - the Self and the non-Self have a one-to-one correspondence between them.
You should not discriminate between water and water: do not cultivate duality.
Seeing the duality (finding the difference) is Pravritti Marga (the positive path).
This is Nivritti Marga (the negative path).
The mind is a double-sided organ: put the two sides together and they will trap you from one side or the other.
This is like the two-sided drum of Shiva
- the beating must stop from the two sides at once.
Do not think that you can get this "like that".
It is not humility that is needed, but a willingness to listen.
Otherwise there is nothing.


Who is the good Guru?
How do you know that you have a good Guru?
Even if it is the wrong Guru, your correctness can supply the seed and knowledge can come.
You have to be willing to listen...did he say something subtle?
What's the big idea? We build a bridge...

You have to have two sides - a baby cannot be born without there being a husband.
Similarly, a Guru is needed to supply the theoretical non-Self side...
Do not think that because you are intelligent you will get it;
It is not from the same side - you have to accept it from the other side;
that is all they mean when they say you need a Guru.

Transcription verse by verse.
Verse-by-verse playback.

1. You have to know what a source is.
There is a source.
Pralaya prabhava sthanu bija madi (? ED): there is in yourself a root aspect of all functions.
There is a place, a locus, in your psychophysical make-up where everything meets like the spokes of a wheel.
You have to discover that part, then if you can feel that part in yourself, there it will come and join.
Where is the source of desire? ...So, go to that source.
So finding that source is the is a secret.

2. "Because the real the mind seeks...":
the mind is always seeking what is real, so if you take it to the Self,
it will say the Self is real - there is an Absolute hiding there.
"For one confused...controls": if you do not know to put the brake on at the source, there are all sorts of other false controls that will distract you.


3. "Samsara...mystery": you become your thought; how can you become your thought? If you go to the very centre of your psychophysical makeup, it is like a hub. There pratyagatma is the negative aspect of yourself, it is like setting fire to petrol, or when there is a frying pan filled with oil and it is too hot and suddenly catches fire.
Something like that, when you are meditating intensely at the source, suddenly the pratyagatma is revealed, and that is the way to arrive at the source.
Eternal mystery...

4. "For by destroys...": both of them are destroyed together - not that you become a sattvik (pure) Brahmin.
People will say: "I become a sattvik Brahmin"
These wrong teachings are all countered by the Upanishads which say that good and evil are to be cancelled.
Some people say you must have "good karma" and then evil will go away.
No, no, that is Vedism: you have to put good and evil together in the melting pot: that is Vedanta.
Eating "sattvik" food, ritual bathing in the morning, putting on ashes etc., the only good from all this is Brahmanism - that is not Vedanta.
Many people mix up these two things.

"With soul serene...stayed on the soul": stayed on the soul: that is another secret.
Stay where? It must be established on the soul.

"Delight...enjoys": that means that the Self and the non-Self have to meet somewhere and one is stayed (?) on the other, or is fixed on the other.

5. "As": there is another secret here...
It looks simple, but it says that we are attached to things.


Supposing you are attached to something nice to eat
- the mind is fixed on that.
In the same way, bipolarity can be attained with the Self and the non-Self
- then everyone will be released from bondage.
The Self must be cancelled against the non-Self.

6. "The mind": so pure mind is verticalized.
The impure mind refers to objects: so the horizontal mind must be avoided and the vertical mind can be cultivated.

7. "By making...freed.": "distraction" means alasya (laziness and distraction):
you have to cultivate a lot of activity for meditation: a lazy man cannot meditate. He must be very, very active and alert, willing to do anything...
an easy chair and sleeping will not do...sleeping is a form of laziness...
meditation is a form of alertness...
They will say: "Oh, yes, I am always meditating when I am sleeping"...these are false Sannyasins.

"When": come to mindlessness - but people will say:
"concentration of the mind" - there is nothing called "concentration of the mind" - this is all wrong psychology.
How can you concentrate? ..." Gaze at this!"... That is called crystal gazing or hypnotism, that is not meditation...
What is meditation? Mindlessness: the mind must be abolished: mano nesham vasanaksharya.
You should not think of mind; a part of the mind becomes transparent to itself, it becomes clear and it is not thinking hard about anything.
A man sitting with knitted brows is not meditating - he is a false Sannyasin.
There is no effort to make - empty your mind.
By making an effort you are only increasing your trouble...
LSD does not make the mind empty because it makes time go more slowly, by definition.
Time hanging is suffering; when time is shorter than you think, it is pleasure.


This is the easiest way to see if you are suffering.
On LSD I felt 32 hours of doing something - too much like work. I am much happier if I am sleeping or meditating normally. It might be as beautiful as you like - but are you suffering or not? The happiness of seeing copper-coloured zinnias is only a detail: what about the time factor?

8. " So long as...words. In the heart it meets its end.": it must meet in the heart; not in any chemical reaction or anything.
It must meet its end and be cancelled out by itself, through itself and in itself.
Then it is all right.
"Both knowledge and release...": you should not say that it is release or knowledge; it is neither the one nor the other. All else is but a string of words: they will say there are all sorts of meditations...that means that they do not know the secret cosmology and psychology of the mind.
The psychology is given here. The Yogis, who have tried to talk about the subject, they give you the proper perspective. Aldous Huxley is not a Guru, he is not necessarily right.

9. "With mind's ...inner organ.": so, grasping something with the inner organ is all that you can do. There is nothing more or less...some people say: "now I have found the secret of the Self and the non-Self": they grasp it with their own inner organ.
That happens suddenly by intelligence - not by chemicals or emotional upsets...understanding is the innermost event. You can try emotional upsets - they are all outside.
"Jñanena pakasya yanjivat": Sankara says it is just like cooking paka without fire. " Without knowledge there is no...."


What about the Bhaktas? What do you know about Bhakti? (Bhakti = devotion.ED)
Ramakrishna is not a Bhakta - if he is a Bhakta he is wrong.
Without knowledge there is no Bhakti... Read the respectable, original books...
There are a lot of books in the railway station bookshop...most people are like that... as intelligent in ten years as they are now...always "looking around" for a swami, one here, one there... are they serious?
Concentration is not gazing, but sustaining - manas shudhi citasya sudheya karma.
Why meditate? Sankara says: only for clearing the mind, not for attaining God.
God does not come by the mind, but by abolishing the mind.
How do you abolish the mind? By making it transparent to itself. How?
That is a technique that is recommended here and contains a secret;
you cannot get this just by some kind of miscellaneous books written for selling fast.

"Impossible...language": he says it is impossible.
"Oneself...inner organ": it will come to you when you are listening properly to a Guru with great attention, when suddenly it will come to you - say: "This is the real path...(unclear)".

10. "In water...discern": NOT discern; you should not see any difference between fire and fire when they are joined: you should not say, "which is the fire that joined the other fire?"
Difference must be cancelled out. See no difference between rainwater and river water; that means that the Self and the non-Self must participate directly with one-to-one correspondence between them and not in any other way. In air one should not discern - it is not that one should discern.
It is unity that you are seeking, not difference.
You should not discern anything: you should say:" This water I mixed with another is the same; I do not see any difference between them"


So, that is abolishing duality, not cultivating duality. Some say:
"Oh yes, I am so clever I found the difference": that is Pravritti Marga
(the positive path), this is Nivritti Marga (the negative path)
it is very difficult to teach this second Marga.

"So he...everything":
if a man can attain this kind of Self-non-Self transparency he is released -
not by hypnotism or anything; that is a trick.

11. "The mind...mankind...release":
Manoyeva manasyanam karanam banda mokshayoho - the mind is a double-sided organ; it will bind you at one side and release you from the other side; so when you put them together it is like the hour-glass drum that Shiva carries (damaru): it will beat both sides. The beating of both sides must stop; you should not beat both sides.

"For bondage...release": " Objects bound," means horizontally going like that
- it will make bondage. "From objects free" means no sound - it is verticalized:
one absorbs the other.

But I am telling you; there is a subtlety here that cannot be taught...
You will think that you have understood not think it will go so easily
- please be patient and listen to a Guru with full respect and you will get it one day...these things are all to be learned slowly in a certain mood which is very difficult to cultivate: it requires humility - very great humility - not even actual humility, which does not matter- it is a mental attitude of susruha (willingness to listen), not humility of getting up when someone comes into the room or making namaskaram (salutation) or anything: no - willingness to listen - is this a sensible man telling you something worthwhile?
If you do not believe it, how can you get it? He is telling you something: he says it is a secret - please listen.


Can you get it?
Of course, the same words can come from another guru also,
so how do you know you have got a good guru?"
My answer is: "How do you know you have got a good husband?"
Are you going to wait like Sita for Rama?
You won't get married.... All right, you can wait.
Any husband is good, for the purposes of a baby.
If it is for listening to the truth, only some gurus are good.
But even if it is a wrong guru, your earnestness can supply the seed for your knowledge to come, even from a wrong guru.
It depends upon two sides. Everywhere you have to be willing to listen - with great attention - very deep in your heart.
"What did he say?" Americans will not admit anything subtle:
"we are Peace Corps people!".
You have to have two sides...the baby has to be born from another side
- don't think you can create the baby yourself.
You can try as hard as you like; you cannot make the baby come out of your behind...
It requires a husband; something like that,
It requires a guru, it requires knowing it from another side.
You are the Self side, the non-Self side must be there;
you have to supply the non-Self side; of course, you can supply it yourself...
like artificial insemination...anyhow, something has to be done.
Don't think you can get it yourself, even if you are intelligent. It is a two-sided affair. That is all they mean when they say that a guru is needed: it is not from the same side, you have to accept it from the other side.


(FROM HUME: 447 -8)

This Text should properly be introduced before the transcription of the tape, when these notes are finally edited.

Liberation in the control of one's thoughts.
On this point there are these verses:
1. As fire, of fuel destitute,
Becomes extinct in its own source,
So thought, by loss of activeness
Becomes extinct in its own source.
2. Becomes extinct in its own source,
because the mind the real seeks!
For one confused by things of sense,
There follow action's false controls.
3. Samsara (illusion) is just one's thought,
Deeds (karman), good and evil, one destroys.
With soul serene, stayed on the soul,
Delight eternal one enjoys!
4. As firmly as the thought of man
Is fixed within the world of sense
If thus on Brahman (the Absolute) it were fixed,
Who would not be released from bond?
5. The mind is said to be twofold:
The pure as also the impure;
Impure - by union with desire;
Pure, from desire completely free!
6. By making mind all motionless,
From sloth and from distraction freed,
When unto mindlessness one comes,
Then that is the supreme estate!
7. So long the mind should be confined,
Till in the heart it meets its end.
That is both knowledge and release!
All else is but a string of words!
8. With mind's stains washed away by concentration,
What may the joy be of he who has entered Atman (the Self),
Impossible to picture them in language!
Oneself must grasp it with the inner organ.
9. In water, water, fire in fire;
In air, air one could not discern.
So he whose mind has entered in -
Released is he from everything!
10. The mind in truth is for mankind
The means of bondage and release:
For bondage, if to objects bound;
From objects free - that is called release!


Connaught Rd. 22/7/72


VI, 19: " Withdrawn from sense-objects into absence of all thought"
Now, it has elsewhere been said: "Verily, when a knower has restrained his mind from the external, and the breathing spirit (prana) has put to rest objects of sense, thereupon let him continue void of conceptions. Since the living individual (jiva) who is named "breathing spirit" has arisen here from what is not breathing spirit, therefore, verily, let the breathing spirit restrain his breathing spirit in what is called the fourth condition (turiya)(1): for thus has it been said :

That which is non-thought (yet) which stands in the midst of thought
The unthinkable, supreme mystery!
Thereon let one concentrate his thought
And the subtle body (linga) too, without support.


VI, 20: " The selfless, liberated, joyous vision of the Self (Atman)"
Now, it has elsewhere been said:
"One may have a higher concentration than this".
By pressing the tip of his tongue against his palate, by restraining voice, mind
and breath, one sees Brahma through contemplation!
When through self, by the suppression of the mind, one sees the brilliant Self which is more subtle than the subtle; then having seen the Self through one's self, one becomes self-less (niratman).
Because of being self-less, he is to be regarded as incalculable (asamkhya), without origin - the mark of liberation (moksha).
This is the supreme secret doctrine (rahasya).
For thus has it been said:
For by tranquillity (prasada) of thought
Deeds (karman), good and evil, one destroys!
With soul (atman) stayed on the Soul (Atman)
Delight eternal one enjoys!

VI, 19
There are two breathing are asked to think of restraining your prana (breath), called (pranayama) and the jiva (the breathing soul). Then there is the turiya. (fourth state of consciousness)..also the linga (subtle body) have to find a neutral point between all these: when you meditate there, you are supposed to be doing correct Vedantic meditation.
Swamis write their own textbooks...there is great confusion...better that you keep your mouth shut.
In order to know what teaching of yoga to take seriously you have to have a philosophical background and examine the correct epistemology, methodology and axiology as well as psychology, cosmology and can get the proper perspective and insert yourself properly into the context of yoga.

If you do not insert yourself, you do not know which is being joined to which. Yoga means joining something to something else and finding the cancellation point.
What is joined to what? You have to abstract and generalise about your own Self and the non-Self, and how to exactly find that point where the junction can take place.


There are certain metals that can be soldered to other metals because they have a homogeneity between them...the same rule holds good with the mind ...there are certain places where it will join together and articulate, and others where it will not....
If you want Hertzian waves to come, you have to have an electromagnetic wave and an have to join it in a certain way. Similarly in Yoga there are technical points, which depend upon an understanding of these words: jiva, turiya and linga...What is "linga sarira"?
Precise definitions are needed, or else it is just endless talking.

"Withdrawal.... absence of all thought" - How to make all thought stop?
That means emptying your mind. All thoughts must stop....
Thought is based on the association of ideas, and as long as there is association of ideas it is not possible to stop the mind, to stop the association of ideas...
(Guru talks about a porcelain factory, a picture frame, etc.)
The Gita says it is impossible: "...maha baho mano" to stop the mind, even for Krishna, who admits this to Arjuna in the Bhagavad Gita.
Crystal gazing, etc. is all spurious.
If the mind's function is to stop, it must have some higher interest.
If it is completely absorbed in something more interesting than ordinary things - in that subject which is highly interesting - it can stop for a minute. Without that higher interest it cannot be made to stop.
What is that higher interest? It is all brought out here:
The Breathing Self, the Jiva, the Turiya, the Linga Sarira.
These things have to conform to the mechanics involved and you have to first stop the concepts and find the trait d'union or link between concepts and percepts. Then you should think of that link; then go to the denominator side and absorb it negatively and bring it to the focal point. Then by that long practice of abolishing duality in a certain way known to the Upanishads and the great Rishis (sages) - if you follow their advice, you can stop all thought.


"Now ... restrained his mind from the external"
First you should practice Pratyahara. You should find something interesting in yourself; you should think of your own childhood, and then external objects will not come...thinking of schooldays and walking as a child...well, then at least to that extent the mind has gone into memory and is not distracted by external things. It is something you are feeling. So that is one way of meditating.
"Verily...(prana) has put to rest objects of the senses"
The arrow of action is jumping from one object of the senses to another...
How do you put it to rest?
Go like that - and find something more interesting inside you.

"Thereupon ...void of conceptions"
Do not look around, shut your eyes...objects will remind you of something else...
you should not look with open eyes...that is called pratyahara.

"Since ... let the breathing spirit restrain the breathing spirit in....(Turiya)."
A technical instruction; "breathing spirit" - when you can cut off these things - empty your mind - come to inside feeling, and then you are conscious of the fact that you - that is life - is functioning... Breathing is a function, like you go to this function and you tackle it and you say: " I want to breathe so slowly and imperceptibly that I won't even know whether I am breathing outwardly or inwardly".
That means, practice pranayama (control of the breath).
Cancel your ingoing breath with the outgoing breath so you do not feel anything.
You can do that by a little is only peripherally minded people who think they are breathing out. The centre of the two breathing processes is a neutral mukhya prana, which is neither breathing outward or inward. That is the centre of it.


"Since...(Jiva, the breathing soul). has arisen from what is not breathing spirit"
It has arisen from something deeper. So go, stilling your mind from external objects...then you come to a place where you can see there is a deeper breathing, a deeper seat of life, and you see that your breathing is a kind of numerator function that remains on top of the ocean, and deeper than the ocean there is no real - something like that: you reach the non-breathing, not the breathing spirit.

"Therefore verily... (Turiya)"
"Fourth condition," means pure fourth dimension...independent of any mere movement. It is a deep-seated immobility.
The "unmoved mover" of Aristotle in Western Philosophy, an immobile thing, this is immobility; it can sit there.

Turiya (the "Fourth State" of consciousness) is described in Mandukya Upanishad.
"That which is non-thought...without support"
So the subtle body (Linga) are allowed to think of it. Why?
Because there must be a Denominator to cancel against the Numerator.
To find the middle without thinking of the negative side is not possible where duality has been completely abolished; that is Turiya. Breathing is another function of the Numerator side...calm it...make the outward go into the inward...then you can still your mind. That is called the practice of Yoga.
This is a very good point and you can question Swamis about it...(long talk on the Yoga teachers; three pages)... so, you cannot teach anything.

" enjoys" (The entire section)
So Niratma is the goal of Yoga...orthodox people will say that "nir-" means "non" - non-atma, and that means Sunyavada...that is nothing...all the ordinary books say that you should find your soul.
Here it says that the non-soul should be found. How to reconcile that?
This all requires annotation and deep have to scrutinise these words.


"Having seen the Self, through one's self, one becomes self-less (Niratman)"
So the ideal is to be self-less: doesn't this sound like nihilism?
When one is cancelled against one in mathematics, you don't get nihilism, you get one, and that is not zero.
Even math accepts it, you don't abolish anything.
The unity is there; the univocal Absolute is there, this is the difference between Vedanta and the Sunyavada Buddhists.... they say there is Sunya, nothingness - there is a void.
But Vedanta will say that there is One, whatever you do, there is yourself.
Cancellation always gives you one, never Zero.
Zero is a horizontal number; there are transfinite numbers, imaginary numbers, irrational numbers and incommensurables.




Apte says there are six mystical circles called Chakras,
though Visuddhi could not be found.
1 - Anahata - related to sound
2 - Swadhisthana - inborn
3 - Manipura - navel, pit of stomach
4 - Muladhara - mystical circle above the organs of generation...root or cause.
5 - Sahasrara - a hole at the top of the head like an upside-down lotus.

Sankara's treatment gives Sahasrara and Kulakunda as not part of the six Chakras.
The Shakta Upanishads, specifically the Saubhagya Lakshmi Upanishad - are all esoterics. I am not an esotericist or a Theosophist.
Sankara has revised and revalued the whole thing and given eight centres that can be seen from the points of view of the disciplines of cosmology, psychology and theology.
Six Chakras are found in the Saundarya Lahari.
Sankara can be trusted as the one who knows this, because he has critically treated the Prasthana Treya: the three canonical works of Vedanta: the Bhagavad Gita, Upanishads and Brahma Sutras.

Fuse millions of suns, the Mahatman of Oppenheimer (refers to him quoting the Bhagavad Gita when he witnessed the first nuclear explosion: "If a thousand suns should rise…"), a supernova, something in the sky that burns out.
How to put the moon in it? It does not come on the same side as the sun; it is the opposite pole from the sun, like a black and white photonegative.
Ajña Chakra is intense thinking in the world of mathematics: infinity.

slc9 - p46 - v36.jpg

Full voltage tube light; brilliant light.
Fire must be in the middle, because it is here, in our homes.
Pure means abstract; it means practical, that's all.

Ajña Chakra is a very wilful, very intense meditation - not one thousand or a hundred thousand or a million, it only means intensity of quality.
Quantity, when pushed to its limits beyond the possibility of thinking, becomes quality.
Mathematicians do many things by convention, such as 1/0 = alpha.
What is one? Or zero? Or infinity?
Intensely intellectual cancellation (in the mathematical mind).

The female partridge is used by the poet to indicate the negative part of consciousness.
Contemplation means a slightly dim or subdued, subjective world.
Visuddhi means pure or clean, but not effulgent, like Ajña.
This light is more subdued, fluorescent in quality; closer to the consciousness of the partridge.
This is 2/2 cancellation instead of the high-pressure
1/1 cancellation of the Ajña Chakra.
Imagine a bird, which has moonlight as an exciting factor in its life.

The partridge is excited about the positive part and the negative part of moonlight: the positive part is outside the partridge, the negative part is inside the bird


An ordinary city garden, where there are two swans in a pond.
Art is interesting and worthwhile for human life, like milk.
Water is negative and milk is positive.
Milk is negentropy and water is entropy.
This is the cancelling point.
The Numerator is specific: the particular art that humans enjoy.
The Denominator is the meshwork of all the arts.
Anahata means "never killed, whole"

A breeze can cancel the heat of summer; the cool morning can cancel the fatigue of hot lovers after a ten-hour night of lovemaking.
This is common in Kalidasa: one drop of water from the cloud is enough to cancel the fatigue of the prostitutes who have wounds on their bodies from over-passionate camel-drivers.
You can put cancellation at any level. Cancellation by oneself:
two aspects of ontology in the Swadhisthana Chakra.

This is the full delight of a crashing, smashing thunderstorm:
The most real and phenomenologically valid experience known to everybody.
The terrible thunderstorm is glorious like Kali - a state of mystical wonder.
Manipura means, "full of gems".


Put yourself in the position of a year-old child crawling on the floor, badly wanting a mother and father - both of necessary function.
That gives the proper perspective for this Chakra.
Marriage is not a joke; even Shiva has to come down to give a father and mother to the world, where children badly want someone to cry to.
A father is required, especially for girls.
There is a weakness between father and daughter.
Frustration in childhood from cruel parents is really a disaster in one's life.
The worst cruelty - the saddest thing - is when the father beats the sixteen year-old girl for kissing a boy in the village; they will walk out and die to make the parents sorry.

Confer parenthood upon the world, because the child needs a father.
The copulation is the horizontal aspect, which is incidental.

("To thine own self be true..." (Polonius to Laertes in "Hamlet") is the only way I can verify this. If it is true to myself, it must be true to everyone else - because I have nothing to gain.)

Conferring parenthood in V41 must be understood from the point of view of the crawling infant who gets excited at the sight of the boots of anyone.

If both sides of the series of Chakras are the same, then they cancel out.

The two swans of Anahata in V38 cannot be considered a Chakra at all, because it is the ordinary, everyday reality.
There is no abstraction and generalisation there - it is a p...(?)

The Samaya cool breeze Chakra, in Swadhisthana, V39, cancels at every level.

CHAKRAS From the Omega Point downwards:

1) Sahasrara (Brahma Chakra)

2) Ajna

3) Visuddhi

Then comes 4) Anahata between Chakras and Adharas


5) Swadhisthana

6) Manipura


Then at the bottom is the Alpha Point


Some Chakras can be omitted, because a Chakra is a geometrical abstraction.
A Chakra is a "wheel"; Sahasrara and Muladhara are opposite in status
- teleological and ontological respectively.
So there is a difference between Chakras and Adharas:
Sahasrara is not referred to as an Adhara, but as a Chakra,
Muladhara is the opposite, not technically a Chakra.
We have the advantage now of using modern mathematical language,
rather than poetry and myth.
A perimeter of a conic section was described as a row of bees in ancient times:
cf. The "chose mathématique " of Hilbert.

A Chakra is a geometric figure like a wheel.
An Adhara is a feeling of enjoyment within you.
This distinction can be made now in the light of the modern mathematics of "formalism", the structural mathematics of Hilbert and other modern mathematicians.

There must be something concrete - as either a percept or a concept - in your hand, in order to talk or describe Chakras.
Everything in unity is too thin to think about

You have to give it a content; describe it as a lotus on top,
As father and mother on the bottom and as a lotus breeze in the middle.

For methodological purposes, at least have a residue in the series of Chakras
for the sake of thinking about it:
- take away one from the pure mathematical abstraction of ten Chakras which is too thin to talk about: leaving nine.
- take away another one of less abstraction for more real content: leaving eight.
- take away two more in the name of the concrete to see them as the climate - the six seasons.
- take away two more to make the four basic elements - earth, air, water and fire, as the most tangible and real ontological solidity.


There are two limits of truth:
Axiomatic truth, without content (an axiom has no content),
and Factual truth, which has content.
You can use latitude between them as Sankara does,
by giving Sahasrara and Kulakunda separately.



























The text states:
" By meditating on these Chakras day by day, you will gradually attain Siddhis (psychic powers)"


This text is anterior and REPUGNANT TO THE SPIRIT OF VEDANTA.
This is exactly what Sankara revalued. Make no mistake about this;
where is the Tantra here?
People talk about Tantra and Chakras and Adharas, but I was born in India and have seen all the literature and I say this is all nonsense.
But there must be a source in a sufficiently old text from which both these Upanishads have drawn this information, since there is some agreement between them; they appear to be older than Patanjali.


1 - The petals increase as you ascend.
2 - A phallus in the centre is a Shiva principle, a vertical axis.
3 - Hypostatic and Hierophantic are described by a lotus right side up and upside down.
4 - The two last ones (limits) have the word Brahman (the Absolute) - they have an interchangeability of status.
5 - Increasing polygons.

NOTE - The Chakras of the Yoga Raja Upanishad have to appear in reverse order to the one here, but the numbering is correct - see two pages back.
Saubhagya Lakshmi puts Brahma Chakra (no.7) at the bottom, Yoga Raja puts it (no.1) at the top)

They must have been practising Yoga in caves and they wrote down their experiences, which were not clearly stated in philosophical terms until the genius-philosopher-saint Sankara came along.


Narayana Guru must have practised every kind of Yoga, but never mentioned Chakras. He politely dismissed the whole thing.
He only had one Mudra, which is like a Chakra - a mind gesture.
That is Kechari Mudra, a psychophysical attitude that abolishes fatigue and sleepiness.

Vyoma Chakra completely revises Patanjali and Bogatika.
Woodroffe's "Kundalini Shakti" is all bosh! Where does he get it?
From what source book?
In his ten verses on Yoga, Narayana Guru does not even mention Chakras.
I want to get shot of this thing, you can goon talking and can go on mystifying things...
Sankara gives a normalised picture and a still more normalised picture is given by Narayana Guru in his ten verses on Yoga in the Darsana Mala, where he completely bypasses the kind of vague picturesque language called Chakras.
The last word on this subject: all this is so much baloney.
Sankara is the only man who made an attempt to put order in the subject.
The Divine Life Society and everybody talks glibly of Chakras, but they do not take the trouble to define or explain anything of what they say according to any philosophy.

Nine as a basic number is accepted by Sankara in two respects in V 11, thus perhaps agreeing with the nine Chakras of the two Upanishads here.


1 - Hatha - means facing yourself with wilful determination,
and psychophysical culture (Asana).

2 - Raja - the public way (of the King) controlling the Prana (breath)
seat, using vital centres.

3 - Laya - (melting and uniting), meditation, bringing together
and cancelling out mentally two opposite things.

4 - Mantra - Samadhi


Sankara respects the parity and chirality or handedness of the Ida and Pingala nerves, though he does not use these terms.
A Shiva Lingam (phallic symbol of Shiva) with a Yoni (female symbol of Shakti) is to be kept in mind, because they represent Siva and Parvati - the only subject of Tantra Shastra.
The Father of the universe has his penis penetrating from the other side into the vagina of the Mother.
The juice of the orange is formed from two opposite sides, which can be seen in cross-section.


Shiva's limit: his penis enters into the centre of the whole thing from above,
from the Absolute, an amorphous thing like a tree.
Horizontal maturation occurs between these two limits.
The Navel of the Yoni, the Mother's limit: there are two depressions in every fruit, marking the two references.
It takes nine months of maturation for a child - it is a kind of fruit.

There is a mother dropping roots to the children of Chinatambi.
The coconut is a protolinguistic element...break it exactly into two pieces along the equator... a garland represents the whole range of yourself...a Hindu marriage, with the exchange of garlands means that the spouse belongs completely to the spouse - a serious thing... Purna Kumba (offering of a coconut etc.) is a tantric ritual.

In Saubhagya Lakshmi Upanishad (Lakshmi is a woman's name) the Chakras are listed inverted, upside down.
One of these Upanishads is called by the name of a male god,
The other by a woman's name - they are the same except for methodology,
so there is perhaps a basic agreement.
Sankara also has Shivananda Lahari in the same way - with reverse methodology.
The two lists are inverted because one refers to the eternal feminine and the other to the eternal masculine.
The fact that it is called an Upanishad means that you have to prove that it is not dignified.
An Upanishad deals by definition with the subject of Brahman.
The authenticity of other texts, like those found by Woodroffe, is debatable.




9 - Wheel Of Space - 16 petals upward, central pericarp like triple peaks, supreme void, and fulfilment of all desires.
8 - The Wheel of the Brahma Orifice: Nirvana, a thread of smoke, and the seat of wishes, the Supreme Brahman.
7 - The wheel of the brow: a thumb-measure, the eye of knowledge, like the shape of a tongue of flame.
6 - The Wheel of the Palate: the void = the mind dissolved.
5 - The Wheel of the throat: Anahata = the unstruck note, four fingers, the Ida on the left, the Pingala on the right.
4 - The Wheel of the heart: eight petals facing downwards, a central phallus of light - a swan enchants all.
3 - The Wheel of the Navel: the Manipura, a whirlpool serpent, a crore of suns rising like lightning.
2 - The Wheel of Swadhisthana: a west-facing phallus.
1 - The Wheel of Brahma: the basic wheel.



Thus there are two verses, eighteen in all, for each Chakra.
Put the two verses together: this is a dialectical revaluation of the Saubhagya Lakshmi Upanishad.
They are parallel instructions to meditate on.
Numerator and Denominator sides are both supplied.

"Out of the nine wheels - melting..."

1 - Brahma Chakra: of three concentric circles, the outgoing seat or root-bulb of desires.
2 - Swadhisthana: a lingam, a coral-coloured sprout, churning the whole world. A lingam facing west.
3 - Nabhi (navel): the world is now inside, outside-in and inside-out like five loops of lightning, all Siddhis.
4 - Hridaya (heart): a swan, a happy disposition, pleasing, not uptight or spaced-out, comprises the whole world.
5 - Kantha (neck): Ida (left) and Pingala (right), right and left -handedness.
6 - Taluka (uvula): the tenth orifice (why?), Sunya = emptiness, (meditate upon)
7 - Bhru (brow): a Bindhusthana, emits light.
8 - Brahma Randhra (hole, passage): gives Nirvana, thin smoke, and watery-blue consciousness.
9 - Vyoma (sky): the Devi, the feminine principle of ultimate knowledge, spiritual perfection.



"White Hole"
V9 - Sahasrara
V36 - Ajña
V37 - Visuddhi
V38 - Twin Swans
V39 - Swadhisthana
V40 - Manipura
V41 - Muladhara
V10 - Kulakunda
"Black Hole"

Lahari = an overpowering sense of beauty, Aesthetic Value


The Sri Chakra: "A Final Angular Refuge"
The Sri Chakra is a mathematical relational set-up, not to be mixed up promiscuously with the aesthetic value of Beauty Appreciation.

You are supposed to feel pity for Prometheus bound to the rock, as also for the tragedy within the transparent stomach of your own mother where there is a tree about to fall down from the bank of the rushing river.
Absolutism is the same as tragedy: "Othello" is an attempt to provide an overwhelming sentiment.
But the Sri Chakra is not a sentiment; it is a mathematical structure suitable for analysis.
The "black hole" and the "white hole" are mathematical entities, not actual entities or existent values.
There is no beauty in the Sri Chakra itself; there must be line, light and colour for aesthetic appeal; this has only line.

Why are there only nine and not ten Chakras?
You cannot cancel unless you are on one side or the other:
If there is no bias, there is nothing, it is all cancelled.

Overfocus means the objective side of beauty;
Underfocus means the subjective side.
Correct focus means what?


TAT TVAM ASI - ("thou art that" (the Absolute)) what is it? What do you see? Only yourself?
TAT TVAM ASI is not beautiful or anything.
To see anything beautiful you have to under- or over-focus:
In between there is nothing; don't talk!

1 -Shiva's beauty is mathematical in a positive sense:
the essence of double assertion as a limiting instance.

2 -Tat tvam asi is in the middle.

3 -Shakti's beauty is mathematical in a negative sense,
the essence of double negation as a limiting instance.


According to your epistemology, you can build your philosophy in only two ways:
either ascending: "cogito ergo sum"
or descending: "believe in Jesus"

Christians have preached for two thousand years that Satan is a bad man who will make you fall in love.
It is foolish to attempt to eradicate sex from your system.
If you do eradicate sex completely, you will die on the spot.

1- Chirality (left and right handedness)
2- Parity
What is the guiding principle in giving a content to these terms?
The secret of chirality (handedness) is that there is a complicated non-mechanical
geometry between the right hand and the left hand:
why can't a tailor make you a glove from its mate?
Why is that? It is a secret of the universe.

Sankara is the last word in wisdom, but if he can be corrected by
modern ideas of mathematics, thermodynamics and electromagnetics
then we can correct him also by our advantage of having this new language.
The intuitive approach is what reconciles the experimental approach and the axiomatic approach.
Sankara knows epistemology, methodology and axiology better than anyone else, which is evident from the Bhasyas on the Prasthana Treya (commentaries on Upanishads, Gita and Brahma Sutras).


The Brahma Randhra (chakra) contains nothing,
only a thin thread of smoke = a slight trace of negativity.

There is a slight asymmetry - a vestige of duality between the plus and minus sides in each Chakra such as the Wheel of the Brow where the masculine side emits flame while the Devi just has a tongue of flame there.
But Sankara even abolishes this duality and attempts to make male and female come closer together: he presses physics and metaphysics closer together.
A slight asymmetry is necessary for epistemological and methodological purposes of describing it, because at the core of the Absolute there is nothing to say...if you don't allow me starting postulates, there is nothing I can say... if you want to open your mouth, you must open it with methodology.

Anahata means, "not struck", a bell that is just hanging there unstruck; a neutral position neither exalted nor depressed.

The two swans are Ida (left) and Pingala (right). (the left and right nadis (filaments) of the verticalized nervous system)

Sankara has a system of philosophy, which means logic is introduced there as opposed to just mystical literature.

Sankara, Hegel and Kant created systems of critical philosophy, but mystical visions are not philosophies, not numbered and critical, but are seen by intuition and described by analogy.
Ajña: he has shunted off the too theoretical ones because they are too intellectual, in Ajña you will feel something glorious, it will have an effect on your nervous system.
Vedanta is not idealism, it is real: meaning that it is experienceable, you should feel something wonderful.
Mystical feelings are felt by the child in the womb; it is in a mathematical state with subtle feelings to match.

Anahata: every student knows it when he goes to the garden with a lotus pond, with a girl on a summer's day.

Manipura: when the terrible thunder and lightning comes.

Muladhara: known to a six months-old baby crawling on the floor, who hears the voice of his mother and father.

Swadhisthana: the cool morning breeze in hot summer or (for lovers) after a long night of lovemaking.
It cancels all of the suffering for the whole night: that is the secret called cancellation.
Sva-adhisthana = "one's own foundation": your own basement, depending on yourself from the bottom, where the Devi is found.

Idealism is making a story about wild horses vomiting fire in heaven, as in Plato.
Advaita rejects this kind of telling stories. Instead they give more down-to-earth examples, like a beautiful thunderstorm.
Isn't that beautiful? Isn't it the Absolute?


The thin waist of the dancing girl on the side of ontology turns into the fat waist of the Guru on the side of teleology.
This is the trick of making a full moon out of two crescents: mathematical transportation.

In every verse can be seen a two-sided Sri Chakra,
interplay and interpenetration.
A dance between Nataraja and Kandukavati, such as the alternating intensity between the lips and the truth.

Cybernetics in the brain: there are three levels of logic function in the human brain, of increasing abstraction and generalisation. This can be seen in the way the brain brings together the two different impulses from each eye into a final stereoscopic vision.

Digital (this is not entirely clear ED)



Fire at the Omega in the mind of the male.
Fire at the Alpha point in the vagina of the female.
The two elements of the Sri Chakra.



The series of Chakras is supposed to represent the whole of the experience of the human psyche, including the negative side of the woman's psyche, such as the menses.
These Chakras cannot be finalised with this kind of language (metalanguage)...

You should know how to extract the truth from a myth.
A myth is a kind of lingua mystica; a special language which conveys an experience by analogy, parable, fable or figure of speech. A literary device to convey something other than what it actually says.
Sankara takes the older idealisation and symbolism of mythology and revises it, giving a picture you can verify, because it is correlated to the range of real experiences available to every man in the world, because related to the seasons (Chakras).
Sankara is against idealisation.
He has normalised the Yogashastra (texts on Yoga).
That is the beauty of it.
When he uses mythology, it is only a thin veneer, which does not hide the structure that he wants to reveal.

It is an actual seasonal phenomenon that Sankara relies upon to describe his series of Chakras, like morning and evening.

He makes use of mythological monomarks because there are no others for these functions.

At the end he strikes a balance between the gods and goddesses to reveal the Absolute...he says your own body can become the function of Kama Rupa.

He avoids esotericism and symbolism by not referring to the abstractions of the Samkhya like Ida, Pingala etc.
He avoids the use of merely mathematical symbolism - too abstract and intellectual.


The Negative Side - The Female Partridge
There are two sides to consciousness.
Without dividing it properly, our understanding will not come to us.
The negative side is the more difficult to know: the side of the Devi's "faded lotus feet" (of Narayana Guru) - "faded" means it is suffering.
The Devi is always crying at the corner of her eyes.

Put a circle around the feet and make it faded...a secret for meditation.

"Please see that I never turn away from your feet, because that last affiliation to the feet of the Goddess is the most important"

Someone is in charge of giving water to the buffaloes; when he embraces his wife, water comes, the Ganges flows and Sapharika fish jump in a flooding river.
A cool lotus-wafting breeze is another secret of cancellation:
you cannot live in twenty-four hours of heat; but you can live nicely in only twenty-three hours, with just one hour of cool at daybreak, like Bangalore.
On a hot day, people drink more tea to make them perspire:
Hot inside and hot outside cancel out.
The principle of the female partridge the sudden change from the knobs of the elephant to the denominator side. It falls instantly when it touches the horizontal line.

The negative side cannot be derived from the negative side - it must be derived from your consciousness; don't try to gradually build up the negative side from the bottom.
Place yourself inside the consciousness of a female bird or buffalo; then you will get a new perspective of cancellation.

Violation of method leads you nowhere: most of Tantra Shastra and Tripura Sundari is completely wrong, even contemptible to Vedanta.

Bending is the kindest act of the mother, so I don't feel guilty when I watch women feeding babies when I am travelling on railroad trains.
The proper perspective is "I am a baby in your stomach, and you are so kind to bend down to me with your milk".
This is proper Mother Worship. Not that of the Kaulins, Samayins and others.


This is the correct perspective. Don't think of it from the young girl's side - as, "you copulated with my father and you had me" - think of it from the baby's side.
The menses-cloth sky (as in Kalidasa), the bending and the lotus feet that are fading - Narayana Guru adds an even more negative touch - emotionally rich - a double negation.

Two lovers perspiring at six in the morning...mosquitoes dying on your forehead ... big breasts bending... (All the attitudes of the female partridge?)
Between perceptual and conceptual, there is a suddenness.
Having wild-doe eyes and belonging to a respectable family (Urvasi):
there is an enigma.
These are found in a fourteen year-old girl fed on ragi (sorghum), not in the overnourished daughters of respectable families.
Your eyes become bright by waiting and crying: too much kissing and food makes them dull.

Your poetry should be very simple - honey milk and grapes - not abstract, or children will not enjoy it. You must experience most directly.

The secret of good poetry known to Sankara is:
to make meaning (numerator)
and the meaning of meaning (denominator) blend:
this produces immortal poetry.
Sankara's descriptions and examples are so real that the lesson becomes indelibly imprinted on your consciousness.


An example of this is in the Raghuvamsa Dasaratha returning home is travelling from the O point to the Omega point - Ayodhya being the male's centre. The red light of sunset on the horizon and the menses cloth go together. She throws it out that way, which gives it double support: the sun hidden at sunset cannot be described more perfectly than this. This is a wonderful discovery. (See note on P37).

Prayer: a shower will happen when you pray, or, prayer will happen when it showers. The sun sets at six-fifteen, or, at six-fifteen the sun will set.
They are the same - two aspects of the same thing.


From Narayana Guru's prayer to Ardhanarisvara (the half-woman form of Shiva):
"Is this your sense of justice, when everything is burned up?(Shiva destroys the universe with his fire) Is this a foolish request? Absurd?"
In the Tirukural (Tamil scripture) there is the example of a faithful wife able to make rain come at her request.
The Gita says that there is a cycle in which the head end of a situation belongs to the tail end; the head and the tail end have a relation between them.
Steady State or Big Bang: which is correct? Both, in a certain kind of unified cosmology, which is known to Descartes and Bergson, as in "Durée et Simultanéité" where the spring of a watch unwinding slowly is vertical and the striking clock is horizontal.

You can understand the magenta colour if you can understand the international dateline - you lose a day...where did it go?

The main lesson is that there is a group of enigmatic references that belong to certain structural secret. To understand that, you must put a line - an equatorial line, to separate the Borealis from the Australis, the two tropics. One produces kangaroos, the other rabbits. There must be more negativity in the southern regions of the earth. English women in Australia get a face full of peculiar wrinkles not found in England - so there is something different about the Southern Hemisphere. There is a difference between the two-rupee Punjabi meal and the fifty-paisa Madrasi meal. North Indians are very proud, but Madras coolies eat only samba. They are brave in the two different ways. North Indians do not know the kind of pride of the South Indians, which is negative; north Indians think it is cowardice. The Tamils are saying: "Don't mix with us, we are three thousand years old, and we will secede if you North Indians don't cool yourselves a little.


The female partridge has two stratifications in its mind, from which it changes over from numerator enjoyment to denominator enjoyment.
Enjoying love becomes suffering in love when the girl changes her mind. When she is tired of the positive love affair, she wants the negative one: rest.
("...somebody you don't have to talk to...")
A love affair is always changing: you want it, then you don't want it.
(Kiss the boy...then slap the boy).

Enjoyment has two sides. After midnight you turn the other way in the bed
- copulate half the night, and then turn away to rest.
This is like the surfeit of sweetness of the female partridge.

If you do not know the law of alternation,
you do not know what morality is.
There is mechanism of alternation between morality and immorality.
To live in a fool's paradise of morality like Paramahansas and North Indian Yogis is absurd.
This is the figure eight.



"The quarters having their locks of hawk's wings rough and of grey colour, with their clothes of evening clouds, steeped in (wet with) blood, and therefore like women in their menses, with their grey locks of hair, and garments wet with blood, were not fit to be looked at".



1 -"The conscious person stands in the midst of matter (Pradhana), he is the enjoyer, for he enjoys the food of nature (Prakrti); even the elemental soul (Bhutatman) is food for him.

2 -"Even the elemental soul (Bhutatman) is food, for its maker is matter."

3 -"Therefore that which is to be enjoyed consists of three qualities (Gunas) and the enjoyer is the person who stands in the midst"

4 -"Here, observation is clearly proof"

5 -"Since animals spring from a source, therefore, what is to be enjoyed is the source.

6 -"Thereby is explained the fact that matter is to be enjoyed. Thereby it is explained - one is the corollary of the other. Therefore the person is the enjoyer and the nature is that which is to be enjoyed, being therein he enjoys"

7 -"The food derived from nature through the transformation of the partition of the three qualities becomes the subtle body (Linga) which includes from intellect up to the separate elements (Viseshsa), thereby our explanation is made of the fourteen-fold course called pleasure-pain and delusion (Moha): truly the whole world exists as food.
(Footnote "specific factors?)

Maitri Upanishad (6 - 10)
1 - "The conscious food for him"
"For him" means the person who is standing in the matter.
Bhutatman is his own food. That means he is eating his own denominator side: that is a strange idea. (A new-born baby is food - some cats come and eat them. The male cat comes and gobbles up the small kitten because it is food... "I am hungry and that is why I take the food" That is his argument - quite valid philosophy).
Not very is a very naughty thought, but I can't help saying it, with due apologies to all fathers who might have some kindness.

2 - even this elemental matter"
Its maker is matter - who is the maker of Bhutatman?
Bhutatma - "Bhuta" means elementals; denominator-side matter.
Matter becomes slightly conscious of itself and when it is endowed with a little consciousness, it is called the Self. The Self has got the "thinking substance"; some part of it is thinking and part of it is not thinking. And the greater part of it is not thinking; it is just sprouting like that with a vertical axis developing and still below the O point.
So, the maker is matter. The maker is matter, because it grew out of matter like that, slightly specialised. When it crosses the O Point and goes to the other side, you can say it is spirit. But it has not crossed the O Point; it is just coming out. There is no male or female or any thing; in it a baby is just a baby - a lump of flesh that is beginning to suck milk and smile at people. It doesn't know anything; it is just meditating... It is all steeped in a kind of sleep. Parents mess with it, ask it to smile..." I'm not able to smile; I am just in the vertical axis, just near the O point: When I cross the O point, I will tell you...Then I can laugh and be naughty...Before that, don't trouble me - I am sleeping..."

3 -"Therefore, that which is...stands in the midst"
"How is it that you get the three gunas?"
They belong to the side of nature; the justification is stated here.
Because somebody enjoys - the enjoyer is not there on the same side as the enjoyed. The enjoyer is the numerator side...something is being enjoyed: that is, matter comes and becomes specialised. The dahlia flower is very beautiful and is Sattva, full of light. The root.... is not Sattva
- it is underneath- there is nothing very specific or intelligent about it, it is instinctive. And the stalk is Rajas.
Supposing you divide it into two and there is something to be enjoyed... it is not the enjoyer. What is the distinction between them? You say there is a horizontal axis and that this side is different from that side...this is the enjoyer, this is the enjoyed; put a line between the two. Put the line between the bee and the flower and say: " The bee wants to suck the honey in the flower, so honey is the objective side and the bee is on the subjective side"
If you do not make this distinction, your philosophy goes formation...


Mesure mesurante and mesure mesurée - this is not distinguished sufficiently in philosophy... The Hindus say there is the enjoyer - the bee - and the enjoyed - the flower - and there is a line between them.
"We treat them all as stimulus-response. That's God. More instruments."
(Goes on for two pages on stimulus-response and pragmatism)
"If you ask too many questions, you will be given the brush-off, your overcoat will be handed to you and they will brush it...don't talk too much".

3 - "Therefore that which is to be enjoyed consists of three qualities"
So, that is a most important division; nobody can make that division.
The enjoyer- Bhogyavishva and Bhoktarupa.
In the Bhagavad Gita there is a special verse:
"Karya karana kartutva keturichyate prakriti sekudukana bhoktrtva keturichyate".
Bhoktrtva and Kartutva
Kartutva means "agent of action"
Bhoktrtva means beneficiary of action"
Do not mix them together and put them on the same side of a structural situation; then your arguments will not proceed one inch towards any profitable philosophy - (it) will not be constructed. This is called methodological rapport, a requirement that is known to Spinoza and Leibniz and Descartes. But they laugh at Descartes; even French people...they say his cogito ergo sum is all old-fashioned.
Old, old, old man Descartes; who cares for Descartes? But Descartes and these people had sound methodology, and they have lost the methodology now.

4 - "Here observation is clearly proof"
What do you mean by that?
Is that a posteriori or a priori?
(A full page on how Husserl does not like the word "a priori":
...objects to the dictionary...a prejudiced should say it has no meaning and give the argument...
But they do not want to be logical...they are not philosophers)


You conduct an experiment, you observe it, and you see -
that is called Pratyaksha Pramana, Anumana, etc.
How many Pramanas have you got?

"Pramana" means "mesure mesurante" - the measuring rod.
"Prameya" means "mesure mesurée" - that which is measured.
"Prama" means the meaning that you get by measuring - the result.

So there are technical words in the methodology of Vedanta, which have to be clearly defined.

Prameya is the cloth that is being measured
Pramana is the measuring standard
Prama is the certitude that you derive from measuring
All these are not clearly distinguished in Western Logic.

"Here" means "stands in the midst" It is a question of Gunas. That means that there is an experimental world; a world where experiments are valid...the domain of physical science.
But experiments are not valid in another domain, that of reason.
You cannot experiment with the saying "All men are mortal"

(Two pages on how the Singapore cultural attaché and the deans of colleges all over the world do not know that A=A does not require proof.)

"We do not believe in anything that cannot be demonstrated."

"Here observation…proof"
That means "a posteriori".
There are two kinds of proofs etc…
The most basic thing is reasoning.

"Since animals spring from a source, therefore what to be enjoyed is the source"
What is this kind of argument?
Source means Alpha Point.
"Source" is a kind of abstract way of saying that all that is on the ontological side belongs to the world of enjoyment.
Enjoyment means not numerator but denominator side.
Anything on the Denominator consists of elementals,
Some things that you can enjoy; you have to put yourself above them.
The enjoyer is above the enjoyed.
Why above? Why is it better?
That is a schematic language - try to say it better and you will not succeed.
Enjoyer, enjoyed, mesure mesurante and mesure mesurée, what is the relation between them?
Which is conceptual and which perceptual?

6 - "Thereby is explained that matter is to be enjoyed"
So, matter is what is to be enjoyed.
"Thereby it is explained" one is the corollary of the other.
Therefore the person is the enjoyer; nature is what is to be enjoyed.

"Being therein, he enjoys" - "being therein" means:
"suppose there is a table filled with good things and you are standing in
front of it and you are the enjoyer - all that is to be enjoyed and yourself are not the same".

So you have to completely divide spirit and matter: this is the magic of Vedanta Philosophy.
Nobody has divided spirit and matter properly. Here they divide it by a certain method.
Divide it by a line between enjoyer and enjoyed: here is the enjoyer, here is the enjoyed.

"Being therein" means because he stands in a vertical axis above the O point, because his position as an enjoyer is above on the numerator side, he is called the enjoyer - he enjoys...
Who enjoys? The spirit enjoys, matter does not enjoy.
If the division is made properly your philosophy will go on,
on proper methodological and axiological and philosophical lines.
Without methodology, how can you say these things correctly?


7 - "The food derived from nature through the transformation of the partition of the three quarters becomes the subtle body (linga) which includes from intellect up to the separate elements ("specific factors") - Visesha. Thereby an explanation is made of the fourteen-fold course called pleasure-pain and delusion (Moha); truly this whole world exists as food".
The whole world exists as food and has three divisions:
"The whole world" means the denominator side, the existential side.
And what is the subsistential side? That is yourself. If you are standing in a garden and you are enjoying Dahlia flowers.
All this is for you to enjoy and don't mix it up with the enjoyer...put yourself in a proper relationship with it, the enjoyed. There are three Gunas there...the root aspect, the middle aspect and the flower aspect. All right, there are three grades. But still it is on the Denominator side, don't get mixed up...otherwise your epistemology, methodology and axiology will go wrong. You cannot say anything...

( a running translation of the flip-side of the previous tape - recorded either the day before or the day after, and covering some of the same material)

"After saying something about leavings and what has been touched by leavings, what has been given by a bad man, or what is impure because of still-birth, let the cleansing power of Vayu, Agni and the rays of Savitri purify my food and any other thing that may be evil."
So that means putting a line between pure and impure.
This thin line does not mean duality - it is there for exact reasons, put there so you can cancel it correctly. You have to put the line between four and four before you can cancel: afterwards you can cancel it.
Advaita does not say that everything can be cancelled with no method - it is giving you a sample of its method.
Food: do not mix it up with dirty food from the WC or anything: there is an arrow passing through your stomach from one side to the other - digestion
- don't mix it up.


If you put it all together, your stomach gets confused. So keep these things clean...a woman's menses cloth must be dealt with cleanly. Put things in their proper places...He is not orthodox here - He just says you can't put the bedpan on the drawing-room table.
There are some good things in the Vedas - they teach you not to spit.
Regulate things in a structural order: that is all he says.

"So, having made the sacrifice to the soul, he should meditate on the soul with the two formulae: as breath and fire and "Thou art all".
Fire is below and breath is above as a function. "Thou art all" -
put everything in its proper place; bathroom things in the bathroom, etc.
If you don't care, you will lose your appetite...
"As breath and fire the highest soul (atman) has entered in with the five winds.
May he himself, when pleased himself please all - the all-enjoyer."
So he is the all-enjoyer inside you; the Self, Atman.
Give him things slowly and in the proper order. (After sipping water...)

"Thou art all, the universal art thou ; by thee is everything that is born supported and into thee let all oblations enter. There creatures live where thou art, all immortal."
So there is a denominator immortal something into which you put Agni in the Agnihotra.

"He who eats by this rule indeed does not come again into the condition of food." 7 - "that is he is not reborn and is not eaten by others" (a good footnote by Hume)
Food is horizontal in its essence, if he eats like this, the food will be cancelled by its Denominator and there won't be this horizontal will all be absorbed into itself, etc. (for itself, of itself et) and will be verticalized.
Take food and become immortal by treating it as a vertical counterpart of your hunger. "Thou art all" is food. And "fire and breath" is here and you put food into the fire and digest it with the breath, and finally only the vertical axis remains, and that is food - this means you will not be reborn.


Rebirth cannot take place unless there is horizontalism...
horizontalism is called rebirth, and if you have abolished horizontalism, can you be reborn?...
In the Mathematical world?...A=A is not reborn, it is the same in Russia or anywhere and after ten or a hundred years it will still be the same.
Mathematics is always the same, it is immortal... 2+2 = 4 is an immortal statement
"always there..." a conceptual truth.
Perceptual truth is mortal - a burning candle can be put out.
If you say: "the candle in the mind is cancelled by a candle on the denominator side" - that is immortal, because nothing happens to it.

There are four candles:
1 - a candle that burns
2 - a candle that you see in the mirror and does not burn when you touch it
3 - a candle that is a candle just by name
4 - a candle that is just the picture of a candle, an image.

The candle in the mirror is almost the same as the actual candle...
but only the concrete horizontal candle burns you.
The frame of reference is implied in the theory of complex numbers...
numbers represent something...abstract it further and you get complex numbers...
A vertical axis and the square root of minus one and so on...further and further and you get I, J and K
"I" is an imaginary number, only "J" and "K" are other numbers...
if they can have a frame of reference, why not the Saundarya Lahari as well?

"So he who...the condition of food"
He will not come again -"the condition of food means a horizontal status:
but you can give it a vertical status by eating it properly...
say it is offered into the fire of your soul, or something.


Applications of the Principle of Food According to the Samkhya Doctrine

"Now there is something else to be noted. There is a higher development of Atman Sacrifice, namely as concerns food and the eater.
The further explanation of this is as follows:

"The conscious person...(prakrti)"(1)
The word Pradhana (matter) may not be used here exactly as in Samkhya Karika. (this wants a thesis by advanced students )

"Even this.... for him " (1)
"For him" means the man who stands amidst can you stand amidst matter?

" the midst" (3)
Make a man stand in the middle as a vertical enjoyer and put enjoyable things all around...the vertical axis and the horizontal circle. Then you can deal with them in an intelligent way...

"Here observation is clearly proof" (4)
A posteriori, by inference.

"Since animals the source" (5)

"Thereby he enjoys" (6)
An animal, a goat, is eaten by Vedic springs from a source.
A kid is born from its mother in Nature, not from heaven.
You are enjoying, standing in the midst of enjoyable things;
And the source is here...Nature is horizontal, the enjoyer is the vertical axis
- whether he is the bottom or top, he is the enjoyer and matter is what is being enjoyed.

"The food derived ... exists as food" (6)
Think of food in the abstract, and look at the whole world -
Food has been modified at three levels: just brute matter and specified matter.

A flower...or a crystal is very specified and that can be called Sattvik.
Something else is very active and full of life and that is called Rajasik.
Something else again is very lazy and that can be called Tamasik.
These are three levels of manifestation of food and life vitality.

"There is no apprehension of the sweetness of this soul, so long as there has been no production"
That means, if matter has not been produced...if you do not begin to speculate with matter, how can you think of the sweetness or value of it?
Matter must have a value; when it comes this side it has a value;
when it is here it is just matter....


And you should give it a value...and it must have a source...
think of sugar cane with the source in the ground and sweetness on the tongue, which you enjoy - that is value.

"Nature also comes to have the condition of food in these three conditions: childhood, youth and old age."

"Nature" means the bottom of the vertical axis, used in a very comprehensive sense.

Rousseau in Emile says:
"By Nature, I mean habit, anything habitual belongs to Nature - do not misunderstand"
He gives a definition.
Here "Nature" means the negative side of the total situation,
That is all childhood is - you are food, the body of a child is a kind of food;
Youth, young food; old age, old food.

"The condition of food is because of transformation"
Why do you call it food?
Because of transformation, if it were spirit it would not have changed:
it is not spirit...childhood, youth and old age are a kind of change (transformation).
It is not spirit, so it is Nature.

"Thus matter passes on to the state of being manifest and there arises the perception of it, and therein, namely in the tasting of sweetness,
there arise intellect and the like, even determination, conception and self-conceit."

Determination = Buddhi
Conception = Citta
Self-Conceit = Ahamkara
Egoism - the sense of personal individuality becomes lost.

So something is sweet - to whom? - to your consciousness, not to everybody
- it is inside you. So from that place the thing that was outside you
as an objective thing enters into your consciousness.
Otherwise, mark that is sweetness that makes the participation of matter and mind.
Where do matter and mind participate?
When you put sugar into your mouth and you say it is sweet and you like it, then your consciousness has entered into the sweetness and the sweetness has entered into your consciousness.
Otherwise there is no participation if you put sugar in a jar and look at it.
You do not enjoy the sweetness.
How did intellect arise?
Did it arise from matter - our body is matter, how did it come to intelligence?
By chemistry? No, that is not acceptable, by what?


Didn't you see when you put the sugar in your mouth, your consciousness participated with the sugar and the sugar participated with your consciousness and made you feel happy?
So that is the beginning of psychology and chemistry joining together.
Buddhi, Citta, Ahamkara - these things are here above the O point
- up to the O point it is sweetness, then Buddhi, Citta and Ahamkara.
(The famous dentist story is given - but not clearly told).
A man faints at the dentist and then wakes:
Manas: "Who is this man standing over me with a cup of coffee?"
Buddhi: "Oh, yes, I am in the dentist's chair; I see, I fainted"
Citta (relational mind): "I have related myself to that man: he is a dentist and I am the Gurukula Head, he must have gone to a lot of trouble"
Ahamkara: "There's my purse on the chair, I am an important man so I will pay five rupees instead of three rupees. My status in society has come into mind, the ego is complete: by the relation to the money, the personality is complete; walking in Ooty, paying your bill.

"So in respect to the objects of sense, the five organs of sense, arise the tasting of sweetness; thus arise all actions of organs and all actions of the senses"

Jñana Indriya: eye, touch, ear etc.
Karma Indriya: Vak, Pani, Pada, Payu, and Upasta.
Ten senses are found in Vedantic literature:

First they put:
Vak: supposing you want to embrace a girl, first you say: "Come here!"
Pani: then you put your hands around the girl.
Pada: the thighs are working, because you are copulating.
Payu: the sex organs or anus or something, I don't know which is which exactly.
Upasta: the basic tail end part, the Denominator part.
So that is how they arrange the Karma Indriyas.

In America, Karma means "Hey Pete, hand me the spanner".
Bloomfield says all language begins in the workshop.
But ancient Vedantins say: "Think of your action on a girl"
And that is the most fundamental thing...put that as a human model.


Bergson also says that it is action that makes another person appear before you - otherwise it would be horizontal. A cow sees another cow grazing - because it wants to copulate with it, not because it wants to talk philosophy. ...

The Inner Organ
Jñana Indriya
Inner Organ or the Agent of Inner Functioning.
In Sanskrit: Anta Karana.
Anta = inner
Karana = organ
Also something called the "Inner Voice", something subtle
then just the mind.
It is made up of the Trikaranas (Buddhi, Citta, Ahamkara) treated as one functional agent.
Buddhi is the discriminatory function: Samkalpa -Vikalpa
Atmaka, where Atmaka means, "having as its function".
Samkalpa: "I have taken the right decision"
Vikalpa : "I have not taken any decision

Citta: relational mind: "I am head of a Gurukula"
Ahamkara: ego sense: "I am an important man and should pay the dentist five rupees instead of three" - the personality is complete.


Answer for a nine year-old boy.

"What is a Gooroo?"
Somebody you would like to imitate in his ideas and his ways, who is interesting and inspiring.
"What do you and he do?"
We emulate each other.




Tam evas sayo.... Atma, Brahma, the Absolute.
Amrta = value
Brahma - here, there, whatever value you name - bring it to the vertical.

It goes from the earth Alpha point to the Atma Omega point.

Earth -
Water - semen
Fire - word
Wind - breath

Sun - eye
Quarters (conceptual) - ear, echo
Moon - mind
Lightning - heat

Thunder - sound and tone.
Space -
Law - virtuousness

Atman - (Kutastha)








structure - slc9 - p77e


1 - Earth in the earth - in the body
2 - Waters in these waters made of semen
3 - Fire in this fire made of speech
4 - Wind in this wind who is breath
5 - Sun in this sun in the eye
6 - Quarters of heaven in these quarters in the ear in the echo
7 - moon in this moon consisting of mind
8 - lightning in this lightning exists as heat
9 - Thunder in thunder in sound and tone
10 - Space in this space in the space in the heart
11 - Law (Dharma) in this law which exists as virtuousness
12 - Truth in this truth exists as truthfulness
13 - Mankind (Manusa) in this mankind which exists as a human being.
14 - Soul (Atman) in this soul which exists as soul
15 - Verily, this soul is the overlord of all things, the king of
all things. As all the spokes are held together in the hub
and felly of a wheel.