Miraculous Shirdi Saibaba

 Soon after Shirdi Sai took samadhi on October 15, 1918, a picture of Sai Baba was placed in the temple and devotees would come to take his blessings.

It’s said that because of the huge number of people coming to get a glimpse of the lord, Shirdi Sai Sansthan decided to place an idol of Baba instead of a picture. The authorities of the temple wanted a life-like murti of the lord to be made.

Three best sculptors were called for the task who were asked to first create a clay-idol of the lord; after which whoever makes the best one would be given the task to create a rock idol of the lord. However, there was only one black and white picture of Sai Baba for reference and to form the idol from it was next to impossible.

However, the first clay model of Baba’s idol was beautifully made. After the clay idol was created, the next task was to find the finest fine stone. A devotee from a Port Trust official came to know that a marble stone has been discharged for last one and a half years at a port in Mumbai and none has come for one and a half years to claim it. It was the marble of the best quality that came from Italy.

But for whom did the Italian Marble come and why did it come from Italy? Nobody knows. When Balaji Talim came to the port to see the stone he was surprised to see that the stone was of exactly the same size as they wanted for Baba’s idol.

About 4 months later, the work of the idol was almost done. Balaji Taleem, his son and other workers were constantly working to make the idol perfect just when one worker suddenly appeared and saw a big crack near Baba’s feet, fearing an air pocket. The problem was that the removal of air pocket could damage the leg by going straight ahead of the crack, in such a way that the idol could also be broken. This created tension amongst the workers.

Then they prayed to Baba together and, as it was, Baba himself conveyed that ‘go ahead and do nothing’. After this, when Balaji Taleem took his hammer to take out the air pocket, the extra stone was destroyed in a miraculous manner without causing any damage to Baba’s idol.

After this yet another miracle while creation of Baba’s idol, it was finally ready in its full glory. It was established on October 7, 1954, with Pran Pratishtha at Shirdi’s Samadhi Temple on the occasion of Vijaya Dashami.

Every day Baba’s temple is visited by thousands of devotees. The idol of Baba bathed with hot water every morning and his clothes are changed four times a day. Breakfast, lunch and dinner are offered in the form of naivaidya.

After the first aarti in the morning, an Abhishekham is done with water, milk, curd and ghee. Not only this, the idol is also covered with mosquito nets at the time of Baba’s sleep during the night. It is removed at 4 o’clock in the morning and a glass of water is also kept for the lord.

Several devotees throng the Shirdi Sai Baba temple to seek blessings of the lord and feel the divinity come alive.

Awakening the Tantra Kundalini

The Kundalini, when awakened, is the giver of all power, health, wealth and success. The Kundalini feeds the baby in the mother's womb. She fulfills our every desire. She is the All in All.

"I praise Tripura which is the treasure house of the race.

"The Kundalini, has three angles as well as three circles, and her Bhupura is three-lined. Her Mantra is three syllables, and she has three aspects. The Kundalini energy is also threefold in order that she may create the three Gods (Brahma, the Creator, or air; Vishnu, the Preserver, or water: Rudra, the Destroyer, or fire). Since she is triple everywhere, she is Tripura."

"O Mother of the Universe, those who praise you by the words, Mother, All in All, and Maya, will obtain all.

"There is nothing which can not be obtained on earth or in the Heavens, by Thy Grace."

This is as it should be, as the Kundalini is Power of Powers, Light of Lights, and All in All.

The Kundalini is Divine static and dynamic energy. The static energy (Kundalini), is sleeping at the Muladhara (Root Chakra); the dynamic energy of the Kundalini is all over the body as Prana, Apana, Samana, Vyana, and Udana. These five Vital breaths, or life forces, keep the body together. The duties of the five Pranas are as follows: Prana remains in the upper part of the body, and always moves upward; the Apana resides in the lower part of the body, or abdomen, and always flows downward; the Samana stays in the first section of the torso, digesting and distributing the food substances; the Vyana resides in the heart, and from there moves all over the body, its duty being the circulation of the blood; the Udana carries the Soul upward when the body dies.

These five Pranas stay in the grosser body. They are also in the finer or subtle body—the five finer breaths corresponding to the five grosser Pranas above described.

The Pranayama Yoga, the Mudra Yoga, and Dharana Yoga, are all for the control of the five Pranas and mind. Mind without Prana is like a bird without wings. The practice of the Mudras is to control the dynamic energy of the Kundalini, namely, Prana,

Apana, etc. The practice of Pranayama

is also to control the Prana, Apana, etc.—the dynamic energy of the Kundalini, and with it awaken the static energy of the Kundalini, which is sleeping at the Muladhara, or

root Chakra. When the five Pranas are controlled or made to stop at the desired place, the Muladhara Chakra, or at the door of the Sushumana, it will work like a spark to the static energy of the Kundalini.

"When Prana and Apana are mixed, it will naturally cause heat in the body; then the body becomes light and powerful. This extreme heat when felt by the Kundalini, causes her to awaken from slee Then she goes into the Sushumana." (From H. Y. )

The duty of the Yogin is to gather together or control the five Pranas—the life force of the Kundalini—that the dynamic energy of the Kundalini may be used to awaken the static energy of it, as one Kundalini energy will move the other energy.

When the Kundalini awakens or moves, what then remains? What will become of the Kundalini? She will go to the Six Chakras and also remain at her place. As steam is converted from water by heat and again returns to it, so rises the dynamic energy of

the Kundalini, which goes up to the different Chakras and returns again and again.. While she will reach to the Sahasrara, still she will be at her home at the Muladhara Chakra.

The Kundalini power can only be known by Master Yogins, but some times even ordinary Yogins can see it, however not as clearly, as long as the inner eye is not open. When the Yogin has opened the inner eye, then he sees the different Chakras and the energy of the Kundalini, which is Life of Life, and Light of Lights.

The following Masterly and Scientific explanation of the Kundalini is by Prof.  Mukhyopadhyaya, and was written for Arthur Avalon and brought out in his book.

"The Serpent Power," p -.

I here acknowledge my thanks for the use of this explanation, and I wish that every student of Yoga would read "The Serpent Power." R. S. Gherwal.

"When you say that Kundali Shakti is the primordial Shakti at rest, I am led to think of an analogy (and it may be more than an analogy) in modern science. Cosmic energy in its physical aspect may be considered either as static or as dynamic, the former being

a condition of equilibrium, the latter a condition of motion or change of relative position. Thus a material thing apparently at rest (there being no absolute rest except in pure Consciousness or Chit) should be regarded as energy or Shakti equilibrated, the. various elements of it holding one another in check (or, as the mathematicians will say, the algebraic sum of the forces being zero). Of course, in any given case the equilibrium is relative rather than absolute. The important thing to note is this polarisation of Shakti into two forms—static and dynamic.

"In the tissues of a living body, again, the operative energy (whatever the nature of that may be, whether we believe in a special 'vital force' or not) polarises itself into two similar forms—anabolic and katabolic—one tending to change and the other to conserve the tissues, the actual condition of the tissues being simply the resultant of these two coexistent or concurrent activities.

"In the mind or experience also this polarisation or polarity is patent to reflection. In my own writings * I have constantly urged:

this polarity between pure Chit and the stress which is involved in it: there is a stress or Shakti developing the mind through an infinity of forms and changes; but all these forms and changes are known as involved in the pure and unbounded ether of awareness (Chidakasha). This analysis therefore exhibits the primordial Shakti in the same two polar forms as before—static and dynamic—and here the polarity is most fundamental and approaches absoluteness.

"Lastly, let us consider for one moment the atom of modern science. The chemical atom has ceased to be an atom (indivisible unit of matter). We have instead the electron theory. According to this, the so-called atom is a miniature universe very much like our own solar system. At the centre of this atomic system we have a charge of positive electricity round which a cloud of negative .charges (called electrons) is supposed to revolve, just as myriads of planets and smaller bodies revolve round the sun. The positive and the negative charges hold each other in check, so that the atom is a condition of equilibrated energy, and does not therefore ordinarily break up, though it may possibly break up and set

free its equilibrated store of energy, as probably it does in the emanations of the radium. What do we notice here? The same polarity of Shakti into a static and a dynamic partner—viz., the positive charge at rest at the centre, and the negative charges in motion round about the centre; a. most suggestive analogy or illustration, perhaps, of the cosmic fact. The illustration may be carried into other domains of science. and philosophy, but I may as well forbear going into details. For the present we may,. I think, draw this important conclusion:

"Shakti, as manifesting itself in the universe, divides itself into two polar aspects—static and dynamic—which implies that you cannot have it in a dynamic form without at the same time having it in a corresponding static form, much like the poles of a magnet. In any given sphere of activity of force we must have, according to this cosmic principle, a static background—Shakti at rest or 'coiled', as the Tantras say.

"Before I proceed, let me point out what I conceive to be the fundamental significance of our Tantric and Pauranic Kali. This. figure or Murti is both real and symbolic, as indeed every Murti in the so-called Hindu

mythology is. Now, the Divine Mother Kali is a symbol of the cosmic truth just explained. Sadashiva, on whose breast She dances, nude and dark, is the static background of pure Chit, white and inert (Shavarupa), because pure Chit is in itself Svaprakasha (self manifest) and Nishkriya (actionless). At the same time, apart from and beyond Consciousness there can be nothing—no power or Shakti—hence the Divine Mother stands on the bosom of the Divine Father. The Mother Herself is all activity and Gunamayi (in Her aspect as Prakriti composed of the Gunas). Her nakedness means that, though She encompasses all, there is nothing to encompass Herself; her darkness means that She is inscrutable, Avang-manasagochara (beyond the reach of thought and speech). Of course, this is no partition of reality into two (there lies the imperfection of the Sangkhya doctrine of Purusha and Prakriti, which is otherwise right), but merely polarisation in our experience of an indivisible fact which is the primordial (Adya) Shakti itself. Thus Chit is also Shakti. Shiva is Shakti and Shakti is Shiva, as the Tantras say. It is Gunashraya (support of Gunas) as

well as Gunamaya (whose substance is Gunas); Nirguna (attributeless) as well as Saguna (with attribute), as said in a well-known passage of the Chandi.

"Your suggestive hint  makes the nature of the Kundali Shakti rather clear to me. You are quite right, perhaps, in saying that the cosmic Shakti is the Samashti (collectivity) in relation to which the Kundali in the bodies is only the Vyashti (individual): it is an illustration, a reproduction on a miniature scale, a microcosmic plan, of the whole. The law or principle of the whole—that of macrocosmic Shakti—should therefore be found in the Kundali. That law we have seen to be the law of polarisation into static-dynamic or potential-kinetic aspects. In the living body, therefore, there must be such polarisation. Now, the Kundali coiled three times and a half at the Muladhara is the indispensable and unfailing static background of the dynamic Shakti operative in the whole body, carrying on processes and working out changes. The body, therefore, may be compared to a magnet with two poles. The Muladhara is the static pole in relation to the rest of the body, which is dynamic;

the working the body necessarily presupposes and finds such a static support, hence perhaps  the name Muladhara, the fundamental support. In one sense, the static Shakti at the Muladhara is necessarily coexistent with the creating and evolving Shakti of the body, because the dynamic aspect or pole can never be without its static counterpart. In another sense, it is the Shakti left over (you have yourself pointed this out, and the italics are yours), after the Prithivi—the last of the Bhutas—has been created, a magazine of power to be drawn upon and utilized for further activity, if there should arise any need for such. Taking the two senses together (yours as well as mine), Shakti at the Muladhara is both coexistent with every act of creation or manifestation and is the residual effect of such act—both cause and effect, in fact—an idea which, deeply looked into, shows no real contradiction. There is, in fact, what the physicist will describe as a cycle or circuit in action. Let us take the impregnated ovum—the earliest embryological stage of the living body. In it the Kundali

[paragraph continues] Shakti is already presented in its two polar aspects: the ovum, which the mother-element represents, one pole (possibly the static), and the spermatozoon, which is the father-element, represents the other (possibly the dynamic).  From their fusion proceed those processes which the biologist calls differentiation and integration; but in all this process of creation the cycle can be fairly easily traced. Shakti flows out of the germinal cell (fertilised ovum), seizes upon foreign matter, and assimilates it and thereby grows in bulk; divides and subdivides itself, and then again co-ordinates all its divided parts into one organic whole. Now in all this we have the cycle. Seizing upon foreign matter is an outwardly directed activity, assimilation is an inwardly directed activity or return current; cell division and multiplication is an outwardly directed operation, co-ordination is inwardly directed;  and so on. The force in the germ-cell is overflowing, but also continuously it is flowing back into itself, the two operations presupposing and sustaining each other, as in every circuit.

[paragraph continues] The given stock of force in the germ-cell, which is static so long as the fusion of the male and female elements does not take place in the womb, is the necessary starting-point of all creative activity; it is the primordial cause, therefore, in relation to the body—primordial as well as constantly given, unceasing. On the other hand, the reaction of every creative action, the return current or flowing back of every unfolding over flow, constantly renews this starting force, changes it without changing its general condition of relative equilibrium (and this is quite possible, as in the case of any material system); the force in the germ-cell may therefore be also regarded as a perpetual effect, something left over and set against the working forces of the body. Many apparently inconsistent ideas enter into this conception, and they have to be reconciled.

". We start with a force in the germ-cell which is statical at first (though, like a dicotyledon seed, or even a modern atom, it involves within itself both a statical and a dynamical pole; otherwise, from pure rest, involving no possibility of motion, no motion could ever arise). Let this be the Kundali coiled.

". Then there is creative impulse arising out of it; this is motion out of rest. By this, the Kundali becomes partly static and partly dynamic, or ejects, so to say, a dynamic pole out of it in order to evolve the body, but remaining a static pole or background itself all along. In no part of the process has the Kundali really uncoiled itself altogether, or even curtailed its three coils and a half. Without this Muladhara Shakti remaining intact no evolution could be possible at all. It is the hinge upon which everything else turns.

". Each creative act again reacts on the Muladhara Shakti, so that such reaction, without disturbing the relative rest of the coiled Shakti, changes its volume or intensity, but does not curtail or add to the number of coils. For instance, every natural act of respiration reacts on the coiled Shakti at the Muladhara, but it does not commonly make much difference. But Pranayama powerfully reacts on it, so much so that it awakes the dormant power and sends it piercing through the centres. Now, the common description that the Kundali uncoils Herself then and goes up the Sushumna, leaving the Muladhara, should, I think,

be admitted with caution. That static background can never be absolutely dispensed with. As you have yourself rightly observed, 'Shakti can never be depleted, but this is how to look at it'. Precisely; the Kundali, when powerfully worked upon by Yoga, sends forth an emanation or ejection in the likeness of Her own self (like the 'ethereal double' of the Theosophists and Spiritualists) which pierces through the various centres until it becomes blended, as you point out, with the Mahakundali of Shiva at the highest or seventh centre. Thus, while this 'ethereal double' or, self-ejection of the coiled power at the Muladhara ascends the Sushumna, the coiled power itself does not and need not stir from its place. It is like a spark given from an over saturated  electro-magnetic machine; or, rather, it is like the emanations of radium which do not sensibly detract from the energy contained in it. This last, perhaps, is the closest physical parallel of the case that we are trying to understand. As a well-known passage in the Upanishad has it, 'The whole (Purna) is subtracted from the whole, and yet the whole remains.' I think our present case

comes very near to this. The Kundali at the Muladhara is the whole primordial Shakti in monad or germ or latency: that is why it is coiled. The Kundali that mounts up the Nadi is also the whole Shakti in a specially dynamic form—an eject likeness of the Eternal Serpent. The result of the last fusion (there are successive fusions in the various centres also) in the Sahasrara is also the whole, or Purna. This is how I look at it. In this conception the permanent static background is not really depleted, much less is it dispensed with.

". When again I say that the volume or intensity of the coiled power can be affected (though not its configuration and relative equilibrium), I do not mean to throw up the principle of conservation of energy in relation to the Kundali, which is the embodiment of all energy. It is merely the conversion of static (potential) energy into dynamic (kinetic) energy in part, the sum remaining constant. As we have to deal with infinities here, an exact physical rendering of this principle is not to be expected. The Yogi therefore simply 'awakens', and never creates Shakti. By the way, the germ-cell which evolves the body does

not, according to modern biology, cease to be a germ-cell in any stage of the complicated process. The original germ-cell splits up into two: one half gradually develops itself into the body of a plant or animal—this is the somatic cell; the other half remains encased within the body practically unchanged, and is transmitted in the process of reproduction to the offspring—that is, the germ-plasm. Now, this germ-plasm is unbroken through the whole line of propagation. This is Weismann's doctrine of 'continuity of the germ-plasm,' which has been widely accepted, though it is but an hypothesis."

In a subsequent postscript the Professor wrote:

". Shakti being either static or dynamic, every dynamic form necessarily presupposes a static background. A purely dynamic activity (which is motion in its physical aspect) is impossible without a static support or ground (Adhara). Hence the philosophical doctrine of absolute motion or change, as taught by old Heraclitus and the Buddhists and by modern Bergson, is wrong; it is based neither upon correct logic nor upon clear intuition. The constitution of an atom reveals the static-dynamic polarisation of Shakti;

other and more complex forms of existence also do the same. In the living body this necessary static background is Muladhara, where Shakti is Kundali coiled. All the functional activity of the body, starting from the development of the germ-cell, is correlated to, and sustained by the Shakti concentrated at, the Muladhara. Cosmic creation, too, ending with the evolution of Prithivi Tattva (it is, however, an unending process in a different sense, and there perhaps Henry Bergson, who claims that the creative impulse is ever original and resourceful, is right), also presupposes a cosmic static background (over and above Chidakasha-ether of Consciousness), which is the Mahakundali Shakti in the Chinmayadeha (body of Consciousness) of Parameshvara or Parameshvari (the Supreme Lord in male an female aspect). In the earliest stage of creation,. when the world arises only as a mist in Divine Consciousness, it requires, as the principle or pole of Tat (That), the correlate principle or pole of Aham (I); in the development of the former, the latter serves as the static background. In our own experiences, too, 'Apperception' or consciousness of self is the sustaining background—a string,

so to say, which holds together all the loose beads of our elements of feeling. The sustaining ground or Adhara, as the seat of static force, therefore is found, in one form or other, in every phase and stage of creative evolution. The absolute or ultimate form is, of course, Chit-Shakti (Consciousness as power) itself, the unfailing light of awareness about which our Gayatri (Mantra) says: 'Which sustains and impels all the activities of Buddhi.' This fact is symbolised by the Kali-murti: not a mere symbol, however.

". My remarks about the rising or awakening of the Serpent Power at the Muladhara have been, perhaps, almost of the nature of a paradox. The coiled power, though awakened, uncoiled, and rising, never really stirs from its place; only a sort of 'ethereal double' or 'eject' is unloosed and sent up through the system of centers. Now, in plain language, this ethereal double or eject means the dynamic equivalent of the static power concentrated at the Mula, or root. Whenever, by Pranayama of Bijamantra, or any other suitable means, the Muladhara becomes, like an electro-magnetic machine, oversaturated (though the Kundali

[paragraph continues] Shakti at the Mula is infinite and exhaustless, yet the capacity of a given finite organism to contain it in a static form is limited, and therefore there may be oversaturation), a dynamic or operative equivalent of the static power is set up, possibly by a law similar to Nature's law of induction, by which the static power itself is not depleted or rendered other than static. It is not that static energy at the Mula wholly passes over into a dynamic form—the coiled Kundali leaving the Mula, thus making it a void; that cannot be, and, were it so, all dynamic operation in the body would cease directly for want of a background. The coiled power remains coiled or static, and yet something apparently passes out of the Mula—viz., the dynamic equivalent. This paradox can perhaps be explained in two ways:

"(a) One explanation was suggested in my main letter. The potential Kundali Shakti becomes partly converted into kinetic Shakti, and yet, since Shakti, even as given in the Mula-center, is an infinitude, it is not depleted; the potential store always remains unexhausted. I referred to a passage in the Upanishad about Purna. In

this case the dynamic equivalent is a partial conversion of one mode of energy into another. In Laya-Yoga (here described) it is ordinarily so. When, however, the infinite potential becomes an infinite kinetic—when, that is to say, the coiled power at the Mula becomes absolutely uncoiled—we have necessarily the dissolution of the three bodies (Sthula, Linga, and Karana—gross, subtle, and causal), and consequently Videhamukti (bodiless liberation), because the static background in relation to a particular form of existence has now wholly given way, according to our hypothesis. But Mahakundali remains; hence individual Mukti (liberation) need not mean dissolution of Samsara (transmigrating worlds) itself. Commonly, however, as the Tantra says, 'Pitva pitva punah pitva,' etc. 

"(b) The other explanation is suggested by the law of induction. Take an electromagnetic machine: 'if a suitable substance be placed near it, will induce in it an equivalent and opposite kind of electro-magnetism 

without loosing its own stock of energy. In conduction, energy flows over into another thing, so that the source loses and the other thing gains what it has lost, and its gain is similar in kind to the loss. Not so induction. There the source does not lose, and the induced energy is equivalent and opposite in kind to the inducing energy. Thus a positive charge will induce an equivalent negative charge in a neighbouring object. Now, shall we suppose that the Muladhara, when it becomes over-saturated, induces in the neighbouring centre (say, Svadhishthana) a dynamic (not static) equivalent?  Is this what the rise of the Serpent Power really means? The explanation, I am tempted to think, is not perhaps altogether fantastic

Tantra VASHIKARANA

VASHIKMUNA is the art by which man or woman is rendered submissive and obedient to the fascinator, who for that purpose uses certain drugs and charms. And first the magic "Talaka." 1

First Prescription

The holy sage Vatsyayana Muni 2 hath declared that whosoever will take the powder of sensitive plant, the root of green lotus-flowers, the Bassia latifolia, and barley-flower; and, after mixing it up with some of his own Kama-salila, will apply it as a sectarian mark to his forehead, such an one will subdue the world of women, and she who looks upon his brow cannot fail to feel for him the most eager desire.

Second Prescription

The man who will levigate the root of the giant Asdepias, the Jatamansi, or spikenard (valeriana latamansi), Vekhand, the sweet-smelling grass Nagarmotha (cyperus pertenuis or juncifolius), and costus with the blood from a woman's Yoni, and apply it to his forehead, shall ever be successful in the affairs of love, and shall enjoy a long course of happiness.

Third Prescription

The man who will take equal parts of Tagar (a flowering plant, taberna montana or coronaria asarobacca), of Pimpalimull (the root of piper dichotonium, or long pepper), of Mendha-shinghi (a plant whose fruit is compared with goat-horns or crab-claws), and of Indian spikenard; mix them together and knead them with honey, to which is added his Kama-salila, or with any of the other five Mala (secretions of the body); that man will find that such a mixture applied to his forehead will enable him to overcome and subdue the women of the world.

The following recipe will enable a woman to attract and preserve her husband's love:

Moisten Gorochana in the blood which appears every month, and apply it to the forehead as a "Tilak"; as long as it is there and the man looks upon it, so long shall he be in her power.

The following are "Anjan", or magical collyriums for winning love and friendship:

First

Take a human skull from the cemetery or burning ground on the eighth day of the moonlit fortnight of the seventh month Ashvini (September-October), expose it to fire, and collect the soot upon a plate held over it; let this be drawn over the inner surface of the eye-lids, instead of the usual antimony, and the effect will be to fascinate every one. 3

Second

Take bamboo-manna, Naga-keskar (messua ferrea) 4 Korphad (aloe perfoliata) and Manshila (red sulphuret of arsenic); reduce them to powder, sift, and use as collyrium; the wearer's eyes will attract the hearts of all.

Third

Take wood of the Tad-palm (toddy-tree), costus, and Tagar-root, levigate in water, and with the latter moisten a piece of silk stuff; convert this into wicks with Shiras-oil, light them and take the soot formed upon a human skull in a cemetery, when held above the lamp; this is a

collyrium, which will make every one who looks upon it the servant or slave of the wearer.

Fourth

Take Manshil, Naga-keshar, Kala-umbar (the fruit of ficus glomerosa) and bamboo-sugar, and make a collyrium when the Pushya-asterism falls upon a Sunday; its effect will be greatly to increase the mutual love of husband and wife.

The following three prescriptions are powerful in reducing other persons to submission:

First

If a powder made of the Kang, or white panic (p. italicum), white Nishottar (thomea turpethum), the wing of the Bhramra-bee, costus, lotus flower, and Tagar-root, be thrown upon a man, it will at once have the effect of fascination.

Second

If a powder, made of Vatalu leaves, of Soma-valli (the moon-plant, asclepias acida, or sarcostema viminalis), and of a garland or rosary placed upon a dead body, and mingled with a little of the man's own Kama-salila, be thrown upon a person, the latter will be surely subdued.

Third

If a powder, made with equal quantities of the Satavina-Vrisksha (the "seven-flowered tree", astonia scholaris or echites), of the Rudraksha (cleocarpus lanceolatus, or Ganitrus, a tree sacred to Shiva), and of the seeds of San (Bengal "sun"), be used as before, it will have even a greater effect. This is perhaps the most potent compound for fascinating others.

A Philter-Pill (Vatika)

On any Tuesday, take out the bowels of the blue jay (coracias indica), and let some of the fascinator's own Kama-salila be placed inside the body; put the latter into an earthen pot, cover it with a second pot whose bottom must be turned upwards, lute with cloth and clay, and keep in a solitary place for seven days; then take out the contents, 5 pound, reduce to fine powder, make pellets, or pills, and dry them. If one of these be given to a woman, she will be subject to a man, and vice versa.

Another Charm

The man who, after enjoying his wife, catches some of his own Kama-salila in his left hand, and applies it to her left foot, will find her entirely submissive to his win.

Another Charm

The woman who before congress will touch with her left foot the Linga of her husband, and will make a practice of this, undoubtedly subdues him, and makes him her slave for life.

Another Charm

Let a man take of the egesta of the spotted-necked pigeon; rock-salt, and the leaves of the Bassia latifolia in equal parts, powder them, and rub the powder upon his Linga before congress, he will become the woman's master.

Another Charm

Let a man levigate together Kasturi (common musk, also applied to a kind of camphor) and wood of the yellow Tetu-tree; mix them with honey two months old, and apply the substance to his Linga before congress, it will have the same effect.

A Fascinating Incense, or Fumigation

Pound well together sandal-wood, Kunku (red powder prepared from turmeric and alum coloured with lemon-juice and other matters), costus, Krishnaguru (black sanders), Suvasika-puspha (perfumed flowers?), white vala (the fragrant andropogon muricatum and the bark of the Deodaru pine; and, after reducing them to fine powder, mix it with honey and thoroughly dry. It is now known as Chintamani-Dhupa, the "thought-mastering incense". If a little of this be used according to the ceremonies prescribed, he who employs it will make all the world submissive to him.

Another Incense

Pound and mix together equal quantities of cardamom-seeds, Olibanum (or gum benzoin), the plant Garur-wel Moon-seed, monispermum glabrum, or cocculus cardifolius, sandal-wood, the flowers of the eared jasmine, and Bengal madder. This incense is powerful as that above given

Kareeza Tantra

Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue and if there be any praise, think on these things.

Karezza signifies "to express affection in both words and actions," and while it fittingly denotes the union that is the outcome of deepest human affection, love's consummation, it is used technically throughout this work to designate a controlled sexual relation. 

Intelligent married people, possessing lofty aims in life and desiring spiritual growth and 

development, have it in their power so to accord their marital relations as to give an untold impetus to all their faculties. This is given through the act of copulation when it is the outgrowth of the expressions of love, and is at the same time completely under the control of the will.

The ordinary hasty spasmodic method of cohabitation, for which there has been no previous preparation, and in which the wife is passive is alike unsatisfactory to husband and wife. It is deleterious both physically and spiritually. It has in it no consistency as a demonstration of affection, and is frequently a cause of estrangement and separation.

Karezza so consummates marriage that through the power of will, and loving thoughts, the crisis is not reached, but a complete control by both husband and wife is maintained throughout 

the entire relation.

The law of Karezza dictates thoughtful preparation, even for several days previous to the union. Lover-like attentions and kindly acts prophesy love's appointed consummation. These bind heart to heart and soul to soul. There should be a course of training to exalt the spiritual and subordinate the physical. This is accomplished through reading and meditation. The reading should lead to exaltation of spirit, and to the knowledge of the power and source of life. The authors chosen should be illuminated souls, such as Browning, Emerson, Carpenter. It is not easy to advise for individual cases. W.F. Evans, Henry Wood, and R.W. Trine have revealed the law of spirit and given practical helps in life's adjustment.

The meditation should be an act of giving up 

of one's will, one's intellectual concepts, to allow free usurpation of kosmic intelligence. In obedience to law, common or finite consciousness listens to kosmic consciousness. Daily, hourly, the listening soul awakens to new ideals.

At the appointed time, without fatigue of body or unrest of mind, accompany general bodily contact with expressions of endearment and affection, followed by the complete but quiet union of the sexual organs. During a lengthy period of perfect control, the whole being of each is merged into the other, and an exquisite exaltation experienced. This may be accompanied by a quiet motion, entirely under subordination of the will, so that the thrill of passion for either may not go beyond a pleasurable exchange. Unless procreation is desired, let the final propagative orgasm be entirely avoided.

With abundant time and mutual reciprocity

the interchange becomes satisfactory and complete without emission or crisis. In the course of an hour the physical tension subsides, the spiritual exaltation increases, and not uncommonly visions of a transcendent life are seen and consciousness of new powers experienced.

Before and during the time there may be some devotional exercises or there may be a formula of consecration of an uplifting character in which both unite. This aids in concentration and in removing the thoughts from merely physical sensations. The following has been helpful to many: "We are living spiritual beings; our bodies symbolize soul union, and in closest contact each receives strength to be more to the other and more to all the world."

This method of consummating the marriage relation is erroneously called in TOKOLOGY, Sedular Absorption. Many scientists now believe

there is no seed fluid secreted except through the demand of the final act of ejection. If this be true, in Karezza there is no seed to be absorbed, as, under the direct control of the will, the act ceases short of the seed secreting period.

One writer called it Male Continence, but it is no more male than female continence; to secure the greatest good, the husband and wife equally conserve their forces under a wise control; besides, Continence has long been erroneously accepted as the term for abstinence of the physical relation except for procreation.

Karezza is a symbol of the perfect union of two souls in marriage, it is the highest expression of mutual affection, and gives to those practicing it revelations of strength and power. It must be experienced upon a higher plane than the merely physical, and may always be made a means of spiritual unfoldment. This should, 

indeed, be called a spiritual rather than a physical companionship. With a due reverence for the deeper meanings of the association, union and soul development are sought rather than fleeting passional gratification.

Karezza gives to the sexual relation an office entirely distinct from the propagative act, a high office in individual development and formation of character. It is both a union on the affectional plane and a preparation for best possible conditions for procreation.

Karezza should always be the outcome, the emblem of the deeper emotions; both husband and wife should hope and expect that the union will contribute to their spiritual growth and development. The marriage bond has given the sex functions a special consecration. In each union under spiritual law this consecration is renewed. There is no defilement or debasement 

in the natural and controlled expression of sexual love.

Karezza does not lead to asceticism or repression, but rather to appropriation and expression. In acknowledging the life source and conscientiously devoting the creative principle to achievement, to the activities and purposes of life, one is put in possession of new powers and possibilities.

The time and frequency Karezza can be governed by no certain law. Experience, however, has proven that it is far more satisfactory to have at least an interval of two to four weeks, and many find that even three or four months afford greater impetus to power and growth as well as more personal satisfaction; during the interval the thousand and one lover-like attentions give reciprocal delight, and are an anticipating prophecy of the ultimate union. According 

to the law of Karezza, the demand for physical expression is less frequent, for there is a deep soul union that is replete with satisfaction and is lasting. As a symbol it embodies all the manifestations of conjugal love. In all departments of life symbols become less necessary as one develops spiritually. So in this relation one may possibly outgrow the symbol. But both growth and satisfaction are attained through altruistic desires, and through the mutual recognition and response by husband and wife to the innermost nature of each - the higher self.

Be patient and determined; the reward will come in happy united lives, in the finding of the kingdom of heaven in your own hearts through obedience to law.

Spencer truly said: "When any law works to the advantage of the human race, then human nature infallibly submits to it, since obedience 

to it becomes a pleasure to man." Yes, the pleasure is in obedience, for all our sufferings come from ignorance of the law of being, and failure of adjustment to that law.

Men and women should be as willing to learn the law of sex expression as they are to study any other science of life, or any law of nature. It should not only be an intellectual study, but should be a study of experience and adjustment. In Karezza this expression and adjustment are so largely personal that special rules cannot be given, but those seeking the highest development will soon establish suitable conditions.

Tantra in Buddhism

It has been the subject of debate whether the Tantrik Pañcatattva ritual with wine and so forth is a product of Buddhism, and whether it is opposed to Vaidika Dharma. Some have supposed that these rites originally came from yellow Asia, penetrated into India where they received its impress, and again made their way to the north to encounter earlier original forms. I have elsewhere put forward some facts which suggest that these rites may be a continuance, though in another form, of ancient Vaidik usage in which Soma, Meat, Fish and Purodasa formed a part. Though there are some Maithuna rites in the Vedas it is possible that the Bengal Shakta ritual in this respect has its origin in Cinacara. Possibly the whole ritual comes therefrom. I have spoken of Bengal because we should distinguish it from other forms of Shakta worship. The matter is so obscure at present that any definite affirmation as to historical origins lacks justification. Most important however in the alleged Buddhist connection is the story of Vashishtha to be found in the Tantras. He is said to have gone to Mahacina (Tibet), which, according to popular belief, is half way to Heaven. Mahadeva is said to be visible at the bottom of the Manasarova Lake near Kailasa. Some of the Texts bearing on it have been collected in the Appendix to the edition of the Tara Tantra which has been published by the Varendra Anusandhana Samiti. The Tara Tantra opens (l. 2) with the following question of Devi Tara or Mahanila-Sarasvati: "Thou didst speak of the two Kula-bhairavas, Buddha and Vashishtha. Tell me by what Mantra they became Siddha'. The same Tantra (IV. 10) defines a Bhairava as follows: "He who purifies these five (i.e., Pañcatattva) and after offering the same (to the Devata) partakes thereof is a Bhairava." Buddha then is said to be a Kula-bhairava. It is to be noted that Buddhist Tantriks who practice this ritual are accounted Kaulas. Shiva replied, "Janardana (Vishnu) is the excellent Deva in the form of Buddha (Buddharupi)." It is said in the Samayacara Tantra that Tara and Kalika, in their different forms, as also Matangi, Bhairavi, Chhinnamasta, and Dhumavati belong to the northern Amnaya. The sixth Chapter of the Sammohana Tantra mentions a number of Scriptures of the Bauddha class, together with others of the Shakta, Shaiva, Vaishnava, Saura and Ganapatya classes. Vashishtha is spoken of in the XVII Chapter of the Rudrayamala and the 1st Patala of the Brahmayamala. The following is the account in the former Tantrik Scripture: Vashishtha, the self-controlled, the son of Brahma, practiced for ages severe austerities in a lonely spot. For six thousand years he did Sadhana, but still the Daughter of the Mountains did not appear to him. Becoming angry he went to his father and told him his method of practice. He then said, "Give me another Mantra, Oh Lord! since this Vidya (Mantra) does not grant me Siddhi (success); otherwise in your presence I shall utter a terrible curse." Dissuading him Brahma said, "Oh son, who art learned in the Yoga path, do not do so. Do thou worship Her again with wholehearted feeling, when She will appear and grant you boons. She is the Supreme Shakti. She saves from all dangers. She is lustrous like ten million suns. She is dark blue (Nila). She is cool like ten million moons. She is like ten million lightning-flashes. She is the spouse of Kala (Kalakamini). She is the beginning of all. In Her there is neither Dharma nor Adharma. She is in the form of all. She is attached to pure Cinacara (Shuddhacinacararata). She is the initiator (Pravarttika) of Shakticakra. Her greatness is infinitely boundless. She helps in the crossing of the ocean of the Samsara. She is Buddheshvari (possibly Buddhishvari, Lord of Buddhi). She is Buddhi (intelligence) itself (Buddhirupa). She is in the form of the Atharva branch of the Vedas (Atharvavedashakhini). Numerous Shastric references connect the Tantra Shastra with the Atharvaveda. (See in this connection my citation from Shaktisangama Tantra in Principles of Tantra.) She protects the beings of the worlds. Her action is spread throughout the moving and motionless. Worship Her, my son. Be of good cheer. Why so eager to curse? Thou art the jewel of kindness. Oh, son, worship Her constantly with thy mind (Cetas). Being entirely engrossed in Her, thou of a surety shalt gain sight of Her." Having heard these words of his Guru and having bowed to him again and again the pure one (Vashishtha), versed in the meaning of Vedanta, betook himself to the shore of the ocean. For full a thousand years he did Japa of Her Mantra. Still he received no message (Adesha). Thereupon the Muni Vashishtha grew angry, and being perturbed of mind prepared to curse the Mahavidya (Devi). Having sipped water (Acamana) he uttered a great and terrible curse. Thereupon kuleshvari (Lady of the Kaulas) Mahavidya appeared before the Muni. She who dispels the fear of the Yogins said, "How now Vipra (Are Vipra), why have you terribly cursed without cause? Thou dost not understand My Kulagama nor knowest how to worship. How by mere Yoga practice can either man or Deva get sight of My Lotus-Feet. My worship (Dhyana) is without austerity and pain. To him who desires My Kulagama, who is Siddha in My Mantra, and knows My pure Vedacara, My Sadhana is pure (Punya) and beyond even the Vedas (Vedanamapyagocara). (This does not mean unknown to the Vedas or opposed to them but something which surpasses the Vaidik ritual of the Pashu. This is made plain by the following injunction to follow the Atharvaveda.) Go to Mahacina (Tibet) and the country of the Bauddhas and always follow the Atharvaveda (Bauddha deshe' tharvaveda Mahacine sada braja). Having gone there and seen My Lotus-Feet which are Mahabhava (the great blissful feeling which in Her true nature She is) thou shalt, Oh Maharisi, become versed in My Kula and a great Siddha". Having so said, She became formless and disappeared in the ether and then passed through the ethereal region. The great Rishi having heard this from the Mahavidya Sarasvati went to the land of China where Buddha is established (Buddhapratishthita). Having repeatedly bowed to the ground, Vashishtha said, "Protect me, Oh Mahadeva who art the Imperishable One in the form of Buddha (Buddharupa). I am the very humble Vashishtha, the son of Brahma. My mind is ever perturbed. I have come here (Cina) for the Sadhana of the Mahadevi. I know not the path leading to Siddhi. Thou knowest the path of the Devas. Seeing however thy way of life (Acara) doubts assail my mind (Bhayani santi me hridi: because he saw the (to him) extraordinary ritual with wine and woman). Destroy them and my wicked mind which inclines to Vaidik ritual (Vedagamini; that is, the ordinary Pashu ritual). Oh Lord in Thy abode there are ever rites which are outside Veda (Vedavavahishkrita: that is, the Vaidik ritual and what is consistent with Veda as Vashishtha then supposed). How is it that wine, meat, woman (Angana) are drunk, eaten and enjoyed by naked (Digambara) Siddhas who are high (Vara), and awe-inspiring (Raktapanodyata). They drink constantly and enjoy (or make enjoy) beautiful women (Muhurmuhuh prapivanti ramayanti varanganam). With red eyes they are ever exhilarated and replete with flesh and wine (Sadamangsasavaih purnah). They are powerful to favor and punish. They are beyond the Vedas (Vedasyagocarah). They enjoy wine and women (Madyastrisevane ratah)" (Vashishtha merely saw the ritual surface). Thus spoke the great Yogi having seen the rites which are outside the Veda (Veda-vahishkrita. v. ante). Then bowing low with folded hands he humbly said, "How can inclinations such as these be purifying to the mind? How can there be Siddhi without Vaidik rites?" Manah-pravrittireteshu katham bhavati pavani Kathang va jayate siddhir veda karyyang vina prabho. Buddha said, "Oh Vashishtha, listen the while I speak to thee of the excellent Kula path, by the mere knowing of which one becomes in a short time like Rudra Himself. I speak to thee in brief the Agama which is the essence of all and which leads to Kulasiddhi. First of all, the Vira (hero) should be pure (Shuci). Buddha here states the conditions under which only the rites are permissible. His mind should be penetrated with discrimination (Viveka) and freed of all Pashubhava (state of an uninitiate Pashu or animal man). Let him avoid the company of the Pashu and remain alone in a lonely place, free from lust, anger and other passions. He should constantly devote himself to Yoga practice. He should be firm in his resolve to learn Yoga; he should ever tread the Yoga path and fully know the meaning of the Veda (Vedarthanipuno mahan). In this way the pious one (Dharmatma) of good conduct and largeness of heart (Audarya) should, by gradual degrees, restrain his breath, and through the path of breathing compass the destruction of mind. Following this practice the self-controlled (Vashi) becomes Yogi. In slow degrees of practice the body firstly sweats. This is the lowest stage (Adhama). The next is middling (Madhyama). Here there is trembling (Kampa). In the third or highest (Para) stage one is able to levitate (Bhumityaga). By the attainment of Siddhi in Pranayama one becomes a master in Yoga. Having become a Yogi by practice of Kumbhaka (restraint of breath) he should be Mauni (given over to silence) and full of intent, devotion (Ekanta-bhakti) to Shiva, Krishna and Brahma. The pure one should realize by mind, action, and speech that Brahma, Vishnu and Shiva are restless like the moving air (Vayavigaticancalah). Quaere. Perhaps the transient nature of these Devatas, as compared with the supreme Shakti, is indicated. The man of steady mind should fix it on Shakti, who is consciousness (Cidrupa). Thereafter the Mantrin should practice Mahavirabhava (the feeling of the great hero) and follow the Kula path, the Shakti-cakra, the Vaishnava Sattvacakra and Navavigrah and should worship Kulakatyayani, the excellent one, the Pratyaksha Devata (that is, the Deity who responds to prayer) who grants prosperity and destroys all evil. She is consciousness (Cidrupa), She is the abode of knowledge (Jñana) and is Consciousness and Bliss, lustrous as ten million lightnings, of whom all Tattvas are the embodiment, who is Raudri with eighteen arms, fond of wine and mountains of flesh (the text is Shivamangsacalapriyam, but the first word should be Sura). Man should do Japa of the Mantra, taking refuge with Her, and following the Kula path. Who in the three worlds knows a path higher than this? By the grace gained therein, the great Brahma Himself became the Creator, and Vishnu, whose substance is Sattva-guna, the object of adoration of all, highly deserving of worship, the great, and Lord of Yajurveda, became able to protect. By it Hara the Lord of Viras, the wrathful one, Lord of wrath and of mighty power, became the Destroyer of all. By the grace of Virabhava the Dikpalas (Protectors of the quarters) became like unto Rudra. By a month's practice power to attract (Akarshanasiddhi) is attained. In two months one becomes the Lord of Speech. In four months one becomes like unto the Dikpalas, in five months one becomes the five arrows (probably masters the five Tanmatras), and in six months he becomes Rudra Himself. The fruit of this method (Acara) is beyond all others. This is Kaulamarga. There is nothing which surpasses it. If there be Shakti, the Vipra becomes a complete Yogi by six months' practice. Without Shakti even Shiva can do nought. What then shall we say of men of small intelligence". Having said this, He whose form is Buddha (Buddharupi) made him practice Sadhana. He said, "Oh Vipra, do thou serve Mahashakti. Do thou practice Sadhana with wine (Madyasadhana) and thus shalt thou get sight of the Lotus Feet of the Mahavidya." Vashishtha having heard these words of the Guru and meditating on Devi Sarasvati went to the Kulamandapa to practice the wine ritual (Madirasadhana) and having repeatedly done Sadhana with wine, meat, fish, parched grain and Shakti he became a complete Yogi (Purnayogi). A similar account is given in the Brahmayamala. There are some variants however. Thus while in the Rudrayamala, Vashishtha is said to have resorted to the shore of the ocean, in the Brahmayamala he goes to Kamakhya, the great Tantrik Pitha and shrine of the Devi. (The prevalence of Her worship amongst the Mongolian Assamese is noteworthy.) It may be here added that this Yamala states that, except at time of worship, wine should not be taken nor should the Shakti be unclothed. By violation of these provisions life, it says, is shortened, and man goes to Hell. According to the account of the Brahmayamala, Vashishtha complaining of his ill-success was told to go to the Blue Mountains (Nilacala) and worship parameshvari near Kamakhya (Karma in Assam). He was told that Vishnu in the form of Buddha (Buddharupi) alone knew this worship according to Cinacara. Devi said, "without Cinacara you cannot please Me. Go to Vishnu who is Udbodharupi (illumined) and worship Me according to the Acara taught by Him." Vashishtha then went to Vishnu in the country Mahacina, which is by the side of the Himalaya (Himavatparshve), a country inhabited by great Sadhakas and thousands of beautiful and youthful women whose hearts were gladdened with wine, and whose minds were blissful with enjoyment (Vilasa). They were adorned with clothes which inspired love (Shringaravesha) and the movement of their hips made tinkle their girdles of little bells. Free of both fear and prudish shame they enchanted the world. They surround Ishvara and are devoted to the worship of Devi. Vashishtha wondered greatly when he saw Him in the form of Buddha (Buddharupi) with eyes drooping from wine. "What" he said, "is Vishnu doing in His Buddha form? This map (Acara) is opposed to Veda (Vedavadaviruddha). I do not approve of it (Asammato mama)." Whilst so thinking, he heard a voice coming from the ether saying, "Oh thou who art devoted to good acts, think not like this. This Acara is of excellent result in the Sadhana of Tarini. She is not pleased with anything which is the contrary of this. If thou dost wish to gain Her grace speedily, then worship Her according to Cinacara." Hearing this voice, Vashishtha's hairs stood on end and he fell to the ground. Being filled with exceeding joy he prayed to Vishnu in the form of Buddha (Buddharupa). Buddha, who had taken wine, seeing him was greatly pleased and said, "Why have you come here?" Vashishtha bowing to Buddha told him of his worship of Tarini. Buddha who is Hari and full of knowledge (Tattvajñana) spoke to him of the five Makaras (M: that is, the five commencing with the letter M are Madya, or wine and so forth) which are in Cinacara (Majnanam Cinacaradikaranam) saying that this should not be disclosed (a common injunction as regards this ritual and renders it from the opponents' standpoint suspect). "By practicing it thou shalt not again sink into the ocean of being. It is full of knowledge of the Essence (Tattvajñana) and gives immediate liberation (Mukti)." He then goes on to explain a principal feature of this cult, namely, its freedom from the ritual rules of the ordinary worship above which the Sadhaka has risen. It is mental worship. In it bathing, purification, Japa, and ceremonial worship is by the mind only. (No outward acts are necessary; the bathing and so forth is in the mind and not in actual water, as is the case in lower and less advanced worship.) There are no rules as to auspicious and inauspicious times, or as to what should be done by day and by night. Nothing is pure or impure (there is no ritual defect of impurity) nor prohibition against the taking of food. Devi should be worshipped even though the worshipper has had his food, and even though the place be unclean. Woman who is Her image should be worshipped (Pujanam striya) and never should any injury be done to her (Stridvesho naiva kartavyah). Are we here dealing with an incident in which Sakyamuni or some other Buddha of Buddhism was concerned? According to Hindu belief the Ramayana was composed in the Treta age, and Vashishtha was the family priest of Dasharatha and Rama (Adikanda VII. 4, 5, VIII. 6), Ayodhya-kanda V. 1). The Mahabharata was composed in Dvapara. Krishna appeared in the Sandhya between this and the Kali-yuga. Both Kurukshetra and Buddha were in the Kali age. According to this chronology, Vashishtha who was the Guru of Dasharatha was earlier than Sakyamuni. There were, however, Buddhas before the latter. The text does not mention Sakyamuni or Gautama Buddha. According to Buddhistic tradition there were many other Buddhas before him such as Dipankara "The Luminous One," Krakuccanda and others, the term Buddha being a term applicable to the enlightened, whoever he be. It will no doubt be said by the Western Orientalist that both these Yamalas were composed after the time of Sakyamuni. But if this be so, their author or authors, as Hindus, would be aware that according to Hindu Chronology Vashishtha antedated Sakyamuni. Apart from the fact of there being other Buddhas, according to Hinduism "types" as distinguished from "forms" of various things, ideas, and faiths, are persistent, though the forms are variable, just as is the case with the Platonic Ideas or eternal archetypes. In this sense neither Veda, Tantra-Shastra nor Buddhism had an absolute beginning at any time. As types of ideas or faiths they are beginningless (Anadi), though the forms may have varied from age to age, and though perhaps some of the types may have been latent in some of the ages. If the Vedas are Anadi so are the Tantra-shastras. To the Yogic vision of the Rishi which makes latent things patent, variable forms show their hidden types. Nothing is therefore absolutely new. A Rishi in the Treta Yuga will know that which will apparently begin in Kali or Dvapara but which is already really latent in his own age. Vishnu appears to his vision as the embodiment of that already latent, but subsequently patent, cult. Moreover in a given age, what is latent in a particular land (say Aryavarta) may be patent in another (say Mahacina). In this way, according to the Hindu Shastra, there is an essential conservation of types subject to the conditions of time, place, and person (Deshakalapatra). Moreover, according to these Shastras, the creative power is a reproducing principle. This means that the world-process is cyclic according to a periodic law. The process in one Kalpa is substantially repeated in another and Vashishtha, Buddha, and the rest appeared not only in the present but in previous grand cycles or Kalpas. Just as there is no absolute first beginning of the Universe, so nothing under the sun is absolutely new. Vashishtha, therefore, might have remembered past Buddhas, as he might have foreseen those to come. In Yogic vision both the past and the future can project their shadows into the present. Every Purana and Samhita illustrates these principles of Yogic intuition backwards and forwards. To the mind of Ishvara both past and future are known. And so it is to such who, in the necessary degree, partake of the qualities of the Lord's mind. The date upon which a particular Shastra is compiled is, from this viewpoint, unimportant. Even a modern Shastra may deal with ancient matter. In dealing with apparent anachronisms in Hindu Shastra, it is necessary to bear in mind these principles. This of course is not the view of "Oriental scholars" or of Indians whom they have stampeded into regarding the beliefs of their country as absurd. It is however the orthodox view. And as an Indian friend of mine to whose views I have referred has said, "What the Psychic research society of the West is conceding to good 'mediums' and 'subjects' cannot be withheld from our ancient supermen -- the Rishis." The peculiar features to be noted of this story are these. Vashishtha must have known what the Vedas and Vaidik rites were, as ordinarily understood. He is described as Vedantavit. Yet he was surprised on seeing Cinacara rites and disapproved of them. He speaks of it as "outside Veda" (Vedavahishkrita) and even opposed to it (Vedavadaviruddha). On the other hand the connection with Veda is shown, in that the Devi who promulgates this Acara is connected with the Atharvaveda, and directs Vashishtha always to follow that Veda, and speaks of the Acara not as being opposed to, but as something so high as to be beyond, the ordinary Vaidik ritual (Vedanamapyagocarah). He is to be fully learned in the import of Veda (Vedarthanipuno). It was by the grace of the doctrine and practice of Cinacara that Vishnu became the Lord of Yajurveda. The meaning there fore appears to be, that the doctrine and practice lie implicit in the Vedas, but go beyond what is ordinarily taught. Vishnu therefore says that it is not to be disclosed. What meaning again are we to attach to the word Visnubuddharupa? Buddha means "enlightened" but here a particular Buddha seems indicated, though Vishnu is also spoken of as Udbodharupi and the Devi as Buddheshvari. The Tara Tantra calls him a Kulabhairava. As is well known, Buddha was an incarnation of Vishnu. Vashishtha is told to go to Mahacina by the Himalaya and the country of the Bauddhas (Bauddhadesh). The Bauddhas who follow the Pañcatattva ritual are accounted Kaulas. It is a noteworthy fact that the flower of the Devi is Jaba, the scarlet hibiscus or China rose. As the last name may indicate it is perhaps not indigenous to India but to China whence it may have been imported possibly through Nepal. This legend, incorporated as it is in the Shastra itself, seems to me of primary importance in determining the historical origin of the Pañcatattva ritual.

KATHA UPANISHAD IN SHORT

THE KATHA UPANISHAD Today, I’d like to take up the Katha Upanishad for study. As you know, the Upanishads are independently written treatises or parables, which were penned by various unnamed sages, widely scattered in time. The Katha Upanishad, like all the others, is undated; however, scholars guess its date of origin to be somewhere around the first few centuries before the Christian Era, though we don’t have any idea who might have written it. Nonetheless, it has stood the test of time due to the fact that its author was clearly a knower of the Self, a seer of extraordinary depth and clarity. The Upanishad begins as a tale about a young boy named Nachiketas. It seems that Nachiketas’ father, in his desire to attain heaven, performed a large scale ritual sacrifice (yajna) in which he ostensibly offered the most highly valued of his possessions, including a few head of cattle. Nachiketas, observing that the cattle offered were actually quite old and thin, wondered if his father might attain to a nether world of sorrow, rather than heaven, with such a poor sacrifice; and so he said to his father, “Why don’t you offer me as well!” His father ignored this suggestion, and so Nachiketas repeated it three times during the course of the ritual offering. His father, finally angered by what he took to be his son’s sarcasm, retorted, “Alright, I’ll offer you to Yama, the king of death!” And so, as the story goes, the guileless Nachiketas, in obedience to his father’s word, willingly descended into the realm of Yama, the god of death. However, when Nachiketas arrived, Yama was not at home, but was out performing some duty. And so Nachiketas had to remain there, awaiting Yama’s return, for three nights, without food or water. When, at last, Yama did return to receive Nachiketas, he said to the boy, apologetically, “You came as my guest, and you were given no hospitality for three nights; and so, in order to make amends, I will grant you three boons.” Nachiketas accepted this offer, and said, “O Yama, for my first boon, let my father’s anger be appeased; and may he happily welcome me back when I return to him.” This was, of course, a very clever first request, as it contained within it the assurance that he would return home from this place. And when Yama granted him this boon, Nachiketas said, “For my second boon, please explain to me the meaning of the yajna, the ritual of offering to the flames of the sacrificial fire, by which one is said to attain heaven.” And so, Yama explained to him how to prepare the fire, what mantras to recite over it, and so forth. And then he said, “Now choose your third boon.” Nachiketas said, “When a man dies, some say he continues to exist; others say he ceases to exist. Please teach me the truth of this matter.” And Yama immediately protested, saying, “Even the gods of old had questions about this. Ask me for another boon.” But Nachiketas stood his ground; “There is no other boon I wish but to understand this,” he said. And again Yama shook his head, saying, “I’ll give you sons and grandsons who shall live for a hundred years! I can give you huge expanses of land, and you may live for as long as you like! Choose whatever you wish. I’ll provide you with beautiful dancing girls with musical instruments to entertain you; but please don’t ask me for the secrets of death!” But Nachiketas was persistent; “All those pleasures,,” he said, “will only pass away; and while they exist, they only weaken a man’s character and strength. Indeed, life is a very fleeting thing! Keep your horses and dancing girls. Can a man enjoy wealth when he has you in sight? How can we enjoy life while you stand in the background, waiting for the end to come? I repeat my request for the knowledge of life and death. This is the only boon I wish of you.” So, Yama had no choice but to honor his word. He sat down with Nachiketas, and began explaining to him: “There is the path of joy, and there is the path of pleasure,” he said. “Both attract the soul. One who follows the path of joy comes to good; the follower of pleasure does not reach the ultimate destination. These two paths lie before everyone. The wise choose the path of joy; the fools choose the path of pleasure. “You, O Nachiketas,” Yama continued, “have pondered on pleasures, and you have rejected them. You have not accepted that chain of possessions wherewith men bind themselves and beneath which they sink and fall. There is the path of wisdom, and the path of ignorance. They are far apart, and lead to different ends. You, O Nachiketas, are a follower of the path of wisdom; many pleasures tempt you not.” Comment: This is the truth; the great majority of humans on this planet are as yet unevolved, and still addicted to pleasures of the senses. They strive, from the time of their adolescence, to acquire material goods, and throughout their lives they give no thought to penetrating beneath the appearances to discern the reality of this life. The “good life,” they feel, has been acquired only if it is filled with wealth and power. And then they grow old, fall into senility, and die, miserable and confused. “Abiding in the midst of ignorance,” Yama continued, “and thinking themselves wise and learned, fools go aimlessly hither and thither, like the blind led by the blind. What lies beyond life shines not to those who are childish, or careless, or deluded by wealth. “This is the only world; there is no other,” they say. Thus they go from death to death.” Comment: “From death to death” is Yama’s way of saying that they transmigrate as souls, taking on new bodies to enjoy the pleasures of life; then, again, they die, and continue thusly, learning slowly through experience that pleasure only alternates with pain on this wheel of birth and death. Eventually, they learn to seek, through learning and introspection, the knowledge of the eternal Self, which is the salvation from birth and death. “Not many hear of Him (who is beyond life and death); and, of those who do hear, not many reach Him. He cannot be reached by much thinking. The way to Him is through a teacher who has seen Him.” Comment: There are many teachers of the spiritual life; but, unless they have, themselves, become enlightened; that is, seen the Truth in themselves, they are more apt to mislead their students than lead them to experience the eternal Self. Those who teach, without having attained that “vision” for themselves, are often preferred by superficial students; for they are apt to reduce the spiritual life to a more accessible level, offering, not the realization of God, but merely a healthy lifestyle, and membership in a “spiritual community.” This is not enlightenment, but ignorance. It is the blind led by the blind. “This sacred knowledge,” said Yama, “is not attained by reasoning; but it can be given by a true teacher. As your purpose is steady, you have found your teacher. May I find another pupil like you! “Before your eyes has been spread, Nachiketas, the fulfillment of all desire, the dominion of the world, the reward of all ritual, the shore where there is no fear, the greatness of fame and boundless lands. With strength and wisdom you have renounced them all. “When the wise [person] rests his mind in contemplation on our God beyond time, who invisibly dwells in the mystery of things and in the heart of man, then he rises above pleasures and sorrows. “When a man has heard and has understood, and, finding the Essence, reaches the Inmost, then he finds joy in the Source of joy. Nachiketas, you are a vessel open to the experience of your Self, of God.” Then Nachiketas questioned Yama, his teacher: “Tell me, please, O Yama, what is seen beyond the opposites of good and evil, action and inaction, beyond past and future.” And Yama, instructing his new pupil, said, “The Self is never born and never dies. Nothing existed before Him, and He remains One forever. He was never born; He is eternal. He is beyond all times gone by, and all times to come; He does not die when the body dies. If the slayer thinks that he kills, and if the slain thinks that he dies, neither knows the truth. The Eternal in man cannot kill; the Eternal in man cannot die.” Comment: The author of the Bhagavad Gita was apparently an admirer of the Katha Upanishad, for he used several of the passages from this Upanishad, almost verbatim, to place in the mouth of Krishna, such as this one, above. Or, it may be that the author of this Upanishad was quoting the Bhagavad Gita. In either case, however, it is important to note that there is no intention of implying, as some foolish people suggest, that the taking of life is justified or condoned by these sacred passages. Yama continues: “Concealed in the heart of all beings is the Self—smaller than the smallest atom, greater than all the vast spaces. The man who surrenders his human will leaves sorrows behind, and beholds the glory of the Self, by the grace of God.” Comment: The Self exists everywhere: in the sub- microscopic world of the atom and beyond the far-flung galaxies. He is realized as the sole reality of one’s being. When the puny individual ego is surrendered to that higher Self, it is the merciful grace of God, which leads one to know the Truth. “At peace, He moves everywhere; unseeing, He sees everything. Who else but my Self can know that God of joy and sorrow? When the wise realize the omnipresent Spirit, who rests invisible in the visible, and is permanent within the impermanent, then they go beyond sorrow.” Comment: The paradox of an unmoving God who is manifest in all that moves is one which can never really be unraveled until the Truth is revealed within. He, in His transcendence, experiences nothing of the world; yet, He is the enjoyer and experiencer of all the senses of all creatures. Only the Self can experience the Self; and when It is revealed, the illusion of an individual ego is dispelled. Then, only the One is. “Not through much learning is the Self reached, and not through the intellect and the study of the sacred literature. It is reached by the chosen of Him—because they choose Him. To His chosen, the Self reveals His glory.” Comment: “Many are called,” said Jesus, “but few are chosen.” Here again it is emphasized that no amount of learning or intellectual acumen can open to man the “vision” of God. It is He who grants this vision. It is a paradox: God inspires the longing; God fulfills the longing; God is the giver of the vision, the receiver of the vision, and the vision as well. “Not even through deep knowledge can the Self be reached, unless evil ways are abandoned, and there is rest in the senses, concentration in the mind, and peace in one’s heart.” Comment: These, while they seem to be conditions required for the attaining of grace, are, in fact, the results of grace. All is His doing. “Who knows, truly, where He is? The majesty of His power carries everyone away at the time of death: priests and warriors, the holy and the unholy. Death, itself, is carried away ultimately.” Comment: Death, itself, is carried away when the soul realizes its oneness with God; then it is neither born nor does it die. Death is no more. Yama continues to instruct Nachiketas, saying: “In the secret place of the heart, there are two beings who drink the wine of life: those who know Brahman ... call them ‘light’ and ‘darkness.’” Comment: This is similar to the parable of the two birds in the Mundaka and Svetasvatara Upanishads, one of whom represents the individualized soul who eats the fruits of life, while the other, the Self, looks on in silence, as the eternal Witness. These two aspects of Reality, the transcendent Mind and Its power of creative manifestation, are named in nearly every mystical treatise. They have been called “Shiva and Shakti,” “Brahman and Maya,” “Theos and Logos,” “Purusha and Prakrti,” and so on. In the New Testament book of John, they are referred to as the “Light” and the “darkness”; this is a universal appellation for these two, found in nearly every mystical tradition. The Light, of course, is the eternal Godhead (the Self); the darkness is the universal appearance of phenomena, the world of form, which, though transient and changing, is so often mistakenly thought to be permanent and steadfast. “Know the Self,” says Yama, “to be the Lord of the chariot; and the body to be the chariot itself. Understand the faculty of reason to be the charioteer; and the mind to be the reins. “The horses, they say, are the senses; and the path ahead of them contains many objects of the senses. When the soul identifies with the mind and the senses, he is called, ‘one who has joys and sorrows.’” Comment: The transmigrating soul identifies with the body, mind, and senses, and is thus carried away by the impulse toward enjoyment of the sense-objects. At the heart of every soul is the Self, the one eternal Existence- Consciousness-Bliss. But, through ignorance of its real nature, it races about, identifying with the active mind and senses. “He who has no correct understanding, and whose mind is never steady, is not the ruler of his life; he is like a bad driver with wild horses. But he who has right understanding, and whose mind is ever steady, is the ruler of his life, like a good driver with well-trained horses. “He who has no correct understanding, who is careless and never pure, does not reach the end of the journey [of life]; but wanders on from death to death. But he who has right understanding, is careful and ever-pure, reaches the end of the journey [of life], from which he never returns. “The man whose chariot is driven by reason, who watches and holds the reins of his mind firmly, reaches the ultimate end of the journey, the supreme and everlasting Spirit.” Meditation What, Lord, is the most I can hope for in this life? Is it not Thee, Lord, who art my greatest hope? To find Thy love and Thy serenity within me when trouble comes to me—is this not my greatest hope and treasure? To feel Thy presence when all others abandon me, to receive Thy consolation when nothing on earth consoles me, to breathe freely in eternal Joy when this earthly breath fails me—is this not my greatest hope, my highest good? To be so firmly wed to Thee that I am never without the happy thought of Thee; to be so established in awareness of Thee that I see nothing before me that is not resplendent with Thy glory; to be so surrendered to Thy Will that I do not speak or act, but rather Thou dost speak and act through me—is this not the most I can wish for in this life, O Lord? Bring me, Lord, to this, my desire: that I may remember Thee with my every thought, see Thee in every form, and serve Thee with every word and deed that comes from me. For Thou art my Truth, my Joy, my very Self; and I have no other goal, and no other hope, but Thee and Thee alone. ∞ ∞ ∞ When we left off with the Katha Upanishad, Yama, the god of death, was explaining to Nachiketas, his pupil, that like the master of a chariot, the Self is the Master of the body. The mind he likened to the reins, held in the hands of the intellect, who is the charioteer. The horses, which are steered by means of the reins, are the senses; and their objects are the pathways before them. As we left off, Yama was saying to Nachiketas that, “The man whose chariot is driven by reason, who watches and holds the reins of his mind firmly, reaches the ultimate end of the journey, the supreme and everlasting Spirit.” Once again, Yama attempts to explain to Nachiketas the relationship of the Self to Nature, to the soul and to the intellect and the wayward mind: “Beyond the objects [of sense] are the senses which perceive them; and beyond the senses is the mind. Beyond the mind is the faculty of intellect, and beyond the intellect is the soul (jiva) of man. Beyond the soul is the manifestory power of God (Nature, or Prakrti); and beyond Nature is the supreme Being (Purusha). Nothing is beyond Purusha. He is the final end.” Comment: It may be possible to understand this better by reversing the order and seeing how each manifests from the other: The Self, or Purusha, is synonymous with Brahman, the absolute Godhead. Emanating from It, like the power of thought, is the manifestory power of God. This “power” is the creative Energy, which manifests as the phenomenal universe of form—on both the subtle and the gross levels. From God’s manifestory power, souls are formed, each one being God in essence, but unaware of it, due to the veiling power inherent in manifestation, which gives to each one a unique perspective. The pure Consciousness, which is the Self, is reflected in the soul as intellect, the reasoning power, and subservient to this reasoning power is the active effusion of thought and image, which is the mind. The mind, in turn, is the “ruler,” so to speak, of the senses; their input is filtered through the mind and there analyzed. And, of course, the senses could not function if there were no objects of perception in the phenomenal world to reflect. Yama goes on to say: “The light of the Self is invisible, concealed in all beings. It is seen by the seers of the subtle, when their vision is keen and clear.” Comment: The Self is the original Light by which all subtle and gross forms, which emanate from It, are illumined. As the senses and their objects are subsequent to the Self, that original Light cannot be perceived by the senses. However, when the separative identity, the false ego, is made subservient to the Self, the Light of Consciousness rises to the surface, as it were, and shines through as Divine Love, or Joy. In a moment of absolute clarity, the Self becomes aware of Itself, and all ignorance regarding Its true Identity is dispelled. “Awake, arise!” says Yama; “Strive for the Highest and be in the light! Sages say the path is narrow and difficult to tread; narrow as a razor’s edge.” Comment: This was the admonition of Jesus also: “Strait is the way and narrow the path that leads unto the Light.” What both of these Self-realized sages meant to impart with this caveat was the understanding that what is required to attain “the Highest,” “the kingdom of God,” is a single-minded dedication to the goal, comparable to that of a tight-rope walker whose concentration is fixed on the rope before him. Those who follow the soft-pedaled approach of those teachers who have never made their way to the Highest will not find such methodology to their taste; however, those who have reached that goal are unanimous in the prescription of diligent one-pointedness of mind. “The Self,” says Yama, “is beyond sound and form, beyond touch, taste, or smell. It is eternal, unchangeable, and without beginning or end; indeed, It is beyond reasoning. When consciousness of the Self manifests within, a man becomes free from the jaws of death.” Comment: The realization of the Self, which Yama is teaching to Nachiketas, is the means to be free of the power of Yama himself. Little wonder that Yama was reluctant to teach this secret to Nachiketas. Again, Yama speaks to his charge of the difference between the outer focus of attention, which is intent on the objects of sense, and the inner focus of attention, which is intent on God within: “The Creator made the senses outward-going; they go to the world of matter outside, not to the Spirit within. But, it happened that a sage who sought the eternal Truth looked within himself and found his own eternal Soul. “The foolish people of the world run after outward pleasures, and fall into the snares of all-embracing death. But the wise, who seek the Eternal, do not search for It in things that pass away. “This, by which we perceive colors and sounds, perfumes and kisses of love, by which alone we attain knowledge, by which we can be conscious of anything: this, truly, is that Self.” Comment: Yama wishes to make clear that the substratum of consciousness which is our very Self, that same consciousness by which we think and know and experience the pleasures of the senses, is the one Consciousness of the universe. There is no other. Though that consciousness is limited at present by our false identification with such modifications as the intellect, the mind, the body, etc., still, the Self is always the Self; and that is our true Identity. “When the wise man knows that it is through the great and omnipresent Spirit in us that we are conscious, both in waking and in dreaming, then he goes beyond sorrow. “When he knows the Self, the inner Life, who enjoys like a bee the sweetness of the flowers of the senses, the Lord of what was and of what will be, then he goes beyond fear. This, truly, is that Self.” Comment: “This” means this very self, which is seated behind the eyes that are reading these words; this Self, which is the witness of the activity of the mind and the senses, is the one and only Self. It does not come and go; It is always the Self of you and of everyone. “There is a Spirit who is awake in our sleep, and creates the wonder of dreams. He is Brahman, the Spirit of Light, who is rightly called “The Immortal.” All the worlds rest on that Spirit, and beyond Him no one can go. This, truly, is that Self. “As fire, though one, takes new forms in all things that burn, the Spirit, though one, takes new forms in all things that live. He is within all and is also outside.” Comment: If just for a moment one could become aware, while looking at other people, that here, before one’s eyes, is the Divine Spirit, manifesting in all these various forms—then, in that moment, one’s view of life and the world would be changed forever. And because, ultimately, the Divine Spirit is one’s own Self, all this world of diversity and multiplicity is nothing else but one’s Self. “As the wind, through one, takes new forms in whatever it enters, the Spirit, though one, takes new forms in all things that live. He is within all and is also outside. “As the Sun, that beholds all the world, is untouched by earthly impurities, so the Spirit, that is in all things, is untouched by external sufferings.” Comment: The assertion that God does not suffer seems an obvious and unnecessary statement. But it is not obvious to everyone that their real Self never suffers. If we can realize that there is no Self but God, the eternal Self, then we can see also that it is only Nature, it is only the constituted appearances, which suffer disintegration and death. The Self is ever-free of Nature, while projecting it on Its own screen. “There is one Ruler, the Spirit that is in all things, who transforms His Unity into [the appearance of] multiplicity. Only the wise who see Him in their souls attain the Joy eternal. “He is the Eternal among things that pass away, the pure Consciousness of all conscious beings, the One who fulfills the prayers of many. Only the wise who see Him in their souls attain the Peace eternal.” Now, Yama draws all his thoughts together and reiterates, by way of summary, all that he had said before, in order to inspire Nachiketas to aspire toward the realization of the Self: “The whole universe,” says Yama, “comes from the Lord, and His Life burns [like a conflagration of Energy] throughout the whole universe. In the power of thunder one senses His majesty; but those who have known Him have found immortality. “If one sees Him in this life before the body passes away, one is free from bondage; but if not, one is born and dies again in new worlds and new creations. “When the wise man knows that the senses do not belong to the Spirit, but that their waking and sleeping belongs to Nature, then he grieves no more.” Comment: In other words, it is not the Self who acts, or enjoys, or senses; but, rather, it is the manifestory power of God, or Nature, who is acting, enjoying and sensing within this phenomenal world. The Self is always detached. It is the eternal Witness, the conscious Screen upon which all is projected. And when this is realized, one knows the Self to be ever-free, ever-blissful, without grief. “Beyond the senses is the mind and beyond the mind is the intellect; beyond the intellect is the soul of man, and beyond this is the creative Energy of the universe, the Evolver of all. Beyond even this, is the Purusha (the Self), all-pervading, beyond definitions. When a mortal knows Him, he attains liberation and reaches immortality.” Comment: This is the course of the evolution of awareness: first, we identify with the senses as children; then we discover the mind, then the intellect; and, if we study and analyze Nature, we come to realize that all forms are nothing but manifestations of the one creative Energy. We sense our oneness with this creative Energy, this one effusive Life, and we feel that we are an integral part of one vast Nature. Only the contemplative soul passes beyond even Nature and knows the eternal Mind from which that creative Energy is projected, as a vast dream-image might be projected from the mind of man. This eternal Mind, the Absolute, the Godhead, is realized within the mind of man as the substratum of Consciousness that manifests as all conscious beings. It is known, not as “He,” but as “I.” “His form is not in the field of vision; no one sees Him with mortal eyes. He is seen by a pure heart, and by a mind and thoughts that are pure. Those who know Him attain life immortal. “When the five senses and the mind are still, and the intellect itself rests in silence, then begins the path supreme. This calm steadiness of the senses is called ‘Yoga.’ Then, one should become watchful, because Yoga comes and goes. “...When all desires that cling to the heart are surrendered, then a mortal becomes immortal, and even in this world he is one with Brahman.” Comment: Even while living in this world of manifold appearance, one who has seen the Truth of existence will be free, will know that he is the Immortal. And, even should he forget, he remains ever-free, ever one with Brahman. “When all the ties that bind the heart are untied, then a mortal becomes immortal. This is the sacred teaching.” Comment: When all personal, separative desires are dispelled in the satisfaction of the Self, then the heart is surrendered to God’s will, and that heart becomes an instrument of God’s Love, of God’s Joy. The separative soul no longer has any substance or reality; and only the immortal Self lives and acts on earth so long as the body lives. Thus comes to an end Yama’s sacred teachings; and with this, the Katha Upanishad also ends: “Nachiketas assimilated this supreme wisdom taught by Yama, the god of the afterlife, and he learned the art of inner union, or Yoga. Then he reached Brahman, the supreme Self, and became immortal and pure. And so, truly, will anyone else who knows the Atman, the true, supreme Self.” Meditation What may I give Thee, O my Lord, who hast given to me so greatly of Thyself? What, indeed, do I have to give that is not already Thine? And who is this upstart “I” who speaks of serving “Thee,” whom everyone knows art both the server and the served? It is this very sense of “I,” this false ego, that I offer, Father, as my gift to Thee. For there is nothing that is not Thine own: this body, mind, and intellect, all belong to Thee and serve Thy purposes in reflecting Thy wisdom and Thy truth. It is only this mistaken sense of “I,” this “me and mine,” that stands before the clarity of Thy inherent Light and the sweetness of Thy perfect Peace. Then let this “I” be always prostrate at Thy feet in adoration, silenced in surrender, awed and voiceless in anticipation of Thy touch. And let these eyes turn ever upward unto Thee, though blinded by Thy brilliant Light, until, transparent as a polished pane of glass, this soul becomes the pure conduit of Thy Truth, Thy Will, Thy Love, who art the only “I” that truly lives. ∞ ∞ ∞