THE
CHOWKHAMBA SANSKRIT SERIES STUDIES Vol. 111.
YUG.ANADDHA THE T ANTRIC VIEW OF LIFE
BY
HERBER'r. v. GUENTHER. PH. D.
B.ANAR.AS
THE CHOWKHAMBA SANSKRIT SERIES OFFICE
1952
THE
CHOWKHAMBA SANSKRIT SER·IES
Studies Vol. Ill
YU ·G ANA ·DDHA The Tantric· View of Life
BY
.iiE,ijBERT V, GUENTHER, PH. D.
Published by The Chowkbamba Sa111krit Series Office, P.-o . .Box 8, Banaru 1.
All Rights Reserved · by the .Publishe.rs 1952
Printed by Pt. Rameehwar Pathak, M The T.a ra Prio~ing Worka, BANARAB.
PREFACE: "Das Unbe·schreibliclie : Hier ist's getanDas · Ewig- WeibliChe Ziehfuns hina'ri." < Goethe, F~~st II') I can foresee that two types of persons wil) ha~te~ to read this b~ok :. the scholar ~nd the Philisti~e-_ ; ~l1~n, as each of them tells about it to his ~wn in his par_ticul~~ way, others will take it up_:_-the a-~tist, the pbilolog:i'st, ·t4~ spiritualist and the arbiter- eleuantiar~m. It _has -i~~; spe~~~! appeal to .all of them,. . Yet .I believe ~hat _i~>add.~~,sse~ itself preeminently to the scholar who tops this list. There _is one struggle going c;>n among ._ the intelligent, the struggle _between the votaries of . inspiration : and the votaries of information. From _the academic point ·of view, the latter must be given the prize; from all other view. points, the. former deserve the laurel. . ·This volume;· however, earns the. twofold praise : it inspires as it informs, and this twinship , is the criterion of true craftsmanship~; The topics handled in this book are· diffi~ult as they are delicate, · and their appreciation · presumes a "subtle,' balanced and unbiassed mind. Even before ' this book-is out those who are aware of its subjecfas well as o~ thechequered - pattern of its prospective readers know thatthere will be at least as much indignation -as there will he praise .and understanding. No doubt, the Western train~ ed intellect will own it as a piece of long ·desired instructhn.; so will the pious Eastern mind without -such training. unless ·it is tinged with that peculiar ·bias that has been. :estranging the two from one another -·for abobt
ii a century. What is this noxious bias that stands in the way of any achievement in a humanist world? It is a complex set of notions resulti"ng f~om prudery and purita.1lism, ':Vhich in India at least, are the sorry .bequest of the 'worst side of Western civilization; there, however, the Yictorian age is bygone and its dicta have remained but as an ,inexhaustible source of such worthy institutions .as the Pu.nch and kindred 'literature; as such, they are indeed precious and laudable, but if perpetually applied to the life in the twentieth century or, what is Worse, foisted ingenuously on as the purport of the Scriptures, they are detrimental. 'This, however, is what is being done even in.learned circles; why, the very greatest names in the recent history of our country and its culture share the burden of this error. '· I have noticed with amazement what the doubtlessly most intelligent ·:even keep saying· and thinking· ab01H works of unmatched beauty and wisdom created in this country; the lovely sculptures, frescos, and pa·intings adorning our oldest shrines and telling of a wonderfully passionate. love of life,. are being despised as though th~y ·. were profane, and pious ear-lobes are pulled in shocked defiance .at their very mention; ~he best canto of the ~hagavata-Purana. is being explained away as a mere metaphor; . the sweet tales of the holy wooing of Uma f(lr Her Lord and their consummation, as pedestrian symJ:>olisms. I. belieie that in this respect at least the z.eo.lous mi?sionary · who has been working doggedly since Vasco -disembarked has been entirely successful. The J:QdrQi9. appeal to the o~herwise-ever-so-helpless to cruCify his flesh with its desires has run home; it could do· so, bc;!cause adhikarabheda . had been enf!')tced on the wrong side only-in social matters, that is. But the fact that
111
asceticism is good for a tiny fraction of aspirants to ·the Spirit only and useless. as well as disastrous ' to · the af erage see ker had been forgotten, perhaps' even deliberateijr _concealed, by certain interested circles . Tantrik Philosophy, or rather Psychology, bas tried to do aWfl.Y. ..· with these notions that are not genuine .to Indian Thought but it bas failed in the attempt; it is not usually appreciated as on an equal ran k with . the. other. darsh(1na 8, and very often it is · simply hushed away with the same sentiment that frowns at the architecture of Kona~ak and at literal interpretations of . J ayadeva ~ s grand piece. In the Kaula. and other schools of Tantra, the deity is invoked as bhu kti- mulcti-pt·adayini ; and the first · two elements in this composite stand in the dvandva-re~atio~t ; Slie gives first bhulcti, then mukti in due · time; or, if ·you take it in the advaitic sense, she gives them 'all at once in: that bhukti and mu kti are one, and it is only the sadhana that has to account for this juxtaposition; · this however~· has to be taught by the preceptor and he who stands outside this sadhana is not entitled to pass a verdict on it. Tantra is essentially a sadhana-shastra ; an d "Yllganaddha" IS its implication. Sir John Woodroff has done the best he could at his time to bring the esoteric teaching of the Hindu Tantra the notice of the scholarly world. But he did not know Sans krit himself- or not much of it. He did not know Pali, and neither he nor his pundit-friends knew any Tibetan. Now Tantra was left to be elaborated in a poorer, less sophisticated, but readier region -; on the cold heights of the Tibetan plateau , the system found its own. Today, we cannot have a true picture of Tantric Thought
to
lV
Y{jtbou_t a thorough kno-wledge of Tibetan along with Sarn;krit . . So .it was up to Dr . .Guenther, the young savant . of breath-taking versatility, to tackle this pr,oblem. Dr. Guenther is not only a philologist who masters the involved lang~ages along with the linguistic method and a formidable number of other languages ancient and modern, but he is also and perhaps mainly, a psychologist. Ani what is more, he is a convinced Buddhist himself. The engineer who can well drive the cars he builds is likely to be a better engineer than the one who cannot. When the illustrious Ceylonese monk -artist Manjushri Thero initiated Dr. Guenther into the Sangha some five years ago at Vienna, Austria (to which impressive ceremony I had luckily been invited as a non-too-impartial obse~ver), he was given the name ".Vighnantaka," vanquisher of obstacles. 1 trust he will always be up to his name. In this book, for a beginning, he has certainly been. And if, as one belonging to a somewhat antagonistically orientated Order, I have any good-wishes or even blessings to give, they ~~ore most definitely with Dr. Guenther and his book.
Banaras Hindu University, Banara8, ~6th Aug'!-£st 1f)6~.
S WAMI AGEHANANDA
INTRODUCTION. The Tantras-there is hardly any other kind of Hterature that has met with so much abuse, particularly by those who never read or seriously st~died a sin~le line of it; or that has so much fascinated those who on thetestimony of -misinformed and uninformed people thought the Ta.ntras to be a most powerful, and hence strictly guarded means for the gratification of purely biological urges. Only very few people tried to form au opinion of the Tantras by their own. It is true the Tantras are nothing for those who a.re so pure in minU. and, alas ! so poorminded that they are unable to see that actual life is different from the fantastic and mutually contradictory theories and ideas they have about it; nor &re the Tantras meant for those who consider life to be nothing else but a chronique scandaleuse. But since it is easier to follow extremes. than to weigh the evidence. and to . decide upon a middle path, there can be no doubt that these e:itremists have done great harm to the study and understanding of what the Tantras have to tell. For it is .by. their . v~rd.fct .' -unjustified abuse based upon w~lful ignorance and misconceptions about the aim of the Tantras engendered by this ignorance-that the Tantras are qowadays held in contempt and considered to be ~omething deprayed and mean. Yet the fact is that. t,h!'l Tantras contain very sound and healthy view of life~ ~u t jus~ a~ it is impossible to understand. the function of the kidney, f~r instance, witho~t regarding its _p lace ip the .w.hqle o~ ~h~ living organism, so ~lso the Tantras cannot be understood, V'{ithout taking into account ,t he rich display of hu'illan, .Jife.,
a
11
First of all, the Tantras are not a philosophy. They are an experience of life, of life just as it is, and in this way th~y are the basic · foundat.ion ·of ·)llany a philosophy that has developed at a later stage. Moreover, philosophy, understood in the sense of the present day and not in the sense of its etymolog y, s tresses only one side of human life, ·the intellectual side particu larl y, and by overstressing it philosophy easily expiodes in torrents of learned scu rrili~y against the alleged enemies of what the particular brand of ideology stands for. Philosophies of late have tended more to consumate the work of self-destruction and of the an nihilation of human values than to enrich hum an life, because all of them l ack the sus taining emotional warmth of feeling and participation . It is therefore no exaggeration to say that th e Tantras come as the necessary corrective for t he one -sided ness of philosophical reason ing which either views man from and in the drab garb of materialis m or looks at him t hrong h the ta.inted glass of an equally insipid , rom antic -sentimentalistic idealism, to menf;on only two of the most prominent ·and verbose "-isms'' whic h· have been at feud with each other ever iince philosophical thought arose. The Tantras, on the other hand, try to · restore man and to grasp life in its en:tir'ert'ess, . which is neither . an indulgence in passions, a succumbing to all sorts of distractions, nor a rejection and escape, bu't a complete reconciliation to the hard facts of 'life b y · seeing them just as they are, that is, n~ither ·as the one or as the other but as both together and a little more. Therefore also the Tantras do not take tbe ·ex·a mples for illustrating their aims from any particular philosophical system -in· fact , they are thoroughly out~ spoken against every definite system, whether it be Brah~ ma~ical or Buddhistic, which · plainly shows their unbia.sedness and integrity of thought-but from everyday
iii
)
life where men and women meet and part, where emoti6nsgovern, lifting man up to dizzy heights or dragging him down into abysmal depths. The most powerful emotions are linked up with the sex drive, which, according to the Buddhists, sets in not at puberty but is operating already pre-natally, determining the selection of the future parents and of the actuaf sex in embryonic development. This acknowledgment of sex as a most powerful motive ~s well as the unmistakably sexual language of the Tantras might easily mislead-and it actually has done so-a casual reader into a one-sided interpretation. That it is not merely a question of sexuality, is borne out by the many other injunctions given in the Tan.tras. Ever >lnd again we are warned against the irresolute yielding to biological temptation. Therefore, a correct understanding can only be achieved if, on the one hand, we take the "sexual" language as a well-meaning guide for a mind, optimistically setting out on high philosop.hical flight, but coming to a tragic and untimely end as soon as an attractive female being crosses its path; and, on the other, as a !"ymbol for human relationship . in the most liberal sense. Thus, the Tantras are not at .all speculative, but pre-eminently practical and up t.o th~ actual problems of life. Human relationship is a problem both of the within and the without, and hence so aptly illust-rated in the Tantras by the symbols of masculinity and femininity. For just as in the outer world we meet men and women and come into contact with them, so also within the humap psyche there are the tender feminine traits in the so~l of the male and the hard masculine traits in the soul qf the female, But a lasting relationship between these tvvo is· not established by suppressing · the · one or the · other.
(
lV
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On:ly when .both elements are lived together, when both elemen.ts have attained the same level and are in a stat.e of complete interpenetration and not of a mere side-by-.side, a lasting relationship, liberating . man from the fatally dangerous one-sidedness and the barbarism it enta.ils, can be established. This establishment is a. most hard task. No amount of self-deception will prevent man from facing fhe real facts. He may imagine · to 'h ave achieved internally the most har.m oniou s arrangement between masculinity and femininity, only to find out that his outward marriage breaks up before a d ivorce court. Or he may even be convinced to 1ead the most perfect marriage according to the accepted standard of society, only to suffer internaJly the 'hellish pains of obsessions , haunting fears, and othet "nervous" diseases. The fact is that in all these cases there bas never been ·achieved a lasting relationship b~t that there bas lingered on only some sort of patchwork that breaks down at the slightest provocation, spreading dis~ster i nstead. of radiating happiness and contenlmen't. lt is a far way to the ~tate of Yugana.ddha which symbolizes tbe barmon'i ous union of the opposites as well as their transcendence. The insistence on the interplay between the within and the without makes the Tantras important works and valuable contributions both to the psychological and social aspects of human life, 'though the 'Social aspect cannot be understood in the "Sense ·of political despotism :and ·desperadoism but only ·in the sense 'Of the relationship bet w.een the members of mam'k ind ·in general. Not that Jth'e Tantras try to impose u. •new •social e>rd:er; :on 1fb:e contrary, tbey do not even sn'Y a •word'll.bout ill: and their ·a im seems to be absolutely other-worldly. Bu:t . this other -worldl~ness is th·e ·r.recessa
v
a-ise, though, as I have pointed out above, this sexual .aspect is :b ut the ·corrective ·against the one-sided in, tellect
The symbol of Yuganaddha . which points to the unique harmop.y and interpenetration of masculinit y and femininity, of "blunt" truth and "symbolic" truth, of intelligence and emotionality, gives the solution to the problem that concerns each of us-the problem of how to solve the conflict that is raging within us and is fundamentally based upoij the split between intellect and emotions. For while the intellect tells us one thing and pushes us one way, our emotions attached to outmoded scientific, philosophical, an:! theological doctrines push us another way, making us frustrated men, divided against ourselves. The symbol of Yuganaddha is therefore of utmost practical importance, for as a livin~ entity born out . cif the conjunctio oppo.~itorum it is within the reach of immediate apprehension and unlike a dead sign it does not refer to what only syntactically and postulationally formulated theory can designate. Thus the symbolism of the Buddhist Tantras accomplishes in a prac tical way what the Buddhist Sutras and Sastras attempted to do theoretically, to lead man to lasting peace and bliss.
*
*
In this book certainl y not all problems have been solved. There are far too many problems connected with the Tantras and, in addition, the Tan tras are still like a vast and almost impenetrable jungle into which one has to cut a path with painstaking labour. Often there are no adequate words to describe or to explain what one has seen and how it bas affected one. This difficulty of access was also the reason that only the Buddhist Tantras have been consulted and no reference made to the non-Buddhist Tantras. Moreover, a comparative study of all Tantras, Buddhist and Hindu, is at the present stage Qf our knowled~e as regards either bra.ncb, absolutely
Vll
premature and would only make confusion worse. A mere collection of incidental similarities does not help us in understan:ling the import of the ~antras. If this book which is exclusively based upon an interpretation of the original sources and which deals only with a certain problem and its practical application in life-this problem may well be caller! the central problem of Tantra-should inv ite others to take up a thorough and unbiased study of Tantrism, it has served its purpose. Readers who are in teres ted in the general aspect of Tantrism may be recommended the works of Sir John Woodroffe, alias Arthur Avalon, dealing exclusively with the Hindu Tantras, and Shashi Bhusan Dasgupta, "An Introduction to Tantric Buddhism," giving valuable material from manuscript sources in Sanskrit. ACKNOWLEDGMENTS. The author takes this opportunity of recording his deep sense of gratitude to Acharya. Narendra Deva, M.A., LL.B., D. Litt., Vice-Chancellor of Banaras Hindu University, and to Mahamahopadbyaya Gopinath Kaviraj, M. A., D. Litt., ·for the interest and encouragement these two great scho.lars showed in the publication of this book. The author is also greatly indebted to Upasaka Joseph E. Cann, who helped him in correcting the proof-sheets. If there should be still some misprints they are solely due to the author's oversight. Finally the author wants to thank Swami Agehananda for writing the Preface and Mr. Ja.ya.krishna Das Gupta for having accepted the book for publication in the Chowkhamba. Sanskrit Series, (Studies). Lucknow-Banaras
H. V. G.
YUGANADDHA 1. Bisexuality as a Biological Factor. The remarkable fact that ma~·s highest aim~ enlighte~ men t (bodhi, bodhicitta), is thought to be an ambi~rotic state may cause some people to feel morally offended. They may, however, be reminded . of . the fact that the interprets. tion ci£ the word sexuality varies greatly in diffe;rent classes of · society withi'~ the accepted and ex:pectetl pattern ·of culture; and· that this interpretation changes as soon as ·new cultural forms· ar~ develop'ed. ' Moreover; · the idea of bisexuality or ambieroticism is' ni.et with over the world, among the most primi~ive tribes as welf as ainong the inost :cultured society. This fact alone ~lreadf ' • . , ' ' l• ,, r •• g1ves evidence that it will not do to set up one's own: peculiar prejudices as sfandards and that, above·: ail limited dogmatic views and similar self-inflicted co:nstraints a11d .taboos, there is the ever-creative " activ'ity ' of · t'hc{ human psyche which does not conform to .'any accepted conventionality.
ail
It is n~t possible also 'to consider this conc\!ption as . an abno'r mality or pathologic~! · aberration, because · aU_ . t;oo ff~quently we' 'd.o ~ot know where the . n~rmal end~ a~d where the abnormal begins . . N or~aHty and ·:abno~mality are culturally defiped concepts. . B~t oniy ,to~ . often ,is culture. considered. as something external ~nd in this . way we ov~rlook its tremendou.s i~g~r .power . . And this: iead~ us to the assum-ption that nor.mality is identic~! wLth~ th~ standards of '· the average person: Yet :it ' ~ho~ld not. P.~ forgotten that normality, inseparab.ly ~onne~ted. with . ~ norm which is always an: ideal, is also spiritti'a lly .f
YUGANADDHA
2
borne in mind that most of the so-called "normal" men are rather fragmentary specimens, in which some peculiarity or other ba,s · p~e:n)1lghh . ~e.IV~l.opi?l ~t ·ltle expense of everythiQ$ ~l.?.e, I.t is. o.byious, ther.ef.or~, tg~t ,normality 1 must · be c~nfused · ~i th the common valuations of normai . a.ncl . abnormal traits which appear not oniy pre·
no't" '
matt!~~ ·but aiso rather questionable. _l3jse;m.~lity 1 . or. to ~m.P~s.i2:dt:S f!I!1~i~9~~-~l ~.nc;l d.yn.a.~
m~ : _~spFct, .!H:nl:Jier9.tj~i$ro.. j,s bO;tQ
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.I f I «li~~\ls~ t4e -~ .o.n.;;t i~.tJ tiM4l J+sp~.g,t bec.~~oq.se - ~-u.r ~~~~iet\t)fJc'-' min.<} W!J.Qts to . sttr~. from .pb.;;. w~ .kqp.w : . . e . n,abl!! J4qts_,. . ~h&t. tl+~ h.i.s ::;x:qal coq~tj, _ t~JJ9f~ :e,:![i~ts p.<;>.tentit~-lly i!), .e q».al m~~.f~P+tl-1~ <M/F} :t1l-liP.s: iQ __cA_~~-U K~f.iP~ r~pro4~~t jv.e _ pr.9.t.9 P4~m , H ~~fi~it~l-Y. e,¥~~~!i)n. m.Of.e Qr ~eli.!? U.jJ..equal. m.fl.le.· f~mll!.l4 (U/ f.> . pr te:mll-l~ :" ~~e W/m) r.a.tiQ~ i l) t4e ch..r".om.~Qm~s q..q\l .c ytqpl.asm !:If
ftr$t. J
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pf ·~Qif~rtj~, h.~?.t.e.rQs.e.~-9al m~~-!l~~~ a,~;.d ig. tP.~ir g,Qo~Uls, ~~rm. v.eJ~.. ~amet~§ !l!.!J!i P~her. P.~ll~ 9f .~4~ qrg~' . QlsW· FJJrt.b.er!Jlor~.• .~Vf;J.Y .b~ng .i3 m.~e !J/} of . ~~~- gege.?. oi £hi. two P.Q..r~ot~~ whic.l) h~.<;pm~ ~.nit..e,~ iPll<;>.w)pg ferW:~~-
ati~n
the {eJ~a.le ovum b y the male sp,~r~a. ~p~.o.cm~ -r:hese ~epes are, ac.cprdil)~ to gepeti~is~ ~. the ba.,~ic (;!~e.!Jlents in):~er{!.dity~· the most rpinute. _partic)es o(or$an ic t:~o\1~ tiyjq~ ~alte~ · lyi,t1~ in . the nucl~i ' o£ th.e ·.sex a,nd ~omf\ti~ 9.~ll;~ Tb.~'y are b.~ st pnders,t.Qod as jndi9atoi:~ a_f ~ha~ i.? _t~ ,<;_<;im~ in late~ bodil,Y d~.velop.r.J:ien~.· ~owev.er, ~h.e bi<;>l<;>~~c.~_i cl!!!oracler!s.t jcs ~r~ ·not s~ much tile produc;.t s ofsin~le ~~P.~~ blit of coi:nbinatio·ns and recomq it1 atiQns of thes.e el~merits;·
of
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the manner in · \vhic.4 the pro4\1Cts of the djffen~l) ~ gen:es ~eact on eac9 other is so co~plic~t.~·a ·t~a.~ ·p_ q Ji~Al pr·o duct ·and no chli.rli.9teristic o.f . fQe ~fOWO·!!p in .~JYJQ.RIJ..l, i~: due to any spe9"i!ic gen~. N.ume.rous ._gene~ t_~k!! · P-~r~ i.P.·
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1. BISEXUALITY hS• .A BIOLOGICAL FACTOR
:J
tht presence ot ahs_e nce= of a partictll~r,. coml:>inati.on :- 0£ cluomosomes, tha,t is, genes organized int01 ·larg.e·l'·.unitS'i tbat detent1ines whether the mt'spr:tng will be 11> ··,fbale · :ol' . li fe-m.ale. Even. tbe prese~ce or' absence of this t:·om~inatidn is not. g0lely the t'c!Sult o£ ciutinde chromosoma:l acellmnits-4 t~ve. organitl:iti0n of chance geHic mntati:OnSI whi~h · ar'e tindet the ditectiona1 1h:nitation o-! the. na,tnnl selecli<m of, more oi lhe fitte·flt pb'e notypes for survival and reproduc·,.ti:on.· Holistic; 1mtogenous det-evm~na;tion i-n &onnterhalart.e .~ ing. it!tteraction wi:th i-n-ternal and! external- ·i-mbalal!l':cirt-g cohdi:tions is the m:>st fundamenta-l chstacte£istrc: oi · th~ whole . process. Although the-se genes · ate rrot · to·· b~ thought ot as a.- static thing, -t hey repr.ese•fi't ce11t'ai.n : ~a;b-l& cmemicah and · physi-cal items·. in . cell life,' w~icla is- alwa:= ys . a. thotolllg.il4y . dya!&mic- system in: a. ~0nsta:mtl·y·-ch1.1ngi!))~ St&(e•· ef . molecular . fl:t:r.x, Ill SOrt 00 . : an .· eve:r.•&:C"·~ii'B ia.traceHnlar' set- of forces. The structure- ·· stlid > ftlne-< t-ion E>~ . t-he . basrc sustaining. systems as we:U f!-'!1-J' cl£ the endocrine glands are more . or ,, ~ess. de'pen~nt upon the-se determining fa·c·t ors, whose eonstrtutf.Qrt : is at &f:l"Y: given ..ti-me dependent upori ai:\.d infhrcmded by . ant~ Gedent, states~ and environmentitl coo·ditions 1 be'« snse .tlrey de..f.lO~ - opeJtate i.a: a va:cuum . .·ln the regulation aad &lilnti'o} of the b6ldily fu:nctifrns, which are ·_prof()undLy- inlihterlc-~ b.y chemica~. processes·, the etJ,decrii1e (.ductlesS? ·gland~· formi.,g adwrt. of in·terlock~ng directCD~ate, bave · IP : de.fmilie place a.nd there i-s ·a. somewhat. amazin~v ~nt-e.r;-11eia-bioo betw~ the orga;pj.~tipn of genes- and endocrine;: b&lance as. well . a-s irrfbalattce.; Alt-hou-gh the . [i>rec!se fun'etiotN>f the various- endocriHe glaHds- is- not £ully known•. it- - is w.ell: establi-shed bMt httn0rs- ~n. the ad-re_na~ eOFte~ wte · assG~. r;i4t.ed wi-th. a d~tiiJct . tenden-Gy toward!s masG-u-l.ilnity. ) 1* ~emales. The adnnal cor-tex,--. orig~flati&g. .from )~· S~l1le Uliegenital ridge as the g,onadsr is m-ote_ .closely. ·, r;ela~ed ..tq
.
YUGANADDHA the gonadal medulla than to the gonadal cortex. Its hormone, cortine, is more androgenic than estrogenic and bas M/f differentiating cytoplasmic effects upon the growth of the genitals, the skin, the hair, ~nd other sex characteristics , as well as on sex behaviour. With the adrenals there is distinctly bound up the functioning of the pituitary and· of the gonads, which two agc.in are closely related to ·e ach other. In women sexual function seems to be affected -by a form of ''remote" control from the hormones of the anterior lobe of the pituitary j if the secretion of the prepituitary fails, the function of the gonads is depressed; a :removal of . the gonads, --on the other hand, causes a .change both in the structure of the anterior lobe of - the pituitary and in its hormone content. Therefore, any. mal-function- or imbalance of the endocrine system has. a widespread influence on human behaviour or what is called masculinity and femininity; This influence, of course, is chiefly indirect, the glands operating through 'the whole constitutional system. It is true, men and women vary .in ·.-regard to· en· docrine balance, and the · sexuality of women is clearly more complex and complicated than that of men. A rtian will never fully -understand the physiological- imbalance produced by menstruation, gestation, childbirth, ·lactation. For this reason it-will not do to ignore the influence which these ·factors have upon worrren's emotional life. But it would be.a gross error to assume that there · is · a · complete sexual· divergence between the male and the female from each other. Morphologically and physiologically the two sexes are not ·analogous to two species, masculinity an·d einininity are but extremes in distribution of characteristics· whicb have much iri common. There are certain males who ·have an organic predisposition to assume a somewhat' feminine life organization· and even tend to resemble the
2.
THE UNITY OF BODY AND SOUL
5
modal female physical habitus, and there are females who assume masculine roles and attitudes accompanied by an almost complete reversal of their "normal" sexual roles. There can be no doubt that in cases · where female endocrine-bearing tissue is found in males, such· constitut_ional foundations have possible effects on emotional · and temperamental habits . Even if the· serious instances of endocrine malfunctioning are disregarded, that is to say, impotency in males who are consequently ·not . con~· sidered "men" and infertile warne~ who feel that their lives are frustrated, by reason of the bisexual nature - of. man, there is a chance that at any time an individual :may have masculinity or femininity as the ascendent ·function. All this · shows that the exclusively virile men· and ; the exclusively feminine · female do not exist and than~ven the ov er-development of masculine traits in ·males ·'and ftnninine traits in .femaJes is, -in the light of the ' true nature of' man ; not · worth striving after, because·either aspect represents but a fraction of all the ·potentialities of .•.the original protoplasm. This is what physiology has to :say:.
.2.
The Unity of
Bo_~y
and Soul.
Although much has been lear-ned by studyiJ,lg._t,he .chemistry of, living cells and tissues it would be erron~ous to regar
t&D·.tam~nt" to · de~ryi~g.- altogether
tbe eovert lict.il'ity,- -the
iritem.al.· an:d s.ubjed~ve-, tb:e: ra.ther a:~tonomons world oi i~natfon aa:~cl thought in the: broades;t .sense. 1\fthollgb t~ a . certain extent m111n is-sub-ject to na,t ure and subje¢.i · to natnre's laws marked · by rela-tive ftxity providing t:be. basis . for. c0nsistency and sta:bi1ity o£ structm.:e IHl-d func:tion whiclt are ev)dent- in many of the underlying pbysi-owg i ~al adivities· of the tnd-i.vi.d.ual, ye-t flexibility is- never sbseot.. This- fa-c·t is whnessed ill the. rela-tive· freedom of operation, in the c~a-.ng.e6bi.li-ty and variability of adaptive r.es~onses • . Taer.e: are many pha1ses of h.uman ac-tivity w.)ljch are' cestainIy not t~ b.e .expla-i-B ed i111 terms of simple stimQ:lus-respoHse. "psy~~o-l.ogy" 11 an-~ 1
wbat is- tnor·e , no two
in:di:vid~ls
will.
retict :·.in exact.ly •th-e sa:me .way • . There-.is also i.nc_re~sing fe~ings,., h.abits, a.,n d idea~ ,may HH?WU~~y _influe-nce-. the physiG>k>gic~l . f~ne:timls lknd. ~n~ t~; mMleosta tic- ba.lan~6 of. th:e body~ '!:he: j;hemic~l ,~'il:4 ~ physicJLJ. . .J;n()&asses a-$So
de~a~e nature. , S-ince . we. ·simply. do
OO:t. kn;qw. ,what ~-lit~:. physical and mental process_es are in many instances it is not at all out of the question that the physical as well as the psychic processes are only the two aspects of one and the same ~oitary principle, whatever we may call jt, which for re.asot1'~ 6r- cognlzariJ~· We &ave tr!e~ ·j~ ~pli t ' up into twtfd~jtin:et la-ttor-~ · ~hi~l1 ~o~sllin:tly get' ~.e·d. 'up · with elfclf oth·e-r. ThiS divis'io-ri · o.f ~ari intd · boe rafber urrs~fis.fiiddrv for tl'~·derstadd:iog fitlltr~!J reid o"ttfte-. ·. The• ·dua-lism o.f bsdy a-rid sou~ ma:d~ m;a-o fel'tg~t the _· whol~ &nd in-duce·d hfm' t& a-tUcl:i too gr-e:at ·• v•ttht~· to- theoriz~tion, ·!o- mi~take a· theory : f'Oi! re~eUty itselt, w!nle~ ~s ~ - n:ra-tter tif ·fact,- a 'theory ·i's: buf ~ !·~sppt"oaeh'.'
an'tf, for- tftin:easori, m1!1st ·alvvtWys= sun-d b~lniga~fj~ t'~i:ty; The li-ibit of i'd·o~.'iftl'dersly takirlg the mani:testa,tf
2
THE UNI?:"¥ Qf OO~!f AND SOUL
2.
PtiMipltl ~lWj,fS · l~ ~~ ·tt9 r,e4:PC~ th~ .re.~J..it¥ !.Q ~()~., IUt~ial b-y:-p~;p(i)l~l pr o.tb~, t.o ~ ppy~joJog4;al, . ,#,k:~ M.e!-w~enpp, ~~ ~pn;J..e 4dv-~
Qr
.o.tll~.r! )1;1
.o.tb&r
~WJi~. ' }te
conceived man as a tG>9i iw .m.~~o.\.<~rlg ~Qol~~ . 3 ,$ .c.A~4.Ql~{l.. ru~.b.~.r .by §e:Ky~l 9f a,ggres~i:ve driv~s, as .a pr~.l,J.!ldie of.conQ.itioneuV' To him who bas been brought up ~ll .~ ~t.ri~t, 4~ .. . · ·' . 9f .Mlly. .~ng ,so.u.l, thility of 'bo~r. ~mf S9!.d :ll.!i . weH 35 oJ ma.$cqliQ.jty f!.n·~. )~rpiQ!!*Y ~ . -~q , Jp~~~rJll : . WP9.~e 1 j~ ~ltiJPll~ .· j~o~p·r~Nl·J.l~~~)e_;: Th~ . f.9:ll9.·WliJg _r.~,ffi.tl~.k$ 3r~, tlt!!rcfQrt'1 . ~:5Ji~9ti~t .~~ ..~9: ~P.i>~9~~b : tg ..IJa.d~;r.~ta..n.~i.t)$.. . · · \•
.
"*The ex·perienee of pure bliss · and'·'the ··body· jschem-:a: (Tcaya) . that . 'is stiH undifferentiated like · the ro1!fta ~sh (,CyPt'-inus Rohita) ·are inst-~nto.neous · comprehens1o:n:· 'efcrJlc'ta1Jiib'hi8_ cimbodhij; They are t'h at unique ·mo_mertt when ·' 'iili pre-natal groWth (i.e. in germinal an·d :embryon'iC .. 'develop l me:nt) ' -tlle alayavijfiana is about ·to enter -tipon' Hs eoorse &f de-velop-ment and transferma.t1on within tb~ ' mat~tia4· utei'qs, f9ecause.:;the female 'o-v-um and the·-male :sperma:t0zaoo {binliu) ·ha-ve met a-nd beeome ·u·n:ited (saniilf'fktibhuta) : ·,.~~~ ~-h~.ll tijE;l, l~t~g t ~Qe~gieP of J.!;l~ ..fiyE}. . r~~~~~jye hi\ v~ b~~D ,con?t~lJ,ii.!e.d J;>y : 1~~ _:.~~;~i411a · ,~f f9_~mer . e~~~-~r~_nc~_s pf yi~.i~J~.: .PR_j~9t§ ·. ~q~ ~?9H~~ :?~:W?!
~~n~.r?.~ ~H·~i
..
~bjects . ~va_sa_n~)
become a<;.t1ve w1tp~n the f~!~3 m, t.he_SQ.fl\~ f&y_~s a turtle p~ts f.or.>Y.a rd _its .fi v~ ~iml?s . !~· .e•• .·t~e ; foU.~ i~g~· a~<;! the hea.d)! then there .Is ·fiv.~(old.. .co(ppr~heri~i~~
(pafic_dfo,ar~bllis? ~~odhi).·. ''Wheq the
fet.~s
be<;.Qrpe_s
~if.fe,r.enti!lt.ed Q.J.l<\
.l!.cqpires
~li~ twen'ty fun~tional factors, because ~h~ . £1~~. J~j,fl~i~
YUGANADDHA
8
patterns, each in · its own proper place, act on and are modified by the four elements of earth and so on· (prthivyadicaturdhatuvasa nabheda), then there is twentifold comprehe~sion (vimsaty.a karabhisambodhi).
"When the newborn child encou nters and experiences (i:e. variously identifies himself with) innumerable forms of existence, which are like a net of illusory ascriptions (mayajalabhisambodhi ) ." 1
For· the sake of simplicity I begin with the analysis of the se~ond and · third item; of this description ~f human gr'owth and developme nt, which goes on absolutely passively according . to th e laws of nature without the individual's knowing a i1ything about it. We easily recognize the interplay of intrinsic and extrinsic factor~, as we are accustom.e d to say. · We know that some of the determinants of -structure and function are intrinsic to the protoplasm and are dependent upon heredity. We have to bear in mind, bo.wever, that heredity is but o. convenient term for the transmittance. from parents to offspr ing of certain features in cellular life. The five receptive patterns that are developed during pre-natal life are the important factors of responsiveness to w~rm and cold stimuli, the nociceptors or pain senses, which may be comprised under the tactile sense, as well as the rudimentar y senses of taste, smell, audition ; and vis ion. These all may be considered as a sort of internal en vironment (vasan'a , btja). Th is internal environment has become highly standardized and regular. It bas an important place in determining the reactions of the cells to each other and to outside forces of external environment. In other words, the inner constitution determines the final form of respo nse: However, the so· 1; ~o.
Sekoddes r.~i ka
xo), p. 6,
of Nr.4•I>ada (N aropii),
(G !\ekwad'~
Oriental _Series 1
2.
THE UNITY OF BODY AND SOUL
9
called hereditary f~ctors can only be acqt~ired ·in 'response to an environment, and likewise the so-cailed acquired factors can · only be secured by a modification of already: existing ·structure. If there. were no hereditary highly: standardized and consistent chromosomal regulations of cytoplafmic qualities, life would be too highly variable toform well organized tissues in organisms. Hereditary chromosomal qualitative and environmental . acquired quantitative deterrr..ination of the cytoplasm enables eac'h generation of cells to adapt itself to its special intracellular and extracellular environment conditions. In this way it is also enabled to form a nd to differentiate organs to fit into the special bio-electric.al fields of the organism as a whole. Tbe interplay between intnnstc and extrinsic factors is expressed in the text by the statement that the receptive sensory-motor patterns, which are tra.n smitted from parents to children as hereditary factors, begiri to' act on environment, that is, on the elements. These, . in turn, act through and upon the hereditary fa·c tors. In other words, genetic and external factors operate con_. jointly in the whole of life. In the Indian texts this complicated interaction is hinted at by the n~!yandlvasana: those factors which reproduce only special types of uniform unicellular organisms or masses of cells of one type, 11ond by the karmavasana, the environmental quantificatioh"of chromosomal cytoplasmic qualification. Bgth 'factors to· gether form and differentiate the living organisms. Intrinsic and extrinsic factors are, after all, not two different forces but only the two aspects of one unitary principle, which may be called energy or whatever we like~ We might even call this unitary principle God if this designation had not become unsatisfactory because of the many contradictory notions which attach to this term iil
10
YUGANAEDHA
occi4ental countries. Moreover, the Indian coqception of God is quite different from the western one; therefore by u;jng this term misunderstandings would constantly arise. Iiow.ever, if we omit the term God we remain exact scientists, who prefer to solve their problems without r~course .to God. But 'a t the same time we d isregard an emQti_onal· tone that is never absent in real life. From a scie~tific point of view all that is met with either within or without is .energy in itself, which by appearance is a ma1;1ifesta tion of it. This energy is the alayavijniina or bindu which is known to contain all sorts of contraries, that is, subject and object, beginning and end, within and without, male and female, and so on. All these contraries are latent potentialities. As soon as energy ma.nifestd itself it is polarized into two forms and the . actual condition and position of any giv~~ object is simply the resultant of these two co·existent or concurrent activities and not the result alone of the most cbvious stimulus that is apparently calling it forth. Thus, for instance, in the tissues of the living organism the operative energy is polarized into anabolism and · kata· holism, t,he one tending to conserve and the other to c.h ange :the tissue. The assimilation and building of energy, anabolism, id. the opposite of breaking down and releasing energy. Cells that are anabolically strong are often ka.ta. bolically weal{ and vice verse. The continuity of an orderly, graded, breo.king down katabolism is indispense.ble for life, because it is a means of supplying energy for the completion and . differentiation of anabolism. Only thus it is kept in a state of ready reactivity and structuralizing movement of kinetic potentials, and only thus its freezing, The living cell's stasis, and collapse is prevented. bidyn amics is important for the development of the two
2. THE UNITY OF BODY AND SOUL
l1
sexes, in as much as by increase of heat over the equilibratory mean a differentiation in the ·male-female (MJf, A-.., K +) direction sets in, whereas by decrease of .beat ' un.d er. the equilibrating mean a differenti.ation in the female."male (F Jm, A + K ~) direction sets in. Every manifestation of energy has thoroughly fasci· nating qualities and forces the individual . to ·. identify himself with these manifestations so that he experience himself as a man or a woman. To the imperfect .eye, :to the spirit still toiling through the lower planes of time~ space, and causation, the whole process · of becoming is tending to appear and this app~arance is taken for : r.~a.lity. But when he succeeds in piercing through .the .· ;veil of phenomenal flow he will learn that he encounters but himself everywhere in innumerable disguises and, ·by carefully analyzing these fascinations that have held him itl slavish dependence, be wiH see that the being of creatures is but a reflection and participation of his. The phenomena.. are not a deception but an occasion for it. Th\pugh them we have a bewildering partial consciousness wbrch : loses sight of the reality and lives in this world of phenomena. The g~amour of the universe casts its spell on u:; and we become slaves. But when we shatter all forms and get behind the veil we find reality and become free. :Ev.e.n when man is on the level of objective nature, when he . falsely identifies himself with the objective world, he is not utterly lost, for the Supreme operates at all levels . of being. Matter, too, is a manifestation of it. We .can burst the circle of nature when we turn away from the surface and plunge deep into the source. Then · we ,cease. to belong to that which is moved about. This realization of the vital unity of soul and bady in man ev.en on. .th~ level of objective nature is meant by the fourth item, .o f the text mentioned above.
12
YUGANADDHA
(lcaya) the · body schema ·By ·the fact that problems and · bliss (auklzaf belong · together two have been hinted at : the problem of the perception relation· of the · body and ·· the problem of the ship of the unconscious and conscious body ego to mind. Here we have one of the earliest splits in the ego between the body and all that which can become conscious to form the body ego and the psychic reality or inner world. The structural concept of a body schema ( kaya ) describes the conscious and unconscious integration which exists before the split into external world and psyche. That this body schema is bliss shows what happens in an individual when the illusions of the previously rigid boundaries between mind and body are given up. When the mind loses the need for a. soul or a psychic apparatus separate from all he calls his body and his world, it gains conscious access to and control of the superficies .and of the depth. This Indian concept of a body schema is closely connected with what modern depth-psychology has found . out. The modern body schema has been defined by . Clifford M. Scott as follows : "The body schema. refers lo that conscious or unconscious integrate of sensations, perceptions, conceptions, affects, memories and images of the body from its surface to its depths and from its surface to the limits of space and time. I am referring · to a conscious or unconscious integrate of sensations, perceptions, conceptions, affects, memories and images of the body, etc., but this is not all. This integrate deals with a spread of contents from a surface boundary outwards to the limits of space and time and inwards to the depths of one's inner life and to the limits of memory and anticipation. In other words, part of. the body schema is a continually changing world scheme, the extended limits of which have to deal with what can only be called the limits of space and time, and with a
3, THE SYMBOLIC CHARACTER AND EMOTIONAL
13
continually changing lifetime scheme of memory and. a.nticipa tion" 1 It is not to be wondered at that modern · depthpsychology comes to simila.r observations as Buddhism. Contrary to all ••psychological" theories modern depthpsychology has to deal with the actual man and not with what theories want man to be. The deceptive duality of the psyche as opposed to the body is in no way different from the illusion that masculinity and femininity are two different factors. Valuable informations about the basic unity of masculinity and femininity may be gathered from the Buddhist Tantric texts. The problem of masculinity and femininity is not the idle play of an intellectual mind, it affects our life deeply and we have to come to an understanding of what . is op~rjl.ting in .· ·qs. The Tantras may help us in our present difficult~ if tl:ley are unde.rstood correctly.
3. The Symbolic Character and 'Emotional · Value of Bisexuality. From what we have discussed it is cle.ar that the idea of bisexuality is not an internalization of overt activity, that is, a carry-over in to the inner being, into memory and associative functions, of the variou,s stimulus-response patterns of a reorganization of various aspects of perceptual experiences of overt activity. This idea is a projection out of man's inmost and fundamental n~ ture, · a divination of what may be and of what is wa,iting to }Je realized. The inseperability of masculinity and femi~i~ity is a symbol for the true man. The word symbol is u~ed 1. W. Olif!ord M. Saott, A problem of Ego Structure, pp. '[4 [=The Psyahoanalytio Quarterly, vol . xvii, 1948, No.1, pp. 71=83l
~q_.
14
YUGANADDHA
here, for want of another and better· term, in the sense of a content in which the divergent tendencies of the human being are harmoniously united on a common basis, but · not in the sense of an abbreviated substitute for something else that is- well known. While a sign denotes something that is already well known the symbol has a prospective character. For this reason it serves as a power device, dominating and controlling the whole . attitude of the individual. It is of utmost functional importance. We know that any organism tends to meet unusual situations by a rapid mobilization of energy. Thus, for instance, under condition of great physical exercises, of asphyxia, of general anesthesia and the like, the sympathetic nervous system, aided by adrenine, brings about an energizing of . the skeletal mus.cles and of the involuntary proce>ses that are necessary for survival. While organi· cally these critical situations have to do with bodily survival at the .biological level, under critical psychic conditions, which are known to bring about similar, if _n ot id,~nti~al I?hysiological effects, the symbol takes on the character of a stimulus or of an incitement to activity. It stimulates the release of energy so that the individual is enabled to meet the unusual situation or crises which demand some sort of adjustment, becaU5e life does not admit of coming to a standstill. Therefore, the origination of a symbol is always connected with a state of disequili· brium dangerous to life. But at the same time the symbol also is an indicator of the goal in which the lost balance will be restored. In other words, the symbol is both a stimulus and a response which the individual makes to this stimulus. Moreover, every symbol is linked up with a distinct feeling-emotional tone that is proportional to the function it has to fulfill. That is to say, the more intense
3.
THE SYMBOLIC CHARACTER AND EMOTIONAL
15
the . feeling-emotional tone of a symbol, the greater is i .t~ importance for the life of the individual. The incipient rea~tion to the symbol may be thought of as a method of releasing tensions. Such releases occur through . the . consummatory final response. When the solution of the tension is attained the individual passes into a ·state of satisfaction, complacency and relaxation. The feeling 9f pl~asure and the sense of security remain. These pleo.san t feelings following successful issues of a cycle of activity indicate that the goal has been attained. The former sense of strain or stress has given way, What previously seemed to be utter darkness is dispersed by brightest rays of light. "ln the same way as the moon-stone sheds its light in deep darkness, so highest bliss ins tap tly dissipates: all miseries", 1 says Sarah a . .But unfuJfilled impulses or uncompleted cycles 'of activity are likely to leave a residuum of unpleasant feelings and emotions. This shows that feelings and emotions form a substratum to the whole serie~ ...of overt trials and to the internal and anticipatory processes which ch~racterize the efforts to find the solution. In other words, feeli,ngs and emotions are basic to. all cycles of activity and represent the fact that the org:tnism remains in a . state of disequilibrium until the solution of the problem is at band. From the very beginning the idea of enlightenment, expressed under the symbol of the conjunction of the two sexes, has been linked up with a rriost intensive emotion I. M. ~babidulla.h , Les Chants Mysbiques de Kal).ha et de Sarah(\ t=Teldes pour l'etnde dn Bouddhism tardif], Paris 1928, verse 99; ghorandhare c!lnda-ma!t'i jim'l ujjca karei 1Jctrama-mahcisttha ekhu 'kha?lii duriasesa harei
16
YUGANADDHA
\vhich is called bliss ·(sulcha, mahasulcha). Every other feeling of pleasure is transitory, because in it there is still a residuum of. unpleasant feeling which will enforce a new cy~le of activity. Indro.bhuti, speaking of enlightenment as pure bliss, says : "The All-Buddha-Knowledge which is to be experienced within one's inmost self is called Great Bliss (mahasukh-2), because it is the most excellent of all pleasures". I Advayavajra states that "Without bliss there is no enlightenment, for enlightenmen t is bliss itself".~ Anangavajra says 'that
"It is thought of as sublime Great Bliss, because its nature is infinite bliss. It is most gratifying, most sublime and conducive to enlightenment". 3 Similarly
Ka1~ha
states that
••The whole world together with its deeds, words, and thoughts vanishes into thin atr. This fading away means tbat Great Bliss and Nirval)a are one and the same ( experience ) ". 4 i._ Jilii.Dasiddhi of Indrabhnti [=Gaekwad's Oriental Series, No. xliv, Two Yajrayana. Worksl, VII S: sarvatathagata1h j l1
11. Maha sukhaprakr.g,, [=G. 0 . Series, No. Xl, Advayavajrasamgraha]: S'llkhabhavc na bodhi?l syiil mata yii sukharupi!li · ·
8.
Prajfiopayavioigoayasiddhi No, Xliv] ,I 27 :
of
Anangavajra [=G.
0.
Series,
. anan.tasukhariipa tvut St· imahusu.~hasa,;.jJ1ita,i~
1amanta~hadram agryariL tad abhisa.mbodhik~rakinh 4. M. Shi!.hidulla.h, Los Chants Mystiques de KSQha._et de Saraha [Te:des pour !'etude du Bouddhism tardil, ver ae 27 : sabajagu k
3.
17
THE SYMBOLIC CHARACTER AND EMOTIONAL
Finally I mention the words of Saraha :;_ "Oh son, reality has a marvellous taste ; it is impcissiol~ 'to express its nature in words. It is beyond thougbt:66hstructions ( i. e. beyo nd all intellectual concepts; ; ··n ·. i s the place of Bliss ; it is the most excellent experience. the world is boi·n".l
·Here
All this shows that the ideal of the inseparability of enlightement a nd bliss correspo nds to a content of highest tension which nowhere appears in consci ous life. ' 'A.~· iong as this content bas not been ~xpe~ienced within one;s inmost self a nd become an inalienable possession, it . wiii be perceived by the individual in a. · symbolic form. by ~~y of projection ~nly, that is to say; this conter:if ~6icii i~ reality itself and yet waiting to be realized, 'i~n:io~t~ possibility and yet the most present fact, wili be though( c;£ :f as lying outside ourselves. The yearning for en~ightenmen~ ana the constant endeavour to achieve this goal a.'[ e' h~t t'h~ indication of the individual's · sense 0£ te~si~~ - _r_e~~~ii· r1E
a.
• '•
•
l• ,
1
,
•
•
,
'
,.".::
'
;
~
I_
:. ! ~
•
'- •
from disequilibrium, and of the initial seekjng . (o l r.~te_a~: this tension. Somehow the individual is a \v are . of .the. fact . ·.:: that any sense of satisfaction and security deriv:~d · ~y submission to li specific place in the social world is·: boqgi!:t at the price of his very own nature and that his true . I_la~ ure has been jeopardized. As long as the go:al is not attaill· ed the feeling of unpleasantness will persist. Since life seems to make for this goal we may say that the whole life of an individual repr9ents a cycle of activity with the end to secure. the· reduttion of tension. As·.i ,havcr<poi'nted out before, any partial respons'e is· iitls'ntisfa;ctcfry and, therefore, unfil the attainment of the goo.l' is achieved, ner cycles I.
Saraha 54 : are 2J!ttia !latta bi citla ra&a ],aha!ta !ta sak1rai ba.tthu
lcappa-rahi a ~uh~·_!hii'{IU ba1·u jaga ubajjai latthu
18
YUGANADDHA
of activity will ensue . . Applied to the belief in rebirth this means that every existence, representing a cycle of activity, _i!)followe~ by another, when only a partial and ineffective ~esponse has been made. Someone might make the objection th.a t we do not know anything about the individual existence after death and that it cannot be proved by exact science~ He may be reminded of the fact that death means only the end of our conscious existence and that our ego· consciousness is not . ultimate reality. Moreover, individual existence after death is of no account. Every individual js a manifestation of what we have called energy and our individual ego-consciousness with which our existence in this world is linked up is but a rather small appearance in the cage of time, space, and causality, it is a momentary section · of the whole. Energy as a whole is capable of endless transformations EO that one appearance is followed by an.other, Therefore, there is neither absolute identity nor .absolute diversity. The idea that the human existence is part of the whole and the fact that every partial and unfulfilled response is a retention of unpleasant states a?count for the fact that the repeated re-appearance o( an individual on this world is unpleasantness ( duldcha ), We suffer, because we have become alienated from .the whole, because our ego, in its self-confinement, in its dependence on something alien, is a distortion of the true nature.
4. The Status of the World and its Dependence on Drives. "The circle of existences is of unknown ongm. No beginning is known for the beings who walk and run (from one existence to another), prevented from (attaining their goal) by ignorance and fettered by the thirst (for
4.
THH STATUS OF THE WORLD
1;9
continued existence). For this reason, unpleasantness has been experiencad for a long time, pain has .been experi~ enced, loss has been experienced, and the cremation grou:nd has been filled" . 1 This important and famous passage from the old Pali Canon answers the question, "what makes an orgariisin go", or, put otherwise, "what motivates an individual to an adaptation?" The basic stimulus which makes an individual avoid negative experiences and seek positive ones is the drive (t n 1Ja, ta?Jha). As must be pointed o~t, "drive'' is but a convenient term to describe a certain early temporal phase in adjustive activity going on between a state of disequilibrium and one of balance. This latter state may be called a goal or an end. The attainment of the goal by the reduction of tension or the satisfaction : of ' the drive generally leads to a state of equilibrium; which is accompanied by a sense of pleasure and relaxation. But as long as the drive remains unsatisfied and unfulfilled, a residuum of unpleas ant feeling, however small it may be, remains and a new cycle of activity will ensue, the first stage of which is a need, a want or a drive resulting . from disequilibrium. According to. the Buddhist texts the drive is concomitant to "ignorance" (avidya, avijja). : Ignorance does not mean intellectual stupidity, but spiritU:aJ blindness and darkness, the inability to see the inner light, that which endures and is imperishable, untouched ,by: death, decay or corruption. In this respect :i gnoran9e is marked by a co nsiderable 1ack in proper adjus~ment . ... In ad dition to this inability to adjust oneself to the:: dema~d~ of life it denotes the state of imbalance toge~ber with the ensuing drive in the proper sense ~f the y.rord ' ~5: well ' as the initial seeking of the stimulus or situation which 1.
Ba.lhyutta.-Niki\ya. II 179.
·20
YUGANAl:>DHA
will satisfy this need. The attempt, however, to . avoid the - tension · whicb is felt as negative and to secure the redu·ction of tension felt as positive, will fail unless the veil of darkness is torn. Otherwise man will behave like ;;o.IJ.1e~ne in a. dark cb~J.m\;Jer. Trying ~o find something be ~~um~lEl~ ov(lr the ~~ail;s and ~ven gets hurt. This $tate p,£ t~r~$ipn f~or;n whic~ man is suffering has been described in. tqe following, way: "There is this state of disequilibrium ~qd drive (ta?Jlza), en~naring, moving (man) about, diffuse
it bas to be borne in milld, however, that in some drjve-to-goal relations there is essentially an effort to secure more and more of the satisfy ing stimulus or situation u~til release of the disturbing tension or of the state of disequilibrium is attained. Thus, for instance, an organ, .. I.
s.
AJigutta.ra-Nikaya. II 211. AuguHa r rr- Nlkaya. II 84
2.
A;,gubtara-Nikilya. II 10,
4. THE
ST~TpS OF THE WORLD
21
ism, th.opgh incited py di~turbing tensions an4 griv!)~, by th~ proces.s of reflex circular action continues .to qbs.orb, more &nd more of t~e satisfying stimulus, qs· in .efl.tin~ and drinking. Also tl;le whole range .pf love reactiO,I}s takes on this character, from the tactile st\mulfl.tion of the erogenous areas of the body to . the . otber , it~m!l in the love life of the adults. In the same wa,y, trai[lin_g in social contact leads to a continued desire for companionship and for the o~her things of which we are accustomed to say ''the more we g~t the more we w~nt". This continuation shows that there is still s,ome unpleasa,nt feeling-emotional tone. The effor_t was . t{} avoid the more negative sit~ation _and to secure the less, negative !.'ituation. These 4~ives which contip.ul;l ev,e_n after the consummatory response are called adient, and,, this ~ort of repetition falls under the he·a d of perseverance. In the Buddhist texts the two terms "thirst for continued existence" (bh~vatm:tha) ~nd •·thirst for pleasure" (includi~g sex, lcamata"llza) are used for our concepts of a.dience az1d perseverance. Buddbo.gbosa speaks of these two concepts in the follovving way: " "The thirst for the objects" ·(rupata?Jlza) ~s caHed. "thirst for pleasure" tkamata?Jlla ), when an object comes into · the range of visual conscious.1 ess and when this thirst continues to absorb the object because of its ple~.s"ura,bl~ stim_u lus [i.e. adience]. But when this thirst is contin,Uttd with ~he idea of perman.ence, that i~, . (when tl)~ St,J,pje.c t desires that) the object should be lasting ~nd ete~na.h, then i~ is called "~hirst for con~inued existence" (bl1avat a ~zM) [i. e. perseverance] ; for a desire ac.:ompun.i'ed by ~he idea of permanence is calieu "thirst for con~inued: existence" ". 1 1. Visuddhimagga, pp. 567 sq.
22
YUGANADDHA
However, even the most attractive stimuli lose their appeal with persistent presentation and absorption. One palls in time . at love making. Repeated contact with people • leads to a state of discomfort and one wants to be alone for a time. In other words, the satiation of an adient drive often leads to a shift fr,om adience to There is a distinct limit to perseveration. avoidance. Avoidance has been termed ''thirst for discontinuance" (vibhavata?;thii). Buddhaghosa. says: "When (this thirst) is accompanied by the idea of annihilation, that is, (when the subject desires that) the object should break up and perish, then it ls called "thirst for' discontinued existence'' (vibllavata?;tha); for the . desire accompa.nied by the idea of aimihilation. is called "thirst for ·discontinued existence" ".1 In the same way as an adient drive may become an avoidant drive, so also the more avoidant drives may change their meaning for the individual. Society, culture, ideas, and learning constantly interfere with and qualify the drives and cycles of activity. Therefore it is not at all an easy thing to define a drive as to adience or avoidance. The problem is still much more complicated. In course of time the individual learns to thrust some of his anticipatory activities into the future as the basis of a line of action. These are referred to as ideals, as for instance enlightenment, but when we talk of them, we are but stating in another way the principle of internal drive which is directed towards some goal.- These ideals, moreover, serve to set off many cycles of long-time activity which may be fina\ly ended when many years have elapsed. But it should never be forgotten that the deeply perseverative character of many of our drives, whether we think 1, Viauddhimagga, p. 568
4- THE STAT:US OF THE WORLD
23
of them i.n connection with long-time cycles of activityor of the many subsidiary cycles may rather . obviou~ly prevent an efiicient adaptation, n0t only to a particular situation but also to the final goal, whatever . this may be. The inertia of our habitual patter ns is all too evi~ent, and it is always up to the indiv idual to overcome thi:;; inertia in some way or other. We establish habits .in order to escape the time-a nd effort-consuming procedure . of applying our men tal gifts to new tasks. The functior1 habits in our lives is primarily to do away with the faint vestige of spiritual growth. H ow strong the inclination to stagnate is in man, becomes most evident when we· analyze beliefs. The core of every belief is prejudice. Swayed by em otions we make an unjustified generalization. Hab its which prevent U? from applying new knowledge, and beliefs which preve'n t us from acquiring new knowledge, impair our spiri tual growth considerably. Only when . the individual succeeds in overcoming his inert ia, wlien he does not fall a prey to either habits or beliefs, to either adience or avoidance, he may safely walk the way towards enlightenment, which transcen ds all contraries. Only in the world of b ec omin g, in samsa ra, we have the conflict between the two opposites. But why is there the world with its perpetual strife b e tween the opposites ? We cannot account for the fact of the world as little as we can explain the fact that there are elephants. With our gross eyes we only see the manifestation, but since this manifestation · is but the superficies which may be broken through, we are able to find liberation. Liberation . is . not clinging to one of the contraries. It is not the isolatioq of an allegedly immortal soul from the mortal human body but is the transfiguration of the whole man. When everything works flawlessly together and attains the . rhythm expressed in the ecstasy of bliss, wi;;dom and intensity of
of
24
YUGANADIJHA
He is not dissolved intd energy, ma-n is liberated. nothingness but he bas· become pure and transparent, he has become his own masterpiece. That man must pass beyond the struggle of the drives and must not have a predelection for anyone has been clearly expressed by Candnikirti who states that "Those who try to solve the problem:; of life (bhavlSya ni(LSa1'atJa1is} either by perseverance (bhava) or by avoidance (viblzava) have no true knowle 1lge. Both these aspects ha_v e to bo given up. the · adient drive (bhave tntJ?i) as well as the ll.VOidan t drive (vibha ve tntJifi) II , 1
5. Drive and Spirit. Not only are there· many drives which cannot be resolv.ed into a si ngle one without rather exiguous reasoning, but they also manifest themselves on different levels. Moreover, there is a constant intermeshing of one drive with a :JOther. For this reason it is not to be wondered at that man is such a contradictory and complicated being that cannot be caught in cleverly devised theories, Whatever appears before our eyes may_ be this one or that one but never will it be one thing exlcusively. In what way a manifestation is dealt with depends on the dttitu~e of the individual. The concept of attitude proves to be very useful, since it gives a clue to the unraveling of human motives · and Jines of action. An· attitude is essentially an in ter nally arousen set of mental-motor preclisposition of the individual towards some specific or general stimulus. For this reason it is highly selective. lt excludes everything that does not fit into the particular
t.
Madbyamakavrtti, p. 530
5.
DRIVE'
25.
line :of a-ction. The .building :up ·of 'an .attitude :is.· ·s
is its di'rectionaltty. Not odly does an ·a ttitude ril_ark:th'e inception of a response to a cei:'t'ain situatibn, · buJ: ·vii:t also gives direction to 'the ensuing :actio~. : 'T heiefore/ it ik not only selective, as pointed out above~ it is ·,al'so ch'a:~a· cterized by emotionally toned approach ~nd wi'thd:rawal, ' rejection and acceptance, likes and · d:islikes, · ·fia·h;irt' and avciident tendencies. 'There c.an ; be . ·rio : ddubt that t'be attitude of an individual; be it :h1hate or acquired, deeply influences the whole ''furniture of inner life and hence the individua:l's· overt' '' conduct. Any change in an attitude will alter 'fhe errergic' ~' n;t,io. · Sometimes a change ·in an attitude is indispensable sforthe continuity of life. Such a ·change · will 'Come ·w!hen, ;fat instance, the one-sidedness of ·the conscious aUitude · cif. :man h11s 'lost the contact with the deeper Jiayers of the ·hutrian nature. Although an ·attitude is not at aU .a · stati~ feature of the ind'ividual and const&nfly enters new :.constellations and corribinati'ons it is the ·decisive Jactor for whatlis placed foremost. It is c;lue to :the a tti:tude if ·a drive domina-tes~ P.r jf spjr.itu:aiity is the main Line of .~cti9n. . Un4e~; :;. the iru·
YUGANADDHA
fluence of an attitude eyen dri.ves take on different meanings. It .is tr.ue, .the strongest ·drives postulate. and even enforce , their .fulfillment with .reference to their objective, . but it w'nl ' not -do to value them as to the biological function exdusiv~ly. If the attitude is directed more to ·spirituality than to the satiation of the drive in the biological realm, the -drive takes on a certain !'meaning" . and the undeniable biological function is only syndromic. When this happens it is almost impossible to ·say what is drive and what is spirit; ·In the same way as body and soul are a unity so also drive 'and spirit are an unsoluble medley. Neither can exist in isolation. The conflict between drive and spirit ensues only when one pole is unduly stressed. So, when, . the · whole js disequilibrated at one ,t}me the drive, at . a;nother ti~e . the spirit . tries to get _hold of. ~nd . to subdue the opponent. Ev~.n if the one or.. the . oth~r succee!led in doing so it would . pe a violatio? .lmt not a solution of the conflict. A solution is ~c:hieved ~hen the . )ost balance has been resto~ed, when tpe d..u alism of drive· ' and spirit has become mean. i. ngless ~.. . .. . \ Bep.a.use of the fundamental unity of dri_ve and spirit the c()~cept , of sublimation .in the strictly p.s ychoanalytical sen~~ . of
the upward shiftingi ~f the libido. from channel to channel . in .tbe direction o£ that . which is socially more acceptable is open to doubt~ . The spirit is not a derivate of the drive • . Man is not'primarily an instinctiv.e being and secondarily a spiritual one. He is both at . the same time. Spirituality is..not a substitute, a CaJ:lalization or draining off :of . physiological impulses into activities . considered culturally .. proper and acceptable, it is another aspect of unity. Therefore we also .must refrain from judging the one or··· the other. As soon as we call something good or bad
we fall a prey
to one-sided ness, and one-sidedness is
5. DRIVE . AND SPIRIT alway.s based on evil. , Repressing the :4riv,e _is ,.as.:J~~:~; .~s excluding the spirit . . Man will have to suffer :fonsuch ;a procedure. I have discussed the problem of,. drive~ : and spirit at leqgth, because only · from this complicatioii' ''the erotic language of the · Buddhist Tantras becomes··infelli'gible~ · Also the · distinction · between "conv·e ntional: ' truth'' (samvr tisatya) and "symbolic truth" ( paramartha~afyii') 'will present no difficulties for an undersfanding. · ·T he ''conve'n tionartruth" is the self-representation of the drive'; the 11 symbolic truth" is the spiritual'meaning· of ' the instinctive drive. ·Needless to say that here the spiritual . meaning serves· ·as ·a gateway into something beyond and trans-cends the dualism of drive and spirit which only beloo·gs •to !the lower· world. Man's yearning is directed towards entireness. Marl wants to liave what once 'fell asunder, reunited oh a plane where the danger of a split i~ eli~in.ated.. ilut .to ~piak ~~ a reunior{ 0~ ~ fi'tti~g together of the ' contraries:is rat~~r i~~orrec( be~ause it fosters a. view of tli~ true n·atu~E(of 'man as a me.r e summation of disj~nct . p~rts or : ~le~~n':ts'; 1. J \' • It would have been more correct to say tha."t man's , integra1 nat~re IS 't he experience of the insepa~ability' ' ~f ~he c~nt;a·~ .
'
.
.
.
: '·
•
· ' I I
:I
J' ~'
·"
ries,·t~e u~ity
_o f 'v~at in this ~orlda~pea,rs.i:~.~.' p~Jf a.~ ~ woman. This experience is a contact with the living .real; . . . . . . . : .. . . . : : ·. ~ . ; I :- : ~ ~ ity which does not know any limitation: and exclusivenes!;. since . thi~. e~pe~ie?ce is · beyond the rig~d · -~cincep.t~~i dualism~· the nature of which is limitation, it does··.~(){ . .. . -. ·, .: ·. . .. : . ~· . .. . ' : :- ~ :· . .: ) ~ :: to stenle sophistry but offers peace and bltss to man suffer-. fro~ tlie self-i~posed' ~ori straint~. It ere~ a~:de~p unde~st~nding of life and world. No . lo11ger ~iii t4~ ·;co~t~·- · aries be able to worry man, because · in , tbi~ ·· ;~ai~ .''~£ i· .. · :r• ·, Reality there is no duality. A compl~tely ne\Y, point of view has b~en found. What formerly was .Jooked at from ! : •
lead
'.
ing
tes
.
.
. :-
""
,•
• .
•
1 • ·•
.
~
~
wittiaut• is ·seen· . from- within, ; but within an-d widaout> ha:v.e lbeeome•' meaningless:, because all dualistic modes btwe: -~en !rsoscendedl.. I tr is.: tr,ue• that: tb.er:eds something tna-nqtiil, _pp_ace.f-uJ,. and-, silent: about this new p.oint of. view., but it ~o-p~d .be .a, gfoss exror .to conc;:.eive. this· tranq:uillitY: as . in~ 1\C,t-ivity,,, laziness or -self-cont.ain.e.d: con-templativeness. Lt; ill unending-, . WOJik.. It can, only- l?e described in a.ntinomi~s. b!l.eause there is not. a single w:ord in our langu~ges , which eauld c.onve:x the. exact. meaning_of this "Thundering sile" nc,e~ '.. AnaJ.\gavajra bas said about. this-state : "Ncitl!i.en duality no.r. non"duality, peaceful (or: tt'anq:uil; sant.a); . gr.atifying,, everyw.her:e present, t:o be exp.eri.e nc_e_d
within · .on.els · inmost. self, un~we~ving, undistui;bed .is-this susceptibility full of wisdom (prajfia) and activity fuJI of lov,ing compassion (upaya) ".I ·. T_!1i!?. hfir~ony of w.isdom (prajna) and . l,lction (:!'pay.a).• 0~ re.st and mov.ement,: makes man. free, because . everything that is done by him now is bor.n out of the whole. Man's a~tio~ .. is no -l~nger . dictated by a sudden impulse. Such aGtions are but spasmodic, . signs of constraint. If man's· action is without this inner support it vanishes into thin ai~i . 'if the inner. quaiity cannot be express~d in activity it is a b~rren abstraction. Both factors together are freedom, that is·, freedom from all unnatural impediments. I have refrained . from saying that man's action has become full of meaning, b.e.c ause such a statement might crMte. serious misunderstandings. The one thing that hampers our iife. is the concept of teleology which is made to. be felt by us in every phase of our life; As long as we at~ on the plane of the tel.eological conception of existence, we are not free. Wl::en we are conscious of any purpose in our 1.. · Pra.jiiopiiya.vini9cayasiddbi I 20: i:lvayan• niidvaya'li, ~iintam livan • .sarvatra BOI1it8thita>h.
oo
.pratyatmavedyam acalam prajil.Opiiyam ancikula1"'
5. DRIVE. AND: SPIRIT movements we are fettered· and we }>eeonie·. m'01:.a·h .an.d in,telle.c.tu.I!J p,e.ople at: best. We cease. to. be r.elig!R:u~·· To be f.ref!. me,a ns p1,1rp.oselessness, gen.u.in~wess , . of: ~oJiv.e1 <listinteres:tedness of feeling, and. 'immediateness oi:r.Cf,IlCil:lS~-· W:hen ther.e is thus n.o crookedness . in the he.a.r~ ~e are free.. In. this there is. something highly religious.. Of t.Q,is f~eedom i.t has been said in the Vimalakirtinir.de§,asu~ra : "Action which is without wisdom is spasmodic· a-ction (banclha, a fetter which binds us to an object· and1 ' has · us maki·ng calculations as to the effects of our doing);· ·wisd·o~ which cannot be exi?ressed in action· is. a barren ·a-bstraction (bandha, a sort of spiritual· fetter that makes us get lost to the work we have to do in our terrestrial existence). Action combined with wisdom is freedom (mok1a) ; wisdom combined ~il•b: action. is: freedom·. The . intninsie~ · nature of these, two. in one, compl'!rable with . the . insepl!ot"bij,ity of the: lamp and the ljg~t, is deemed to be the tra_e ~a,t-ur,e!: ,q f man ( sahajaBi#ha ) • Thus the tr:ue teacher (.;saft.g?fr:'lf ), b~~ gi;v.,en b,is.instr,uction" . 1 Only that man who is free, because he does not blindly· foH.ow · his drives and sudden impulses and who does not get lost in the world· of pictures his soul conjures up before his · eyes, may say that he is in a state of bliss; that· be· is bliss himself. So also Advayavajra states · that "The judicious man who has fully experienced th~t man's inmost nature is wisdom and action in one (prajli()pa, yatmyakam tattvam. ), because ( hi.:; mind ) b~s been. s:we.pt clear q£ (such conceptual dirt as) the · without and. tb.e within, is in a state of bliss ( sulcllita). There are no longer I. Quoted by Advayavajra, p. 2; praj 11arahita upayo. bandha?z., upiiyarahitii prajil.ii bandha?t, prajJ1iisahita upiiyo molqa?•· upii'!Ja8ahitii praj11ii molqCJ?v. tiidiitmya>tt· cii.nayo~ aadgurii.pade§ata~ pradipfilokayor- · iva salwia·
riddham evadhigamyate,
30
YUGANADDHA
.spasmodic efforts (astltanayogatal_i,) ". t There is scime reason in calling this mutual penetration of masculinity and femininity, of male powei: to inould and of 'female susceptibility, the highest value. The unitive knowledge of masculinity and femininity as an indivisible whole · is a reconciliation with whatever we encounter in life. It is, as it were, a curative treatment of our wounds inflicated by the painful fetters of separateness. The fetters have fallen off; they wili never be put on us again. Therefore, this unitive knowledge is, in the true sense of the word, liberation (mok1a).
6. Male·Female Relationship. Modern science bas taught us that even the smallest living ·cell is a highly complex, holisticaiJy organized unity of many· specialized molecular protein subunits. These parts in the organized whole are not at all static or fixed in constitution and position but are in constantly stucturalizing and destructuralizing motion. This bidynami~, anabolic-katabolic ratio of cells and of organisms of cells determines the balance for viability. Recent researches in the biochemistry of cells have shown the energy reserves stored in a cell become anabolically worked over into the living protein structures of the ceils before they become katabolically broken down for energy release in work. The imbalance either way is detrimental to life unless counterbala.nced by exchange with other cells. Every living cell is 1.
Advayavajra, MahasukhaprakMa : prajftopiiyiitmyaka,;. tattva1i• biihyiibhyantara§uddhita[l. bwHhvii. samiisato mantri sukhito 'sth8.nayogala!J . . asthi!nayoga ; There is no need to artificially set np conditions
favourable to one's actions.
6.
MALE-FEMALE RELATIONSHIP
31
continuously, more or Jess rapidly ka.tabolically sel~-cqns-. uming and must acquire and build into its life quan.tiative ratios of special anabolic properties in order to counter. balance the ratio of its special form of katabolism. This law of motion and conservation of energy applies to all form of life, whether they are cell units .or multicellular unities. Since the bisexual differentiat.ion .. of an organism is already latent in a si11gle ce!l's bidynamics it is safe to assume that, in the same way as a living cell ariabolically deficient in any way is chemically driven to work repetitiously to acquire and anabolize adequate . quantities of right qualities of nutritional substnnces, an individual · which is either predominantly male or female . is driven to seek the.. complementary opposite type; In other: words, every bisexually differentiated individual · is ' incompletely balanced and is forced to restore his internaL with external equilibration and the counterbalancing . bidynamic organization of his integrity as a whole. . A man . will seek the wo~an as will a w01;nan the man. ··Such selective deficiencies or needs and cravings prove that ' every partial aspect is in want o'f its complement. In : most cases this adjustment is sought on the biological level. We all know these hypersexual males and females who apparently feel completely satisfied with the sexual intercourse. We also know that the attituJi:1a.l and social differentiation is manifest in repetitious convulsive emotiv· ations and that the social bisexual differentiat~on may be productive of a serious neurosis, because the one-sided biological determination of man ts antagonistic with his spiritual destination. We may speak of a bidynamic differentiation in the energy for self-determination against oppositions; of a bisexual . differentiation in the chromosomal-genic organization which determines the degree of bisexual differentiation of the gonads; of the
32
.YUGANAD•D HA
ra
6.
MALE·FEMi\LE RELATIONSHIP
33
"ln the same· way as salt dissol"ve's .in water, so also . the spirit that takes its proper spouse.(transcends all boundaries): It penetrates into : the essential, emotionalmoving unity (samarasa) (of..· what seems to be separate and distinct), if ~ it •is constantly united with her" .1 Owing to the co"nstant intermesbing and overlapping· of instinctivity and spirituality, owing to · the fact· that a drive may be looked t1pon either with reference to its objective or with reference to its symbolic meanin·g, · it i's not to be wondered at that the erotic terminology plays an important role. All that is represented in this process· of attaining one's highest aim is born out of the partly. spiritual and partly instinctive factor. The trefuetrdous: energy stored up in it seeks an outlet in one way or ·a nother;· At the same time, however, it shows that man's aim 6anrt'Of be thought of as a stress on the one side or the other. ·Man' will not find himself when he becomes a slave to ni'ere· inst~ inctivity or when he loses his ground under his feet while striving to possess mere spirituality. He will find hi§ iritegr.: ity when he succeeds in living instinctivity and spifitu~lity together on a new level, when his whole nature i!frais~d to its fullness, its maximum expression. Though . the relii.-' tion between the t~o is inconceivable by us frorh the logical standpoint, it is got dver when we have the direct appi!!beti;; sion of reality. Therefore, nothing bas beeri· · a·cbiev~'d w ben we believe in the basic unity of itistinc'tivit'y · ahd spirituality;· they continue acting as an untecortciled duality. We must find out the truth of our own highest and inmost existence and live it without following any outer : standa·r'dJ 1 K al)ha. 32': jima lo!'a bilijjai p ci!liehi tima _ghari!'i l.ai ciUa aamaraaa jai tafckharta jat JJU!~U te Bama !'iUq
34
YUGANADDHA
The man of the \vorld is lost in the :varied activities of the world. and follows his drives ; the quietist withdraws from the world in order ·to d~velop a sort of private world into whic-h ! others cannot enter. But the ideal man goes beyond these ·extremes. To a certain extent the striving for integrity and balance may be compared with the mating behaviour of single cells. When they are internally incompletely balanced or lacking in adequate quantities of anabolic, ~esp. kat· abolic substances to carry on the work of living, they have selective and acquisitive mating cr!loving needs for complementary opposite types and avoidant compulsions for like and misfit types. In other words, mating behaviour is produced by a defici ency of anabolism or katabolism in a cell 'exciting chemical affinities, sensitivities, and motivities f.o r . union ·with another cell that has complementary opposite ratios of cou nterbalancing properties. The anabolic; brought about either katabolic re-equilibration, through ingesting other cells, or through graded repeated exchanges between living cells of fitting quantities and qu~lities of nutritional substances, or through conjugation between two cells, is equlll to a renewed viability. In the same way as.the fus !on of cells in the biological field r~sults in !lo rejuvenescent viability so also the re-equilibration or fusiop of wha.t we call manness and femaleness .bas the same eff~ct in ;an individual. Therefore Tilopa says of this new !?late b~yQnd the contraries : "Wheri· tbe (intuitive) knowledge of (the ·unity of) Bliss and Wisdom, which is without ·(worldly) ·a.ttac·hment, rises, .man's . viability is increased ; his 'hair will not become white; and he will grow like the waxing moon".t 1
Tilopo., Mo.haroudrii-upo.de§o.: de-la zen-med bde-sto1i ye-les ?uJhar lslie-rin skra-dlcar-med-ciT\ zla·ltar rg qa
6, MALE-FEMALE RELATIONSHIP This. verse shows. that the material and ·the. .r:nenta:l.'!ue but :views of the same .object by different methods, · abstr!lC.r .tions, pictures · ot>tained by our reason frb.r;ri tpe in~i,visible un~ty .. of our being . . The antithesis. of . matter ·.a.n d mind represents merely the opposition of. two kinds of tecl!niq'!les. There is no "rep.son to give to one a greater value than to 1 ~be other: The bisexual differentiation · f~und i~ matter. is exactly in . the same way but a pict~~e processes goi~g ' ~-~ in the tissues of our body as is the ·bisexu.al differentiati~~ of mind to be discussed in the foll'owing p~ragr.a.'p.bs. · : lt was the .error of Descartes to believe i~ the· reality of'tb~·s~ ~bstractions and p ictures and to com:ider the ~ateri.al :. the mental as two different things. This dualis~ · h~s weighed heavily upon the history of our knowledge ofm_O.n; It has engendered the fals~ problem' of the relation of 'th~ soul and the body. There is no such relation·. Neither th;e soul nor the body can .be i nvestigat~d s~para'teiy. · Eq'u ally
of
and
neither man nor woma.ri exist for themselves. If this w~re ~he ~ase a man would not care for a woman, nor a .· woma~ for a man. Man and woman, maleness and femalene!js, are but another arbitrarily made division. Man seeks his counterpart, the wo.r:nan, bu~ . ~his pa~,t. is also lying hidden within himself. Since every~hing _ t~a,t is met with in.lif\! is .but a picture the fact that · ~h~ ~p.l~9 of the contraries, of malene~s and femaleness, is illustr~~:te_d by pictures from the biologic~! realm should ~~l~e us r~~ii~e. that this . physiological picture is at the same time · ~,~olse symbolic expression for the union of the contraries on t~e spiritual level. While for him who ha.s ~ttribute~ a. gre-·. ater reality to matter than to min~ the union . of the cant-· ra.ries seems to be achieved by sexual intercourse, :to .hi~· who a.ttribute.s a greater reality to mind this union is apparently. brought about by th£: integration of his own · i~het:.~·n:t; •
• •. _,
-
•
·:·
0.:
·the
36
YUGANADDHA
hidden femaleness. In this way we have a double pair of contrar-ies, an inner one and an outer one. But it will not do to give a privileged : position to one aspect or ano~her ; the contraries should be examined in the converging light of ·physiology and psychology. Whenever man comes into contact with his counterpart, is ~ certain aspect of life not lived by the individual and excluded from )lis conscious attitude, whenever a J;Dan comes into contact with his latent femaleness or a womap with her hidden maleness, thus givipg up the onesidedness of conscious life, their whole being · will be enricl;led, This enrichment is of utmost importance for the whole future life. We may say that what on the piological level is represented as sexual intercourse is on . / t.h.e mental level the union or fusion of consciousness with the unconscious. Only an individual's consciousness is linked up with the visible physical sex, while the opposite aspect is latent in the unconscious the integration of which is essential for the fullness of life. Man consist~? of all his actual and potential activities. The function.s which, at certain epochs and in certain environments, remain · virtual, are as real as those which constantly express themselves. Consciousness is not the whole man. Life that will be enriched by the integration of what formerly has been excluded from is only possible if man is ' 0'o t only content with knowing about his latent opposite aspect but if he also is ready to accept everything that has been spurned and repressed for "moral" and other conventional reasons. However, if he continues to debase, to de;pise, and even to hate his opposite aspect, he will ~ot grow up to fullness of life; he will never experience what · happiness and what transport may be given to his life by the acceptance of what has been arbitrarily banished whjc~
6,
MALE·F,Er.;IALE RJ!;LJ\,TIONSHIP
iQtQ dt~-r~Qe$5...
A<::.cept!~~g f!,nd integratil)g tl;le; ~. qp.ppsite aspect means to develop all potenti3lities. A~ the ,sam~ time it .also rescues the in!lividual tram the sta~e : q( ~Q r teUe~t-qal, xnoral, and, physiologicaJ l}tropl;ly bro:qgh_t aPo'\lt by the ope,siQ.ed conditions of contemponu:y l.ife. .~t ~;~f;;Q creates an inner wf!,rmtb that is totally w(l.nting jn tbe egocentric confinement to the spl:lere · of ra~ion_alHy a.n4 J;'espe9t~bility. It makes man @e with the glories pf, tl;l,.e
spirit. When there is this unique love which .9ares £9.~ everything, l;lowever small and insignificant it may appear to O\lr reasoning intellect; 'the individual will be n~ lci~ge~ preoccupied with brutally changing those factors . th_a~ enter his life, with Jeforming them, punishing them, protecting himself against their interference, . either · .b.y forestalling or by . crushing them. The whole 'net of intriguing concepts that intervenes between him and l:li!? opposite and makes true knowledge and respect of . t.he other impossible will vanish into thin air. Nothing ren:ta.i_nf;; . ' .. tha.t might dim his view. The pure light of his very ovvn nat_ure spreads over all and everything. The inQ.ivid'llaJ e~periences an inner awareness which is superi,or t~. pis ego(fentric conscjousness, because it is more than :tb.e e,go· inflicted narrow compass of his vision. Man_ has ris-~n above th.e contraries. He bas become what he has beeri from the very beginning. The.refo.re., Sahara says : "Do not create duality, create unity. Do.: not set up conceptual opposites within this state of (unitive and all-comprehensive) awareness. Immerse all the three worlds in a single light (eklcu lcaru bci.?J?Ja) · through true love ("m aharae") . 1 S~rahe.
28 : ekku karu [re m a karu benni j iine na karaha bi'!'~1a · ehu tihuatta taala maharaii elclcu karu b!l'!''T}a] ·
38
YUGANADDHA
As long as this transcendental state has not been realized the· · relation between man and woman, maleness a,nd fe'inaleness, ·appears in-two different aspects. The one is a:n idternal - process of ·integration between consciousness and the unconscious, the other one is an external frame of reference. But the one cannot be without the other; Therefore, the whole problem becomes most complicate'd·. Sometimes it is · impossible to decide which aspect is dom inant. Since the specific inner nature of femininity is ·obscure to the· male, as is ' the specific inner of masculinity 'to the femal~,' and since in accordance with their· physical development and function in 'Society the male feels subjectively as a male and the female as a female, on account of the fact that the m ale is not able to satisfy his femi ninity-nor the woman her masculinity-the tendencies and fe utures of the oppo::;ite sex appear, ~.or.mall y, ~xtro.je cted and give rise to longing for · the other sex. Now, whenever an individual establishes a rapport with a member of the opposite sex due -to extrajection, we have to distinguish between objectivation, that is, actual traits of an extra.ject (i.e. the object representation which emerges from extrajection) are found in ~n outer object, and the incorrect imputation of traits and qualities of an extraject as well as desires to an external object. The contents of these imputations may be due either to memory traces . of object images or to a "halluc inated image", that is, to a fantasy im_a_ge that need not necessarily be the image of a remembered object. All these factors determine what one "sees" in an object. Not infrequently there will be some difficulty in determining the relative d.egree of correct perception and incorrect imputation. In other
6. MALE·FEMALE RELATIONSHIP words,. since both the internal and the ·external .. world a.re equally real and active, the external object : meets the · qualities of the extraject to .a certain degree, .b\.l.t ·it· would be erroneous to . consider the external .. obj"ec.t as just a lifeless clothes-peg to hang one's ex trajects on. The exter.nal object has a life of its own.· Owing· to the constant intermeshing and overlapping of the external and the internal the fascinating influem:e of the woman on the man should b::: considered ·::as . an inducement to come into contact . with what is operating· wi t.4in the individual him., elf. Hqwever, love . fqr . per:~9ns of the other sex as well as for the specific· inner: nature of femininity or ma-sculinity presupposes an ut;~ders~ tanding of the specific features of the lqve objec~ , If, in .a . male, "femininity" · is not sufficiently developed ·. or if it: is repressed, he will not be able to understand the . woman . and her : specific nat1.1re. He will become more or less. intolerant. Instead of longing for a tender, recep.t ive, affectionate, and emotionally responsive being, he will despise the weakness, emotionality, awkwardnes~, an~ whimsicality of the '·woman". It should be born~in min~, however, that the "woman " appears to him in thisvya,y. only,, because his own femininity h _a s remaine~ undeveloped·. Therefore the ,indivjdual's emotional attitude towards his. opposite .will depend upon the nature-of the objectivate4. extraject. A po.sitive affective attitude will determine love for, the object; a . nega~ive affective attitude, hate. The occi~~~' ntal conviction that life for good or evil is de~ermined by the without, and the almost in_c.urable habit of con~r,~t~~in~ any inter pal content and of pll!-cing it into an ou.~er : ~orl?: or an o _uter object makes the split between mas~uJjnity and femininity still greater. It makes most men con,<;:e,n,t.~ rate their whole interest in women on sexuality, b-qt th~ir ?eX\1().1 longing oc~ur s at tl:)e e~p~p$e of ipte~est. .in ~Qg
40
YUGANADDHA
u~n.derstanding of the feminine
nature. They are unable to enter it~ to a full , mental relationship. The brutality involved in so many actions on the part of man are basically attributable to this continuing and ever·expanding externalization. Socially conditioned prejudices and the overgrown fear of deviation from the fortuitous standards of tradition make .it extremely difficult to come to un understanding of what goes on within ourselves. This fear must not be underesqmated. 'Ne speak of development, but, as a matter of fact, we are constantly engaged in keeping something from developing. The case of moral decisions is much more a case of keeping the evil motive from becoming realized than of realizing the good motive. The same aspect we find in man's moral life is also presented in· the treatment of expression of emotions. Because society disapproves, we do not want to have emotions and try to get rid of the less desirable emotions. All our actions are more in the d irection of checking undesired forms of expression than of encouraging new desir· able forms. Our efforts consist in creating a vacuum iota which the so-called good pours in. The host of phe~ noinena like frustration, regression, infantilism, inferiority complex, rationalization, extrajection, defense mechanisms, and so on, bears .telling witness to the intensity of the fight in which · we are engaged. The strain of our mental life is the common result of aU these factors . The most violent battle,- however, is fought against imagination. How far a cry it is from t~e devotion of a small child to a: world of imagination, a devotion so somplete that the imagined world is the real world to the child, to the suspicion of the adult. Again he destroys, he does not develop, because he thinks that the world of imagination ·w m sap his strength in the struggle with the hard facts of hia outer world, The world of the ego is a world of
6.
MALE-FEMALE RELATIONSHIP
4'1
destruction, it is not a world of development'. · Although·· we are acquiring more and more knowledge · about wha;t; our society requires, we do not develop. All change refe.rs to the exterior expression O!lly. True · development would. shake and undermine the one-sided; rationalistic · world. Our. inertia makes us remain static and :averse to development. The inevitable result is fanaticism; in · order to keep up our self-deception. If ever we · want ·to develop we have to reject all systems, to break down all the artificial fences erected by the intellect arid· its ' rationalization, which may be boldly defined as selfdeception by reasoning, because most of the ··• reasons'" we' give ourselves o.nd . others are not the genuine causes of qur conduct but are the excuses ·w hich· we imagine :, t'o ; be; acceptable to ourselves as well as to · others: ·M!ln o.n ly ' develops when inspired by a high aim, when contemplating · vast horizons; The sacrifice of our petty -' and ·much' cherished ego is not very difficult for us when · we·· burn with passion for a great adventure. And there is no·fuore ; sublime and dangerous adventure than the : renovation ' ~nd remaking of man. It is correct to speak of:a dangerous·' adventure, because no one knows what lies. behind: ·thet walls of the ego. The bidden potentialities may .destroy the individual. In the case of the relationship of mascu..- ~ linity and femininity they may lead to a hopeless:disturbance of life by unnatural sexualization. On the other: hand,' they may open up new possibilities for life snd lead to ·the·; realizaton of the highest aim. The inner · nature. ' of femininity which is obscure to the conscious attitude of the male may give man information about things which, as a rule, lie beyond his limited vision. In the same way as man's outer world, society, induces · him to identify hirn!lelf with the ·functions !1-nd
4:2
YUyANADPHA.
rp!-7~ .l:ie:is expec~ed to play in society so also he is at the
tp,ercy ·.o.f the_., influences of his inner world, . the covert world of::. imagination and thought. He who in his e~ter.nal life is the representation of the ideal "virile'' · male i!?. corppensateu · by · feminine weakness from within. He is Qnder :the. influences of all sorts of moods, affects, and other ·qotnpulsive notions. But w!-!iie it is relatively easy to disting-~ish between what society expects from us and w~1at . w_.e appea,r to our_ s elves as well as to others, it is exJremely difficult to malfe this .distinction between . ourselves an_4 w;hl!ot is operating within us . .We have become ~~cnst.ome~ to identify onrselves with our thoughts and e;motions, so. tbat we are more or less convinced of the fact tbat we have created these thoughts and emotions aU by. ourselves. Very often we feel the greatest respon· ' s~bi)HY fo~'the queerest notions. It is · a severe blow . to th.e . prestige · o~ our .ego to acknowledge the fact that our cheri~heq ego.is but the speaking-tube of these ide$5 and nqt . t~eir, ~rea. tor·. However, whate ver may be ·the co.se, if .tpe;.:.individua.l . identifies himself with his function 'i n soc iety, o~ with the ideas that are forced upon him by the within, - in . either .case the human- being turns altogether into, :a facade; . he becomes bidimensional and shadow-like, as it> :were. The conflict between the within and the ~it-hout. is Jwt . solyed by giving oneself up to either side. h: w.ill be.. solved · when botb: the within and · the without is . ' . tl),~.e!l h1to .accotint. It will not do to overestimate •r:mascQline" obar.a:cterist_ics o~; to fall a . prey to the undeve· 1~-fH!·d: t,•femiaine" traits. Both aspects must be tramcended •. 0 :1ly the~ man's true nature will burst forth in radiant splendour. Whenever a 111an and a mf!..~culipi~y - and. femininity
woman . unite, whenever meet, .both are altered.
6. MALE-FEMALE RELATIONSHIP Everyone· ta:kes upon himself the. qualities ... o.f tbe:. Qther a.nd ·shares them with him. For . this re.ason, . :ever·Y,oae is in: a· dangerous situation, becaus·e the effects ·· of.,.the one on the other can be very . far-reaching, .espeCially~ when there is a latent disposit ion to admit t4is j .ndl.lctio.r) current into.. oneself. As a matter· of: .fact, this disposition is· ·alwa ys present, without it no one . would. . care .for ·the other. Because of the fact that a man is !.'interested':~ in ·a woman he exposes ·himself · to. her influen.ces·; .al, th'ough in most cases he wiH not . admit .this.. f.a.ctd 'lQt of fear that he may lose bis prestige. It is, ·. ho.w~ver; an unde,niable fa ct that man must be interested in ::.Vomen,. · pecause his whole' ,syst~~. if I ;1.11~y . J•-~; ?P •. pres,upp_oses the wom~o. .and is i~-.. want of ...:her. Sin,.·9 ;. ... . .. ~ .
th~ · .relationship
betwe~n
masculinity : an\! : Je.t;ni~iPHY: various levels. we . have· . .a most ' . . . .. . , .:.: .. 1 .
becomes manifest .on ., •,
complicated problem on han9-. l'he _f ·8_?-t:. explJ!.na.tion~ are hut. ~xc use,s for ..PP~nomeiHL . . . . . . w,e . . ~ayy. . ... ·,· ' not .undeJstoo!l. The activity behind the manifest ~ .•·. . . • ' . • ..... ' ... : t:1·; "/. f: content . of any movement i~ m<,>re compJicated a h.~ influ.ential . than e.verything ef!;ie,. The · qlQ~t · p'c)~e~fU:l ' '
;.
.
.
.
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.
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driv,e s to acti9n lie deeply embedde(} _1below · ihe , lime.~·. of conscio~sness and the. consci~us ·.. riioii'ves e~p~e~-~~d by the individual are, ~s a . matte~- o£ · f~~t, :cifter/~Buf disto'r ted version~ of underlying unconscious . onesi< It is true~ the sexual aspect is very · rarely ' ·missing · in ,this process of achieving the union of the contraries,; Therefore it is sp very easy to beiieve that the erotic . pedor-· mance, so 'fascinating in itself, is : the main ' .'.object r\f e•. The more th~ i~diviuual give·s ;'vent '' to ·the' 'ldr:i\•e ,. wl.f.h r~fer~nce to 'its objective, 'the more;·'lie wi'll ' be :;inel'ined
44
.Y.U.GANADDHA
·to think that the physiological satiation ·of the drive ls th.e .only truth. Moreover, sexuality as an apparently common experience having the same aim strength.e ns the feeling of complete union and unity. It is the experience of a ,superior power which obliterates all distinctive marks and . does. away with the dissociation between the unconscious and consciousness. Consciousness is only aware of individually acquired contents, it does not know anything about . the creative power of the unconscious, . but at this moment of rapture it seems to be filled with a sense of fulfilment. Sexual partnership seems to be the best expression for the most intimate relation between two opposites and fot ·a. subtle awareness of harmony. But it must be remembered 'that in the consummation of the sexual act man has succumbed to a powerful drive~ be bas not become · master of himself. He has not realized the basic unity of maleness and femaleness. The conflict between these two forces has only temporarily subsided. It will worry man again. The essential fact is to experience this basic unity and nev.er to lose it again. This lasting ~xperience can certainly not be achieved by the satiation of a sudden biological urge. The realization and the experience of the basic unity is very like sexual fulfilment. Therefore, sexuality is to be understood as a picture or a symbol, but not a reality per se.
as
Since the contraries are but the two aspects of the One, .since they are but the superficies, it is not only possible bu! also necessary to go behind them. If you want to get a precious pearl you must dive deep, you will , not get it just by floating on the surface. The adherents of Buddhist Tantrism were both the experimen~ers _,and philosophers of this profound problem of
6,
45
MALE·FEMALE RELATIONSHIP
the union of the contraries. Like other ln.d ian ;. philosophers they lived what they taught. Unlike most philosophers m the Western hemisphere they did not seek brilliancy or solemnity m . marshalling . thoughti and building up ephemeral philosophical systems .or' promulgating suferficial and unfo~nded ideas as to "ho~ the world might be improved". They dispensed with the eclat which attaches to all such contrivances, finally ending in universal bullying. They also knew that the material and the mental are one and the same process; There is no parallelism between matter and mind; This uniformity of material and mental processes ' is borne out by their terminology itself. The terms may be understood in an "objective" sense and in a · "symbo'l: ic" sense at the same time. For this reason ·it is almost impossible to translate Tantric text='. Nevertheless, after all what I have said, I hope that the reader will d·iv-ine SOmething Of What lieS behind the "objective" 1 mani~ fest sense. '
"Soon after he has
embraced . his female :partner into her vulva (vajri:i.· vesapravartana), drinks from her lips sprinkled with· milk, makes her speak cooingly, enjoys rich delight, and makes her thighs quiver, King Cupid, (man's) adamantine nature (vajrasattva), will become manifest. (mudra), inserted his male organ
"But he must proceed in such a way that his min4 does not swerve, for when his jewel.like mind swerve~· (from this transcendental unity and relapses into' th~ contraries conditioning each other), perfection will nev'e r be accomplished" . 1 1
l'raj iiop~yavinHcayasiddhi 38·40
YUGANADDHA
Ih another place we read: ''l;Iavil}g performed the union (of the adepts) (mudra) the most gracious teacher (the st~dent) insert his . male . organ (b odhicitta) v_~~v~ (padmabha?Jtfa) which is the place (of
fe'~ale partner
w ifh shall into birth)
his let her of
tb~ Victoriou~ Ones (jinalaya) " . 1 · The Occidental min.d may be a l ittlr: shocked. Such words seem to be on alevel with the idiom of th~ pul;>lic water-closet. .The Western mind js :SO .Vf!ry much inhibite\1 as . t<> the eJ~;pre,ssion of . th!! w.onder .and glory of sex~al ~xper.i~nce:, because on account of his n.ega~iv.e activity be bas . repressed the drives and . created . ~oral . foulness. Mot,ep:,.r~r, he is n.ot able to see the .unity of drive. and spix;it because of his nothingbu tism. Therefore he tries eitber to sexual ize spiritua lity or to " spiritualize" sexu.Q.lity. But in reality hi.s spirituali~atio n. is f:oul romanLicism.. For him ·ever ything_that js con n er~e!l with sexuality is distorted by the fever of lust. The healthy-miq~edne!>S of Hindu and Buddhist rel igious sentiment is a reflection of min~s free from neurotic conflicts ·abopt sex . .l'heir d:i.rect a!t·itude t.owards sex enables the,m t o P:roj,ect ·on th~ (YI' hole cOSmOS the halO of Satisfied SeXuality 1 as is to be seeB fl:o.m the intricate embraces of ·divine couples dep icted in temple carvings and p:a.intings. If there still should be' some doubts as to the fact that more ·is meant than a· s,piri tless and stupid "nothing-but," I should like to dra~ the reader's attention . to . the fact that all such w_o,rds as mudra ("female partner" , "roan's inner feminin.e nature"), vajra .(" male orga n", "man's in destructible ~~·t~re"), bodhicitta (' 'enl ightenment" , "altitude directed towards enlighte nment" , "energet ic flow " ), are only used when the texts speak of the reorientation of man. These
-----------------------------------------------1 Prajiiopayavini§cayasiddbi III 20
6.
47,..
MALE-FEMALE RELATIONSHIP
words are not so much attert1pt~ to answer. tpe :r.i4flle q_ f, man and the universe, they are attempts to describe · !Yh~t~ sages have discovered by self-exploration. ,.., Tl;ley are. verbalizations . of ·intense emotional experie~nces , 8f.!!i Are frankly presented as such. They are a sort of re}jgious. pidgin to e~press what bas b ::en felt., because . norma\ language i~ inadequate. In spite of these facts someone might be of opinioti that the problem .a t hand is mainly one of the actual · relation' between a mail and a woman. This opinion is streilglhe~ed by the prejudice that only couc rete facts countin life...i. facts for; which a confirmation by experiments or tests 'can be postulated. · It is certainly correct to sp·e ak ;· bf :.a·n actual relation between a man and a woman, .btl t' thl~ relation must · not he fhou.ght Of as ~ merely pers6nai' adjustment. :Its· roots lie deeper· .a nd transc~t1d th~ ffC>nd_efs or the limited personal worid. · As I h~ve pdirited . ·arif before, to a.' certain exte ilt the ·woman represe dt~' ' 'thi:l unkn6wn fe'miriine nature of 'the male and, therefore, is frame "of reference for the facts of both the outer a:nd the inner- world . Fu-rthermore, · the wo'm an . also t~k~s< · ~iitt in this process of reorientation and 'tefash)oning M a·ne'~ personality, which term, of course; must not be .u ndtirstood in the sense of the hackneyed. phrase "having ~ good -' time·~~ or "expressing one's person ali fy". The womiui's ·psychoiog'y is different from the male's. In tb:e same way · ~s a'- in~n ca.~ only extra.ject his feminine nature, because his ma.s~ulinity . is, normally, 'linked up .with his conscious attitude, as also the wom11n can only extraject her :latent masculinity and objectiva.te it in a. man. This results'-iQ a. curious cross-relationship of the se~ characters. On the mental level the male is represented . by the fem .ah~, as is the fem.ale .by the male. Th is i~ ample ~Yi4~nce: fot the .
- •
~
~ ,.
:
a
. ' i .•
YUGANADDHA
fact ;that the u ni on of maleness and femaleness is not j~st a passing ·l ove affair of .two individuals . This makes the problem still more complicated. There can be a personal relationship, but there can be also a relat ion of the ·man to his femininity as well as one of the woman td her masculinity, and also a relatio n between the two mental factors.. Finally the fact must be mentioned that sometimes a man takes on a femi nine role, identifying himself · with his mother or some other woman, and since his ego feels as a £-: male, th e woman as a love object is obliterated. His relation to members of the opposite sex is characterized by an absence of interest in women. He is effeminate and very often extrajects his ma~culinity. Needless to say that all these relationships can appear· conjointly in an individual. The multiplicity of the manife. ~tati o ns . of maleness and femaleness makes both the male·. and the female display all sorts of human and superhuman qualities. Now they will appcil.r in the disguise of a transcendental figure, now they will appear as bidden in the body of the adept. This interplay of I;Dale:1ess and femaleness seems te me to be hinted at in the following verses by lndrabhuti :
"He must not despise a woman, even if all her limbs are. attacked by leprosy. Regardless of wh!l.t standing she is, he may .adore any woman when she is in possession · of ~be Vajm . ( vajratiharif}tm )". "Being in a · state where thought-constructions are no longer made (nirvilcalpavidhisthitaM, for the sake of attaining perfection he may approach a girl who has not yet bad her menstruation but who is in possession of the Bodbicitta. ( bodhicittasamanvita,n) ". 1 'Both 'these ierms, vajra and bodhicitta, which for obvious
i'
Jflil,naeiddhi I 80-tH
6.
MALE• FEMALE .RELATIONSHIP
reasoQs I .have .not ren,c;lered into English, 'H.e : _sy_nonr~J>.~S~ This is borne out by the words of , Indrabh~~i_: : ·-~ ~o4NcfM~ ( enlightenment ) accompanied by the infi!1it!'!qess q(, (~~~,a,~ Compassion ( mal1akarU?;tli ) for all beings is vajra (· the indestructible )". 1 'Similarly Anangavajra speaks of this interplay ·of human and superhuman qualities : "Since be is enlightenment by natu~e ( bodhiCittasvdr; upata~ ), he is the true nature of all that ' exists'; 'he is the Lord, the Indestructible· Ono ( bhagavan v'a jh). Therefore he himself ( atmaiva ) is the Deity".) 2 These statements point to an importantfa.ctor ..~~ic~ is essential for an understanding of what is ~~e.n(J>¥; }h~ integration of maleness and femaleness . int_o .~n indivl,'siol~ whole. Great Compassion (mahafca~u1J~) is . the '~eans _ oi the method (upaya) by which man's highe~t , aim z?_ay be realized. Method is thought of as the m ~l~ . _asp~-~t''
of
the One. Psychologically speaking, it corre~pon~~··.,t_p ,·tb~ desire and to the resolve to be a.ctive .in this world and. ·to work . for the salvation of all sen ti~.~t· b~lng•~. '. dr·~~t Compas.sion of ths nature of intense love, as · has be~t:l pointed out by Anangav.a.jra :
"It removes (rafijati) all sufferings_., ~'~~ch,. sprjp,g up from :numerous causes, fr _om jllll s.en~ent b~.~gs,~ ; Therefore compassion is called .iljlte.nse love {riiga.)",-'
In this way it stretches into our phenoffi:en_al, )o':Orld, into ithe . universe, for the object of r.our love. is Jhe"whole 1 J 1\ii.Dasiddh i, p. 76: sarvasattvs,m
·.m.ahakaru!'ii.Prama!'a~w~lfl.
bodhicittarh. vajra ity arth~?• · 2 Prajiiopayavini§oayaaiddhi
.v 33
:
sarvabhavcuvabhavo •yam. bodhic-ittasvtirupata);, $lJ sv·a ·bhaga van. ,;ajri tasmad litmaiva .detJat
50
YUGANADDHA
universe. But at the same time it · stretches-:·beyond' : the• pben'Oinenal :w·cirld·, ·because it · is not · for an ybody or. any ~ tbin'g;~ brit is a par't of the n·a ture of enlightenmen t (bodhi). By rii~thod, therefore, the extreme : view that Nirval).a is eternal passiveness is avoided. Nirval).a is .not passivity-or t-ran.C}uillity. Life is ,a lways in motion, .never at a .standstill. To seek tranquillity . or to run. away from life is to kjll.it, tp st
oi'
all
The- m·e~ning of our t actions is not what oui: rationalizi~g intellect re'ads' 'into them. It is ·something tl:iil.t ··cli.Iindt be better -termed than w·isdom ( praina ). Lik~· activity wisdom extends in to our phenomenal world, ·and yet is of transcenden~al nature. Activity · inspired by wisdom will not . "improve" :the world by -d~b~ous means. Wisdom teaches us to handle facts -as·bcts-and :to ·do· away
6.
S.l
MALE·FEMALE .RELATIONSHIP
with. our: imputations. · Therefore ...it remo.v-es a,ll c;>b$ta,cles t , ~' .' ! !• .We. put up _between ourselves : and)ife, for life .. js" _sirpp!~ ~noug~. oniy w~·en surveyed _th~i~t~Jlect it· p~¢.~~~--~~·,.'t9
· ·
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the . analyzing mind . a picture of . unpax:_a}l~~ i.BtJ~Pt;c!~T! Activity. .,inspired by wisdom eradic~~otes the other extreme . . .. .: ' . ... .. . ··' . ' . view, the eternity of the world ,(sa~sar~), which has i.t s . .. .. . . •,\. · . . . . . . .' , .. . :, . . . . . . . • •:. l t .J i ... root in ignor!lnce (avidya ) Our ign01;ance, O_\Jr inabili~y ..t9 see thil)gs a,s they are, leads us fi~mly to beljev,e ip. .t.~~ . ' .. .. . ' . . . .. :. . .. . ... '.- ' . .. (. pictures conjt,Ired up before our eyes as _in r.e~li~ies ' P.rr s.~ .· It makes U$ believe that we can ~lter thing~, as·.~-- -~~!(~~ of f~ct,. _w e. c~an· only grow above th'em. . : ·.. . . : ~
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This emancjp_ating wisdom which b~eaks O\Jr ; comp~l; siye notions. to, pieces, is sunyatii_.,._ SinGe t~is , is, boJ_n _ ou,~ q~ the One out of ~hich ~ctivity or metho_d i_s born, ;sinpe, i_t!l,s the other aspe<;t of the One, it is one with this_i~.d,~struct, :ible _ natu~e .o~ aU bei~g vaj1·a . .There,£ ore it has b~~-n :~aid, :: ."Sfinyata is : called Vajt;a, because it : is ··firm,:; sound, cannot be changed, .· cannot be pierced, ·cannot ;be Jsplit, cannot be burned, cannot be destroyed'~ . 1 Wisdom · (prajna) ~r sunyatii · is · thought ~ to· be femill~. In the Hevajra it is described in allusion to ' 'th~ sexual is follows:
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•'• splitting · means fiss_u re bhagci, also · ~ulva· >, ·he~a:u~e 1 the · d~fllenients (of hiind ), the M~t'~s' '8;r1'd' s6. dh; ' 'g~ t sm~ihed (J:>y '' it). The .. defilement~ . (o'( .rbin(f)"' ; ~r~ <>pp~essed by '\;,;isdom ( :so thahhey ' lose their st'ren'g th" and ~e·as~ to. d!stui:b mind ) . Ther'efo~e wisdom ·. ( 'pr~j~ii ); is ·c~ll~d. fi~siue ( bhd.goci;ate )". 2 Adfayavajra. p. 23 1, quotiag_ the Va:jr\'~,e~,h!l'ra: drdha.,h sara~' -asa.u~iryam -a.cchedyiibT~ed.yala"iai;a,ii · ada hi avinali ca funyata -cajq-am.ucyate :, . . 2 Sekodde§a~ika, p. 3. Quotation from the Hevajra: . bhMijana'fi• bhagam -iikkyii£a1i> klesa.mii7· iidibhaiijantit praj>1iibadhya§ ca te kle§aa tasmrll p1ajfl.a bhagoeyate l
YUC.ANADDHA
Now w~at is the meaning of sunyat"a ? The lit~ra.l ·fr&n~latibn Is "erriptiness, voidness" 1 • However, this emp·t lne~:s has fiothing to do with nihilisrti which the Western rnihd iikes to foster on Buddhism, for Buddhism is a hard nut to crack. It cannot be reduced · to the rationalizations
and confusions of a weak-minded WEstern intellectu 'a list. The woolliness of modern myth, science, is incapable of graSping the Buddhist ideas, because it is immersed in a' world c~eated by the sciences of inert matter without il:ny respect for the q.ualitative. The modern myth is born from the error of our reason and from the ignorance ·of ·our true ·nature. Buddhism, unlike Christianity, is not '8 r'eligibil of revealed truth but of tru ths_;_truths which by their very · pi urality are but suggestive guideposts to the ·d iscovery of 'man's true nature, not unbreakable rule's for ·salvation.- It is true, Silnyata appears to the superficial .tnin·d : as nothingness, because it is nothing to whi-ch we .could ·apply the rigid laws of our .reason, the systematic ideologies which ·often come perilously close to those that flourish . among- the ,paranoid cases in our insane asylums • .~unyata. is not , n~thingness, not emptiness. It is not negation a~·d withdr~wal from reality. It is emptiness of ill,usion. And illusion does not mean the illusion of percept:i~ri ·but the ~al~e ~-onclusions we base upon perceptiot~. It i~ _the superstithm of perm~nency which we develop about :in permanent things, the i~lusion of immutability we have about changing things, the illusion of possession w~ create about things that ar-e only given us for use. It is the illusion of life a.nd immortality which makes it so difficult for us to accept the reality of death, and it is the illusion 1 This term is often translated by "unsnbstantiality'~ . . ·Now, this term is no operational ooncepb. It is a left-over from the materialisUo thinking of a past age. The problem of substance or .non-substance is no psychological problem at all.
6.
-53
MALE·FEMALE RELATIONSHIP
of death which makes us wear guns with which we shoot 1
our neighbour or kill whole nations, because we thi;1k th at they are death in disguise. It is the illusion of the ego, which makes us b el ieve to be more important than another. Great Compassion ( mahalcaru7Ja ) or disengaged acti~i~y ( upaya ) and wisdom ( prajfia ) or sunyata, the one as th~ male aspect and the other as the female aspect, are both together the blissful sense of peace a-nd fre~dom which fills the mind when it is emptied from all attachment .to i-llusion; it is the realization of resolved conflicts, of attained integration. It is the very reverse of the disi ntegrated and dissociated state of life in which the sophistiGa.ted Western world gives regular lessons every day. The commingling of Great Compassion and wi'~doi?is the totality felt by the whole . It is highest affi.rmatio.n : it is the light by which one sees, no t a light that one sees. All that has to be done in order to achieve this reunion of what once became separated is to b~ understood more as a. technique of orienta.tion than as a statemen~ oJ mission. ca:~~led o~~r:'::1 nto practical life this ac'livity '· ~akes f~r mutual tolerance and for 1.111derstanding each one's na'ture. It makes man ··res·pect his fellow-men. It does riot res ort '' t'O the dubious means of cracking skulls. It _ makes reaJize what he actually is. But this realizati-on . of -:his nature has nothing to do .with the fictitious values of rthe ego, which always ta:ke on an authoritative char-acter ·'and -become defenders of slavery. The integration of maleness and femaleness .deepens the awareness of emotional satisfaction arising from participation. In this respect enlightenment is of h ighly social value. The enlightened man, who has achieved the integration and refash,ioned his personality, will not -engage in good works in the ·Christian sense (based on mercantilism: "And when tbou alr.h~
·man
·aost
YUGANA))DHA -
let not thy ·Ieft hand know what .thy. right band doth. That thy alms may be in secret: and t~y- Father who se«;~h which is . a somew.hat in $ecret . will repay thee",) 1 circumstantinl version of "what do you get out of thl!'~ business"), but his instruction_ of his disciples constitutes in "itself a most valid s.ocial acti vity._ When an individual arrives at this goal of the realization of the insepa1:ability of maleness and fe m~leness; a.t ~nlightenmen t, then there are no fictitious · contraries. He has f~und again what he has been from the very beg!nning. All his worries resulting from the exaggerations of his ego pave ended. "If I speak of the Ultimate, (y(),l L must · kno~) that there is neither a n Ego . nor a Thou. Experience ·:Yo'u r inn:{_?St r;at l;re in that blissful state of what you are (in this.·state which we call) the fouttb . morri~nt." .) 2 I '
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The ·Cult . of Women-The Cult ·o f the· Soul. As . I 'have .already· pointed out in the prece!ling . c~apter, tbe r~)ationship between maleness and _ fc.m~len~~,s manifests it.s elf in a d_o uble aspect. The ·one is: _an. internal,. subje_c ti ve proceliS .of integration, a re-equil~bra.tion of -_ 9ur co.v~rt world · of . thoughts, . feeliL~gs , and imag,\n.l!-tion. Thro~gh it. .both the conscious ·a.nd the unconsc ious aspe~:; ts of .our soul ·are 'to be· united and harmon ized on a new levet. The ;word soul is used here in a sense quite different from the · Weste·rn conception: By it I· do not u nderstand· a 1 St. Matthew VI 8-4. 2 . Sai:aha 98 : . ghambhiraha ubaham!!e na ,~ pal'a !'"li appii!lii . sau,boa!'" ju!lll ~ahaja,~»de caz~t,M ha kha!
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THE CULT OF . WOMAN-THE CULT OF THE SOUL
55·
spidtualiied conscious personality, which is but ·. an acci-.' dental · and ephemeral assemblage of · influences. · Soul comprises both ·consciousness and the unconscious. ·Although the concept · of the unconscious ·bas been much. conl:'ested it will' be recognized at once that there are many instances . of ·conscious processes appearing . in the stream of con·sciousness which ure totally inexplicable in terms of any of the pr€ceding conscious processes. The course of consciousness is al wa.ys too seriously interrupted· to be thought ·of as a continuum, and it is these very gaps that are filled by the unconscious. The unconscious is an · operational concept, as is consciousness. We .must only avoid making the classical error of believii1g in the concrete existence of the parts abstracted from man by our mind. The -focus of . man can be ob3erved from wi~hin and from without. Seen from within, he is a ·soul; seen ·from without, he appears as the human body, · our own, · as .weH as that .of our fellow creatures. Tbu;;, man assumes two totally differen t aspects. For this r.eason, ·b~s . be~n looked u.pon as bei,ng me.de 11P ~f . tw~: parts, the body and the s.o-ql. · But this definition .of m~n i~· ' ~ mP.anin,gless proposition. An operatio.n al defini.tion 'i~ giv~n of . mao_, ~hen we consider .him as ' an··' organ.is~ ma.~ifesting . physicochemical, · physiological, and. psy.c h:6-· logic~l , activities. . The operational con.cepts which are equivalent to · the operat ion or to the ·fet ··of ciperations inv?lved in their acquisition can only be .legiti~ately ' us~d , in 'the . 'domain ' to ~hich they belong.' But tb~ :concepts app~opriate to one level sho.~!d n~t be min.gled 'indi'dcrimin~tely ~ith those specific of anoth~r. At the lt:vei 'd£ the electronic, a tom ic, and molecular structures found · 'in man's ' tiss~es, as well as in trees, stones, and oth~r being~, 'the ' c'oncept3 of space-time continuum, mas3. f~r~e, entr~py, and the lik~ 'are ~ightly ~s~d, . and ' also th~s~ ~f ~s~odc
he
56.
YUGANADDHA
tension, electric charge, ions, capillarity, diffusion, .and. per me ability. At the level of material aggregates large~ lh!!.n molecules, the opera tional concepts ~f micella, dispersion, and flocculation may be used. When the molecules and their combinations have built up tissue cells; and when these cells have formed organs and organisms, such concepts as genes, chromosomes and the like must be added. They exist simultaneously with the physicochemical concepts, but they cannot be reduced to them. . At the highest level of organization, in addition to all these concepts just mentioned, we encounter consciousness . and the unconscious~ The physicochemical and physicological concepts have become insufficient. AnJ, what is more, at the psychological level, we have to replace quantitative concepts by qualitative ones. Instead of mass we have to speek of intensity. Psychological problems cannot be solved in terms of physiology, or quantum mechanics. The qualitative is ns true and real as the quantitative. ~he in ner process of re-equilibration consists in tl'nding out. how much has been cut off and disavowed and falsely imputed to an extern&! object. It consists in recognizing that these imputations stem from one' s ·own inner being.
However, it is absolutely 11seless to simply admit that such contents as have been extrajected ·and imputed to an object have their source ~ithin ourselves, · bec~usE .1n this case they are not experienced at all as to their effectiveness. They .are but meaningless abstractions, conscious rationalizations, which never assist . . man in retrieving his lost balance. But since there is no absol"ute separation between thoughts, feelings, and things, these contents will be experienced when they become manifest in the relation of an individual to his fellow-men · t'Pd .s omehow disturb the gladness of participation. in others,
·1'HE CULT OF WOMAN-THE . (:UL.T OF THEiSOUL
51
Life i!! not a : pla.y pQt on by a prctfessional cast, it .is. t~~ intera.ction of all men upon . all men. This is :the sec~n~ a.s pect of ao, e;xternal, objective . frame of reference. It is social participation an
of
Owing to · the ·lack of spirituality, to most men getting absorbed in the objects appears to be the lesser evil • .Here,. at Jeast, :he. cannot lo~e _his_ mind, ~because .it is alteadr-
58
YUGANADDHA
lost, and the whole thing fits into the drive for power. It is~ however, essential that man on his way toward his goal does not succumb to these dangers. He has to take care that neither the outer world nor the inner world becomes the dominating factor and casts its spell on him . .As is well known, we only experience various manifestations, through our sense-apparatus from without, and through imagination from within. Each one of us is made up of a processio'n of phantoms, in the midst of which strides an !~effable reality. In the same way as it is impossible to state that the red colo.ur is existent per se, because only under certain conditions we see something as red, so also that which comes to u~ from within in the form of a picture of imagination cannot be said to exist in itself. Both the within and the without. are creations of our methods. We must ·be careful not to concretize the appearance and idolatrously to take the manifestion for the principle. In other words, the within is just .as real or irreal as is the without. Owing to the overestimation of the . without, to which arbitrarily a greater reality has been a~tributed, it is e~tremely difficult to forget, even for a moment, that the within is nothing but fantasy, .a deplorable left-over from childhood, the consequence of afixation or a recrudescence of childish modes of thoughts in maturity. Fantasy or imagination is not created by us, it impresses itself upon us. In order to conc;eal the painful fact that our ego is not sole master of the house, and in order to inspire ourselves with courage we have become accustomed t0 say: "I have done it", "I have this tendency''. Therefore, whate\'er we experience from within is a reality and must be taken seriously. It only appears as something created. Thus, even if one adhered to the strictly materialistic point of view that there is no objective ~~ality in the product~ o~ ima9ination! it is not possible tq
THE CUL't OF WOMAN-..THE CULT OF THE SOUL
,$9
consider ~them as meaningle~?. aQ.stnlctions. Th~y !:t.11.v~ a_~ least the meaning that imaginary numbers h,~ve in ma~bema tics--:-the meaning of furthering operations with real numb~rs. Creative imagi_nation alone is capable of inspiring conjec~ ures and dreams pregnant with the worlds of the futur~. In order to apprehend the inner wor)d we hav~ to divi.dej~ into parts. Their limits may be conv~nient, but they are artificial. This inner world ceaselessly · modi~es ·its form, .its quality, .a nd its intensity . . :It may be co~pared to an ameba whose multiple and transitory limbs, t~e pseudopods, consist of a single substance, and in; the samr way as the pseudopods of the ameba are the .ameba i_tself, so also the various aspects of the . io~er world of ·r~}ap are ri]an himself. The various aspects make one anof4~.r reJ.ative. There is not the faintest vestige of ab~~lute J;eality However, in either consciousness or the unc.onscious. . . . it ; . . is readily conceded that the unconscious i~ relative, but ~e are averse to admitting that consciousness, too, .is relative, That woul~ shake o.ur foundations ; that ~o,uld m~~n to doubt the supremacy of conscio_usness • . At Ot_lce v;e would . feel panic-stricken, for our conscious_ world, thought to be "real", is endangered by a fantastic "irreal" ' . Howe;ver,, if man learns that both the. withiq. world. and the without are but manifestations of an invi~ible a~~ ineffable realitys that they are catved by his ~.ethods of observation from an indivisible whole, his eyes will be opened to a richer world. A world which, although enclosed within himself, stretches beyond space and · tiine. He will be able to transcend the -phenomenal. He' will reach the stage of unitive life. In this way · the artefacts of subject' and object, of consciousness and . the un~on·s cious, as well as of the other contraries will vanish, ,for they exerted their power and held man spellbound as long as his attitude was biased, as long as he un.d uly
60 emphasized · the · one aspect' and ' underrated · the other; This piertirig ' through ·. the . veil · of the ' 'phenomenal is the first step to enlighte'nmerit, 'to knowledge. But for many people it is a ltr~mendously hard task to learn that their one-sided conscious world is not absolutely real, but only ·as ··real or ii:real ·as their dream world. In the midst of all manifestations strides real'ity which does not care if we call its ·manifestr\tions na.mes. For the occidental mind it is a: pai'nful task to admit 'that the within is e)i'actly · as is the without. Therefore, we have to speak cif the relativation of the without. 'Otherwise it will not ' be·· 'possible 'to · open the Western man's eyes to the fact that whatever he ' experiences appears as · an object, when concretized. For the · Indian mind this relativation is um1ecessary; · because from · the very beginning it was convinced of the fact that the within and the without were equally valid or · invalid . . For this reason, the Indian . mind . could treat the outer world li.JJd the inner world alike. "The (outer) world is no reality per se (nirvastulco), it Is apprehended in exactly the same way as a veil or a ·dream". 1 From "this trari~cendental point of view we are ena bled to understand the s.iJ?ile of the woman who sees the birth · arid death of a 'son '·iri e. ·dream, and the comparison of this experience with tba't of enlightenment. No longer do we cling to the surface of appearances, we have gone to the source from whence these manifestations did spring. "In the same way as a young wor:nan,)ying, onber .·couch, .(whilst dreaming )' experiences the birth of a . son, is glad when he is born, but is SQrrowfQl '?(~en be dies, •so· also the sage ' apprehends all : phenomen.a (as dreamlike visions). That 'which the young woman experienct;:s, . .: 1
Sekoddegapkr. , p. 40.
THE CULT OF WOMAN.;_THE ·CULT OF THE SOUL
61
is '(as a matter of fact,) the unborn and uncrea.ted; but it appears as born and crea:ted .by her". 1 However, · we must be careful not to confuse this rclativation ~nd depreciation of the outer . world with some sort of f~gue, because · disagreeable expe'tierices in life apparently have rriade it seem ·. unendurable: ori the c::ontrarr, the relativation of the outer world means the emancipation from . artificial fet t~rs , ro become . disentangled is equivalent to getting rid of the. influences of the environment wherein man ha'Ppens to be placed. And this environment may be an outer one, society, : or an inner one, certain esthetic and moral rules. Jus,t ll,S we are handic~pped in dealing with ethical . probl_e~s so long as we . hold to an absolute definition of morality, so we Me handicapped in dealing with · our fellow-me·n so we identify our local normali.ties, \~hicli are t4e long statistically average, ~ith . the inevitable necessitie~' of existence. The recognition of the relativity ofthe within .and the without challenges customary opinions : and causes those who have been bred to them acute discomfort, but we must be willing to take account of changes even . when the question is of morality in which we were ·bred. When we recognize the faCt that the within and the without are dazzling illusions erecting walls for keeping life outside, we shall be able to get rid of the superstition that one aspect is more important than the other. · This alone makes way for tolerance and. unitive knowledge; ·It brings to man the fulfillment ~f. his highest desir~s, 'inner ·~trength, spiritual light, ineffable peace. Thus Saraha exclaims:
as
"Do not stay at home (II;S·_ a nian en, t~;~on,gled in the objects of this world\ do not go into the forest (as a 1 Sekot'ldesapkft, p . !l!J. Quotation from the
Sam ii.dhirajaa.r~tra.
62
,y ·u .G ANADDHA
psychic anchorite) . .In every place apprehend the (activity of the) spirit. Enlightenment · is in everything. What is the meaning of world and of Nirval).a" ? ''Enlightenment is to be found neither at home nor in the forest. In this . way understand the difference. Realize the tr.ue nature of the immaculate spirit. It is completeness." ' 'A single seed produces two trees. Therefore the fruit is the same. He who knows that there is no difference, is liberated from th'e cycle of births ( i. e. he is not entangled in the objective world ) and from Nirval).a ( i. e. be is not lost in alienation)." ucycle of births and Nirvat}a are one and the same (i. e. 'they are the two aspects of the whole ). Do not believe in any other distinction. Since I have rejected all distinctions as to the indivisible one, I have found it to be immaculate" 1 The relativ-ity of both the without and the within, which 1 have discussed here at length, is essential for understanding the close relationship between the cult of women and -the cult of the soul. Man's relation to his inner .world takes on the character of the cult of .the soul. At · .the sam.e time, the . statement that 1 · ·Bara.ha. 105, 106, 112, 104: 'gharahi ma·tha'kku ma ja}li:bans jahi tahi ma!'-a pariii!•a saala nirantara bohi !hia kaili bhab:t kaki nibbc'i!ta naii ghar~ 1•Mi bane bohi P~iu. eba pari a1•aii bheu nimmala-cilta-sahnbatta karaha ab lkkala seu · n-bon gcig-la sdon -po g1iis rgyu-mtahan de-las «bras-bu. gcig da yai1, dbyer med ga.n ssms-pa da. ni ?•'khor da1i mya-1ia n-~1.das rnam gro · Jo bl1aba so nibbli!ta khalu. bhsbu na ma!'-!1-ahu a!t!UJ ek'kao~ahiibe birahia nimmala mai p4(iiba!'-!l-a
THE CULT OF WOMAN-THE CULT OF THE SOUL
63 ·
these manifestions are of relative validity makes it . clear . that neither of them can be a goal in itself. Man must grow above them . The problem to be d iscussed .in this chapter is of utmost importance, because a similar problem wa·s faced by the We5tern peoples during the Middle Ages. For re.asons, which will be explained hereafter:, this problem was ma\le to take a wrong turn anr,l, inci~ent ally, bred horrible superstition as well as the degradation · of men and women.
It is well known tba. t in accordance with his psychological development and function in society, the . male_ feels subjectively as a male and the female as a female~ The aspect of the . opposite sex does not undergo a·ctua!" involution but operates in that realm which i~ ex~lU'd~d from male or female consciousness. It reveals it~elf mostly in secondary meutal characters, biases, and driv~s. Inasmuch as man's inner feminity is recognized . as indispensable for reaching the stage of unitive knowl~dg~ arid life, so the outer position of ·women is changed, for . the within and the without are not absolutes; they, are consta ntly interacting upon each other. Throughout the centuries powerful tendencies· ·have been at work to ascribe to the male all sorts ·o f sup ~nority and to extol his logic-choppiug mind to the skies, while, at the same time, the mind of the female and its orient·· a.tion i~to a different direction were considered a's a sign of inferiority. In this delusion there is another linkage and lappmg of ideas, the ideas of sensuality and ·aggression, tempered and reinforced by the master-delusion of 'right~ ness. What the male seeks is, ' beside sensual pleasure and participation, the right to commit .a social and psycho~ logical aggression, tq become a. sl~ve:owqer, " temporarily
64
· YUGANADDHA
at least. The sense of rightness -is a.pt to · be excessively. . au thorito.tive. It" confers quite a d isproportionate merit on ·th e man and makes d isagreement a heinous crime. This nightmarish delu sion has in course of time become ration alized and institutiono.lized. Therefore, it will be very difficult to get rid of this obstacle to human develepment and growth. Our mind is so constructed as .to delight in simple facts, fol'lowing the principle of minimum effort an d. of mo.x imum pleasure . And the most simple thing i? to b elieve in the rightness of institutionalized custollils. We feel 8. ki·nd of r~pugnance in attacking a diffic~lt problem as._that 6£ .the ·relation b~ttw een man and woman . and of tbe achiev'ement · o.f harmony. Even the spread of science has no·t ·purged us from .this authoritative attitude. It l:ias aggravated' it, ·beco.use th e relo.tive certain ty of -;ome : sci~~ tif1c results bas created the impression in cur minds {b~tth~ application of sc !en"t ific methods automatically prciduces 'tr"uths of scientifi~ validity. But scientific truths a'i-e no.t imrri.utable. Th ey will b'! changed as soon as new and beller m e ~hods are developed. But we must never· forg et t~1at ' the intensity of the lo nging for the ultimate goal , whatever this mo.y be, is more important and a much greo.t.er factor in life tha n the rightness of the methods . U nd~r .certain co nditio.ns .the tend~ncy t.o debase th e, woman ·and to shun her as if . she bad the plague is i_ntelligible. When an individual has lived all the time :in a W!\Y that corresponds to objec tive "conditions and their ~emands and whe n he h·as real ized the per il or" bei ng attracted by the . external objects '· or events to such a degree as t~ get tot ally lost in them , he is apt to denounce ~nd to dygrade · these very objects. For th is seems to be :the . only . possible n1eans to elude the attractive power of the . Qute~ world~ Ai: · &.11 times the relation ~£ man to wgman - ~as l?een .~har~cte):'ized' by se ri'su~tl l ty, iri a narrq w ~r
THE CULT OF WOMAN',.._r.·H E-· 'CULT OF THE SOUL
65J
sells'{l ·; of~ the,.word; ·by sexual'i:t yY: Of. :·c·o ime! ,'it :.:li'S ;bnly natural that :.·a rri im ' shoutd ·, cance;n-t'r afe< ... on ·!the ; r:ole:bf: going ·· to. tbed 'with a wcm aU: ;·i tl.yleids pleasure and ·f5 'Self•· impmrtant ,:: but it:is also· the .very reason in the · end that' he; knows ·· so-· little "about>woni-en. · Since a' in-an• ·s·ees· :·~the: woman · tibroogh .the -extrajects:of.. h:i's own ·inner femiriihitf he realize~ how . a . woman looks at.>nim in p-artkula:r;·;bu t: he · . never :.-trie~;_ · to : find . out .. how a. woman ,-.; J:cioks ,).. af thin.gs ..: in ~ - ·.gei)-.eni.l.. So; whatever." >& . man: , has :, ;, t~· say about :- th~ nature of a . woman is dis torted ,~b:jr.t . his ext,t:ajects . .. TQ.e assumption -that a woman is<mor.e e~p6se:d; to, sen~}la)ity tpan: a man: .is j.us b his fancy. ~ . ·A ~a.n' is :oni.y. in.t ereste_d in. ,his O"Xn feelings, the ones a: woman·arous·el> i:rt · hii:D:1 , He ca.Hll' that "knowing" . the .wom an . . Now, in;. B ibli~· cal terminology , .' .' k nowing" is . the: word for. lying with'' ·s ~om~n. Th~e two. a~e usually, r,nistakea for ,the :s!Jome thing,: Carna~, ~ ~nqwledge; a mea,ty scql;lai·ntanc~,d-s . : a..bout a:H: there is as far as most men's knowi:o~ .rwmnen goes:• .::His. selfishness does not allow him to "know" a woman at all. The · wooUine'ss ; and: ol::H iq~eoess> ·~f;'-&is seds~ 'of'r.l¥bt'ness then causes him to construe rigidly st 'ancfardizga:·i ype's' and to muqdle . ~h i ngs up. Sinqe the specifi.<;: irn ~ ~ ·I?:!ll~~e: . ~ · . •,:-: : I -~' ,_ .. ... -.. ~ ·· .· ·. ~·• · ..- ;,l ..,)-.,l l ' v~) . • / \ of femioimty ·is obscure tq,. .the male and hence a~pears to ' ' .· ·, : -; ; (' ··-_._ .. . ;.. ,.· . : . .__ ' '! ' ,: him only wb.en extnijected.'.a nd 'objectiva.,te9. in . ~ ·. ~<;n~a..[).1. •••,. j: . . ' . . ; .. ahd 'si'nce · this 'feminine . nature is of inferio~; qu.al.ity the ~ j•' ~ ! ' . ' !. ) ' i rri01'e it' has 'been exduded, fx:om an~. shUI~ned _, .by.,, . ~p~ dominant masculi nity, a n excelle-nt testim'on i is ..gi~~~ -{~r the "truth" that it is not the man who is such an inferior ·j: ' being · but the woman. Thus again he rigb,t)J;l,. p !;J;nis~ing her and ·in prote<;:t ing himself ag_ains; h~ iQJ~d~Jence. Re foriiler~: an,
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in which it bas been stated .t .h at wo.men are unable to. attain . enlightenment; . that. being· a male is better . than being a . wo_man . . I ment.ion . only the . following ones : "lt . is not possible, it cannot be that a woman ;becomes . an Arhant, a..nXEnlightened One. He knows that..this is .not. possible. He knows, A9wever, that a man becomes ,an Ar.hant, an Enlightened Qne. He.- ·knows that this is . possible" •1 . And, "All women may be reborn as men". 2 - ·Such statements, however, have never . been · mixed up .w ith a weak morality as have those of some depleted, psychologically inhibited Christian F atbers ·who exclaimed that every woman ought to be filled 'with shame at the thought that · she ·is a woman, and, that married people ought to · blush at th.e state in · which. they are living. 3 Moreover, these · statements of the inferiority· of women have ·been refuted · by .other .passages in the Buddhist texts. · Th~ goal is beyond suc::h secondary and unimportant considerations -as maleness·and femaleness . . , ' ! :Wha.~ is the m~aning of. fe~inioity, if ope's .mind is. well copcentrat~d, ifknowlede is in him who bas realized uf~imat.e truth ? H~ who ponders o~er such pr;oblems as I a woman,_ Am I a man, Am I something . ?" may be addressed by M~ra ( i.· e. the temptation t~ . identify cmes~lf with sorrie co~~eptual ·abstraction or other ) ". • .
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Majjhima-Nikaya III 65. gill:~sainucoaya; p. 219.
8 St'. Ai:Jlbrose, Exhor~atio virgiuitatis, ed. Migns, vol. xvi, col. 346, Olement of Alexandria, Paedagogas, ed. Migne, series · Graec~. vol. viii, col. '29. Tertullian, De cultu feminarum , even went so far as to &tate that tho woman is the gate to hell. (ed. Migne, vol. i, col, 1805).
'- Bamf utta,Nikit!a I lijO, ·
THE CULT OF WOMAN-THE :CULT OF THE SOUL
q1
·Unl!ke· totalifa~iah . systems, which .ignore ,the ;;indivi7 .dual, only take account of human beings, believ.e in the reality· 9£ :the Universals, and treat. men as abstraction!!, Indian religiosity has avoided .the .error of the standar;diz.:' at ion of me·n. If :·we·.. \Yere all ideo tical, we · coutd ,b~ · ·reared and made to live and .wor.k in herds, like cattle •. A.ll statements have been made . during the instruction of _t·h e pupilsby . the Guru. Therefore it is absolutely nec~ssary to kno"' what sort of man that pupil was . to who~ such statements were made. Otherwise Ind'ian statements will not be understood. Indian teachers are not . book· minded. They do not prefer to study man on parchment r~tber . -than in . the glorious original · However, .t o·enqu· ire. about the ''who'.~ and not about the " whaL":·. is a stumbling-qlockfor occidental man. For he only hears; !l~P.l~ins, · .and f!,.rgu_ es 1,1pon the assertions but deletes the subject wbp m.a~e a_n d . makes . these assertions f~,o~ the ,agen~a. Wit~ . pim. truth . is absolute, finally. t,LD,d imm.u tably reveal~d~ But , absol_Qte . tr,u~h , is pl~b. j1,1s~ ,1 bl~b ,, ~n~~· ;·: Eve~,y truth is .. tq.e c~ild ~f , shi,J?ing. trl}t_p, ~p4 .will •bege,t ,hos_t~ of little .truths; ev~,~y , ~rror is ~he_ child o~ more b,asic error . ~nd-hi&bly: infect!ou_s, ~e~9e a .co~mu ·Il.ity._me~,~ce~ The,r.~fqre, an:yc,>ne w.h:o. d~yiates _ f~()m tplth .must be P.urged. Ca~sarean. m~.dre~_s1 . wbi~h i~_ip~~ell~ in every· rigid system, · is . at its height. If w~ take into · .th~s~ · ~t';tements account the individual who lias . . · -~~de .. .. quoted above, as well as him to wb.om they ,w ere made, these assertions will take on different meaning; :. No longer dO they Claim Universal validity Of CVen ' infallibility 1 they ,
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saddba rm lL~uo~arrka su tra, p. s7a : · ' ha ·ca 'ist• ·i ~ a tato:a · ~ a .;i bhiEo ' · · ·· n/i.pi Ca' maithunadharma sarva§ a~ upap~d'!'ka , te .Jinoras ii(l.. · padmr-ga rbh~u, ,~i~~ !'!!a ,11-i~malii~~
in
THE CULT OF WOMAN-THE .CULT OF THE SOUL
69
is .the story of becoming aware 6£ · one's own. . ~ncredible -p aten tialities, ,·Of appreciating some of the miracles. of exis· tence. ·It is true, this inner reality which superposes:itself upon th:e outer reality distorts what is commonly..called reality, but it enables man to see a little :more than he would have $eer'l otherwise. It demonstrates ·that- :the normal field · of consciousness, .busyiog itself .with . the. with.· ·o ut, is only an .insignificant fraction of reality, of what· man is capable of. perceiving, and that no image of reality is whole which omits the concept of value. ·The shock .;of discovering ;that no object will ever yi~ld unending pleasure, that ever · and again it will thwart the hopes and ambitions :oLAhe subject, cnuses him to renounce :the objective world 'and to..seek relief iri some other and .strange ·realm. · But when in course of time the individuai'learns that both the without and the within are abstractions of his mind he will · find tbe . way out of this dilemma. ·And when he : }ea~;ns that all holding :to the ·one or the othe:r is an aggravated ..;conflict, when he feels that the .tempor-ar.y ·peac_e he · has won by' renouncing the object and -clinging :to :the within ·: is breathing spe11 to prepare-Jar war; he·· will 'tra.·nscend the- con trades, because now ·he fully kn'ows :th'a:t 'within a·n ·d,~wi:tb.out are ~ aHuring creations of :his m!nd. "Wi th~J:l.t :_,the -t~rbulenc~ . (of th(\l .co.nt~~ries); .alvx~Y;~ remaining the same, such is the natu're of m~n's -inmost ·. reality• .Becau'se all sorts of enta'ng'lements 'haV:e ·' been· ·.gi.ven ',up, -there is neitber.:vioe rt.o r :y.ittue. Kar)ha ·bas:-cJear.ly ·state'd .· so." '1 . Psychologicaliy speaking, . ~he shift of lri .ter~st fro~ ·.'I -
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nitat·ai111a sama sahaja.,-i'ia saala-Tca~·b:.r.ahie.: niihi KD.!thu .p.huijA. lea hie
: ,papa~.Pl'!~!ta ra~_ie- kucd!a
0'0
YUGANADDHA
the withouno the witnin 'manifests itself as . a ··reduction of consciousness and as an increase .of . imagination whic~ ·so often has .a. visionary character. -This ·transition . from :ufact-consi'dering" thin king to "fantasy" thin king ·is oft~n referred to as :a regression to <:hildhood,: because . it is usually childlike in that it corresp01ids both in cba.r'a cter and intensity to the emotional moods of childhood. ~ Whet· her this "fantasy thinking" should be condemned as being organized regression to childhood or whet'her it should be ·valued as a discipline of the development of mao depe,nds upon the significance :we attach to the emotional experiences of childhood. We must never forget that . imagination ·does not merely employ childish symbols ·. of loye, .fear, an'd awe as emotional equivalents ·for adult e~peri :ence, but . that it recap tines an intenseness and directness of emotional· experiences, rarely met' with· in adult 'exper:ien.ce. 'If, in· any respect whatsoever, ·. these "childish!' ·experiences are more important than comparable adult ~nes, imagination or fantasy thinking in making hnf !J.ntileu emotions available for use in adult living,,, performs -~ .tremendously ·valuable psychic ser ~ ice. :On,. the psych·ic plane, childh.ood need not ·necessarily . be ·, the immatur.i~y of man, .it may be .much more the , prepa.tatory stage of the adult mind, just as the tadpole is the preparatory . . stag~ :of'th~ frog rather~ than "ari' i~matur~ 'frog. ·W e have an inkling of the ·fact that our ·mind ·is not -entirely -described within the four dimensions.of the physical continuum. It is situated . simu_ltaneousl.y .;:w~tbin the _material unive,rse and elsewhere. It may .insert itself into th.e cerebral cell~ and stretch outsid~ spac~ ~nd ti·m e. We know that our physical individuality co~es into ;being when the spermatozoon· enters the ·.egg. 13ut before this moment, the elements of our body" are ~- already in exist-
THE CULT OF WOMAN-:-THE -CULT OF . THE SOUL
71
ence, sc~ttered .. iq . the tissues of our remotest ancestor.s. We depend on the past in an organic and . indis~oluble manner. But at. · the same time our tissues prepare the future whi.le fulfilling their own life. Thus, we are linked to the future, although our self does not extend outside the present. ·rn the same way as our bodily . existence is.· inseparably connected. with the material universe, so als,o our other aspect, called mind, is linked to the past and .. the. _future. Thus, it · possesses both human and superhuman po wers . .In fact, it is imagination that stretches into the re.a lm of the . superhuman. And doubtless we should _have to . lock . upon imagination as the . m~ans which ~n11-bles man .to. retain the values of the. superhuman, of godship,-;,w hile. fulfilling the destiny of man.
It is our momentarily consteUated individuality ~vhich is either male or fem~le, tha·t is to s~y, o~~ masculin"it y ; ; .· femininity is a segment out of the whole which, in ter·~~ of out· empirical world;·is both: masculinity and femi:riinity together. · Just :· as in the male that factor or quality which· is .:called: mA-leness,· :is encased in the temporal -and spatial· frame called man; 'so also that other factor called female·ne5s is encased in the temporal and spatial front ier·caJled· woman'.'' But ·both are ·only so many 'images of the indivisible · whofe~· ·Now; when through im-a gination ·a man gains an ' insight . 'irito the fact that his male field of consciousness is but a tiny .fraCtion of the mind that stretches beyond his. individuality into the realm of godsh ip, the reperc1:1ssion . of this e x per.ienc~ will be that he to..kes a different vie;y of women •... For ~ith him . it is. feminini-ty that is li~ked to the superhuman, which in the fo.r m of. ~ wom :m, a. divin~ worn~~ as · that, appears before hi~ eyes. ~-i li' l~ok upon women . I!,S.. so many manifes~ations of what has been ~xcluded by his dominant. ma.l~n{lss, · .1\nd he wi.ll re~liz~
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72
YUGANADDHA
that suffering, which bas resulted from his one-side'dness, will; not ])~ · ended by suppressing all that which is not male, but that it will be ended when maleness and femaleness intermingle in the iii divisible whole. In retaining the values of gods.hip in his human life he will respect the women and treat them with awe, because harmouious participation is more 'important than brutal domina n ce~ Thus the cult oL women means to ·acknowle·dge .the value of· 'the woman and to take her as a· guide in the 'profound ' drama of integration. For it is she · who transcends the frontiers erected by the male. And again there is this interplay between the within and the without. Out of the world, symbolized · by the woman, man 's soul is born, but out of the de~ths of his soul the world .f.s born. ·This world' is a richer world. It is not a world based on psychic famine, but one based· upon emotio~al economy of. abundance. Fdt the male the. woman· is simultaneously a.·. ma:l!erial• opject and, a goddess.. He may learn. from. her ·, and be.come tnspir~,d. Through her a world o.f lo\le ~~~~d.\. be!iUtY: m!I-\Y be .created. No.where.has her . double asp,ect peea: describe.d in. a more beautiful way .than by, Ana.iJgava.jra. ~ "The: Wisdom-Perfection \ ·pra.jnapa_r,a,mita ), mus.t be adored . everywhere.. by those. who. striv,e,, ·for ) ibetatiqn. Pure she .stays in the r-ealm beyond . this;. empirical world. (:-paramartlie ) ;-io. this empirical world ( .samvr~ya. ) she has a.s sumed the:.form of a. woman. ''In the disguise of a woman ( lal i:r.narupam' astliaya ) she is everywhere present. Therefore the vajianatha has stated that she is born from the outer world ( bah'yartna· 1 sambhava .. . )".
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73
THE CULT OF W OMAN~THE CULT OF THE SOUL
Siinilariy Lak~mirilkara, the sister of Indrabhliti, exclaitns that'"Women in all social positions must neV,er A woman is Divine Wisdom ( bhagavati be despised. prajfia ). Only in this world she has assumed bodily form". 1 However, this interplay between the cult of wqm,en and the cult of the soul with all its social implications is but one step toward the goal. It is primarily meant _to open man's eyes up to the fact that winning one's soul and forgett ing the world is as dangerous and morbid as ·losing one's soul and g aining the world and subjugati.ng nature. A. man whose conscio usn ess is focussed upon. the objec~i~e world, because he ex pec!s the decisive factor for his life to come from outer objects and events, runs the risk to be attracted by the external objects to such a degree as to get lost in them. The more he gives vent to this drive .or. event the more be•is doomed. For an external object .. . I . need not necessarilj be .uormal, even in the best. poss,it>,le case it is. only valid for the .time · being. How eve~ su~~~-~~ rur he may be considered, his success in life is not.hirig in . comparison with what he should have -achieved.. .. . ~a~ simply played his role as a member of a so~ial and . bioi~~-: from s~arts ..... ical team. On the other hand, a man 'VAO ... . . the inner world, which is not identical witJ:l his ego R_~t exists before an ego has developed at aU, wil;l su~j_~«t,l ivate his consciousness to such a. morbid degree a.s ~o become alienated from tbe world. He tends to. p.ress ' .•.. . . ... . ,.the immense richness of the inner world into his ego and m~ke
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YUGANADDHA
it the subject: of non-subjecti~e . proc~sses. T _his. a~tificial subjectiva.tion . of . the ego results in its .hypertrophy and is as morbid as the d·epletion of consciousness which causes the . individual to measuretup to expectations and to fulfill duties. This latter process seems to be the normal activi ty of the Western man, because an undue emphasis is laid by him upon the externalize d, material mass-man value of his civilized age, which is an age of worthy pasteurized persona.lities, ·of mea.ger passions and spiritual involutions. However, there is no difference between the man who subjectivates his petty ego and the man who is nothing but a puppet playing his appointed role in society. Both are oblivious to their real nature. Both are miidly neurotic personalities. None can bear the other. Although the cult of the soul elevates the image of the· : woman, makes it shine forth in divine splendour, it would be- erroneous to assume that this spiritualizat iona term, highly misleading, because th"ere is nothing that might and could tbe spiritualized,-corresponds to a kind of striving for what is like a Platonic idea of femininity and makes man go down on his knees before a phantasms. called the · Eternal Feminine. Masculinity and femininity are . only manifestations in this multiple world. And it is just the same if I call this world material or spiritual, because both these aspects have been carved ·from the whole by our methods. For this reason, neither the physical aspect ' of masculinity · and femininity nor the spiritual aspect of these manifestations is something ultimate. Man mu st realize that he moves in a world of pictures, of abstractions, which, after they have been added together, are still less rich than the concrete fact. He must learn that what he calls a man or .a woman is not so much a descriptive term for concrete facts, but one by
THE CULT OF WOMAN-:'-THF CULT OF THE SOUL
1.5
which ·he is given not. only pictorial knowledge ~bou~, . b~~ actual · insight in to the nature or'spiritual relations ..~ ¥.1!-.r:;\ ar.d woman are . not separate entities. From t~e·. things encountered in the world, whether rocks and clou4s, earth and water, mea aod animals, certain qualitie.s . hav~ , b~eg abstracted. ',fhese abstractions, and not the . c~.pcrete facts, are the . matter of reasoning. .But they !D~Y ke mistaken for the concrete ; fragmentary .aspects ~ay. Q.e considered as representing the whole. The most simple abstraction is the. objective man and the objective ~oma~. But the transfiguration of the objective woman in a. divine appearance should make man realize that everything .t hat lives transcends tbe artificial frontiers erect~d by tbe~e abstractions. . This insighl is blocked when he concretiz.es the abstractions and thus deepens .the cleavage b_et~!!en himself and wha.t · is- so essential for :compteter(ess. ·.: For when the fascinating .beauty 'of these abstractions, whether of our ' physical existence or of our spiritual one, domio.ate.s our mind and enslaves our thoughts in the realm of ~at~.er and spirit, it becomes dangerous. Man must continue asking questions . which, from the point of view of sound, scientific criticism, are meaningless. Curiosity must indxo·r ~ bly drn.w h im onward to· unknown countries. A man·· who is co ntent"with his self-made abstr actions is ~a.r 'from: being a man. He is just a brute;· In order to bring to' light his true nature, his Incredible potentialities, and ·the way to realize them man needs gu ideposts, just as he needs dreams to perceive reality. Thus also he needs gods and goddesses. Only through them he will understand certain significant aspects of :reality which now escape hi'm . ··Through the woman, who appears in divine splendour before·. his eyes, he will discover that in addition to the plensure-principle which he exemplifi es by lyi ng wi th a woman when he feels a sudden biolog ical there is also a j oy ~·principle which
urge,
76
·Y·U GANA-DDHA
he may discover ·b y enjoying in imagination all the women th'at all' the men in the world have ever wanted to enjoy, or ever will want to enjoy. Th11mgh imaginary, this would riot be an unreal woman, but a woman of augmented reality. The vivid experience 0f this state of mind is, of course, - a kind of dream; but it is not merely a lucid dream, it is a perception of reality in which all objects retain their logical relationships wbile taking on a com·pletely ·new emotional meaning. It is ·a world of harmony, ·a world that embraces everything, because it is everything. Here man ceases to be a shadowy schema. The veil which Iiortnally 'lies between all men and all sources of light has be:en 'lifted. Thus the contraries of masculinity and femininity with their endless varieties and transformations 'expose man's insularity, criticize the questionable idealisms of just being a man or a woman; and serve as.guideposts toward the apprehension of the invisible substratum of nran and of the universe. Therefore, Sahajayogini Cit'lta 'is -right iri stating, <'That man may wake up to his _true nature, pqre in its.e!f and without duality, (this ipvisible point) maqif_e!lts itself ip the shape of a man and of a woman". 1 However, if a man d_oes not learn that be is operating witlr pictures or abstractions, falsely taking the images for c.o ncrete .facts, the consequences of this delusion will be ve{y grave. He will blame his lack of inner peace and integr~tion on other people who have schemed against bi,tn and given him a. ".d irty deal." The more he broods ;Qn tb.i.!? . ~atter, ,.the more he becomes convinced of ___:_ the fact
__ ________________________________ __ 1
Vyaktabhftvanuga.tat ,lttvasiddhi {ldi" . gltis-au-med- ci,-~, m1i-bzin-gyis mam-par. dag-pa-i lha n-cig-skyes• ~~~~ . gn,as-~~aba-suf bdag-11id-kyi don-de rtogs-par-bya-bai pflyirJ bdag-ilid a'ky~3-pa dM~oJimd-mcd-7cyi gz ugs- su tmioa-pa r.spl"'~l-teJ
'l'HE CULT OF WOM.AN-THE C,ULT OF THE SOUL
(J7
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if people are plotting ag_a.inst him, he -m.us.t P.~- jl. very important person, a genius, a he a ven-!1ent ref_ormer.• Tbese two examples are clearly recogniz!\ble as illustrating the delusion of persecution and the delusion of g~;:arxde~~ "'hich, when they become deeply embedded in his pers 0,q ality, characterize the dangerous disease of -paranoi!L• Most of us behave at times as if there were something ·,of the paranoid in us. We harbor · suspicions about o.u:r fellow-men's attitudes and intention.s toward us _.a!l9exaggerate ideas of our own importance. U $ually we recognize the milder imaginings as delusions, are •ashamed of them and try to repress them, instead of trying. to find out {rom whence these delusions sprang. But in most cases we are unaware 6£ this pr.e valence of delusion . .in __o:ur lives, because it is institutional rather than personal. Qf course, we easily recognize these · delusions of persecution and grandeur, when t~ey arise in the minds of men beloJJging to, _a group which is not our own. But when -U~~se delusions are part of our own ideology it is .almost iJ;l}poss.ible for us to see the truth. The constant feeljng of lurking menace, the craving for securi.t y, , aQ.d the futile endeavour to keep up one's · exaggera.ted self-importance, so characteristic of moden~ .cloak~. aqjl dagger civilization, are basically attributable to Jlle .f~~:~t that images which should have been taken as .guideposts and gateways toward the realization of all the po_tentialities in man, were mistaken for the thing itself~the finger pointing at the moon was taken for the moo.n. How dangerous it is to mistake an image . for a concrete fact and to forget the ~eaning over the f~r~. can most clearly be seen from the cult of the H?lY .Virgin during the early European Middle Ages, the direct c;:onseguence of which was the persecution of witches. .The
78
YUGANADDHA
cult of the Holy Virgin Mary was closely related to ·the cult· of. women which started during · the time· of the troubadours. The appraisal of women; of their spiritual q·u alities such as tenderness, love, kindness and charity, rather than of their physical beauty, was indicative of the development of the feelirig that man alone was incapable of · attaining the goal 'of true manhood, without beirig 'inspire cl · by ideals be yond hi.s manliness. For too long n 'time there had been a kind of dictatorship of the ego over the ·.mote generous elements of th e soul. The woman, whose divine qualities appeared before the eyes of the man and made her all the more lovable, incited the knight to seek the adventures of the lo wer and higher worlds. It was . a quest to become worthy of her and to become united with ·her both on the physic al and spiritual level. The man found himself an extraordinary psychological situation, ·· which was not only a social problem; but a I deeply religious one. This religious aspect of the cult of women was a challenge to the dictatorship of the Church. The · fact · · that woman was endowed with divine qualities, a godlike being, appeared to the Church as a revival of · paganism. Like a.ll dicta t or ships, dedicated to the cult of power and prestige, the C hurch was forever haunted by a lurking se nse of in oec ur ity wh ich n o tr iumphs and no -purges of enemies-in this case of · beresieS--'-Citn ever . quite set at rest. However, this new m ove ment which raised woman above the level of biological destination was too stron g as to be simply ignored, or to be put aside off-handed. So the cult of women which implied the development of all that which bad been excluded from the world of the male, was converted into the cult of the Holy Virgin Mary who had no place in early Christendom with its Cosmic Dicta tor and its other exclusively male fnci ors. The results were terrific. Fo~
in
THE CULT OF WOMAN-THE CULT . OF THE SOUL
7,?
now the cult of the Holy Virgin b~came a weapon in . t4e hands of the central dictatorship, serving as a pux:chased magistrate serves a tyrant, to legalize cdme, converting murder into execution, attacks on others, into misun~er· stood crusades. The mea ning was sacrificed for the fo~m, unimportant . paraphernalia were considered as essential, ' . ' and any deviation from the form was a blasphemy. While the meaning of the cult of women was to_deepen the aware oess of emotional satisfaction arisi9g . fro~ participation rather than from elimination, and to J?.ave the way toward the realization ·of man's true nature, this cultural development was stopped short by twisting it into the formalism of the cult of the Holy Virgin wh~s;e image had been rigidly defined by that time and attain~.d a definite place in the semi-politica-l hierarch~ of.. , t~~ Church. Since the objective woman who someh
80
YUGANADlJHA
viCtims
were convinced of th~ rightness of this · mass
paranoia. The interruption and distortion of a spiritual proce~s at an early stage has deprived the woman of her dignity and has made the man a renegade. lt has caused ruthlessness and lack of scruple. But the problem of integration is still waiting to be solved. The solution will not be found, if the economic or educational level of women is gradually raised. This m ight even inean that she is becoming more miserable. For if the recognition of human dignity is not increasing at the same rate, she will get more hurt than happiness from her progress. The higher she rises from the servant or slave state, the more bitterly she will feel the gap betwee n the place she has earned by her own efforts and the recognition accorded her by the male. If she is e:xpected. to consider the male as her lord, then the vety scale of her achievement will b ~ the measure of her humiliation . Man must give up his paranoid attitude toward the woman , but he must find the way by himself. No committee, no encyclical letter will help him. Moral maxims which run in mere negatives are useless.
all
· 8. The Various Stages in Integration. Although. I shall try to make ' the subject-matter of this chapter as clear as possible, I am fully aware of the many difficulties that are inherent in this atte.mpt. The probJ~m of.integration can be approached in a better way through
a.~::tual life than through intellec-t and science. Moreover, fpr the uninitiated Western mind it is exceedingly difficult to ~nderstand the symbolic language used in the Buddhist
8.
81
THE VARIOUS STAGES IN INTEGRATION
texts._ I~_d _i~n _ t~inkjn~ 171~kes i~~ en~!rely _clear that it is ~once~ ned with non-i~ tu.itible reliitioris rather' than :wfH1 tJl~o_ries__ o_f constructio~. ~bich are c~n~ected . with syhiboi; in __ th_e sen~e of sensuous intuition. · The_Buddbis(sy~bols dq . npt d,es~ribe the sens.uous schem~s or models :by wi:{iC:h it is squgh~ .to represent or "pic.tu~_e" rea!i t'y ;_the·{~efer; t9: .formu.las ~y wpich relations rather than things "a['e r:l'!pre~~nted~ The entire i~port is o~ ~unction and'.not '~n S:tJ..~S~~pce. In this respec.t B'uddhis~ · i~ on a· level with t.Q~ t.ren4~ ir modern s~ience. Mod,ern sciences, especially matA~matics and. physics, give us .a "picture" or · ~ymbollb . . . . rep,re.s entation of a complex of relations. The idea'! ··of sqi~ns:~ is ~0. longer to picture b~ t to predict. · That ·is to s_ay, forfTI.~rly, t~ know or to. und~rsta.nd a _·physicai l;l.~PP!!l!ing iQ i1ature was equivf!.lerit to qur ability ' to' make fl. m~~hl!-~J.y~I · moq~i or picture of it ; no~~days', the ~-pr~ce: . . .' I '. • d,ure wl)i~h tn~~es prediction possible is lha't we· make~'for o.~r.seiye~ symbols qf such a. cb~ra~ter t)lat · tbe;· n~cess;ary rel@.Jj9ns.. qf tb~ pi<~t~res correspond to ne~;:essa.~y rnilati~~s ip_ .tq~ q~j~c,;ts. Thp~, to un~er.st~nd. o.·· ph~~Oin'enon·· iri P.fl.t~~.e i~ 09 longe~ . g~p~n4ent ~~pQn QU~ aqillfy t'b ma·k·e ~ mechanical model of it. The ' mechanicaJ ··models · a·r e ~e-dt\u~ced· --· to -th~- role of mere d·u~mie~.' Nece~sar}• for •I,
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_l}l),d..~;~~,t~'1.4,ing_ ~~e ,~l:t.e ma.th~~a~i~~l fprr;nu,l .~~-=::ir< -''fhi_dh
.tp~se 9..-gw,rnj,e_s. fu.nction.
B~t th~ ·i!Jlpor:\fint thing"is that
ip_ .~\1"~-~ . ~ f~.P~~~~n-~~-tiop ther.~ _~_ re ~~" 169~er -: ·a1_1Y thitigs ·i_o ~!1-1~ .~_bou~.
Tbey are all dissolved into relations. · Even
~~!;:,1;1 ~~tim~·t~ units as ~emai~ are .not · f~d~pen4ent re~ls
pgt_ ~aQ !;>e describ~d mereiy as e~senc~~ whic.h b~do~i · re~l py e.nJe~ing ~el~ti9ps. However, ~his ma_t~·eil;tatic~l-physic:al ~tr'4~tpre certainly not the wofld. It pr~se~ts 'o'n'J:y ' th'a t ~~pect of t9e world ~hi~h is a~cessibi~ ·_to tb{mfithem,t~J~~;:i"p. o,r p!tys.icis~~ Under!)tnndin~ .o f th~s sphere ' d6~s P.P.J WlfAD. .P,I~q~rs.t~pding pf man .9r of t~e cosmos. ·tt. is
is
8:2
YUGANADDHA
~x.~c;tly .. here, ,t.h at .,13uddhism differs from modern -science :
~nli~e .sci~ntific symbols the Bu~~b i st symbols do not
merely represent, through partial coincidence, chara~ters a11P.. ,.relations. They are, or at least are supposed to be, ~ . vehicle .or. medium of insight. While the merely intrinsic $ymbol only represents, because the symbol is not ide ntical ~vitq the th ing symbolized, . although there is partial coincidence of s~ch . a character as to make analogqus pre.dic.a tion . possible, the insight symbol goes deeper. It makes us see. But more than this, whether the ~dentist speaks of man or the ·cosmos, of nature or human nature, by the very fact that l1e speaks the ~a.:nguage of science is implied that he has excluded the . ·qualities and values of things. Because science .~ ?"phides all va~ues-nnless it does so it cannot · get ~nde~ . .way at all-it is always in some sens.e mechanical. .It is erron~ous to !!Ssume that because mechani sm in the older·: sense has broken . down, mechanism in its intrin sic character.: has been given up. The mechan icaJ models of older pl;lysics may have been abandoned, but ·the ma'themodels that have been. substi tuted are no less ..matical .. ID!!Cbanical. The exclusion of all valu~s mea ns the ~e~baqization of scienqe and of life in general.. Buddhist symbols; alt~~ugh they too are operatio nal, never exclude the va.l ues and :qualities of what they · s·p eak about. The function of Buddhist symbols is to make us see things other than in the context? of the practical, the material, and the ;,n~tural,;' to throw light upon this very' world. In other ~ords, the . Bt1ddhist ·symbols seek to shed light on exist~ncein .its t~tali ty "by figures that ar·e taken ~rom the P~.enqm~_nal, from single aspects of existe nce as it appears i11 . ou~ experience, wbile the scientific symbols seek to shed .lig~1t on . ~ore complex relations ·of ex istence by figures from the · more intuitible, a.n'd the referend is still pheno-
8.
83
THE VARIOUS STAGES IN INTEGRATION
mel)al. All this has to be borne in mind if we actually want to .understand .the m~aning of the . various·:-: stig~s :·,jfi hu man growth and developmen-t. As soon . as a man and a woman meet, the ..s.i t,uat\on and the relation between these two becomes r~thet: , fOm~~·.\· cated through subjective as well as objective factqrs '"which considerably influence and mould their behaviour. ·.since neither of them ca~ imt~nd to be comple.tely a~~;e 'of all the latent potenti.a lities, to say nothin g of having ~ct.u,alized them, many factors are obscu re to them. 'A nd ' )his is the very reason that neither of them knows only an insignifkant part of .the other as well as of himself. This. partial knowledge. ca~ries with it the fact that most of the ~ctions of both the male and the fem ale are dependen:t' upon . ···. : .::: .- .•.) unconscious motivations, a.lthough ca.ch . one. believes to act very consciously, becnuse the mome;lt·~~~y · :-c:o~~~nt of co nsciousness is a.Iway s over-evaluated. It is t'h eref;;re not to be .wondered at that e ach ·i~ dividual \~~-d~r~' these circnmsta ne<es presupposes the same at;itude and -tl;~ same interests with the other,. O n account of this identi~y it is hardly pos.sible to speak of a truly mental . r~l~tionsbip, for mental relationship presupposes a fai.rly high ~egree of awareness. Th~re can be no Cloub~ t11~t onth,is: ievel of human relations the .Pos itions of the 'male and. ~b~ female are mor.e or less defined an d regula t ed by c~·storos and that . the relationship . of man and woman is ~~.iriiy concerned with the propagation of the species... Altho~gh in 'course of time co nsc iousness expands' and, in conque.rin:g the outer world, fortifies its ·own sphere of ·power:.and possessi~~;1 ess, yet it becomes more and 'n1ore ·ide~tft'~l with and subservient to the biolog ico I functidn' ~d~~ii. 'Morco~er, the interest of the individual is ' direc.tcd tb'~· -n1;d -, the outer world, th e obj ects of which are so nttr~ctive -it·n.cl .
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84
YUGANADDHA
(asci~~_tjng that the . i!}dividual hardly feels it incumbent upon him to look for something else.
For the male the nearest and ·most attractive object in fh'is \vbrld .is the wom·an. ·He wants to possess tier and to -~iltt- :bis ' power on ber. As'the g"rim lion fawnetb o'er his prey, ·sharp hunger by the conquest satisfied ·:;o o'er this sleeping soul doth To.rquin stay, ·His rage of lust by gazing qualified ; ·slack'd, not suppress'( for standing by her side, ·ais eye, which late this mutiny restro.ins, Urito a greater uproar tempts his veins: And they, like straggling slaves for pillage fighting, Obdui:ate vassals fell exploits effecting, 'in 'hioody dea'tb and ravishment delighting, Nor chiidren's tekrs nor mothers' groans ·respecting, s·w:~·u in 'their pride, the onset still expecting: Anon his ·beating heart, alarum striking, Gives the h6t charge and bids them do theidiking. His drumming heart cheers up his burning eye, His eye commends the leading to his hand; His himd, as proud of such a dignity, Smoking with pride, march'd on to make his s·t Md ) On her bare. breast, the heart of all her land ; ·Whose· ranks of blue veins, as his band did scale, .L'e'ft'tbeir round turrets destitute and · pale 1. 'It is in the rerdm of the sex drive and in the fever of a~sire' that here the relation of man and woman expresses
.i.ts~l£ most effectively. It is the lowest stage; there is . hardly any mental relation. This biological relationship ~f - m~n and woman has been described most Clearly by N_aroi)a, who calls it the Karmamudra : -~·
) ,
1, Willia.m Sha.kespenre, 'l'he Rape of Luoreco,
B.
THE VARIOUS S-TAGES IN INT~GRATION
-85
'•Karmam~dra means a woman w'ith': (exub·erant) ·breasts and (n. rich display of) hair. She is th:e impetus '· to and sustaining power of (hetu) pleasure 'on 'tbe . bi6logh':'a l level · (kama.dllatu). Karman (the activity involve'd 'in-fbis relation between ma.n and woinan) means 'kissing, ~ embi·acing, touching the genitals, erection of the p'enis "iu1'd · sd ·a :n and so forth. A mudra which is charn.ct'erized by instigating these items (in love life) is said to set up (a certain kind '-bf) relationship (pratyayalcari?fi). This relationship yields only transient pleasure (kiarasulr.ha). The term mudra is used, because (such a woman) gives special pleasure (mtiila1iz) and sexual satisfaction (?'atim)."' 8
'A lthough all · the drives, n.mong which the: s~x ·qrive plays _an important role, postulate and even enforc!'! the fulfillment wi-th reference to their objective, :th.e y -cannot be evaluated ·a s to their biological domain exclusi~e.~y. Such could only be the · case if man and wom~n were absolutely unaw·are of themselv.es as well as of _each. other. ·Yet · each one is aware of his own sex, while the tende9·cies ·a nd 'features of the opposite sex appear extrajecte
Sekodde§atikii, p. 56.
.86
.YUGAN.t\DDHA
of: }~P : hj~ pqtentialities and the more he is concerned with h.is. . ':is~bJr .p~ysicai s~x. mo~·e he is ~nder the of t,hese unconscious co ntents. This mix-up of subjective lind pbjectiv_e ' factors ent~ngle!? him . more and . more il.') . the objective world, wbei:e he thinks to find wh'a t be wants .a~·~ ~~e,~~. ,fl.nd !~ads hirh nway . from his v'e ry natur~~ ·Th~_ug!t. compulsor_r_ ·~~.~~ embarrassing, this dep_e ndence. o~1 qbjects, tl;lat is, o.n· .the woman, will not appear as 'such to the man. By having intercourse with the woman arid by_ becomin~ abst>rbed in the_spell of the sex drive he .m ay have tbe feeling that his insularity has been abolished an~ that he has become reunited with wha~ was wanting i,n him and caused his disequilibrium. However, this reequ.ilihration is :o uly temporary. The man will fodhwith · be ·· ~lagued by" frustration e.nd haunted by anxiety,. for 'totil satisfa.ttion and complete freedom from anxiety elude him . . · 'He is :still :far . from having realized ' Great Bliss (m!rhaiukha)·. · In this stage of male-female relationship, ·td " th_e · emotional tyranrJies ·and . contagiocs of society, from which he cannot isolate himself if he desires; are· added the: residua oi individual· experience , the memqries ·of the .tiresome ' skittishness · ·&nd equally · tiring exigencies of the 'IemaJes' always·. evading:. you when you. want them,_and fo~cing themselves upon you when you do llot · want . t_he!D· · A~d: more than this, man possesses more ·appetites than, his ·sexual organs can satisfy• But unaware of :the .dispropor· ti~n · b~tween drive a nd spirit and of tbe 1t<;:tual reaso.n of his disequilibrium he is tempted into the .vicious . cir~l~ of seeking the more in the objective world around him, in. order · to quench the burni ng thirst and hunger for complet~ness ·at1d total satisfaction. :This, as a m,atter of 'ffi-~t. is'. the reason th a t in: most cases . the rela_tionsbip lie't ween . men and women is confi ned in the realm of the biological drive. But since in thi!i . w_A.y the .T~n sotn~how
the
all
spell
8.
THE VARIOUS STAGES IN INTEGRATION
8.7
fails in his adjustment to surplus reality his human state should be cons idered as a biological neur.osis. , This is w·hat AdvayaV&jra says in h ls s'n iall, ykt most difficult, essny on the m~dras. I give b et~ th~: first part in translation 1 : "EV AM (comprises everything and he who bas understood the meaning of this word has 'i.mdersto.o d all and everything). I worship the Vajrasattva who is purest knowledge, and for man's self-realization I shortly · will discuss the sequence o"£ the mudras. Since men here do not understand the sequen'ce of the
mudras, they work under d el usions and ; suffer· in ·erring about in the ocean of existence. , In ord.e!> · that they may grasp the meaning . of . the . four m~dt·aJ, th~ _means of the realization of Great Bliss (m al,adu~ha) .is dis_c ussed he.r.e for their benefit accord ing t~ ; the teacJli ng_s_of the Tantras.. The~e are. four mudras :
1. . the karmamudra,
2.' · the dharmamudra,
3.
the mahamudra, .and
4; the samayamudra. This is the nature of the Karmamudra: .:karmah. comprises everything that expresses itselFin··deeds, words, and thoughts. A mudra which is charac'(edzed in this way is (bound up with and by nature)· imagina.tion (kalpa· nasvarupa). He who has 'intercO\irse: with a K:arrrui-mudr~ experiences (various stages of) pleasure a.n:d bli~s (ananda), a 11 of which belong to certain moments.,, . (A,,s has be.e n 1. Advaravajrll, Catnrmudrii, pp. 82-33.
YUGA_N~DDI-IA
88: said}-.;
Out of the knowledge of the mome.nts (there c9~:e~) th.e k_nQwledge of bliss, culmin ating . and · ending in th~: EVAJ4.
There are four degrees of pleasure and bliss :
1..
(ordinary) pleasure (ananda),
i
. ~.
tt:_a.~sB-qrt
3. -4.
satiety (viramZinlnda)' and blis~ .
(pa?·aman.a nda',
(saltajananda).
The ·sentence, "look upon what lies between tr.a,psp<;>rt and satiety and keep it," has no meaning, (unles& "Qii?S" is p~aced before "s~tiety. ") .Ther.e are four moments : l.
2. 3. 4.
stimulus (vic it1·a), elaborated rEflex (vipalca), final response (vim~rda), and the moment after consummation ·with its incre· dible awareness of all poteuti~lities (vilalc[atJ'-' )· 1
1. I have altered the sequence of the anandas and of the moment, in aooordanoe with Sekodde§atik a, pp. 26, 2e, S.!l. 42. +n hil! Tattva"virh§ieka verse 1, Advayavajra gives the 311me sequence as the one adopted by me. As will be seen later on, the description of the KMma~udra i~ ·A dvayavajra's work comprises some aspects of the Ji:ianaf!lu«l.ra, A!thot;~,gh A~vayavajra difters from Naropa to a certain extent, the issue is the same. Advayavajra'~ four. Mtidras .arO. - :aJ~rmamudra Dharmamudra Mahiimndrn Bamay.amudra .J.¥.\n_g~l] B,lle&~ing, they correspond to Naropa'll. !our ?49df~B ; 6-;armam-qdra Jiianamudrii Mahiimndrll ·P halamudra
8.
THE VARIOUS~ ·S.l'~G&S.. l!f INTEGRATION
89_
from the S.eka .(section .. of . the 1\:ala.c~~i'~t.AmrtUri W~ . gathe:r that . :the. ,mqn;1en~ af.te.r coP.SQtn;W~tt:\qiJ .· £~i~a~l~.~aU~. the.. -ee.n tra.b :r:~~:pe.r~~q~e. _,};"row_ th.e. .ij a!Jl!JL.Y:Og!l.Ji cAPV?~V~fla· we. gl!o t.b.er- t.l;l.~t . ~~ t_].l~__en4_ oH:?Hs~. pelpng!_ng . ~9 -~pe ·,m.Rm~q ,~: after consum.ro3tipp (act.hajavfl.akwJ.aypr .1mM q!-Jfa,t~gn ~~t!iJri," This has1ibeen· expoimded.; by the· Exalted>.·Oq.,e· in ;the · Seka· H a thayoga.r Everythi~:g . 'tha:t
exists (may be; 't:alle'd) 'the-- vert nature of all that' exist's (sahaja)'/because1 '(b~erything~ t'ha:i· exists) -is;' as it ~er~,' ~- reflection Of the ~ery' ~ Daf~rcf Hof at'! that .· exists. Tlie r~fleclion . of tfi6 very nature .of- ali ·thi'ifgis prodiices knowle'dge: which is ·sitnilar··;to .:the' ~~ky · riiuu;r'e of' all 'things. (This knowledge) ·iS" knowr'edge ".·;staitihg from tbeJ \vidiou t' (prajnajfiaria); :(but !altli~ugb 'it"seems 'tcl C!!>:me .fro-m. · tP~ · P.~f3,DQ.ffi.llll~ : ~m-Id ~U? · by M~~reU~_e: very eat\lr~ q{ .. tpiQgR , W~llajq). . T~ere£9r,9 .(i.~ i~ = !~H~rr~~-~ ,~,9, §~}(
that) tb.~ v~ry .tlll!tqr~ _pf ·all. thingf:F{~Pd) t~. f!.l?P~~~eq~h9rt starts · froiP (lln~iJJg fr9~J~{; with<;>qt (i, e. t.p~ .wHbqur·ft.i.!d .lh~ , .y,:j~:g\n "-"!'-~P.~~:~!?str~F.tipp,§ ef our inind, . -they ,, !lore.. on~:; ..aP..4' i;Q.~Hi!H!l~-. II-Tl4! H:PJlR~ 1?:.~' reduced to :. t..h«:; .- ~A~ QJ;- . tq : A.h~ · P\tle~"j :~ Th~f.~~R~e :'}'.lla~.~ ev:er we ·.e~:Qer=i~ce , !ln!;\- ·--w.~~.t.~vf!r .;wf! tttarn-.. Is_. n.q~ ~H internal·iz~tipn ~f -, p_~~n·: "'~·~ivitY " . :-~'l~wthjng ~~a~dmm latent -, w.ithh~ , u.s.i.~n..d .P!l~ q~~I1 ~Hipg _ ~9) }?~ ~; 4-isCfH'.~fJl,qt Fol;' this re3son t: knowlc:!lg~ J-hM ~~"'rls f~«?.gt.J h~ "· Yfi~h.oH~'": is essentially tb~- I'!!Jirp~ i~s t!;l~ , ~~;very. A;:t~rf1:; · pf al~·~· t_h!t~ exis~").. Th~t ·whic.l,l · is, ell-}}~~ tJ:I.,cr..-v,ery: -nature of all ~biogs i!! t.):}~: un9:~~~~ednf!,s_s (al~rt1'i7J'?q~.,pf !1-U·:Pl.l,enomena. · He · who ,btisies .himself ' with · ,th~ ~-~}ATp!{l(!.lludra experitnces (as movement) what in· it~~Jf: ·ill;~.9.J1JqYed (niBpanda· phqla). Tb.~~ot whjAh -iq its~lf . i~'- »nm,qye~,:~Rge~phqn our pbenpmc::na~ vvqrJ:QJ, •~ mqv~~~l?f J alJt t??~ -ffiqv~.Jt'l~RHW :;imi!~r: , .(tQ . tqe lJQ~noye
90
YUGANADDHA
in •the following -way: · Tn the same -way·' as' the image of the· ''fac·e: reflected =in a mirror is ·not the face -itself-neither has · if ;g·o ne · there ·· previously nor has it 'not gone .there;...:. and=! ' only : produ'Ces a likeness · ·the face, (so· a:lso is the relation between · the unmoved and the moved). All the world· (ignor:ant .ofhow mutters sta~d) is delight_e d, because _they believe to have seen their faces. lgl}c;>ral)t _teac~ers b~ha:ve .. .i:1 t~~ same j way. Clinging . to outer koowledg e th~i ft;!~i ,4t;!l.ight~d, bec;~u~~ the;, b~liev~ to h~v~ expe~ie1;1ced tb~· ~~~~~ , n~t~~e .ap ~hings. I~ .their ill~s~ry happin~~s tp,ey ,, d?; n.o.t know the .. w.ays of .the' d_~ar'f!lamudra : . . They . ·. . '' . . . . 11-,r:e _:i&'norant of,:tbe dliarma!'ludra, ~~cause . they busy t~emse!Ves . with · tl;le , karmamudra, exclusively, and . yet (the karmamudra) is but. ..an indirect . . . and . artificial . relation.
of
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comes about the (realization . of the} iincreated ' 'which ' is -· called · the very nature of all things ? From like': causes: spring like effects, but not· from unlike ones;· 'in 't he same' way ·as rice grows from a seed · of rice, but :· not · ·kodrcuiya · (Paspalum scrobicuiatumF Thus from th~ \incre'ii.t~d- dllarm'amt'ta~a · springs the · uncreated nature of" all things. ii For tliis rea'son ' th'e· ciharmamudrii is said to be t'he cause .:·at the mali'ariiudra -' as well - as: of the very nature 'of all ' ·thing~). Alth·ough there .i is no ' difference (b~tween · 'the dlia'rmcimudra and) ·the mahamudra, in our ~'very'day · language ' 1·we · speak' ;of a difference• · Why is that' so' ? :The Exalted Orie hi1s said that · · The divine fot'm of the E, adorned in its middle ' ·with the V AM·, is the birth-place of ·=all pleasures · and .bliss, .. the treasure-house of the Buddhas. (The. ,t erm) tFeasure-house ,. {is to ·be · unders-t ood in a figur;ativ~ ' sense); · it is a place, a substrat'um ·(to ·'our' modes
o( thinki~g),' . be<;:IH~$~
it i:; a
reflection of . Bucldb"hooq
8. THE VARIOUS $T~G.E!?. ,~l;i INTEGRATION
-91
(whic;:h . is t~e very :- n~~ure of; . bJi?p) . . -. (In . t~ip fi.g'!r~~ix~ s~9se) th~ ; )ot~s . fiqw~r ,{ , •ar.'!r"~~. th.e; vu.lva,. a!;l. tpe b,it:t_h~ .PJ.11.ce ._,of r th~ Iiv,ing _.an~ , _itse)( .y~ry, , 111uc1J. , aliy~, h·. o_f1c& ~a_rma_mudra is !ft.D:, o-c ean-.of fu.llness:of . pliss! ., This (l~t!lS fl()wer or . vulva ) . is· ..- a .'. tran?pat:~nt_ . p~ace C•ra_a,c;/larn iisthiinalfl); wh~o)n the A..Y!l.dhuti it is uqi_ted .wi~h ,an4· , meate\1 by . ~.be b.o(lhjcit~a . (~h~ _ ~n111ov~d, symbpl,i~~4 -..b}(:;tq~ !iperma or -tge ~~~ole : org~_n ;)--; ~)licb , _se~ms ~o , -~~p~nd. &!1\1 to. get lost ( aatiJvrtidavt_a ~~PflTlcl_a-rup~, . i~ ,, ~., _ , , wha;tJp : the unenlightened mi.nd appe~~ors as the beginqi~g Q;f t!J.e.
Pe!'-
I am ~fat;ts,IJ,t,i_9p.:' . ; -fully-_aware ,:c;>(·. ~4e: f.~ct -~~!Lt t.h!s:-'-': .. ' can hardly :be .~. c~lled..~ otraQS~ation. ;; - A.dy_ay.ay,!J.jr~~; hi~~eJ! declared that he ...-was. .a friend . of l?r~~it:~ a?d,,, ;a~ J~:~~,~~_7r of fact, his ~ssay~ are r~rely -.more_;· ~b~~,-~in_ts. _.,.,M,?.re?:\;~~· -.what he discus.\).e$ _ar.e _r:nost in.tim~te:- -,~.~pe._rieqce!i, ~~~<:h cannot ·be. expressedjn .a , ~ill}ple ..18Dg\l_~ge.;, ..TP.~bdq~;-,-ngt 'me.an, of ' course;.; that ._·some,thing is;; tQ ,qe_:/ COJ;)_<;;!?,~~e!f.•;lJ ,t .simply :means ~bat . ordinary. .langu.ag~ i fap_l;i_,._!l.s - I:P.-~~!Ji~:i!.-9! communication; More- . than ..this; itb.erOccideQtal ~w~~q~ encounters .almost : insurmou9table ·' difficQlties, ... b~c~l,l,$~ owing:. to its:.concreti-zing. tendencies ;.and .its joter.e$t ~ in ;;-:.UJ~ •
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&bje'Ctiv.e \'V6fld 'ilt catH.l"Ot 'under5ta1e \>v~y Ol relndeHn:g: wbat C'O.ncetns :man, the only 'form' wh~ch •giVe's in~rinsiC· :•. fute1~1gibility in tohnectfO'n ·w itb m'lin>. B'ltt :when · ma:n is ;spoken of'in n6n-human terms, a:H ·iil1trh1Sic; So· also the tr-ium.pb of ?rtrt!)dern·. p·hysi~al ·s'cieace .- may be >d·ue ·t o :.tbe . extr·lision of itbe .physic.&Lmythology frpm this region. w .hile .kaowledge ~of: the phy_sicraLwod:d;p~e.ceedc:;d .-hy-,tnea·~s of symbols t:~ken ,tfr~ritrttbe -fiv-ing:an.d rpentfi:J.•.,kpowledge ..o~ ,t he. Ia t te~.. proceeded by means of symbols taken from the ,bo4il¥ and physical. The end effect has _ been the same. Modern 'w~s(~fn· '· th<:ni'~t ''hits li:Jst tlfei al:iNi'ry ·t'o 1Catoh lthe .ilrimedi'j~~tily <~exp'Eirienced iqilality (>'£ tbings ratl:d~ · i'n' a'dartion :t6 this ·sorh~tblhg'1n· ~be et~riral- fia ti:t're'1of 'tnin:gs. - F·a stihuea 'by ·fti~rr : ;g'dfue ·•df ' 'Cfie'ii.~rng ''"'Verbiage" · ·the · 'W~sterner5'· · a:r.e .r.ti:h~rM··)1:o :co'rifure·--·1up; .so: ~tio ·!Spe-ak, th'e ent~re gam;ut -0f iiu'ntai\ ;}emoittons w;h?tb· · !rihar~e'f.erize •ahy ·:r-el~rt-i-on Ibet·we-~n i-hdivTduals:· W1th ' the Ittdi8.:ns ·:the ~i)ife'' 10£ :thj:ags ~&nd ;rela!fions 1is ~caughl in ..'the ·very Jfor:m 'Of 'e*pr.essron. '- As .a. iJuilguage-device (EV:~M is :doviously unsMisfactory, iit ·cm-re:sp'ori~i to ·tb'e JU!se~ of an- ima.gina·ry n1l'mber wltere ·,a ,real ·one ~~liotiliilsuffi'ce:, •bo t when :the 1emotion~I •awar.e11ess of a_ ~g"iven
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8.
THE VARIOOS :s'tAGE;S .·J.'N IETEGRATION
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ex!reftie-nce:·;-trtJ.n&reinls - th·e ..convention a:} ; :evwluatiob~ of it, meading ': is ,: Jos't tmless . transpose€\·· into !rlsom:e Jcirm: '· of magi'c:al syFJitax. · . The: · tapttire df' w·b oleness'· .\roS'~1bty 'i'efl·ec·ts such · simple verbalizations·· -of , ·•ecstiasy :; !({S ·' ·.t'bis 'Ve'ry EVAM. :For similarly :KaQhB. · say.s .- that' ··:••He wh'e :has understood {t-he ·rtrefi;ning' ··o'f) : ;EVA.:~L> jr~ thoroughly · i!i'tlderstood e'¢erytbing·. - H is :' .trlte .mould:,,of ·Reality: · ·Ob, it is the garment: ·of ~tsb!lrd~':t What then is the meaning of EVAM' ?''the · "mean'inf' can··· be ·~xpresseil on1y :in l~ngua~e· ~ -' th'is involves a~ 'expa~slon of rt, which is so\:rietime~' s~hi:' t~' 'l);e a substi tutio~ ~f "Iiter'al non-meta.phoiica( ' seht~nt·~s
of 'a sy~bol
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·"E is ·the m<>ther; YA)~- the _,. :fl!o~~~-r; . 'the· n~tsal . i(bindu) . is :the~~::- m!'l~~jpg, ;,~~il :this ·· .nie-eting -is tih'e most ;subliffl~ -~c;:n~nd_ ,{a~~a)_. E . is •Wisdom (prajna}~ VA):~ ~P.c;; . \ loyi~g ,)l~S· ·b'a'ro'd (5\'Urai~a:dhipal}; . the -n-asal:is ::the_vir,giP.~·f~aJi~Y; {~M.~#~~ •taUvam); -'oat iof ,jf all·~cother) · sounds ;•nis¢''.·.~, ·: 1.
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· ·· '~~~h~ra )~ buj)hi~ t€bujJMa saal.a··ai'ssil · ' ·'aha'lhiriiiJk!Jia~,(talto' s8hu 'Fil :n,i~ pa1itlk6,roiltisa ~~. •8nbha;rt1~~~mg~alia, if. '76, ~trdi:i!. tih:e ,; 41ete.udripaHProohittan-~- • S·kar.a&-·. Ja"bhav~n · tnata· io.a•J:aras~tu:JP#ar!J*~bindus· la~a- bhav.~a
yogaf;;.. ·~azyoga{l ,p~ramah,vara.!l-
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. ~-'foaro g_qganiilo'ko - d~rmq.dhii~~ vatn-ktir~~-sugat~~y~ha .;~ka~8 saha'yil,ifiJii~hiia'~· "T~~ "tette; ]i i~ o~ne·a .th~ t~ue· ' nat~~~ ·\ihh'{fig~ '(a1idf4iia·i:tl\ahl), whi&h ·'is 'as· bfig'h'il 'all·· :fhe aJi:Y. : ':rh'e ' llitteor ' V ih~ orow'li ~fJflhe BUdd'ha.v, ,fhtah!ls.'fi'rmly:· .'todlied.to.ihe,l'*ter: iEi~
94
¥UGANADDHA
Howev,er; ~thus '' ' to:expand the syinboL tend·s: to. defeat
!its end, as sy.mbol.c !.The "sense','. or _value ofd he; symbol .as - ~ --~ ~y.mpol..is;::) lost.- ·
Tbere(Qt;e . exp,ansion . ~ann!)t cl;m~i~.t ·.in ·s:ubstituting ··liter.al ,.~ for <·· symbol-sentences,- but: .;rather;j n deepening and: enriching the meaning of .the s.ymbol. Th.4S ex.pailsi'on :of a. !sympol is the de:velopmen_t of.its ul)~xpre,s~ed ·reference. · ·What this state~ent means is •tbat eyery.)symbol takes its material from . the . realm of the narrower-1 more in ~ui ~j ple .. ~~lman··~s oppclsed tO' SUperna~ure : a (\~. the S.UP,~.r· human. Reality :js .teptesented;in-1'orrris;: but .the~e ,a_re .not "projections"· into nature but rather the pr·imary · way of apprehending nap~re. and milo in so far as th.ey·are iminedia•. \,. . ,f, • •. ; .. . .. • ·~ '•.: . . . ... : ·~· •' ', t\ ' tely given. Liv.ing:.kpowJedge i-s ahyays, lju_~e.d._ up with what may:.·be)called-, •sy mbolic. «ons,ciou~g~ss. .'(pi.s 1 i~ .-a .. unique type of corrsciousness .~·which · -differs . from the ordinary cognitive ':eC>n~fousness~· ·· · The ·ordinary cognitive consciousness assu~~·~ ~~- .t~citi. Y. ..a(:lea~~~ tb~t.:~b y' repr~.sentation of reality ,is. in·. some sense, a "co.py", in other w.o~4.s th.aJ }ll~ re-presentation is in some sense literal. T-he symbolic -cons· ciousness, on. the .o~her .. hand·, iil~di'fH~s·"the· ~tituited in such .f!., J!l,~~jop.....~~: tc,> . ~Il1!'-~e . the: in t·~itio~ ·.a sy~bc:i( f~r th~ non· ·int uited•.· i.t effeGts, so t,Q.,speak, a dis.to~tion. of~nd. devia· tio·n from reality. But· this ·: d~:viation .:is-achieved :in- order '
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THE VARIOUS _STAGES IN INTEGRATION
to . endoW'!an :-o~currenc~ in .space _an.d.d ill)_e w:iJ-9, ra3y~~qipg to. which .g_re.ater v_a lu_e or signiflc-~nc~ ·tP!lP be!.qJilg . ,isgi-v~:!l: . . . to :it:inits· pure :actuality . .This st~t~m~~t: i~.-.-~fj !l'J\ n::~qhi!lg 'importance, ·for · it means .that .rni;Lrt _is.-, -~not : ~~mJ.!;l~d .' PQ::J:e~I: ' ity; ·that .he js,·-not a copy_ ·of something : a.nte.cedently:. ~iV~I), and ·wholly .independent·,:of man, but that :bej s : rather : th~ mould ·.-in iwhicb -.reality -, first expresses itselb-J Man -~s the actuality .of --reality ,or:_r.atber. should _:be. . H.>2is ~:only as the brule given thus _a ctualizes and expresses i-tself in; man that this given becomes, in any . meaningful -.~ p d intelligitile sense, •.reality. '
It~~ the p~~valen_ce __of cqgn,i~iv~ . ,p1~n~sfou,spe§~.,~·!-~P}M, copy . ~ ~tiP? . that makes . m.a~ . _livr .~0. .~.pe:-- , ~Pq~rr: '1L"~~~~. mer~ly1 ",n~tur:al' : give_n . exi.~~ ence, i~. t~~; 5~:er~ ;•r~lft!RgiB~J~
p~oces¥~ _~h.B;t ~~ate~er . IDea_nipg ~~~f.t,is_ ~\~ 1.~~~- is" ;
q:la~i()n.. of , ,Ipa~ and_. -~9m~n. ,, ~x~r.~f,~~.~ ;; .u,n ~ ~~}=:ll~l ~Yn~q9,\ of. the.~ J~aqn.~m~~ra ... . Th~re ..__ w·e .".~a.ve I··~~ -.~ .,1•~o. ~el r,;<;J,f , :th€f ' ~ o l •..) ... ~ .. { .. .. .~ J"i physical, "COfld. i, n . ·a, nax:r9wer ~~ns_e .. __ !3~~ t~!s' ~,o,del_ i~. ~ .. ) . . . -· ' .. J . . .. !~ . ! ... . .... J , .. IJ l.,i. .,:.'o: ,- ·-· J.-.:.D~ - · •
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s~im-qiQs of _t9e .object ,an~ _the at.t;en~io~. ~(.· ~he : ~u,b).ec~:· . · .i.~ ~ , • . . _ • . •. .. 1 •• . J S J ,. • • , .:. emotional correla~.e . is orqinary pl~e.sqre (tjn':lnda).. Th~ . J, .. •· .· • • . ~ -~.• S. ':J.' ,\I";':".i.l: l l j ~ second moment, called elaborated response (vipiika), is that pro~ess.-which·, attempts to combine .the.. variou~J :;timut~:and aspects of .,fhe -given .object into a ·fairJ.y. ! coheren~ '-l::whole l The emotional tone•. of this process is ·i tr-ansp:Oitt ~ (-p-ar.ama nanda) -~ " The ;;third , moment, the final . or.. con~umm.o.t.ory, re::;pon·s e: (vimarda), means ·that. ih13. object ~"PP*¢nJJy:.Jl3~ ~
1.•
96
Ytl GANADt>lt·A
been· thoroughly un'derstood. It has nothing -to:..offer any. more;: The' feeling~of ple·asli.ntness ·and motor: quiesoenoe r•ratnanand~) ~ pei.:nieiites : the individuaL It is ·:; exactly ;at tl:iis··poifitS.where the ''Whole thing breaks in oul'::h~tonds. ·T-his wiU b~c.Ome:· cle-a-r when we consider ·the manifest beha.viq~r of<m~n ·an·d ·womim ... ·First, man .and woma.n··are ·. attracted· by and: bec'o mi interested in eacq other . .Motor a.c.trvity i~ 'aroused. .Theti · the · man •'explores" ·t he charms o£ the. womari, his exploration •finally ending in sexual intercourse. With the orgasm the final response is made. He now believes that he ''knows" the woman, but this knowledge. is not very much convincing. His knowledge breaks is his ba.nd~; 'and 'so·· he ··starts all over again. He should have pa'ssea.· !rom the sensuous and intuitible to the metempirical and ~'ori-intuitible. · It is this · failure to do so, that is : r~po~sil;>le .. r6r ' the ~ exaggeration of sex behaviour, for l'!J'~pbom~n·ia. in th~ fe·male and satyriasis 'in the male, and fo(._t~e· "I,V~st~r·n pbil~~ophy of nothingbutism, the peculiar attitude of those, who have · been taught that sex is the rrtost. base ~ctivity of man, all of a sudden discover that it is th~ most~ basic "1\Dd. :that 'there .is no~hing but se?'. · Hence the sexualization ~£ modern civilization. Wqile the relashould' have and' 'wo~a~ on• the biologic~l'Ievel ~~~· · or tici~ • . ·• . . : . ! ''. . ' .. ·' tile latent all realize be,e~ an incentive to' 'seek and to p ~t~ntialities ;as · ~ell as t~ embody the values of reality in 'li(~~ the dim 1ig,ht' c£ cogni tive consciou.sness (prajnajfiana) ha!? caugpt the hri~an spirt 'in tqe' toils of its own cre~tions. It has wove~n · a veil between man and immediate' reality. ·Ma-n: &flci woman1are the mould in .which reality expresses :itself,: but. :. thi? expression is .only part!al, for reality. is an: indivisible' wbole. With 10an· only his supeificies is male and ::manifest · in , consciousness, \Yhile eve.ry.thing feOlale is te}egated from thia. region and. Jor this J~ason U.ijCOllSOiQUS,
8.
g'j
THE VAR!OUS' ST :\CES IN INTEGRATION
·om'·P &n·'S' Mil.n's ·: uncortscious ' femininity '·an-it; lik e wise;• '~,. '·w • untidnsdo'u's 'rri'asculi'n ify . consisf of . ·\r.arious 'f.il.'ddr§i.:' ~- ThiS' consisti·ng of various factors, bow~ve'r', · ao~k ·-~:6t ' · ··rri~'N: 'a: beiflg co!ll'posed of separate particles, 'a!{'gas' l~ :;c&riipti~e'd! of molecules. ·H resembles an intricate netYiorlC 'of'ihtead~ exfend:ing in space and ·time as we'tt'as beyond' g'p~ce:;and hi fa'n:t;a!sies:,: time. · Part of it is experienced ·in dreains We: do not create dreams, but are coqfron'te·d ·:wFth tfi!i!m' tntough a process by means of which tiie 'la.te~t cdn'teht 1 of the dream transforms itself into tbe manif'e sf i~codte!i't: Through it we are beginnin~ to re,alizt;, that _oq-r in~djvil,fual surface 1s not our real frontier, that i~ m.r.r.ely ~e.t~NP :.b~p~e~n us and the cosmic universe a.. cleavage ~ppe.ren~ly d n~j!}P,~fl·:; sable to our action. In th.e sa~e wa,y as our . 'Qod_r,·i.S;. ~~d.r up of the chemical substances of enyiro,nment,::whiCb ente,:: jt and are built up into temporary edifices, so ah~mi9d str,~,t~ cptViQJ.I,\!J;Il,.. ches beyond the four dimensions of the p~ysi~(l..l . . . ., . ' . It may insert itself into what we ca.ll our. body, ):ik~::~9. alga, which fastens to a rock an.d lets .its t~t)-d·rils ..4ri£t .P1,1J , -· ·1 into tbe mysteries of the ocean. We are co nsc.io.u.sl:>-: ·aw~.t:e of the individual's center, ye_t do tH~t . k·~ ~w ~R:e f:~~ ..-~i.~ outer limits are located. These lim its are, as a m~t~L 1 9f fact, purely ~ypotbeti'cal. Perhaps t bey d() not . exi~~r: , .~~-~.~ _, I - , , , , t' , man and eacli woi:nan is boun<;l to those who p~ecede .a.f.14 follow them. In some manner th{!y fuse into the~: . independence of each indiVidual frolll the otber -as f~oril ~Ui~ whole cosmos is an illusion A man and .a.w~nia·~~· -ai:e 'f bu-t so many castles whose dungeons o.re _surrorinded :by built up out of the vast' en viroriment. · In' ex'a.ctlY' ifi~ :~a~~
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Y.UGANADJ:?HA
e~9~ i,~~!?·~~ o~. th,.r. ~ ;literal \a s pect ,of ". ~biggs, .. the mqr~ j~ , i~ ir~.~tac_~E(:~: ~y . unc,o,n trqUable "sym,bqlic ~ ' , - 11ospec.ts . . ,The "pe5f ~~?" . ~.rea.~ ~ ~own .. of all t .oo successf1,1l. m,en ,.cl!!arly illt.lstr:ate.s_ t~e
.pQw.e r of the . unconscious over ,consc;iousness. T~;:~·;4~~-'·~~r~~e~s of po~\! rs bey,; nd the fortifica~ioqs qf . t~~ . ~go \:S: th~. x;eascm th~Uhes e po:'h:eq; have been conce! v.~~ a~ gqg!3, 11-.q d g944es,se~, .because only that which is;·encased i~. ,ou. ~ ~ il)d iv i.dual.ity belong5 to the . human sphere, while. eyeryp1;ing. ~.~s,e, that st.r etches l;>eyon d ·tpese . _ limits; ~s q£ s~perlm;nan .qu~lity .
ln' the
Western world , throughout the centuries 8: battle 1 has'·r'agea ·ove·r 'the tempor ~ l priority of man or G~d. : ~s~m~ belie'v~d ' th~t God luid treated man as' a· copy of'himself, soilie ~~lie~ed that God and the hbst of go.d s .a hci goddesses were air1 invdntion of ma1L This · battle .over tlie te~p. oni.l priority' of God ' and ma·n · real ly is ~ ot so much ~ a qu~ ~ti~n of tempot~l'priority as' · ~ f the ~elations bet ween ' the£e t\vo forh1s of symbolism, the ht1ma n and · sup erhuman ; a nd . of . . ,, . ' . .. . . , . '· the \\·ay in which each ' influences the development of the oth~r·; The· question ~ of actual priority · ~annot, of ~or.~~e. be 'empirically determin ed. T}:lat which seems u n do~bted is.'that' fr bm t be beginning man and God stand insepar~-· bl.~ ' chrreiation ; out" of which .they g;~d·~ ~lly' dev~l~~ed, as irideP,e1id~~t ' processes. . Both are expressio~s ~(~ne ·f~nd~ me~t~l tendenc.y to symbol '£orm~t ion, the principl~ of radi·c~l met~pho~ that lies at - the heart ~f all symbolizing fu~~tion~ .. Neither is ~an creation or .copy of Goq . nor _is God an inven't ion of ma~1. Bot.h are .p ictures or symbols crystallized on the surf !ice of in~ffable ~~ality, t}:le moqld in which reality has expressed its~lf. . Th~ . q~~st~on of the pri~a~Y:of tb~ on~ over th~ other is purely sp~c~J~tive·. If specu'iation becomes self~importan t . . •~ndthe, corr~la.t. ion oJ ,, . I t ' God and · man is lost sight of, because undue, emphasis is '·
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THE VARIOUS STAGES IN INTEGRATION
laid -upori assumptions - rathei.-~:tl:ian .. on lverifiabl~ -~dMii} tlfe· way. toward the realiiation· of. man~s true 'ilatute; is·lco·mpiei tely ·blocked. · The resulf is -fanaticism' -' ~nd ·"dogina'lidstit; the' best means to keep rrtan in ign-o rance (avidfli:i)i arui?=tb misuse: bim for'- selfish :ends; The ' whole -;·at~o~pb~re ''· A; poisoned. , ,Co1~sequently, any dogmatieallyHimifed :orglrrii ization contributes very little ·guidance-- t'o its; ad'lietenlsl:ih' w.hat.-are: pr'o bably . tlie major problems : of -theitf)tr\i'es; 7anrc'f. £ails· to . exploit :. the . most significan-t ' ;•.pers'onak'sbuicesedf religious :dynamism • . -Certainly; ; the rel'a-tion " hetween;mah' and.:th·e . s1i'perhum~il is not ·i.i theme · for ·; a:ri ·tintelH:~lu&;llY respectable study. Basic problem'> b£flife aie"ii6t· jdst''orles' Worth-'adulf discussion in an age of 'sdentific erilightenm'ent.t It is pa'r t . of lhe activistic ·and pragmatic" tin)d.e'ncies of o~r age th~t all manifes-t ations of life ar~ -stibs'~med'_~:A·a:~} . ,.. .. . . . • '\ . , . . .. . f ·d ·: the prllCt.ical _·rather than the , spiritual activities 'of n{ai:i: Fr~m tbis .point of vjew th~ prima~~ is' givc~ ~i~ :c~ii . ~-~:a' ritual~ which ! are ·considered t~ be both · •~qre · p~rdt~rie·~ '{ ~ and significant than the' allegedly more. uristaple'·splrlfua'i' el~ments that gather aro-u nd them. Cer:t ain · -i~'(s fic;tii :tb~· ' '}"1 · '~,:". · ~
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physical life of man, such ~~:s . for ir~stance_ sexua! .in~~~9ours.~_. an~ _taken __as sig'n·s ·or symbols o£ somethiq.g tai!idess . inc~rna~e. may rightly b~ just p~ett:y,. . B,ut. p~~ryr. ~~ als
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i~~.~fjl.~~t~~ i~\1.; , ,. ;l'~t,ry .,m~aJlS . -wh.a tit .sa y.s,· but. it !l~es ;n_o.t ~~,....YJ>.•d~~y , ~ll!·!,t~at, it . ,m_ea_ps. · Tber_e is ·aiwll;ys ·!lo . great
9~aL91. ~n~~P~·~,S~~d..r~f~r~nce. ·-No, ~reate~ harm could ,be !l,on~q)M.q- if po~HY -wer~ ta~en mer~~y . lite.l'~lly. · Poetry, li~e:,~rt~ · ,i:s r~ : jlp.~~i!\) -re~el{ltion of ,reality wJ;lo.se nature is ' . ~~~~H!liru:.d. -:l~Y: tl,le,:)pdn.ciple . :of v.alue appliec.i111.tionj . :the 'l,lljl,~iltp.r~!j~e.d ,.,.t:e{erenc,e .o.f ·the ·. ppet'·s .language is .always ito ~be~~:Jv-~l_QeS. . ln ~ 9th;er , ·war 4s, the symbolic e~pcession of ~qf! 1 p,p~~ . . if?-.J be - m~.-~!lS of apptehending and expressing ,(:er • t.~\~U')Al~~ )~;e~atjpns nptQ.~4~rwis~ ,~xpressible. · The .apptai!i~ ,.p.t;lft. a,ppr~<;:_iati,o~ .io,vol:v.~ t.b e element..of (eeling .(UJJ.i em.o~~OPJ; .rbeca.u~e; .v!llues ca~ot be appre(\:_ia~elic expression of the relation~hip .bet ~e~n ll woman and ~ goddess is to mi~understand an'J' · tp misrepresent .the whole situation . . The essential
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us insight into or knowledge of certai~ But there is stili another point I . ~ant to mak~ clear. To call woman a goddess is not simply a rriea~~ ··ot e~oking . emotions and of referring to human valu~s: ... W~ htust find . out the context in which the woman st,ap~s i~ relation the goddess. This context brings with it the''qdtion of the uniqueness of such an: experience and of' tlie 'ob]ect .cif that experience, . which is truly . religious expene~ce. By this is meant that the religious experience, intbived.·' .in 'the relation between man and woman, is unique ' . and ifre'd utible· to any other form and that tbis unique quality of experience corresponds with or refers to a uni• 4ue' object;· ·Jt ·is, indeed, this' uniqueness of experience of tilait.1 s·· 6wri •'f~minit1ity transcending his limited male ·it1divi· dd!lity .ii.IH:l brlghte.n ing 'up the dullness of his narrow, nonsyrribo:Hc w6rld ·nf commonsense, that is described by the JAariafft\J(d~~ ; Hw se·corid i>'ta~c in "tnari's . spiri tiial' gr6wth to
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8.
THE VARIOIJS S'l'AG-~S IN INTEGRATION
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a.tld. :dev(llOptnent .. JtO'>\{Ii.r.d · entireness. "JFOr; :as.. iwe ,:Jhlll\!e lll:r.ead.y seen~ · 'femfr liriity -is a co-implics.te of :mas·ciulinitr_ u~idter : of
.d~he . ]iianamudra:is t,he mould in which ~a-t1'sow.· l"afe-?t' p~t~_ntialiti.es express themselves (svflcittapai:"llcdz}>itii)'. iter' ~~,t'ure ' ~~-: (the q~aiity or the value of) the" 'niv'in~ M,ot_her -~ne~n man · and woman) there is knowleilge ~joh~ut th"e impetus"to _and the sustaining power ple'asute atld joy it1 the intermediate realm of matter ana Jpttit ·(~z~padhilt~r"lcAasya lwtujfianam), · which Is charact~riz~d ·!i,s betng con.dition·ed. upon earlier . expet'i"~ nces; such ·a.'c:f srnHes and enjoyments. The situation (pratyaya) · i~dhat of ;the iiiterise se~sation-complex accompanying · the ctilmir\.:arlon of coitus (spa nda~ufcha)". 1
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In order t.o unden:tand this. passage. we ~a.Y~ sl;tqrt,ly .tp Q.is.c uss the ~rror of intellectualists-'wl;Uch due t9 the d~ct}i~e o,f religious sentiment in modem tirqes has becq,m~ att~~,h~~ t.o an interpretation. This error is thl.lt statef\1ent~: .llr.e interpeted in ~erms of what is not me.9.nt by the s~.atemepts! The .apparent meaning of the passage q\l~t_ed ft~O"~ seem.s to .be its reference to over-individual social ' v"'l~es, wl;lile its real meaning seems to be found in "the ca.u ses, ei.l-V!romne~tal and social, which h.ave produced the. - im~'g~'~ in., .t.his. ;;t~temeot.' In this case, it becorpes do~bly illusp~)r: . . . . . ·' ' . ' . .' . ,, "·"t ·f' .. It is illusory, in the first place, because, although it appa·r: et\tly re.fe~s to toe' superl{um~ri. it ac't~~lly " ref~r~ ; ~ri(y·: ;to' ' ' ' .. . . . .. . . . .. . . i ., .. ' .. ' " tpere h~m~~on yalues;_,it is illus.or y'• ill ,th,e seco_t1d p1acelw~ile 'J it se~ms to . refer to values, in reality it' refer·s 'tq phjsic~l . • c. I
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YUGAN.ADDHA
·causes,. the. viseero-mot0r and l:iody motor ; c~niponenfs.in tpe <culminntion of ·coitus. . Thus · the .whole .. statement bechmes meanirigh:ss: its silliness is obvious; :On :. the· ass\unp~ tion that there is no significance except literal signific;ance, t.~~ lit~~~list . and rationalist .will redu~e su.~ll'st~te~~~ts a \~~ ~bov~ q u()ted ones to ''emotional ~utbreak~'~ ·.~dd d_e'n y tba,t -they ~eally 'say anything: U~fortun ~tel}·"'ih3s go~s ~;~nt~r to all ·facts. They say a great J~al ~nd. ~hat th~y ~a.y . ~s - highly . signiftcat~t . The ·asserti~ns and -.. e~pl:~na· tian.s" of the litera.li~t are uo~arra.ntetl generalizatio~s· of his·. o~n inability to ~atch the immediately _ experi~!lced ~~~.lity of things. .'\nd. it is his iri_a bility to find th~~pgb the~ enhancemer;t and en.richmentin life, that ' mak~s him a nuisance .to himself as well as to others. If ma.n does ~ot . understand that his experience of a woman as . a godpess is .b.ttt a guidepost on his way tow~ru the 'realiza~ tion of his true nature, if he cannot abando~ the lmsk··. .of . . ., . tbi~ image, be will become. utterly lost and enmeshed in the'con'fradictions of hi~ own creations. The · shallowness of'~is ' ' intellectualistic · rationalizations will -· . destroy the 'fa{n te.st ·vestige of value, because man believes ·that the verbalizatiotJS of religious experience are symbol-sentences or propositions, the rne·aning of which must be expanded or interpreted instead of being deepened and enriched. ,I
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N·ow,' the irian . ~nd the goddess are two .moulds in w~i~h r~ality ' as an indivisible whole expresses itseif. There . is ~ 'niea.ningful · rel~tionship between. them. The g~.dd~s·s is' n6,i, ~er61y poetic person~lization or is directly fell' 'a's :a ~essage' bearer. 'Rather it is a relationship like th.e 'on·e' .bet~~en · the ·figures i.n ·~ b~llet. .Standing aside ~-,;d _ - ~b~e·r~tng' t!ie i,n teq)lay between m·n.n a ti d goddess one. has '£eeli;J'g' of how 'wonderfully the superhuman part is en~cted and how realistic man is; how unsuspecting each
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THE VARIOUS SfAGJl:S. IN INTEGRATlON
10~
1s of his dependence on the other. When the ~lle :m;ove.s,~, complementary movement . is ·seen .i.ll the .ot.her~ · When man . I tends to turn altogether too human, the . ·god~ess threatens him; when he unassumingly turns to l).er, she lovingly goes near him. · Then all on a. sudden the tableau ;is changing. The man slowly retreats . aQd submits to the world given to the superhuman; the goddess displays her beauty in the world created by man. Identities are exchanged and recovered; the temporary partnership founded on the confusion of values dissolves into the permanent partnership of all living and non-living things. So does the feeling of wonder at the uniqueness of experience. · dissolve and merge into the still greater wonder. of wholeness perceived. The go.Jdess has become a bridge between man and nature, -and even between man and himseJ.f. As the woman is the most appealing and significant center for the organization of external experi~nces, so the life functions, ~ore particularly the sexual, afford. the'! ~ost power£ ul center for the organization of in ternal'experiences: Sex love, · its heights and its depths, its horrible darkness and its blinding light, is rdways · present the rel~tionsi:ii{f between man and woman,whether we lo.~k at :tQi's_, :~elation. ship on the biological level or on., the. spirLtual level. Moreover, the contrasts bound up with the woman, light and darkness, power and weakness, 'life and d~~tb, good and evil, becomes a natural vehicle for exper~s~ion and embodiment of all sorts of value contrasts . as they· develop in the life of man. Through the womah the man ekperiences all that bas been excluded from his world. a\) well as all that has been experienced by · all ages : through the woman. Through her the man experiences the ' highest and deepest, the most overwhelming, -..a.nd.:t~e ,rnbst·mti-aculous . ,, . . ·,. · .l in life. This has been described most' .bea'!lti£~(1¥,)¥, Goethe
In
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YUGANAbbHA"
in'·Ms 'J''FausP'' : Highest :mistress of the· world
Mother sweet; supern·al, Unto us EJec~ed Que.en, Peer qf Gods EternaJ !1 ,Th~..CiflQt.i.opa~ ..realiti e~ , aw~ ~ om f;) ncss. p9jg ,J.aucy, a;n,d sa~r)e.~n~.s~ , ~:lj: j st, a,n d, the e;xperie;ncing Qf ., ~ll~fll . is. .an·h · ~e~ll.e~ Fans~. part
ii'. · Euglis~ tra.as!n. .t ioil b.y ; Ba.ja.rd~ Ta;ylor,:
Tlw : ~~~-llli'Jl-,v!lrsi
Hoohste Herrsoherin der Welt ! · 'L&sse mich im blauen, :Ausgesp&nnten HimmelszeltI?fl~ll iJebeiJ:pnls BOhllpQ,8U, ~mig.e, :w.a s des Manne_~ Brost Ernst und zart beweget ·· Und mi.t hei'lger Liebeslost .·.Di.r: en.tgegen · triiget . Unbe;~:w:ing~ioh np.!!e.t Mut, WeQa du hehr g~bi~t~st ; Plotzlioh mild!lrt siob di\l Glut, '' Wie· du un.s befriedest • .' J lll"·Sfr~'Q.. rein: im . soh6naten ·Sinn, .~~~te~, '1\])lr~~;~ , .w~ rd.~g • . On~ er~a'blte Kiiaigin. Giitte·rn ebenbtirHg.
8.
105
THE VARIOUS SUGES IN INTEGRATION
essential element in man's adaptationto.his . . · ·-. .enyironrnent. . . ,,._ " .' . :. : Man has several destinies, one of which is. th~ -J:>iologic~l, and his psychological adjustment to this destiny depends upon the feeling that he has about his_biological neigh.bours~ . While the Karmamudra essentially describesthe _b iological situation where man h11s impoverished _himself bybeipg, unaware of the wider relationships! the . jfHinamudra le~,d~ him out of the spatia-temporal process into that which _tran· scends space and time. Through woman he is liberated fr_om the tyranny of the senses and the-sensuous~ Thus the Jfi~'~:o.. mudra takes up an iriter~ediate position. She makes fu~~ realize the biologi,cal background of the dn:iina. of human life in ~not her light, and since through her tb~- perceptioi1 of ~lioleriess will be effected, she is a balm'tcl' 'rriiJt d divided against itself by the riehrosi ~£war: ' Sh~ i-s ~P education lovi~g and an adventur~ i~ fui'lil~ent,' a se'~~ch for still higher and . more inten~~ '. with . . . . ·- integrations. . . . . , . th~ .. Jnanamudr '.tile integration of masculinity and feini'~ity/ of the hu~an and the superhuman,, has -~;1iy terp.po~ad(y ~~~~~' aqhi~ved, te~por~rily because the po~sibilitie's of ·this ·rijsio:l' have ~ot be~n fully recogniz~d and p~rma.nent(y realized .. The feeling~emotiona.l t~ne of this .experien~e, whith neve~:. theless is more valuable than the "real" values, is correct-_ ly likened to the sensation-complex of the o.r gasm, wbe.rc, like in flash, the narrow individuality is obliterated an,d, merged into a more comprehensive. relationship, similar to the desired awareness of wholeness. But at the very moment of culmin~&lion-the orgasm being an image taken from the narrow.er, more intuitible field , of experience and us~d for . expressions of more univer~al relations which cannot be expressed directly:._the momentarily and uncgn. sciously experienced wholeness relapses into-the d~1ality of the sexes. Therefore! to seek the ~anf!.mudri ~nq . fJ16
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joy6u!i' experience oJ her c·an not · be· ari end in · i~self. · On the cdn'frary, lherway the JiHi.namudra is envisaged· is bat revel· atoty of'errtotiorial and .otller atti fu'd es tow-ard life and, in so far ~s these attitudes are ev·oked in us, there has beenrevealed to us ·something of the inner riature of man which to grasp. the final goal, lying beyond such constructions as' the li &man· arid the· su pe rh uman.
is
The contrast between m"n;s· bi-ological 'd estiny (Karrria1 mudra) a~d his p~~cb:olo~g_ic~l . ~dJust~en.t io this desti~y (Jfi~n~,m~dra), so to ~pea_k in ~ s~m~~hat coo{and abstract ~~~n~~. ~hould make _m an r~~li~e that be. ba~ to cope with m~st 'd.)'ffic~lt proble~s. However, this aoes not mea~ that rna~ sta·n.ds between thi!seprobl~mst but that he himself is th~~e problems at _the same time.· But while the fulfillment of nia~'s bioi~gi~ai d~~-tiny is r~ther easy, th~ psy~bological adj~s-tment is ~f ~ ~o~e intl:icate nature. .The . experi~ e~ce ~£. feminirilt.y cC.mprises everything fe~ale. ·The ~an : ~~y 'experienc~ his femininity through . all femal~ me~bers ~£his famil'y, leading to a muitiplicity of proje~t ive iin~g~s. Therefor~ it is not to be wondered ~t that this experience so often has an incestuous character. In the Buddhist texts the incestuous cbara~ter is explicitly stated and this statement is ample proof of the fact that the authors of the Tantric texts had deep insight into the nature of man. Thus, Anaugavajra States that
"The adept (sadhaka) who has sexual intercourse with his mother, his sister, his daughter, and his · sister's daughter, will easily -succeed in his striving for the ultimate goal (tattvayoga) ". 1 t~ntr~ · J,
Similarly it ha$ been st·at~d-in the Guhyas~maja that Anailgavajra, Prajil.opayavlniacaya.siddhi V 25,
8.
lQ(
THE VARIOUS S'rAG,ES .IN INTEGUATION
"The .~~odept wbo ,h,as .sexualintercO;ur,~e :wit!J _h_i~ . ,~~tb~r, 4i~ ,~i~.t~.r. ~n\l qis. d.a~l;l,~~r~. _ g?,~~-:J~~ .
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it is ofuh:nost'importance "bow this incestuous 'character is coricei~ed, whether lriafl: '~oncr:etizeSit and. takes it"a1: face value or r~cogni.ies it as a~ehicle or medium'offxislght. The very fact that the experience of these contents, wh~tbbr concretized or taken as symbols.f.or something tha.·t .cannot be expressed d-irectly, creates ; bl.indin.g-.i llusions :and distor~s ;the r~atipn~hip ~ b.etween the .individuals. a.s. well as . . ., . . . - . . . .the one to onf&elf, is a _grave dange,r. But there }~.r.e J?;l~n who ·will face ~~y , d!ln_g~r, because .integra.ti~t;t -· h(\s~~~9~.e n~cessar,yfor them. lt _is true we feel a kin!l .of repugn.a ~~:e ,a gainst the incestuous ,character ;of ~hese., :ex_rerienp~s •.. ~Bt w,e sbould ,not (orget that under .the i[1cest sy.mbol ;the ~o,st subtle, most noble, .most delicate, most chaste, by.t ,also .the .most.u~lUsu~l feelings are .hidden,......,.all those feeli-n,gs .w,piqh contrihute to -the ,perplexin_g richness of human . rela.ti~n· ships _.and .even provide .t~em with C(_)ercive power,s~ J!e :vy1~0 wants integration~ ,the .1,\ttninment of whqleness,rnqst tal,<.e into accp~nt -~verything, ho:weverrepugn~nt tj:iis ~-ay ~PP:~;ar t9 ,him.. . l;le bas to .pu;t ~p wit.h . teaii.iy ~i,tn~ut . ~~b~hi~~ ments~ . ·He m~1st b~c<;>me .aw;a~e o{ .all . fe.miri~n~ -~~~;~p-is _and .must ,not chpose .one a~pept or ·9*~~ f,rom 1amp.~g J~e · m,ult~ple . asp,e~l~ of fe?,;inipity,. :. AI1Y .~rbitrary , se:\e~~~~p .rn,a~~~. l.a ads ~irn ,~.'f-~Y _ Jr.om:,p:~~ - .a;tt~in~ept..pJ :'Y,~-?J11P~~~· b~Gaus...e t l.eads u;p i9 a ·n,lpr,pid fixatip.n; .,Siil:c..e .t h.e pe(9.e,P• .. tion of w);lq~ene~s is ~to "th.e Budd,l:li.st ..rpi,nP. .: ..th,ejJ;J..o~.tjoyo,us 9£ .!l·l l Iiu~~n --~1\P~de~-~e~, the:, ~_tA~e~.~-q~ ·-thil.t ~-·~i. t\v~m~n ~ 'w ~#
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YUGANADDHA
sense, shifted or interchanged for her service. It prevents mer~ fixed ' idolatry of one mould' ··a s if it were the origin of Ev~~y woman is to be loved and ·treated with awe, beea.use there is behind her a many-sided mystery of femi!1inity from which man through clinging to masc~linity has s.e parated himself a.~?d become a fr~gment. From this point of view 'we ar~ ~ble to undersh.nd the words of the Guhyasamajatantra,
all . .
"All the women that are in the worlds he may enjoy in order to experience the Mahamu·dra" • 1 The process of integration is basically an initiation into the mysteries of what lies beyond· the domain of conscious- · ness linked up with the physical sex aild of the artificially set up · individuality. It begins with the personal sphere and then stretches beyond the personal into the superhuman. It is only the personal sphere · that involves the ·incest motive. For in personrd life the mother is the central figure and the most important and significa·nt person any of us will ever know. The mother ·is tlie first woman the adolescent man meets on his way, :through her he experiences ·something from which he has become alienated. The point I wish to make here is that. when in course of spiritual · growth man experiences the Divine Mother (Jiianamtidra), the vision of the Divine Mother is not a deification of the morto.l human mother, but that the attribute of motherliness is an ·exploiting of the memory of childish emotional experience . in order to recapture the . intenseness and directness of feeling. For this reason, the term incest · is misleading and the mother fixation, defined in early psychoanalytic literature as an excessive erotic attachment of the son to the mother is a demential twist based .on distorted reading of · biology, history. anthropology or some 'l, Guhir.aatnflja\antra, \1•
~2 .
8.
THE VARIOUS STAGES IN INTEGRATION
109
other relatively · rational discipline. Here . we·· see'. most clearly what -:happens when a symbol is >expanded
.ru:>
Y.UGANADDH.h.
;for . the realizo.tia.ti of wholeness sbOl~lQ. be ·corlsi~ered as .-a :social ....re.volution in ·the individual unc:<:nl.scious mind,,~~o:s :am ·Esc-ape' .froni .,emotional isolation ·an·d a·s dl_n.·attempt to ,reconstruct psychologicaHy · the shattered unity., of iif.e. T.he ·very £act that repressed contents .r.emain. unde:veloped ,on :a.Jo:w level, because in the case ,of man and :w.on::t·an;·tbe over-eva1uation .of masculinity c.o rresponds (o .an underevaltU.ation of femininity, .as wen as the . very ..fac,t :that the process of integration must start from the very bottom make the following statement intelligible : "When he appr-oaches ·a :woman ·of :the ·.CiM;tt;lala ~ ca.ste ·or ·a · QOffi
of
Whether the · individual busies himself with .the :K:atmamudra ,or with the Jiianam.udra, in -eitper case ~e bas :only p-artial knowledge .of l1ims.elf. : But ,unles~ .he mas complet.e self.-.awareness, he -.cannot become ,master raf .dlis rlife ;and ·he . will~ suffer .from this . l!le:k of, whole!J.e.Ss . . -An~ wbolepess .i& ne¥er achieveA, ·so long as th~ i .n d.i.v_iduat l.is subject .t-o ternpta:tions, which arise beca._u.se of his .limited-ness.. It does not .mat.ter if. tl)~se t~mptations -come, .from .the.·
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8.
THE VARIOUS STA.GE;S 1~'. INTEGRATION
lllt
content-,. extern-al and intemal, occupies the stage~ q"9t th~ true nature of man, the. harmony. of. his many-sid~d , poss_if bilities, is: not perceived in· its essentiality. -. .Man . must :fold . up the phenomenal series, he . must strip himself nake,d. a:nd escape from the boundaries_ of his apparent ego. . l:Ie must fuU-hear.tedly give .l:lim&elf up to the sup~eme. : The effort of him who seeks- wholen:,ess :mm;t !lond will ,be directeA:i;; to the elimination of the hindran~es, to, the .removaJ qf the , obscurin:g tendencies of ignorance (<Jvidya).. The. - trl:)~; human individual wiU pursue th~sideal of perfection an_(( wholeness with . a devotion simil~~:r to that v.:hic)l he -offers. to an adored woman. H_owe,ver, our casual apprehensio~s. and devotions do not reveal this highest reali~y, . bec.aus~ they at.e backed by our wishes and prejudices-and becaus.~ knowledge p'nrsued for the sake:of, po.wer. or fame ;does -.not. take far. Knowledge must~ :be ~Qught ·(or atta,_i0 ing trlith. It -must ·be dispassionate. .O nlr t_4 en it : wiiL~if!t: man :. ou.t of his narrow limits _aud make him forget hi!llself in the . awareness of wholeness. The emptying of the ·egQ and of its world of contraries produces illumination, :a!ld wisdom, that pure light by which we gro:w into O)lr true. being; Although this wisdom, . is always present and ha_s only to be reveale~; it will not be revealed s.o long as there is still the slightest vestige. of an ego_ which sets up and keeps up the barrier betwc~n . us .. and wholeness~. Wholeness is grasped only when our mind is . in complete resonance with the principle of life, itself, that is, ~hen we . have . aHain~d that mysterious state that is beyond: the dUlL) ism of . ego and non~ego, of life and death. It is not mere passivit~, although . the quality of tranquillity is not absent, it is that .s tate in : whicl~ our mind . bo s recovered its · pureness of origin_al ,m~tility. Normally, our mind is one-sided and .. fixed; .it ;"stops'!-and qelib«;:rates and discriJ:llinat(ls, O,ri~inl).l nliP4l; .9~ ~he &.9!1t"
u.s
112·
YUGANADDHA
rary, :knows no stopping, no fixation,.. no deliberation, no discrimination. It pervades our whole being and is very much a. live. There is nothing that might clog its flow. This state cif original mind has b~en attain.ed by .the _sages who have gone t_o the end· of intellect and therefore no longer resort to it. They have got beyond the veil of the flesh ·, that · is, · consciousness , united with our body, the objective world, . and of the spirit, that is, subjective mind. They have no such iu terfering mediums as outside and in.side. They · ·do not cherish any egotistic thoughts nor do they have any consciousne.:;s of their own attainments. Entirely lifted out of their individualistic existence, including bJth the objectiv.e world and the subjective mind, they have become thoroughly p1Jre and transparent, and from this position . of infinite purity or transparency .. they look out to a world of muJti· farious objects though not dualistically. For as long as we harbou-r conceptual illusions arising from the separation of -subject· and object as final, our life is contaminated with dualism and sophistry. If we want to ·understand the world and man, we must understand them right away without resorting to wishful deliberations, without turning our head either this way or that. For when we are doing this, the object we have been seeking is no more there. Buddhism, through the practice of yoga, self-discipline, tries to find o. point where no dualism in whatever form obtains. Having gone to the end of intdlect means to have swept aside_all con:eptual scaffolds as something veiling our insight into the nature of life and reality. Yoga leads into a realm of Emptiness or Void (sunyata) where no conceptllalism prevails, where a. most refreshing breeze sweeps all over the ground where subject and object merge in one jneffa.ble reality. · · Of this merging of subject and object, where our JDind is kept perfectly unobstucted by any thin~, where we
8.
J.13
THE VARIOUS -STAGES IN INTEGRATION
IU'e ~ able to dook ..ilt.the world a.nd to adm ire its. mult.iplicity; ,w ithout, .. however - stopping there, where, .whyn we face the .world, our whole being goes into it and f.~els .ev.ery. pulsation of it as if it were our .ow n, I'{aropa. stJL tes a,s follows .: 1 ' ''Here the terms prajfia and jfi.iina (cognition and knowledge), when explained successiv ely, mean tllat our cognitive mind (grahalcaci!ta) and its cognizable oqject which . is . preser:tted to (our cog n_itive plin<~.) like,a, reflection in a .mirror ({JrJhya_ darsabhdsa )1 (tf 9hni<;RlJy . ~p()k~n , .Qf as the app_earaoce of) an enemy's __army and ,;pass,i qg through ten stages b eginning witb smoke __ !l,P,d so o_n, . a~:e mental . processes (sa eva, i.e. our r_n_inQ. _ll\OViQ_g,_in s~P.J~~t~ ' - . object relations), an_d that kt)_o wledg.e (jfiti,nam) ;-is ,(t~e , yivi.~ represen\ation ()f _. this) complex c9 ~dition . (_gr4hyacif!ffp~)~
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just as the, refl!!ct~on 9f one's own eye in a mirror 9:9~: ~ own cognizable eye. The merging of cogpit ion _aQd , . ~now~ .
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ledge (.into _one Emptiness) means th~t, when t~1e cog ~1Ni v,~ mind mer.ges in to the cognizable _object, it oq(!s !?9t .~u_sy itself with : the external. object. In ~.he Yuia <;>f ~i~ .~ (t?. ~s-, this is spoke_n , of as w.ithdra}v ing one:s · ?eti,s es ,fr?fn.' :~~e sensu.qus (pratyal!ara), medita tion (dllyana), 9on t~olli~g o~e's . p?y~qic - pow~~s (pr u1Jayil ma), s,t~!ldyin_g tl-,'~ -~ n)d
qpt.-
.(ahu.ran.a), , and .merging (rrwj}ana). : ~~£ ,_this_:· J:l!~t~i ~-g .(of . su_bject _and object) there res1,1.lts the __ bli:;s_of J:fii-van·a _which ,js ,unc.easii?g, o~r .true qat~~:~ _(sahajf), 11_~n.~-~~Jf~~l~ .(a~1.ara) ; ; it _is the
fourth st ~ ~e : (of pl_e~su~~ . ~nid ) ?y), tr~n.sc~f!4i9g (prdjna.ry);, pl~asu re (bul~;), tf S._~;,sp o.rt (p~:~~f~_~/· _11.qd sp.tie~y ._,{Jpa1~da,, as exp_efie n ~~d -in J.he_, qr g~ sm.) ;_ ~!:l ?~~b comparable to the -world, it traqs9e1ids ~-i he wor(aoa, tperefore, it is . called free from th~ q~.odes. ~£ a-c .ti~u' ~(~th'e ..three. ~orl· . . d. ~: ' rt . .is devoid of tb~ - d~ali~'. .~ which ' attaches
·
114
YUGANADDHA
to such items (in love life and devotion) as smiling :at each other, looking at each other, touching each other, embracing each other, taking each other by the hand; it is free from the impulsi ve and sustaining powers which manifest themselves as Karmamndra an
srmyati.i." With these words it has been stated rpost clearly that the goal is not some preco11ce iv ed state or other · to which our mind must be direct ed. Moreover the notion of sunyata or Emptiness tells us that there is absolutely nothing to which our mind might cling. H e who wants to attain. that state where he is no longer tortured. by the antagonism of the opposites, must not meditate upon the basic unity of all things, where the differec ces and d·issimilarities are obliterated and surrounded by the glory of a divine halo. Nor must he meditate· upon the idea that even the most insignificant thing in tbis world sings the praise of God. Srcb ideas mal<·e our mind st op and cast unnatural fetters on it. They only aggravate the oppositions and. limitations which confront every movement of ours, physical and psychologicaL For this reason, the goal is not a higher Self as ultimate reality in a w.orld of separate entities. There is no God, no Soul, no Self, which might be embraced in despair, this symptom of psychological isolation from humanity and from the world. Buddhist contemplation is the op·posite of dogmaticism, scientific or religious; it will assist us in freeing us from the ;fetters of conditioning. It is, indeed, deeply
ingrai'ned in human nature to wish to throw off all the restraints we have put on us by ourselves and by environment, and once · in a. while, at
8.
THE VARIOUS STAGES IN . INTEGRATION
115
least, . to b.a.ye free, ,and natural, and hea.rt-to-l:J.eart inter~ course with_. our . fellow-beings, . inciuding ·. the. gods, . ~.he animals, the · plants and even the :inanimate qbjects . so called. .vVe welcome ~very opportunity for this kjnd of liberation. -But this is possible only when we succe~d in living in a "super-world" where .no mutually excluding oppositions take place and when we throw our whole . being into life and move along with it. Life is one integraL and indivisible whole which has neither an outside nor an interior, neither ~ mftt~rial nor a spiritual aspect which can be separated . fr om life itself. Life moves in its complete oneness whether on the biological level or on the. in en tal level as yo-q may conceive it. Our rationalistic interpreta. . . tion singling out only one aspect or another does not alter this fact. Th~ Buddhist Tantras teach us to take hold of life in its wholeness and to . move with it. They furthermore teach us 'that our nature is one. with objective nature though not in the mathematical sense, but In the sense that nature lives ·in us and . we in nature. In'. other words, masculi~it~ and femininity are like man and nature, two abstractio~s carved from the one indivisible whole, inseparably connected with and iuterpenetrating _each other, insertit1g themselves in anq. yet stretching beyond the. individual. This interpenetration an d expansion purposes to respect life, not to violate it or to utilize it for selfish ends. It is probably not going ' too far to say that this Buddhist feeling about the sacredness of life .is. opposite to the Western one which is m~inly a. feeling about the sacredness of on·e•s iadividual life. When tbe individ~al ;ealizes that it will not d~ tocbti'sy oneself with the·· Karmamudra, delegating' to some undefi~ ned "Eternal Feminine", probably toa goddess somewhere,
11'6
YUGANADDHA
tne· fuhction of ~falu·es', and' th·at it is· e-qually tin!fatisfactory' tcdiunt~ aftef. a·highly valua'ble phantom a'l ' the ' e~pense · of' the objettive ·woma:n (for the most part), because both· the· Karhtamtidra ana· the Jfianamudra are· creatiohs of his mind, he will transcend· the-se: imageries and find wholeness. _The· initial step to and realiza'tion of wholen·ess is the' Mabamud·ra, which has been· described by N'aropa· in the following way : "The· words "great" and "mudra" together form the term ~ifab~mt.idrii . (Great Mudra). Her greatness . consists i~- ti:i~ · fact that she is endowed with the glories of all qualit1es · and values and that she is not restricted to one . ;; : -; ' . -: ' . . -. . . . -: . . particular quality or value. She is called Mudra, because sh~ is· marked (or seaJed) by the adarhantine nature of thd · erilighten~d mind .(11iudryate). The. relationship (!5etween bei: a'nd the individual) . is that there is freedom ffom constructions by one's own mind and that the yogin has reveiatiori . of his own mind, when it bas passed through the. stages beginning with smoke and so on anci . . when if is seeri like an enemy's army". 1 • . j'
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Similarly Advayavajra states that ·1•The words "great" ·arid ··•rriudra" together form the term !v!abamtidra (Great. Mudra). She is not something (n"i!tsvabhava); she is . free from the veils whi6h cover tlie cog.n"izable object and so on; she shines forth like the seren'e sky .at rioon during autumn; she is the support of illl success; she is the identity ·of SadJsa ra a nd Ni rval)a; her body is Compassion (ka1·u~a) which is not restricted to a' (single} object; she is the uniqueness of Gre·a t Bliss (maltasulchaikarupa). Therefore it bas been said tha,t all t;~~~~~en"a are pleasant, if the mi.nd does not wild
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8.
THE VARIOUS· STAGES I·N INTEGRATION
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a'trd<· lbbSe ' (a-matzallikara), and - that all- phenomena~ are tin pleasant, if· the mind goes- w"ild and loose (ni,.mas-ikara)!: ·
Prais~ be t'o ti:iee wli'o atf free ft'om: cori'cepttial ccinstruclron"s and from imagery, wh o ' dose m)f take up a hostife attitu de towar.f anything (a'p~~tiftliitamanasa), v.' ho needst not instate me• mory images, whose Ihihd d·oes ' not · go" wi!'d and" loose, who t..rt without' idelis i:if ooj~d's (niraliimba, riiChf-obje ktbezogen). This is what i~ called fhe Great Mudra".i When the individual experiences· this state of tl;le Mahamudra all the barriers impo>d on his mind have been broken through. (\ sort of higher reality has b~en f-ound·, against which it is impossible to set up counter-arguments. 'fhe mind which has been emptied from what n-ormally crowd's into it and obscures its original purity and trallspa{ ency, is capab!'e of moving from one thing to' another. Thi~ may sound ' strange, but the fact is that this sort of mind Is not fixed on one thing or another atid stops "there, out t'IiS:t' it cari receiv'e things froril any qua'rteF: · Wbi:!ti;··-Q·n e ~s prcfpossesi>ed o{ certain thoughts 'and 'i'deas, one's mihtf is, to that extent, closed to · ofh~r thou'g hfs; When cine' is' preoccupied one is unable to sre even tl1e mb~t simple fa'dts of life. But when one keeps one's mind open or empty one cnn take in all that comes to us. When our mind is not f!rrested and does not writhe with pain . under the shackles we have put on it and when we do not cherish any thoughts as to the practic~.l . a11d. wo~idly . merit or demerit of our ~ovements, we ~imply 'cannot take· up a hostile attitude towards anything, bec.au~e· there is nothing th'a t might impede the free moveli1ent of out mind. It is cin·Iy the 'eg·o t-hat fights against s·o rnething an'd makes man
YUGANADDHA
118
hesitate in · the choice of one paint against another and, therefore, is so harmful to th.e mastery of the mind and to its attaining wholeness. Ever .serene and unobstructed ~aves the mind. Nothing preconceived or mysterious is in it. And became the mind is free, the individual is lib~rated from all conditioning. Moreover, just because all 11rti~cial, human-made (and, therefore, most doubtful) props have b~en removed, the mind has found its real support and can safe.ly be let alone. This support is life itself in all its richne-ss and abundance, for apart from life nothing can exist. But better than any fn tellectual, refined, ~nd sophisticated ·quibbles the si~iles used by the Bu'ddhist sages can give us insight into this unconditioned reality. "In t~.e saJpe . way a::: the au· moves everywhere, because it pervades everything,_ ip the same ·w ay as it qoes not s lop ~t , ~nything and is free f~om (any di~tinct) marks, -so o.ls9 . the . knowledge of t~e Exalted One, comprising e~erythjng _ kn_o~_able, does not stop at anytning (na dharmapr. a tiftliita) .arid is free from (any distinct) marks . . ' . (i .. e. it is qc;>t in.t_ell ectu!Ll ,kno_vv ledge w.hich emphasizes a cer ~ain cqqtent an!!. suppres!jes everything else) Theref9re tradition states that '
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means of tl.y kncwlfdge which is· not lin'ked up with ' a ·· certain · content, · thou seest ali'fields and the llfe of all· beings. Praise"be 't o' thee who art 'without ideas 6f 'objeds. I~ .the Jt1anasiddhi the ver. er'able Indr'abhuti' ~x~l:aims t:hat In the same_ 'WB.Y as tbe .air does notst_op at anything, move_s ev~rywh~re an~ is fr e_e_frpm (any distinct marks), so also (this simile is used
8.
THE VARIOUS·. STI\GES I N INTEG:RATION
119
when) one speaks of ultimate reality, of :peerle;;;s, adamantine knowledge. Elsewhere it has been stated that In the same way as the air does not stop at an'Y· thin.g, moves everywhere nnd is free from· (any distinct) marks, so also the nature of ultim~te reality cannot be shown (in the ordit~ ad• ·setise of the word), it h ns no (definit e)' form (i.f:·.!our intellect tries to fi nd a . place where relility m ight be lbc~tted ~,;.n d defi ni tel'y spoken of,' b'Jt by nature real ity is unlimited and cati no't be localized. an ywhere}. Or, it has been said that ·reality moves t_n tb.e sa:me way as the .air (free and unobstructed) and because of its moving like the air it is Great Bliss .: (mahasukhakaya). Because it has neither colour nor form nor. shape, tb~ simile of the air is used. The meaning is that there is .no deceptive appeara nce. It also bas been stated tba:t The nature (lraya) of all Bu ·~ dhas is without d'e cep't ive appearance's and without an y props . . It is u nborn ; uncr:ea~ · ted, free from (su~h dialectical quibbles · ~-s) being ahd non-being"~
These examples, .r thrnk, are sufficient evidence .for the fact that' ·the experience symbolized by .. :the : Great Mudra is not the attainment of some :preconceive.d goa:l or other or ~hatever we may call . it. On the . contrarY:, .all ·sucb ·fads together with their cla:ims of miraculo.usness, secrecy, and authoritativeness -are strictly refused ; ~becau!te .they only serve as a means to ·enslave man.• . The very 'last thing expecte~ is to believe in the Great Mud'rli- !aS 1• . Se)to~de~A.!.ik i\., pp. 58 S!l·
120
YUGANADDHA
eternal "'truth . .q"be -only ' total .error . in the world is the belief in total truth or, ~¥-hat is·- the same, iJl our prejudices and ideals as eternal valt1cs. Just. .b eca.usepur ego caopot iw.f!.,gi~1e ,any . other valu~s t)lat would s_a.tisfy it, it does ~qt .me.an that there are not any oth e r values. But these .ot.h~r values ~re n.o t an easy. thi ng to learn, ~hough they Q.~e _.so.met.b ing learnable. Our most con s i s t~nt mistake \s .to - ~hi.n.k that bec.ause somethi.l]g has been valuable it .will E,Llw~ys be va}.u able; we fasten our .att~ntion exclu· s'jvely upon the symbol und fll rget the context. We ,l,l:>u.a_\ly assume that tbere is something permanent, becau ~ e we fail to realize that oqr . persona lities have changed more rapidly than our i ns titut ion s which reflect our ·inner changes very.icaccurntely. ·The world .will continue t.o be -a -m€SS· as lo ng . as we .think in r igid categories of good and ev-il. ' But if we succeed in lifting our spiritual myopia whicb ·makes us. unable to clear .. awoy . the debris .of , con· cepts and dogmas . a new lig ht will -dawn upon. us. Once within th is light .\\e . seem to . be able to. understa~d · tbe ,w.p,r.\d .w ith a,ll its . apparent en.dlessnc.ss of pluralitit s and ~nt.!lnglemen ts. , Th is light is not something demon strable ~9r, whish a co nfirmation by experiments or tests can be postulated. This light shines forth when all preconceived idea;; have been cut off at the root. As long as we move -in the circle of such contradictory notions as being and non-being, we o.re lost in utter .darkness. . It will not .do to impr,ison .• the d t c isive exper:ience ,in to, artificial ,and ,mtchanical formulas. The Great . Mudra .,is a ! state .of . complete .inner '· aw ~ reness, w.hich , is .so ~iip.cult .to. be ·.formulated in words, because ;it is qot a light that one..,se!:s, put> the ligbt ,tqld freeuom by .:which one .. se!)s and H:v~:?· .He.re the ,mipd , bas ; be.en . gra~ped in, . its, upco~ltam~nated originality and purity. The surface of the mind-mirror bas been wiped clean, but, as a matter of fact, the mirror bas
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THE VARIOUS STAGES IN INTEGRATION
never been obscured. Only because of such notions as being and non-being, one spirit, identity~ ·egotistic commotions and so on, we have been compelled, as it were to set up a general sweeping operation. From the very begin· ning nothing has been withheld from us, only··the folly and impertinence of our ego bas made us unable' to see what we have been from the outset and what we lieally are, because it was con tent with believing that its self-imposed limit&· tions had been the only values since the dawn of time. And since our ancestors had lived, and lived nobly, by these same fancied and limited values, transmitted from one generation to the other, our ego has even been satisfied with all second-hand elaborations, the rationalizations of other men's experiences. Budd)lism i3 stronglY. , PPP.!?s.eA, to. ·s·u~h distortions of experience, it postulates. dii~~f ~x~· perience witho.ut any interfering mediums a~d _i~ . e,x~_R!~;! an astonishing diffidence with regar.d to rational .communi~ cation experiences. . of such ; ,., •
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That from ..which everything starts anQ.~.:accp~djn.g to the .vf!.rying conditions which it may reqqire_, assumes. individual shape, is the Dharmakaya; the ;Bu.Q.dh~·.nat:ur.e . of all that exists. This primal cause; which. is not ~o . .m!lclt . an anso,yer to tb~ riddle of the universe but .the verbalizai tion of what has been .discovered by intense experi~nce$,; i.s . also called the "unity of opposites'',(yuganaddhalraya)._ Niiropa, for instance, states that
"-Becaus~ its essence is the nature of a'll Buddhas; Irs• true . nature~ being the non-duality of the two truths '(i.eo' of "literal" tru tb (sai]L'vrtisatya) and "symbolic" truth ·. (paramar: thasatya), is spoken of as the unity .~f opposlte·s ~,'{yuganad· dhdkhya). For this reason, the unity of opposite.s (yuganad· dhaldya) j,; the true nature of all that exists (dharmalcdy~)''.l 1
BekoddeSa~ikii,
p. 07.
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Similarly Ad':a.ya.va.jra .e xclaims that _'!Because it, is not a something, :it has no origin; because it:maniiests itself .under (ever . changing) . conditions, it does not come to an -end. For this reason, being and non·bejng do not _exist (separately and per se), but a.pp~ar. cQu pl~ d together (yuganaddha) • ..,The oneness of the Void (Su t~yat.i1) and Com-· passion (Terpa) is not an intellectual ·problem (but the verbalization of an experience).- The Void and its Manifestation are by nature coup• -led together (!iuganadd.hata)''.l
From
the Western point of view, the outco~e of the?e sn.t~-ni~~-ts- is 'the recognition of the fact that in all walks of life.titir ' •1kntwledge" is both "literal" and "symbolic" arid thlit t he idea bf ·symbolic knowledge is meaningless except as: COntrasted With knowledge which is i10rl·Symbolic iii this sen'!:e and vice versa. However, in stating' this·we are the bri nk oilosiog sight of the experience itself and off ailing itit-o the sentantic error· committed by philosophers and . theologians of au·: creeds: who piled abstraction upon - abstraction a'n d: system upon system, in trying to rationo.lize their beliefs. There- -is - a .continuous tradition from Plato and Philo; throu·gh Origen ·and Clement, · Augustine and Neo-Piatonism• to ·its complete stfl.tem.enU n mediaeval 't imes. The epistemology of Christian thought, havjng its root in Hell~~* J~pught, -~onsif; ~ s : i1;1 treating . such statements :a.5 the above. mention.ed. on.es · as syrnbol-seotences o~: proposjtion~.
on
up
i · Advayavaj ra, Yog au.add hap rakMa., p 49 : fiai(t w iibhlivyc1d ajiitat ~aon pr atyayiid aniruddhatii b¥t~.dlihliv~ ato 1ta s~
8io -yugaJI.Q.d dhari• tu bhasats .
aikvanJ vid'Mya ri• na _6Jiakalpata[l lu~~ii y d~· prakaSasya p rakrtyii yuga11addhatii
8.
-123
THE VAI.{IOUS . STAGES IN INTEGRATION
.the meaning of which must be interpreted. The episte.mology of Buddhism is, on the contrary, not to· resoi:t to · ~he mediumship of concepts and abstractions but to treat these stateinents .as guideposts' to gaining. similar, if ·not the. same, experiences . . The' Buddhists did not try to .diss~lve sy~'b~ls into som~tbing else, because they . did not forget .:. tha~ sym.bols ·were symbols and explicit references to. psychqiogi~ cal realities·. Thus, instead of translating . re!igio~!; utterances into metaphysical terms of higher g'~ner-~Iit';y and of getting lost in ~ bsurdities of ioterp~et~d~n~·-'_th~y . • ... J ; 1 · ( ....: : avoided the danger of getting themselves tied up_i~ a knot o! their_o~n m·aldng. They gained .freedom .which. pr9~i4t;:d the .emotiorial radiations within the concei:)tual vacuum of iiber~tion, Nirva~Ja. To the 13ud4hist" the. de!'rip~~~~~ -of all conceptual scaffolds as unnatural . fetters of the. m"i~d ~ imper~tive • .. Only from the .Buddh,ist" poin.t o{ vie~~.t'sucli statement the follewing one is intelligib~e :
as
••R~,~o_diant
by nature :are all phenomena;· pure frorp ,t4e v.ery .begjnning_,-· and:oncontamin~ted• Tl;lere )is .no enlightenment, no Bu.ddhahood~:no individual self as any kind-of value, .no life'!-;•:;
These negations, to be sure, are, di£conce·;-tib'g./ '~nii yet beneath all. these verbalizations there is a: most iinpor· tant affirmation. Life,· like disease .. or.' death;.: >1is, ari abstraction. In r(;lality there are no such things as life, death; enlightenment, and so on. Indulging in a·b8tractions does not solve the problem of man. · 'It: '6ntfie~adi. id · · ' · : : · • j • ;-· new abstrac't'ioris and to the creation of 'riew needs; 'sot that'•j • new gadgets can be ·sold to the masses. ' The Western. of . slogans . is . t he best example .?f hide-a~d-seeK- between! ,
;
'
I
r •
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r " '•t:
'
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•
•
'
p:
•
,
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,
Si ·: pral,rtyiibhiisva•·i'i dharma iidisuddhii hy andv ilii~ na: bodMr niipi- buddhatva1h na sattvo niipi jivatd ·
1 · J'riana.siddbi,
' •
:0
•
•·
T
•·;
·
;
era·' -
YOGANADDHA
·disco\':ery and ' -disaster' between gigantic verbiage arid :abysmal . spiritual hollowness. Normally, outside the domain of the intellect, nothin,g But the elusiveness of a thing does ·hot' signify non-exi-stence. When we sail · in dense fog, ih~: jn\risible rocks nre none the l~ss present. From time to .ti~e · they emerge menacingly from the w~ite .mist a.nd are at once swallowed up again. To this fleeting phenO· rri~d~n the experiences of the Karma~udra arid of the Jfii_~aci~drri _can be truthfully compared. Movin&in tb~ .d~nse f~g ~f(mr "literal" knowledge "e sometimt: sbecome 'aw~~e . of ".symboli~" knowledge. . But when we experlenc·e ~h~: Great H udr~ aU of life and thewcrld is stretch~d out b.efrire .otir eyes. ·we· st.e every bit of it and everythiog we ' see we feel, and we feel it much more strongly . thari i~ .~ny 'riorm~l state of consciousness. We are not exclQ~ ded from anything by having locked ourselves up in some sheltered · place of our mind. Everything stands out sha.rply, with luminosity · rather than clarity. We move restlessly. with the objects or yet' we stay quietly· with them, jrist
its
If has.
:';r his . state · of · bliss isicalled the Phalamudra. been · described by Narolla in the following manner :
. i~The is. the bliss of the Great. Mudra. :·. . . Phalamudra . . .
:'
Her...::. :'cb~racteristic is the awareness of most intense and . . : . -. ·. in~xbaustible (immutable) bliss (paramalqaraBukhajnana) •.. All t~~ -, ·tJm.e She carries with her joy (ratim), -because the p~~yi~u.s: ach~evement (of the .Great Mudra) has beco~e an i~~utable (and inalienable) possession. For this reason She is called Mudra. Her greatness consists in the . great·, . ness of abandonment and in the greatness of aquirement. ;
~·
~
'
8.
125
THE VAIUOUS STAGES iN INTEGRATION
The greatness -of _abandonment is that the hicidityof one'i own oatu're, chara~ferized as that state it) ·which O.ll:t the tendencies · (vattina) ·and all · the v.·eils obscuring :,·reality (iiuar~1,1a) are abandoned~: is becoming realized (thrcnigb::this very. abandonment (sahatlcararJIJ) ) . . The . greatn'(i'ss:<. of acqU:i~eme~t . is- that the unity of opposites ;(y~gan'adtlha)~ characterized as· purity and ·as the very nature: of ali Buddh~s, has been · re~lized (~iiTcJatkara). The realization of lucidity, which, because all" the obscurations and aH the fogginess of thinking have vanished; is compa.t aqle . with the (Cloudless) sky' and whose 'fundamental feeling-emotional t-one (rasa) is that -we can o :1ly say "void" (Sunya; ' :and nothing furthet), ; indeed; is the acquirement ofthe; very nature~£ all Buddhas. Here the qualities of all · B~ddha~ are' met with in their creative power (salcti~uperJa) ;to' a~hieve' everything> For this reason, the basic support' of . aU ph~riomena is . 'c alfed Dh~rmakayo. , ' ehe Briddha~nahi re tbiit'-exists'-11
ot
an·
out
:The rea.liz~tion ofnian's 't rue nature lifts ·hrrn :Of his dependente ' ort ;things and le'iids · him:· ir;to ~·:a"r." realm beyond his meager ken ; · It breaks · dowh the': f6rbid.ding Walls of accident and. entropy, tliese gloom~spcits in W~stern phiiosoph·y •.. , It does away: with the ·;illusionS' of 'life. and death. : c For : the:illusion of life is the delusion of p'r ivate immortality, and the illusion of death is the supei:stitibn that we can cheat deaili -when it comes, · by givirig u.p lifep.:efer~bly Jhat of . spmeone else. W.hen wholep_e.ss has be~~ achieved. w~ _ wan~~~ - freely wh~~eve~ we lik~,· ~ith-. o~t blttern~ss or ·despai;.'. 'vie ~ill n~t' b~ - b~tb~red .by' any such problems as matter and · spirit, . for these crop up only when we lose . sight o_f the whole an·d, in emphasizing the emotional . significance ·or certain :;. aspects . '· . . - - - - ---------- -·-- - - -- ·.----- ----· - - - ---- ----
_
:·
1 Bekodde sap ka, pp. 66 sq.
126
YUGANADDHA
in_life~ dim the realization .. ~ of · the ·spirituality · of all li~ · and even . of the implicit spirituality · .oi all. matter. ~aq's spir:i.t, b~!Yond a,ll limitations, evei- . ,~erene ::_and_ free inJ ts ;~ovemepts, constantly mtmifest:; itself tht:ough the t;nediu,m . i.n -w hicb it operfl,tes. ·Besides _the ac.tivities it usually_,. displays,. it possesses others,_ generally . bidden, b,u_t ,capa,~l~ of becoming . actual in response t~ certain changes of the medium. If there ·be nothing else but the ·hereditary tendencies of cells and of men (t•iUana), all striving. would be illusory. Man would nev~r be .able to throw of;f his fetters, and .it is just the sarpe if we call : these f~tter~. _ m aterial or spidtual fetters. Let us . destroy &11 the . b~rriers_ we put up between the whole and ourselves, f.o~ .it i;s- . onJy · when they are r~moved that we b~come "~~r_e- of the whole and live with it. Let us - ~-~ke a . clean sweep and . .throw. . . up our. semantic err.ors, for then we are . in . a Position :. ~o unde~stand that the spirit ·is not the spirit. And when the conceptual scaffolds have . bee,n: re~qyed, all of a su_d den we know wh\lt is .t he, essence of the .s.pirit. ~
--
':'You . ~hould concl!ive .the spirit as similar to . the s"y' (tha~ : is to say,) you should conceive the spirit as of the; same nature as the sky. When you ba.ve turned your ·thinking·operations into nonthinking-oper!ltion$
8.
THE VARIOUS STAGES lN INTEGRATION
J27
expe~ien~e,
is not__3 _goA.l in thf; S~l1S~ . of .a .su ppod- toJwhich, we may cHog.· Tbe .. .. . . . Void must be . tr.4versed . . . . .Irom. . . end .. . to ena in order to filld unconditioned freedom, FreOO.om means purity of mind 3nd O.f be$.rt in .all walks of. life . . Fto~ .
.
'·
the very . bf.lginning_mind_ has been pure And .free, .b!lt since the,; fi.WAk-e.ning · .of the intellect it_4a.s. b.een_worki.ng under the restri~tiQns· imposed on it py relative a.ffirm3tioll and negation. AlJ our being .cries out for freed9m, }Jut we shall never succeed in living a !i (e of freedo.m, . H. wa do not cut off. ou.r intellect at tbe root. Our in~Hect A0:4 ont discursive re11-soning . have . never peen a very rel~a.ble standard of judgment. Moving in logical dichotomies . .and utilizing the contents S?J . ·.con,scio~sn~l>:>c- only, . bWiba.:nd•. ing theJ?·:. for the narrow range of deali~~f .with . the phenomenAlworld., the intellect cannot nnde~;.stand to what deg~e:e i_d.t;a.s, which lippeJI.r .remote and_ J_ll).- sterious, dark ~~d i~scr~table to .H, mQ._y be impo_rtJ~.ntJ.or man's life. It cannot understand that these ideas may be _bJii inadequate verbalizations of something sublime which, though it transcends the limits set up by our reason, in fact" worthwhile to be striven after with assiduity. Our intellect has never been concerned with the Hk and the g:ro·w ·~h of the individual. . l~~- spite of its ·undoubtedly t normous_ a.ch:ievements in the field · of- , distin.cti.on and cogniz!lnce . A.S i"!: ~:? the ou_h ide__wprld . iP concerne
Is
YUGANADDHA
128
premises:which have altogether ·too hastily been taketdor" granted·; · · But if we have succeede-d in: Cleaning the mirror of the mind we must not harbour any thoughts as to its purity, otherwise the mirror will become cloudy ·a gain and once more we relapse into impurity. ·We must give up ours.elves 'to the whole without any egotistic remainders. In the same way as the· sky ·look!.i blue from a distance, but the nearer and deeper we move into it the more\ve become aware of the fact that it is not o.t all coloured, so also man's nature as a who.Je,.' when loolted at from a dist· ance, appears as a turmoil of contradicto ry notions, but as · soon as we .give ourselves up to it whole-hear tedly we. will find 'peace, serenity, and luci~ity. "The longer you look at the ~ky, clear from the very beginning, the more your view is dimmed. (In exactly· the same way) the true nature of man (de-lta-bu-nid = tatltata) is obscured iri ·.course of time. .
.
The fool i? led astray by . the errors of his own thinking". 1 In another place we read that ...If the· mind : is fettered, man is fettered, if th~ mind is free, .mao is free. There is no doubt abcnit that. Through the . very force by which the fool is -fettered. the sage .is set free" •2 ) l
S~ra~a 36 (according to the Ti.batan translation): gdOd· na8 dag-pa nam-mkl1ai ra1l.-bri!l·l!l bzta·&·Ei?'t blta&-lii~o mthO?i'ba ?tgags-par ·~ttJYur
d11-lta·btNiid dU$-SU (!gog-par ?tgyur _g?lug-ma yid-la 6kyo11-gyis byis-pa bslus
2 . .Saraha. U:
.
cittlllxljjile lxljjl1ai mukhe mul,kei nc.lthi sandel1o bajjha11ti fB!ta· ~i, ja~(i la hu fla l:i?nUCcanti U~a til buh /l
8.
'1~9
THE VARIOUS B·T'AGES I-N 'INTEGRATION
However, life :has been mapped out ·so dell'rly 'by ·the intellect :and its dualistic .mode 'Of :tbi 111dng "th~t it "EeeinS to 'be the bf}St ·cours.e to ·fo llow :its aictation wi~lrot1t ·rescrv'e ·and :to :toke It-s frilse glitter ;for r-~ dli ty . ·But'fhe ·· more we become ·entangled in its snares tbe weaker ·gr-ow; 'M ore anu ·mOI'e ~ve de-viate ·from life-giving ·rea:iit:y. · 1}~ toler-dble ·suffering •is onr lot. -Human reasoning 'is •not :the la-st :thing. ·:Buddhism wants to raze to the ·grotind t~i-s stronghold of 'hybris, illusion, a;nd tlelusion. The :Buadhi~t sages -knew -too well that mere i ntelle dual J thinl~ing : i·s J OI1iy p a: tchwor-k and that it unce asi ngl-y breeds .distr·ess Jllnd iPrespansibility. H destroys true •moral sense, :for .what we ca:H morality is 'but the applico.tioi1 o'f our intellect :te our IIfe:in the out side .wor'\d. It is :bols~ered .up b.y · sims.e of rightness which provides the foun.dation for 1West:ern impe1:ialism .anti :f or .every ·form of :class-exploitatiOn a-s well as for the invariably righteous .wars cons.tnntl,y :m~ed against one ·another. The silly rigmarole df sin1nn.d widue; of good and evil, is a sc omge :of this -dualisti-c ~ode.m inte'llectual thinking. Ne ·.who believes in .rigid ..ca·te-g.ories of ·good and ·evil and constantly :harps :on sin must ;became: a sinner-there ·is no other 'Way 'for \him. tGn -.tilie tbtbet hantf, be ·who ·Clings to 'Virlue should become ~ll. . IV,irit.u.Qus motn, because ·the -same law of identification· i&bbiUi~ Unfortunately ·the accepted .cultural :s.tnnda!'d of. m-Odeun: societies ·does no't atlow :tbis course. ·W..her.e !·gangst(ll"~ .·~.:o.4 criminals are :pr.ote~te- d ·by ,politicians 'an.d : r.espeat-~.d 1l?uJ
·we
a
See also Sara:ha ~ 0 : ·'In every home oue af'ea.~s of pari~y. b at . on.e : does ! uot Jkno'I,V~:-w:l:!pra. Gro·1t Bliss resid, s. Suaha deol ares tb."t the worltl is fettered by the mi·ad a.ud .uone c:om,pr:ehends t he slate .oa.lled .no.;miudue&s.' ' gha1·~ ghcn:fi
kahiai sojjhul'a l'aha(tfi.
~tau para ~mnia mahiisuha·.thii:;li Sarah a. bha!tai jaga cittii biihiil so acitta ·!•aii.:l'e!Ja bi·gahi.a
YUGANADDHA
judges and where the cult of self is so important that excesses of self-worship are easily forgiven at the expense of others-unselfishness seems slightly unclean and a sign of, weak-mindedness. Obviously the modern societies can only thrive in the compa~ of filthy people. They have delegated to some undefined authority, somewhere in heaven, all that is good, leaving them free to think, and even to act like beasts, without feeling like beasts. The. dark aspects of human nature they have completely absorbed and identified themselves with it. Ou.t of it they have constructed the doctrine of sin, of the original sin, and of inalice of the human heart. Making loud propaganda for these delightful things they would not rest until the . whole world is a place fit for a scavenger. They have constantly been at work to lower man's sense of his own dignity. There is a deep gap between Buddhism and Christianity. Sin and virtue, good and evil, are fateful delusions of a half -baked mind and have nothing to do with reality. Buddhism detests all such obsessional ideas, because they weaken man and strike him with a mortal disease. Buddhism wants to preserve life in its integrity. Therefore, applied to life it is a technique of orientation rather than a slate.ment of revealed truth and its inherent despotism. All it has to say is meant to serve as a guidepost; it is not meant as a doctrine in the sense that it is legitimate and even beneficent for one human group to .impose its rule op another by force. The guidepost idea is clearly expressed . ' in the following words : "It is beyond (such notions as) colour and quality, beyond words and comparisons. If I speak about what cannot be expressed in words, (my words are to be under~tood) as suggestions. Who can show the Supreme Lord
8.
THE VAl.UO US STAGES IN INTEGRATiON
131
(and say that He is this or that and nothing else)? ·(To do so would be as stupid as) to speak about a virgin's delight in sexual intercourse 't" 1
If words are understood as suggestions to seek and to find one's own way they are nry useful, but if they are taken as mystic realities they are most harmful. They have nothing to say any more and become the incomprehensible gibberish of a dejected mind. "The instruction by the teac.h er is nectar. He who does not drink quickly will die of thirst in the desert o£ innumerable eJ
1'32
YUGANADDHA
hall _s'ucl1· lr' r-eligious experience as the - or~ c spoUen of in -tll~' ·B"~d.dllisr text's' have· become · unintelligible and; in course of time, having a religious eXperience - was o-onsi'd,ez;e_d'- out.of-da·te. Inde.e d, - t.he. impression. many of us -haye -.that: r~igious. experience is anachronistic,. is basically due-_to .· the.. fad that the. only religious· idiom available to .us , is-an . archaic one,, no. longer. suited to. our· emotional and intellectual n:quir.ements. Our minds have become advers~ to accepting at their face value all the grotesque 0:~1d of_ten . siniste-r supe·rstitions of a given creed; they 'lio.~c( equ'tilly be-e-erne opposed' to acknowledging that what someone is talking about· ma-y be· something · impot•flmt-'soinat'hiug important-to the listener·as -...veil as t-0 the: speaker. Such' m1 important emotional reality is the Sa-ha~a which, litarroU.Y, .translated, , me.ans .. "born with." To cail the dadsiJ.!e! exper~en-ce by this name is most o.pportune, hem~use· it: makes us see that wha,t: is hinted. at .by this wolid.- 'is: liv-ing · in ever.y individual and can be discov.ered hy hiin1 . A--s ; a- maHer. of fact, it will be discovered. when the-. debris of my.th , and prejudice which: obstr.ucts. the. study ofi man· is' clea:r.ed aw-ay, when aU veils. are torn- the thial•est veih betng the intellectual creed of nothing:lmtism. Wiierr. mnn is . lifted· out of his subjective and .objecti:ve existence lle . will. be free nnd able to see the who.le urli~er:~; - i.ncludai1g himself, .as. an undivided and; indivisible ·wbollf.. He ·. will renlize that it-. is not religion that. is out· of-da:re- but ti1e- dualmonar-cby. pattern. of. his. personality structure. He will understand that what is called soulthe spiritualized conscious personality-is· a1r illu·s-ion which involves him so deeply in the problem of his own salvation tho. t he forgets his fellows; -and- which·· ma-kes .him despise his body compounded of dust so that not. onl:y. the end of life but the \...ltol~ experience of life se-ems 'mean and ignominous to hiin. · Fle will und'e rstand· t'lia't' dbst is as
8.
THE VARIO'U&- S'l'AGES
lN INTEGRATION
18~
admi'r-abie· as· his- soul, bec·a use, it is -btit' another. asp6Ct-of But as lotiif a·s be moves in the ·dua·lis-m' ·o£ mat...ter. and spirit_· he wears h imself out like· a machine which will. eventually fall . into bits of r.~st. Aslong as man is. diverted from the . whole, either- by maHer or, by spirit," he w.ill. be. . frustrated .. . s.uffer. But. when. the . . . . and . whole. is str,et.ched o.ut before his .eyes, . ~hen · nothirig)s hidden. from him, what th~n is the m eaning. of. the past .a nd of:the,future .?
wholene ~ s.
-~
••Theri is noth·ing tbat might be canea· £i soniefliing (b:nd we cnn only ·sa1') ''Void" (sunya); The -'fact' (thit-f:l we c·an only sny "void." whe·n we have- brol<en· tlirough' tfie i1arrow circle In whiCh our intellect· moves and intb wnkfi something beyond this circle enters like a comet'; ·-thus p-r.ov.itrg:: tliat· t•he : circle· of: our. it_JteLlec.b is; , indee'd, very mnrow.) : is" the Y
viniq_lt}a).
Purified: by· it, becn. ure· the; four.tb s:tate ;(o:f: the
0 panhaod·s, iil whiCh rriarf-is: id-en tifi·e d; with: the:Br !ibm~n.,_ id'tlrttilicMlon n•ot behi'g ' lifir but .pa•r.alyza:tion-: in d!a-r.kness} lli;:s been· overccime't die Ihinru t:abie:: (alc.sarah .Gretvt :BlisS; ·is- pre~eiit: This ap'prelieilsiorr, corn parable with· 9;, di-amond ·(jfiliriawjraf, is• Gam-passion ~- (lcami~aj ·; . (fop Goh1p.assion means tba t) bliss (Tca1iz) is checked (1·u~adcllzi)'. T~is is t1ie
i34
YUGANADDHA
Sahaja, the gain consisting in (infinite) wisdom and activity (prajnopayatmalca) and purity (visuddlw)" • 1 The Immutable (alc[ara) is nothing eternal as opposed to something transient. It means that nothing is moving when man's spirit,-nsually moving restlessly-~Lnd under varying conditions, assuming various shapes, dcies not move. The Immutable is the tranquillity of the unmoved in the uproar of the moved, for the moved and the unmoved cannot be separated from each other. When one has become the Immutable one is intensely .quiet, there is deep silence all around and within but this silence is the most golden music. The whole universe 111oves in its complete oneness restlessly or serenely as one may conceive it. The calm stream .of life, beyond discriminating reason, bas nothing to do with any calculations we make as to the effects of our doings either on others or on ourselves. It is not concerned either with thoughts of gain, merit, or consequence. Such ideas are something we read into certain forms of movement and by which we become wretched slaves to the outer conditions of life. Since the beginningless past the waves have been rolling in the ocean, the snow·covered peaks of the mountains · have stood pure and high against the sky. Is there any visible purpose in it ? Obsessed with utilitarian ideas we strive for selfish gains totally ignorant of and careless about how much misery we inflict on others. We can discuss coolly a propm;a] for condemning several hundred or millions of harmless men to torture and death on the vague chance that there might be some profit in it and benefit to us. We kiii the whole world and do not see that we diminish ourselves when we take the life of other creatures. There is 1
63kodde~ atikti.,
p. 6 .
8.
THE VARIOUS STAGES IN INTEGUATION
135
no love in us; w,e are possessed with a de ~ ire for brutal power. Love, indeed, is something moment ary and everfleeti ug and, if it is not appreciated while it is fully charged with life, it becomes a faint memory or an unrealizable hope. Its liveliness is entirely lost. Love is life itself . .For it ·there is no past, no future, but the present. We hesitate, we turn .our head, and there is no Il1ore love. Our mind stops and its original purity is stai ;~ed. "An image (nimitt u), the Buddha, ·enlightenment and other n'ot ions are discriminating and imagining activiti~s of the mind. This activity is the motive (h etu) (for the ~~Ct that the spirit assumes different shapes). But since all that can be ·said is "the Vo id" (sunyata), there is (in realit~) no motive (which i3 a construction of our mind). ·For this reason, there is no image either (which might be the abode of the mind; in other words, mind can.n ot ·be localized anywhere and we must get rid even of such notions as mind and matter). This inner awareness that there is no image is "Imageless Liberation" (animitta· vimolc!a). This (empty) mind is the adamantine nature of mind (cittavajra), b~ca'use it is swept clear (from · all conceptual fetters) by the very fact that the state of deep sleep (described in the Upani$ads and where all our forces wear themselves out in diastolic and systolic movements, because they are not gathered in the one reservoir of all powers and energy) has been overcome ; because it is free from the conceptual dualism as expressed by eternity and non-eternity; because its very nature is love (maitryatmalca) (i.e., true love is selfless and without any preconceived ideas. For as long as there are still egotistic commotions love is impossible. What we call love is tainted by the desire for possession and dominance) ; because it fills the w~rld with bliss thro~gh manifesting itself in t¥e two
J -36
'YUGA-NADDHA
b-odies (of the '5a.mbhogal
~peaking
J.v.[ari's :true nnt-ure is comple~eness.
This me11ns entire-
~fl:;Jll, ,per-f ection_, £ulfillment .·and satisfaction, wltho.ut (lefi.ci~n~y, Jac;l~,
or i11ability. That which is .complete is one an .indivisible whQle, to .w.hich nnthing .can be ~dd~d -.an.d .from which .no.thing can .be taken. It .und-et:goes .neitb,er .fiu.c .tuation nor .variation., Jlei~her !l.u,gmentatiot1 .nor -d~pletion. For this xeason, -I preier to speak of comll1lld~vided . a.nd
1
Sokoddo :lll ~i ka,
p. a.
8.
f31
THE VARIOUS STA'GES iN INTEGRATION
-
,
.
pleteness ra'ther -fh·an ·Of ·perfection, ·wl:iiclt is 1rrvnh;ea:iri' completeness. 'Moreover, the term · per'fe~·tion 'has 'b~e:~ niistised ·too 'freqmmt'ly. 'We are 'a-ccustorrretl 'to sp~'k ;df a in an as ·a "per'fect'' speCimen of the 1humlm ra;~ when ~h-e has ·developea ·some -arbitrarily ·selecte-d ·a:oility· ·a't 'fh~ expense of his -many other 'abtlities. '0ompl~t"eness; lhoweveri is something rare ana ·most ·precious. 'In ·most •casmi, ~~t ii5 ovedooked, 1because our cultural pat'tern favctlT-'S one~idea:z ness 'and fhe devdlopment of ihighly ·sp:ecalizea 'types . . -A•fuli~ who is more 'than ·what society ·exp-ects frorri 1hhn ;is morie or 1ess ·an unaertf.~in person. Tie 'is differertt· h-o:nt"~e crowd ·ana baffles ·all calcrilatiorrs. i\:nd yet .:tlve~y~ne yearns 'for 'being ·a ·"more", 'bec·ause ne 'Somehow 1rras':'fit} in·kltng dHhe fnct'th!tt :his existence ·me ins fa:r -~are iEhtt'. rl . economic weHare, sordid gain, ·or -pleasure!huntirrg/ an'll ihlit :it gains ·its ·menriing when it 'i> . ·connected ·with· so~ 'thing far ·more enduring antl a:H-sustairiing. · 5egmert1nil behaviour is -possiol·e 'for certain erras ·only, 1hu't it ·clinrrot ·continue 'to dorriin!Ite 'the whole- wi ~hout damage •to 'the ·o'f what man :is. 'Therefore, m11.n must ·try to throw ·~ffiflre "!~Ff~imposed :fetters of his orre-side·dn-ess ·1ma •to ~briirg' t'o light all that is in him. As a matter ·of 'f act, ·ma.n c~n throw IOfflhi£1.etters, :heca:.use 1they are :compnnmle -. wifh dirt on .a lrriinror. Nnbody :lresi tmtes ftO cLea:n a miir.rar. w~' -11hen' should we iliesrtate rto .libm,ate oursekve:s 1rom 1wbat1i:S too .n.alirow for ,us :and do.es not ,fit .us. We hii.\O.e .a.n : .inkling .of the fact ,that -we .ar.e .not altog.a ther . c.om_pre~d ~ithin the dimensions of the cosmos created by th~ g.en.ius, _.o,~ our -scientisP.j, -that we -extend somewhere -el.se, :into . -a -world wliicQ, .altho-qgh .enclos.ea within .nursehteq, ~:,;~t,r.~~~pes beyond space an·d time." Such, indeed, ,:is ,oununiverse. \Vhy, 'fhen, ·£ha:H ·we ·not 'l"e!ilize •it ·?
.
-core
We say ,t11aLthe ,moon iwaxes ,or ,w.arres, ,fm.cording as her
138
YUGANADDHA
owp ._. sh.~dow d~cr,e~ses or increases,but, in fact, the moon
is the . same . alLthe time. " There is neither decrease Qor i~~;~o.~~: But, alt~ough the moon full all the . ti~~. w.e ,say . th~t the moon wanes or waxes, according as s.he is , covere.~ w~th darkness or as. darkness goes a way 1 ". It i~ .the same with .what man r~ally is, what the .whole .universe js. Our interpretation conceives it ; ns being . or non~~eing. But in reality it is both or, stated mar~ correct· ly being ·and non,being are . nbstractioqs of our own crea· .~iqn. -~<\nd .those abstractions, after they have been added .~9,get~e~, are , still less rich th~~ reality. They leave. behin
.
i;
Th is universe . is not o. some thing (ni~s vab hava); it is the . one which (our various techn iques divide into) being ·and non-being 2 ". And, furthermore. 11
· ••Constantly it r ises with the Enlightened ·Ones. ·~u :aoes not r·ise with those whose mind is stained with i'g norance". 3 1.· _seicodde§atikii, p. 62 ': na tasya chedal}.
.viira~,~am.
vii sa h-i. nit.v «.
·Rurr10'•.Pi tama[lpidhiiniipidhaniibhyiirh kfi!• alJ. pur~af ca i'yavahriyati. 2 Bekodde§attkil, p. 6 2 : nil}.svabhtivtlm idatl!. vif'liath bhciviibhcivail,alakfa!tam
S
Bekedde§e.~ikil.,
p. £2 :
nit?loditartt tu buddl1iiniin~ tlci vidyad~!aceea.,qm
8.
THE VARIOUS STAGES IN lNTEGRATION
139
Viewed from our ego, · drawing near and wi-thdrawing; from ' what · we are in · reality, the universe, ' our c:Own· nature, appears either open or closed to us.· · For :when,' in the daily struggle for existence, our attention is: attract.,; ed by the · outside world, · all that is in us is obscured" but when we listen .t o and follow its voice unexplainable happiness -and ineff~ble bliss is waiting · for us. We have everything, for we are everything. -T hus, Saraha excl.aiinsthat "Victorious is the Prince, who is bliss, ' unique; causeless, and who constantly rises in this world; ·· );But' if one tried . to speak of Hini in words, · everi · 'the Omniscient One would be speechless 1 ". Completeness, entiren~ss, bey~nd all wor.d s and · con~ ccpts; has been pre·sent from the very begini1ing, tlfo~gh unrealized . . rt only seems as if it grows till . at last'it: iMu be plucked and enjoyed like a ripe · fruit : Hot¥ever; ·· tli~ fruit is not different ' .from the tree or . from the ' seed: ottfdf wbi~h it through ~arious stages developed. Cause' lirid effeCt are one and the.same. "The universe ,(tbe image (bimqa) of whi~h) compl'i~.~S. all aspects and forms and is born out of the Void (su.~~~)-1 (comparable with) the (transparent) sky (and by natu~;e the Void), is the cause (hetu, lcara?Ja). Bliss (Bulc~a) _-~b~oh originates in the Immutable (ak[ara), (comparable with.).. the sulcra (i. e. lucid energy . thought of as . male activity:· an~_, according to ordinary p~oples' view·, the spe~ma),)s ·~_b,'~ .
.
'.
·,
. ·' .
.
.·
.l l~,:... :
effect (phala). For what reas'?n .is bliss det~q~in~d ,:a,~ effect the nature of which is perfect (and .uncondi~iqned) pliss ?. (The reason is that) per.fect. (a~4 .. :.4 ~copdhi~~~4~ 1
Bckodde§a.tikf~,
p. 63 :
jayati sukl~ariija el«JlJ, lciira!zarahitalJ, sad~di_io j~ga_tti'!l yasya ca ,~igaclanasamay a vacanadaridro babhuva· iarvajila~
Ytl'GkN·A:DDHA.
¥iS9s is:,de1lellmined
b:y.· j_ust the: same Gause, , p.ecBII.isa (j\,liss) ia. the )foid w..ith.au.t. i~.as of abjtcts, (niriil~LmbaSii111/,atiitmar· ~fill) "Ems i~ Lhel oon.c
It is different. with what has btten .br(ou.ght by (the· relationships between. man a.nd the ~.hole,, symbolized by) the Karmamudra and the Jilan~u.d&a, which· tr.ansi~nt and used up in the orgasm. (~.n,light,e,nment~ is free from (the opposites of). annihilation (;~·;i:r.,~~~al .and. the. bust1e. of the. world' (samsara). Thus (.L~b~, ~~thor of the Kalacakro.to.ntra) has stated. The uni· v~;s·~ (s~.ep . like.an imag,e. in o. mirror, b.imba), is untramm.eied by a sterile. Nirvana; the Immutable (alqura), being perfect (and unconditioned) Great Bliss, is oeyond the · b'u~rfe of tl:'re worM which yfelds but transient joy and pi'eastll"e'. Tile· unfon of the Immutable· (aksaraf with! the> t:tnoi'ferse {himbaJ is; non~·u:autyy i·l! is the unsurpl\iss11bl:e,, the s'ft'bfi:me I:•"'. about
•
•
'tl'
•••
Wilen fhfs ~unique onene~s bas· been re·ali'zed, we· have . found ourselves. Na longer do we represent a basic~ll'f scnizopnrenic personality, spfit inro at least tw'O : mutually roiTibiti've tendencies. The ro.:tiomal an-d in;.ationat component's of our being lmve met. Tile i~rolatfon · of either compone·nt has been dorre away: with. Indeed, it has been our isolation that made us.los.e sight 1 · sekod~at'ikO.. p. 70.
S.
14.1
HiE VARIOUS, ST-AGE.S. I,N. INTEGRATION
of. the, f.ac ts. of life and indu.ce.d. us. to,. treat life. as. a.. . sot.t.: of met.aphy.si.c.al. pr.o.p:osi.tio,u.. Nothing. has bee.n g,ain~ hy suc.h a. .procedure,, on th.e contr:atY:• we:_ ha.,v.e l?s~. everything, for,. while w~ were . a.,ttache.d ,to th~ . ene: side: of our being, the other side attacked us !l.P:d,. broke ~o,wo,~ w.h.a.t we had. built. up with pajustakiog care. . Bu~t~ now luulmonx has been ·attained •.. To. be in, complet~ resonance with_life is called Samadhi,. and only in Sa~·a~hi th.e. 5.aha.j~. c.an be .re.alize9, • . Samad.hi h.a·s often . be.en translate.d. with. "coilcentra.tion~" ~but. Buddhist ' ' cor{c~n t~ationu is differ~t fr~m. Qceid~n.tai. c~n-cent~~ti~i;~· Th.ere is. no. God, n.o s.oul,,. QO eternity, no life after. death; w.hich might. be an. object of conc.entration aod meditati.~n .. I LS n.a.tw:e is absolute. pur.p0selessness. A man wbo h,a.s.. o.:.tta;G:ed.. Samadhi is t?tall jj chaog~d. He: has. b.e_co.JP~~· a sage ~ . a:n. e~ligh.tene~ ooe.. He. ha.s. not m.a.de j,ust &n exer.cise of his . mental abili.ties. and r.emain.e.d as, s.terile: as befo.re. Ther:~fore .. he . w.bo wants to. 9ain. freed?o;t of mind m.ust not ~e.sort. tq· s.ome pr:opositimn, or· o-th~t,,. ho.we~er- . sublime it. mai' appear: t0 him. He mll$t; sl
•
•
-
•
•
1 •• •
,J
••
•
"The' Y'CDgi.re · must not concentrate· his, m:iud Clml tlie:.. Voidi; be must · not c0ncentrate his m:i'n:d: oct the .. l'ltJ);Ijb · Voi-dJ e·ither-. He must n0t give up the Void; b:e. must: not:: gi•V'e npo the: no·n -Void' either-. uif one is- attachecf to the Void or to· t-he norr- V'aid.l. many troublesome 'thoughts· arise. · If ooe gets ri~ of (wl'rat seems to be a support of our·' mfu
142
'YtiGANADDHA
"concentration" IS not a concentration of the mind ort certain things which are not immedi!l.tely connected with life. Buddhist Samadhi is the most serious task. It is · Jife itself. Every attempt to ru·n away from it will remain a failure. · Most people are content with what they have gained by reasoning. This intellectual knowledge, which is the outcome of observation and experiment, analysis and ·even speculation, is called "literal" knowledge (s amvrtisatya) and corresponds to our common sense which, however', is always fiat and 1ininspiring. Here it does not matter if the signjficance .of objects is emphasized to such a degree that the external objects have a pronounced hold over man lind that man's acceptance of the logic of events outside himself may lead to a certain fixity or rigidity of life organization which prevents sympathy and understand-· ing of his own emotions and feelings, and tho.>e "of otliers, or if man's personality is marked by ideational patterns which have been almost completely organized subjectively till they suit the individual and make him indifferent towards the objective world or dominate his perception of the outside world that the given perception is 'always recast into predetermined patterns or meanings of his own, In either case, the individual moves in the logical dichotomies of subject and object and the h ybris of his ego will ipevitably violate either the objective or subjective reality. But there . is still another sort of knowledge which defies all logical dissections and explanations a nd moves in the rhythmic moving of the spirit. This kno wledge penetrates deeply d_qwn to the very foundations of our existence or, to state it more correct} y, it emerges from the depths of our own being. This kn9wledge, which is called "symbolic", "transcandentnl" knowledge (paramarthaBatya), is much more convincing, because it has come. out of the whole and
8.
THE VARIOUS STAGES IN INTEGRATION
143
because it can give a.n answer where our. hearsay know" ledge and "literal'; knowledge fail to gfve an answer. makes us free, so that all worries, all miseries, and. all conflicts going on in this world cease to affect the, individual. This knowledge is neither conceptual nor philosophical but quite real and direct, vital and energizing. Unlike intellection it does not block its own passageway. As long as there is still the faintest vestige of ap. ego we are . . limited and do not possess the freedom of mind. The dnalism of subject ~nd object must be tran!?cended, if ever freedom shall be our own.
·:It
"If one gives up both extremes (the extreme of.the Void and the extreme of the qon-Void), one is set free Th~ idea of an ego has .no longer nny support •. For this reason the .dualistic mode (of thinking, . which always enslaves us) mus.t be given up 1 ". Since, as I have already pointed out, Buddhist Samadhi is not an abstraction or an intellectual exercise, it is obvious that Samadbi bas been attained wlle\1 "symbolic" knowledge is coupledwith "literal" knowi~~g~, when life has been realized as an integral and indivisible ': 1 whole. We are no longer disunited with ourselves, .we have found and realized unitive knowledge . .·_We ' ~r~ the masters . of reality and possess th~ ~ey to" ail 't'h'e mysteries ?£ life. "Reality is th~ only thing that count?. Wbat. -then. 0 Exalted One, is the meaning of reality? .Reali_ty ·..is that against which there are no . counter-argut:~e.nt~. What is the meaning of that against which there ~r[! no counter-arguments? . Samadhi, leading up to reality, is that against which there are no counter arguments. W.h a.t is Samadhi leading up to reality ? It is that state where 1 Pra.jfiopi\ya.vini§ca.yaeiddbi IV
(~
YUGA'NADDHA
lhe ·two ·sorts of 1mo wledge can n'O longer ·e xists
s·ep~rate
from each · either. 'This ' is ·samadhi lea'd ing up td:rewlity. What are, 0 'Exalted One, the two sorts of knowledge ·p They are· ''literal" ·knowledge (samurtisatyci) and "~ym bdlic'", "transcenden·tal" k now leqge" (param·a,·tl!asa'tya)"' .'1 Here., in ·samadhi, all barriers have been removed and the whole universe is stretched out.before our eyes in ·lustre and splendour. Everyth ing has become inmost ana in~lieriable-possess !.on. Man has b ~ come what he has .been from the very beginnin g. fie has found _peace .of mind and coherence of action. In the realization of the undivided ~rill " in'divrs'ibte ~h'dle all such artificiaJ dbstractions as ·m.ari ·and ·woman, God and Universe, ·spiritu-allmd ma-terial world ·have 'been a:bdlished. N·o c·ontraaii::tions, no 'oppbsitions ·can ever agaih disturb 'this peace. 'It 'is not possible either that man r-elapses :into ·a ·mO:tedfil or spiritual world. it has 'been ·saiil ·(in the Ka\acakrata1Ttr~) '-: '"detached 'from the material and the immaterial" • . '(The ·sa:haja ) cannot be conceived as material, 'becrmse 'it 'is lacking in the accumu"lation of 'atoms w'hidh proauces ·t he {phenomenon of) dense mn.tter and because it 'is (like) ·an arJ:Qy · seen in a rriirror; 'but it cnnnot he con·cei ve·d ·rrs 'irrim'aterial either(and, therefore; as· unperceival:Jle)·, 'bl!·cau'se it is not beyond perception (i. e., the unlv~rse . ' is pfirteive'd •by 'the :in· "'lnriihilation, ·into Nir·\;al)a.. Both :aspedts ·embrace !each ·dfhei. ·'(Tlre Sahaja:) i-s tra:nquil, it ·does not change, ihecause · • 1There'fore
·way
worra,
:i
Sokodd~§ ~~i kii,
pp. 70 sq.
8,
THE VARIOUS STAGES IN INTEGRATION
H.S
it is not -subject ta .chf!.nges ns .are - th~ c; s.:enses (rinddgav~-:.: lcql'ctrahif.atvat.) • . Consisting of ,tw:o n~p~cts._·{~. e.•,,o:f rn:~!iGU--; lini~y aud (j)f f~miqrr,aity,), •it bas .!J.U·::1ln.drogyno~ .sbape.__..... ..;rt is without the , ooe-sidedness o-(ex.d.Qsi_y~ wisdom ; (prajnih which, if it cs,onqt express its~Jf , in l!octivity, .,. r~lllaios -a ster ile-abstraction) a.n d it is without .( the one-sidedn,e~s of) exclusive acti vity ~~p'9-ya, which. if' it is nGt ~.Uflp~r}ed ,hy wisdom, remai.us i~c:oh-~rent fu~siq~~s). It ·is tl~e u~surpa~~~ able, the sublime, bec~_~s~ it. is ' ~nique.. . · "(Since it is extremely difficult to bre.~~:k ~hrough the premises of rensoni.n g-:-they hav,e be~n tog ~we 4_insp.irjng~: someone might object): Since the Sahaja _; ba-s ~vo.Jv,ed out. of the Gre 'l t Mudra, it .has be~n prov-en th.at theSahaja ~ origin.ated out of a cause and that t~~ . Great - 1Iu4r:,~ js t-11~ cause . . Since (the. opp.osites.of) ca~se and effect h~v~ . not. been transcended_; both the Karmaroudra ~nd .the Jfiap_a~. mudra must be loo~.ed upon as. ~.us~. ~£. ..t he .. (;r~!'t)v.~J3d,r~. . What .difference should exist (between two a.s causes. . . .· . . . . . ·. . these . . ......... of the. Great .Mudr!i- ,nod the Grea._t ~11dra as ~a use ·of ~e Sahaja) ? ~
' • •
.'
"(The refutation . of. this t>bjettioo :is that). wisdom (1~ rajfia), repre se1ited as the · universe.· {bi mba) (and · diguoOj.'~
ti\reJy spoken of as {;ause} is the V1llirl (i. e., the: fa<:t ·that. as regards nll pbeno~ena weecap 2nly _say ' l v.~id''):,, ~~~t is to say, .the )~no\\:' tee' g~ th~t all; 1Tif1.nif.est~tiops· . agct Joc(!1~; (are the _-void. by . n~ture).. . .Thj;; ,.-(wisdotp): , l~as .~P~,;~~e?. crented, hecaus::, ~y, ~ nature j t . is 11ot ~ubject.. .to:,: ~!lY~ c~nditions . (i. e, 1 .it . , ~s :;s~l£,fl~.t~1.enti.~) _, . Th~ ; ~ffe~t -.: ~h!c~: ha.s sprung _ -'Irom , wJ?9-9.~ . _a~ ,~~use: an~ . ~~i~b is, c~ll~l!. "hnving sprung ffOrn v.:~s, d_sm~·;_,: [ fl~_, .. _!l-J a . ~H~~~ ~qf Ja~~~ n,ot. _sprung from. ~ - . cQ.~~, (as Jhis~: te._rlll: :.~. u~-d~~QP,~ ~~ iry.tellection). . ~~at . is , ~o s.ay., j t~~~~ffec~ ,,; ~as, t}P~. ;sp.r:l!-ng from -~isdom -~~ ca~se ; Wlw is that .s~ 1 ij~pa_~se . w~sctom
l46
. YUGANADDHA
itselj"has not- sprun~ : from a cause. · •(Under these circumst-ances,) how can · -the effect · which ·is called the Sahaja have ·sprung from ·a cause ? After :aU, how is it possible to · speak · of cau·sation, ·- when (the sphe~e of the opposites, the circle of cause and effect) has been · transcended l "For • this 'reason, Immutable
knowledge
(alc~aram
jfi~~li#t) is io1owledge in the realm of wisdom (prajflajfiiina11t);
and this' ha~ n~t sprung from a cause. Since cause and effect do not obtain, it is not possible to inai~tain the proposition th•a t· the cause is determined by the effect and the effett by the cause. Why is it not possible to maintain the proposition that the cause is determined by the effect and -the' effect by the · cause ? The reason is that cause and effect are of ·relative · validity only and (mutually conditioning). . concepts, dependent on various conditions; But -here · we have to· deal witn \\'hat is beyond the relativity 'or'ordinary ego-consciousness and is without beginning arid end. Therefore, the universe of which it has been said that . in it c~ilse and effect are mutually determining and that it is the union of opposites (yuganaddha) where cause and effect are not different from each other, bas not been ·created and does not pass away. It is exempt ·from origination and termination. · It bas also been stated that "whether or· not Tathagata:s appear in this world, such is the nature of all things". : Since that p~rt, called wisdom (pra{niibhaga), of the universe which 'is not different from both aspects (i.e., from wisdom and activity, since either of them is btit an abstraction), h11~ been tranquillity from the : very beginning, it bas not come into e:idsterice at all (riitya~utpanna). Since that · o'tber part; called · activity (upiiyab:haga), can only be experienced "'ithin ourselves it is'' con'stantly rising (imd waxing like the moon; (sadodita). :for - this r~a~ori, there' is· neither cause nor effect no'r
B.
THE VARIOT,JS STAGES . IN INl'EGRATION
H.7
mutual determination". 1 A few . words are necessary to makeJ~ese ~tatem,~nt~ more intelligible. The very h.ct that, ~he S11paja c~nc qp,ly~ be cxperiencecl within ourselves inv()lves the prob~~.m : of authentication. The notions ()~authentic and. au_theutiq~ tion are used constantly by all who r.ecogniz<; ways ; ()f, knowing nnd ways of verifying other than those qontem; plated b_y the SO·Called empirical criterion. W~ ~ay , , th~~ . something has the "authentic note". This me~n!i that we fee\ the si:1cerity of him .who bas made an assertio n. It also means that somehow the '~ truth" ~(;o~~~pin~ has been conveyed .to us. Ho wever, the authentic character of something is not determined . by the verifi'~bility of its assertion in th~ sense of the empirical ci-iterio~' exclusively. That which makes something authentic is the fact that it sho ws forth certain qualities and values which are iriitnediately recognized as authent ic and acknowled'g ed by 'the observer. In order to call something sublime, we must apprehend th.e quality sublime, and that can be done only by an emotional intuition which is totally different from sensuous observation. But this does not mean that authentication . , falls . optsiQ,,e_.. the _rqalm of experience. _It . . . . . --· ' . . : : _.. . · ... : .. .:. . ·.• . ' .·.:. .-·; . . :·· ·-::· only shows the difference bet we~n _verificatio n bj' autnimtication and ~e~ific~ti~~- hy . th~ ~ m~i~icaf c'ri.terion as under·- ·~· . '
~
~-'
:·~
~J
stood in the narro w 'sense. When a value is shown forth and acknow J~dged, this is ' no less a ma ttet of experien~e than . when a sense datum is p~inted out 8:nd th'a t poiil:t;i l1g is. understood. The li~it d tio~ of e xped~t;ce to th:e ' 'sen~u ously observable is but part of .th~: ~asica'tly f'~h;·e:· ·Initi-a l assumption of t.he p~ior rights ~( th~ physfcdl: : : 'I n d.'eed_;~~~E:l Sahaja is no sensuously observ able :etit'ity atid its nature cannot b~ deter~in,~d by _a~y cruci'll,l )~x'periment. But
a
Sekodde~a~ikii,
p; 71.
YUGANADDHA
while it cannot be verified directly it is indirectly verifiable infthe: ; Js~ris~: that · it makes: orir · experience· as a whole i~tel'H~~Je.< ·Atid, · 'strange to say, thi's ind·irect verification is ·· the most direct ·approach to~ reality. · When nothing veils crlr· ·eyes; when- aU fetters have been thrown off, reality bas been found •. Bu·f to say· •rhis i's reafity' fs absolutely wrong. rf'Ciinnet be limited to and by ahy of the- specific· de.finitions of .limHed .universes of discourse. Tbe whote is bHss...:.bliss, ineffabie ·blfss !i · •1qh ···friend,
tlie· lotus flower is full-blown,
a w ake r. ed
by tti~ ' Vajrn : _ In . ~ace · ·a nd in Gre at Bliss we jubil11nt ly sing 'tooral lal . 1~ ; . -. · .. · Iai Jo~~al .
....
· A.w_.~tkened. by a ray of'sun&bi n.e the lotus ·flo wer has begun to blossom ip Gre.at Bliss ; I~ , dane·e arl'd in Great Bliss we jubilantl y sing to 0 rai lal.looFat 11111~ !" 1 } . · · . --.....-~
.9. · The .lpparent DualUy of t.h~ Cosmos and · · ·
·
., th·e Buddhahood of':Man.
·
: All m.a~ifestations in this .world n_rc charncteri.ie_d by a .dual aspect •. We . m~y speak Of positive_and .negativ·~
eiectt;icity, of potential .nnd kineti~; ~.nergy, ~r, in the realm of man, ma.s~ulinity and :femininity, but Lh~ one is always the co·implicate of the other. · Th~ actual ·condition oi every thing · thlit we encounter is determined by
of
1
Biidha.nam iilti. II 4G(}. Quotation from the Vajragi tikii : hals salli .via1ia Tcamalu p aboliiu. vajjii al a.l alalaho mahiisuhe!ta ·aro1liu. !tacce t·avikira!''!'a paphu lliu kamalu ~ltl T!ciSU;he!lo. alala lal al1o mal1ci·s!lhe1_1a iirohitt
paccc ·
9.
THE APPARENT DUALITY OF THE COSMOS
t4.9
these two· co: existent or concurrent activities. NO\v, the ~hc.le march of moderrfscierrce has been toward ·the unifica:~ tion of concep.ts, the reductiorr of all matter t6 elements and then to· a few · types ·of particles,: the. red.uctroo · of 1 ' forces" to the single .concept 11energy", · nnd fin:ally : the reduction of matter and energy to a singleb asi:c quantity. Prior to these· achievemenes scientists bad pictured the universe as a vessel containing two . distinct . elements, matter and · energ y. Matter was conceived .a.s iriert, tangible, and· characterized by a property called - mass, and energ·y was conceived' as active, invisible, and with1ut mass. Ei·nstein shovted that mass and energy are · eq~i.val~ ent. The · propeFty called mass is . cancentrated energy; that is, matt.et is energy and ·ei:lergy· is matter,. ·and.tne distinction is simply or:e · of tempontry: st~te. ·· Th-us, · th~ baffling interplay of matter and radiation ~' bicb appears sometimes to be a concourse ci'£ particles an'd sometimes a me(!ting .of wav.e~ •.' hn~ becon~e mqre ::. in;elligibii'.·: +:h~ ·dual role of the· '~lectron ~sa unit of m!lttcr . ~od: ~··t~ni(~f
el~~/~i~ity, ~i~ply .~f~scrib,es differet; t m~~if~·st~~i;~s o(~.~e .and the .same ·~~.~li:t·y. , . M~· tte~: {l.~d.' ener~y .a-re. /~ t·~r·c~'a~.&~:~ .able. if matter sheds its im.ss .and. t~nvel~ . ~ ith 'tb~ spee~ light we .speak of radiatiO.!l, energy, . and. if . ~ne~gy
of
.·or
'c ongeals' aqd _becom.~,S in.er_t arid we can . asc~rtain its m~ss we SP.eak ~f ml).tt~r . .. But the unknow.n . Y'~t re~ai·n~: For we .ba ~.e .Qnly i:'ou~bed the . physical aspe ct, ·while· -the mental has 's.tiil to 'be a scertained.. t:>assing from phys rts, let· us ta·ke ma·n. Man is .'· the fo~us of mi'g l:tfy activities : wllitb cnn ' be observed ' ftem within and from without.· rvia.n.' see·n 'from ~>vithih · shows his thoughts, tend:enci'es, desires, 'joys, sorrows. se·{m from without, man appears as the hiiman body, his owt:J ·ahd that of 'his · fellnw creattires> For :this reason > man ·had
ancr
150
YUGANADDHA
once been looked uppn Mi being J:)lO.d.e ;uP. of . two ~istiQct pa.r.ts. However,' we know.. t];la.t. m~rr :is nqt. fully co~pri· sed. in his individual spa.ce-time ,continuum; he extends far beyond .iL We do .not know his limits, and those· ~e have set up are purely artificial. Since ma·n . does not. allow ·himself tope observed simultaneously · jp his outer and inner aspects, we · have -been forced to divid~ him into different parts so that . we are enabled to describe him. We may safely state -th.at in the. same way as body and soul, being the creations of our own .methoJs of observa· tion, cannot. be separated fr_om each other., as man C!lonnt;:>~ be separated from his environ-ment, so also masculinity and femininity cannot be treated as distinct . elements. All these aspects, carved .from an indivisible whole, o.re man him;elf and · must blend in his oneness. . The science of man is o.s old as mankind, but it is the least developed science, especially in 'the '¥estern w'orld. Ma·n is a point i11 the universe, that is to say, be himself is the universe, 'though not in the sense. a rigid equation. The parts we have construed do not c'orrespond to parts of the · universe; on the cont~ary, the whole universe has ~on densed in him, as it were. In order to determine what this point "man" really is we have acte'd · like o. mathematician who, in order to locate a point, -has set up. a system of coordinates. For him any point in the plane of the- two axis is completely located if its distance above or below the X-axis and its distance to the right or left of the Yaxis are .known • . But, fascinated by this game of locating points we have forgotten the point and taken the abscissa · and· the· ordinate for ''real".. So .we. have turned very bad mathematicians, for a good· mathematician never forgets • that the X- axis .and the Y-axis are abstractions .created by . him i.o order to solve a , problerp more easily. Indeed, it
of
9.
THE APPARENT DUALITY OF THE COSMOS
1~1
will be .a. tremendously · hard t11-sk to tunr one's eyes again toward the "poiut' ~ and .to . treat : .the ab3tr~~octions as what they are.,.-abstractioqs, but . not . facts. 'I;' he ,inertia of our thinking and reasoning ( avidyii ) · is for ever at work to distract. u.s from our. gof+l and the fetish .- character of words will continue to cas.t .semantic fetters on· us . . 1Therefore, Vfe 11lust give .l!p 11:11 theoriza.tiqn, although a theory is the . best pretext fo~ not. being compelled to care for what the issu~ will be, an tl th~ best ~eans to. increase the vaingloriousness of our ego. . U nl il~e . Wes.t.~t:n philosophers the Buddhist sages had no taste for dialectical quibbles. They knew too well that every sort of argumeo tation leads away from the life of t)le · spirit into the des~rt of conceptual abstractions. An individual ridden by ~oncepts instead of being ·aware of the r'ealities of life will be inextricably involved in ' meshes of' contradictions an'd . altercations. Therefore the Buddhist sages did not hesitate· to dende their own texts, because what is important to them is not the dogmatic system but the ultimate goal. Thus~ for instance, Saraha states that "Someone busies himself with (the teachings of ) Mahayana, though they are but holy scripture and 1ogical treatises. So.':Ile other one meditates on the mal)q.ala, and still another one busies himself with some other thing. '•Someone tries to reason out the element ether; someone else makes it consist ofemptiness. After all, they busy themselves · •vith contradictory propos.i tions. " 1 1.
Saraha 11-12 : kha-cig theg-ch8n de-la rgyug byed cin
de ni gzu1i-lugs tsh~d-ma1 bst:t.a·bcos yi" gzan yan dl,yil·!J}chor ?tkhor-lo ma-lus bsgom kha-c-ig do1~ hchad-pa-la ' .. b:i -ba'i . •.
.
:ug6 .
'YUGANADDHJ... ·
.:-s•Neitne·r. -the 'm-a ntras nor the Tantras nor the . ·subje-cts of meid4:tation nol' .concentr.ati{)n {'alone ar·e resp.onsible for ·man's ·delusions) they '·all are the :-causes of . delusion; you f.ool I 'The mind is pure, do not stain it by inedita.tian I -If y<>u are happy clo not spoil your ha:ppiness." l
"My son, understa'nd "that the·'oelief in the drin1{ ·of ·immorto.lity is · profound ignor1lnce~ Reading the e_x planntions people have not unde~stocid the ~eaning af purification."~
."A
scbolo.r exp lain s n 11 didactic writings. Yet he d oes not know that the B~ddha lives in him. He - has not . mastered the systolic and di~stolic movements ( of his life forces ) • And •
1
'
. y,e t -this impertinet}t s.nge i•i_s
•
fellow exclaims "1 am n.
To the puerile -Western mind such statements -seem to be highly 'blasphemous. The Western€r's master, delusion pf rightness has made him aband.on every thought except l.a-la uam-m7rhai khams-l.a rlog-par 4:11Mt · gedn. ya,;. ;tid- !.daw pat . by~d-p a ds . phal-chpr mi
.
mP> u!~
:phyog!-la zugs_-payin _.
.1. · S a r~h11 26 :
!•a
/anta !Ill dhea !'a dkii!'O!• a sabba bi r e ba(lha · bibb hama-kii'ra!l!l
· 1nanla
aramal!l 'litta m a jhii!•al&i 7•/J.aratjaha suha acehan/a ma appa !tU jagaifaha
2.
S ~r a.ba tiS :
S,
Sara ha 70 :
·.aro ·ptitta bojjh;; m~a-1·asa!•a su.sa,h_t'hia abejja bakl•htl!•ci p a(ilumtehi jagahi !Ia ja!tiaii tojjlta pa·!'¢ia saala sattl& a ba7•khti.!'ai dehahi Budd1u: basanta !1-G ja!Jai anul!Higa71l4!la ?' a ten~ biklm?tflia t(Jbi !til.ajja bh a ~ ai haii_f!a!'tpa .
9.
!53
THE APPARENT . ·DtM.LITY OF THE COSMOS
cracking skulls. His pa-ssions generated by ve:lucfa:p-pr~cia:. tions have crystaHized in·fo·' rd!eologres of:. nate; . Ite is a-lways disturbed wherr· others ·t!llke different plithis. and. itie not taken in by any kind by systematic beliefi: Disag~ee• ment is· a heinous crime.· Hence ·tne frequency in· We"rifern his tory witi:l ·which· in medieval time heretics' got 'l>Urtted and in modern time d'evi'ationisfs get pnrged. N'ri'tbing'·'I)·&S purged him of this: theological attitud!e· toward' tr'utrr 'ii.nd heresy. It must always · be witch-hunting and: uricbriif{. tional surrender t'o ·"words, words·, mete .\\,·ords, · rid matter from the -hee.rt." 1 l1t seems tha:t Mep-histopbeTes in Goethe's Faust has pronounced a: · trutn• w'b'sl5Futel)" binding to the Western · world : On wo,rds let your -atteB~tidn eentre; 1, Then through the sa.fe:>t gate you'll e:t!lter The temple balls of Certainty. Wrfh words 'tis excellent d'fs·putin·g; Systems to words 'tis eas·y suiting{ On woras 'tis exceflest be'lievin·g;· No word cim· ever los~ a jot frdtti fui~v:in'g. • ·T his contrast in Indian an.d We~tern attitudes ~QWat:d the probiem of man makes it extreme}y . di~eult. t~-- ~~n~~~:. stand the feeling of .being the u.niver:~ : whi~~ lends .t~ tb~ individual self,. the dignity and importance w,hich.. de11iv.e.s. _ _ __
_
, _
·.
•
••.•
l •
'•.'' t'
1. William Bh.ake,sp.e are, ~· roil as a.n<}.tOresaida,..Aot. v., seen~ iii. : . 2. Goetlie, Fast, part i. English .tra.nsla.tion. by Ba:ard Tay~or • . T~~ Genna.n· version rt1ns a s follows· : · · Im• gan~en-bal~et Eu~h 0 an' Warte! -Dann geht Ihr-dar:Oh!die:siohre•Plorte ::. Zam Temple _der Gewi~ ~~~it ~in~ ·
................. ............................................... .......... , ...........,,..,.
Mit Wort'en last sioh tre.Bl'icb 8't~~it~n, . Mit Worten ein Byetem bereiten An Worte liist sioh _trefilioh glauben.; Von eineffi Wort Iii sst sich kelll· ~ot!l ra11lie!'lt
.
154
YUGANADDHA
fr,Oll)-.l?~longing to ~ome~~ip_g greater . than se\f..
And yet feelir:g .is. the moat important thing, because it. makes pne's slightys~ exp~riences,_ one'ssmallest acts, seem extre: II}ely signifi9ant, while at the S!).ine time preventing the g_re.at_est one~ from seeming excessively signi_ficant. All roa,ds. trace back to man, though they sometimes seem to le.a.d away · fr'?m bim. Man is made on the scale of the terrestrial mpuntains, valleys, oceans, and r~vers. He p~long~ ,to. the surface of the earth, exactly as plants and animals ~o. But he also belongs to another world. The ti~e ~ascome for man to find his proper place, Saraba wasavva.re of this fact when be once asked
~his
! ' •,
••
.
.
"How can one dive into the intricate mystery
6J ~an when one does not see where one is located." l · The appa,:e!'lt dual aspec.t of man as well as of the whole universeJ of which tpe human is but a certain manifestation, has . b.een · symbolized by the Prajiiopaya. Prajfia i!? the :fem.a le aspect and . Upaya i~ ~._the male aspect. When ·they ~~~ ~~presented or "pictured" in anthropomorphic shape· .tb'ey _ emb~ace 'each. other, touching at all 'points of ~ontact . . This is to show that the one bmnot 'Qe without the other and that they are basically on~. Now, this symbol is of special 'significance. It comprises the physical symbol· by means of which man's spiritual journey is pictured and the cosmic . symbol by means of wl;lich spiritual things and relations are suggested.. It is the means of apprehending and expressing value relations not otherwise expressible, and their expansion shows this to be so. Thus, the essential fu nction of this :Symbol is to give .us insight 1. Sarah• 69 : aiBe bi.,ama 3iindhi. ko-paisai
jo Jahi
atthi jiil?a !'-au -dilqi
9.
THE APPARENT :DUALITY OF THE COSMOS
155
in to anu kr;owledge · of Reality. We may calhthis:.•lper· spected" .in contrast to "asserted" reality•. ·:However, if .we try to expand and to interpret this symbol · we .m'a y destroy its symbol character. Therefore; any in ter:pretation of its unexpressed reference must be connected with a deepening of the meaning, which involves the eleme·nts offeeling arid emotion. Interpreted, tqis sy!Jlbol me~ns that .tqe Dh_atus or elementary ph~nomena must combine with t~~ Ska.nqgas or forces, which together produce ,what is called , maq ,or the universe. The Dhatus· are female .an!f com.pris,e . fi.v~ items which a:re arranged according to densjty: densi~y : of matter ( including elasticity of form an rl volume ( prthivi ), cohesion ( ab ) , heat ( tefq.* ), exp.a nsion . (.,vay~~r )r. aq.cl..sp~ce ( akasa ). To these. five female i~ems correspond .fi,ve maJe · items, also arranged ,according to deqeasing : de~~ity, : materiality (muscles, sinews, bones,_etc ., (r,UpaJ, f~eli.ng ( vedana) sensation (s::rhjna), . II1otivity (aalflslca,fab);, ,a_nd consciousness (vijnana). This. polarity may be spoken ._of as potential and kinetic energy, the Prajfia or the Dhatus being . the potential energy .a n.d .. the. Upaya ~nd the Skandhas being the . kinetic .e1;1ergy. . Their concourse produces a given phenomenon. · By interpreting. th.e sy.mbol in this way, however, · we · must not overloqk the . danget of m~chanistic utteranGe which .tends to create . myth by understatement. For our mechanistic utterance may lead to the co:•cept that the bidynamics . of life consists in a positive · sy.stem . of · processes: and :;a negative after-effect or J()rm of intra-and .: iatermolecularcollapse, releasing energy like a falling · body,. .or: that it may, J:>e compared to. ga.s engine combustion ..,,.. Bul , :- s.u cb concepts . ar~ utterly. inadequate. T.he ;em:rgic :. reserves ( :Ohatus ) are . not "burned as fuels", .but, .a& · indicated . by the best evidence on radioactive isotop~s in m~tabolism, ar.e
156
.YI{JGANADDHA
w.orke.d'..o.v.er.in-to.living s.truciut:es·. ·before.. they .ar.c: . broken dewn ,for ,ener.gy reJease in w.or.k. · However, ·owhatever the ca~e .m.sy .be, :to dissolve the symbol into physics or something else is ·to denature it. . The importan.t th·ing is t.o r~t(!.i_n . t~ , n-w~nces oL ·me!'Lning . and the ;feelin·g -emotional ~.QP~ ·9.f tJ~.~ tw~i~;:):d~ igtf!rprete4 A.l.>d translated. \"fh~ 'fact th.~t the elementa.ry 'phenomena, the "reserves'' '( lihatu )'~ ·aTe ·thought to :be female and co ~< ceived as ·~lwisilom' 1 ' (prajfia ), w·hile the ·forces ( 1kandha ) that oper•
ate' conjointly with them are thought 'to oe male and conceived as . "activity" ·(upaya), is ample proof of . the deep insight 'into and ·understanding of the wholeness of life the Buddhist Tantrics have had. Femininity which is experien'ced 'by : 'the male through the objeCtive woman and tbrou·gh · the · unconscious forces of his psyche, is more deeply root-ed in the ·realm of possibilities than are the trtale forces ·which, though they operate conjointly with the ·'female ·forces, more often combat them and are in ·dang,er to lose the .con tact with the deeper Ia yers of life. It is t-rue, as loug as wholeness has not been realized if· is impossible ·t o make any assertions as regard what" masculinity and :femiriirrity are in rea1ity. We can .only speak about that wh ich appears as a· me.n's or a woman's consciousness. Arid this is rather limited, because it is c.o nfined to ·the surface, :to :our ego, linked up with the physical sex. it is -equally true that man's · consciousness has conquered vast regions -of the outer world at the expense, however, of · 1having ·}ost the access to and the contact with the unconscious rpossibilities, while, on the other hand, a woman's 'Consciousness has conquered relatively little of the outside .w orld · as it ·is seen by the male. However, it :w ould -be erroneous to call a woman's consciousness an inferior sort o(consc.iousness.· . A woman's consciousness .is
8.
THE APPARENT DUA:LlTY OF THE COSMOS
1.57
only .differ.ent from _that .of the male. Any ev.aluation is out of place. By a woman many .things are already seen; while the man still · pokes about in the dark. A woman is aware of the attendant circumstances and of the possibilities -connected . with them which, as a rule, a man is unable to see. For this · reason, the world of the woman appe·ars to the male as getting lost in ages ·and cosmic infinitude. But, as a matter of fact, it is this expansion into the infinite; ageless, and transcetrdental which can give most valuable hints and impulses. Because .of this transcendental character it is aptly called wisdom. And wisdom is mJre than intdlectual knowledge. "9ne speaks of wisdom, because it· goes beyond a conceptually differentiated reality'',~ The woman and all that is connected with 'her is to the male a. strange and yet most intimate world, w~iti~g to be realized. We . ~ay rightly ask bow it might h~-v~ ~CCUI;red to man. to divide . the universe into a . world ci£ possibilities and a. world of facts, into masculinity and. femininity, if he had not had the original i.n him : the unlimited world of possibilities, the fantastic play of the images of the WQrJd Outside ConsciouSness, and the narrow. world of f~cts, the images of consciousness. But b~t~· these aspects, . consciousness and the unconsc'ious, are one. They only app =ar as two distinct elements accordiqg ~s the one or t4e other is placed foremost and thlis, qomes in to the focus of discriminating· reason. "Non-dual are all phenomena; they on~y appea~ in dpal shape (to man's . discr~m~nat .- . io g reason· ) ". :1 1.
Prajiiopa.yaviniSoa.ya.siddh i IV 10.
ll. ' Gtlh'yasa.miija.tantra, p. 161 : ·
advayiil;l. Barvadharmas tu dvayabhiivon~ lal~ital,l .
158
YUGANADDHA
Although we speak of; the polarity of man and of. the universe I .want to mii.ke clear one point which, if overlooked; might giv.e rise to serious misunderstandings. The equ-ation of femininity with "wisdom" and of masculinity with -"activity" is not at all an idealization of the exis~ing duality of man and woman. _- Idealizations occur when one attempts to deceive oneself abpu~ an annoy-ing , fac~. They are preventive measures dictated by a secret fear of reality. But here we_have. to do with what is, tope achieved .and must be the fulfilment of man. How absurd it is to see an idealization in "wis!!Dm" and ' 'activ ity" is borne out by the statement that in its highest form the male aspect (upaya) is all -comprehensive kindness (karu~a), while the female aspect _(prajna)_ is the Void, that is, the fact that, when the egotistic attitude bas been broken through, there is no longer a. something w bicb -the "!" ~usf punish, reform, or wipe out (sunyata). If we consider the ordinary duality of man and woman such an assertion is' absolutely nonse~ical. To our common sense it is the woman who embodies all kindness and love, while the ~an ' is the model of spiritual quali ties. But neither the kindness of the woman nor the reason of the man will lead to the goal, on the contrary, they are the strongest fetters and obstacles. The kindness of the woman is ego~related, it is shown to the small world of husband, children, and nearest relatives. In the same way the reason of the man is ego-related and concerned with thirst for fame · and similar egotistic vanities. . By clinging to ~ucb superficialities _the gap between the individual and wholeness becomes almost unbridgeable. Therefore, through integrating femininity, that is, all that has been excluded from the world oi the ego, the man must convert his "reasonable" activity into kindness wh~ch comprises the whole universe. In exactly the same way, through integrating
9.
THE APPARENT DU.A LITY OF THE COSMOS
159
masculinit y, the woman mu.s.t ~eve lop the faculty . of insight iqto ~ hat lies beyond her family cycle • . In n61 way mus.t tpis development dege nera te . into mere ·in-teUec· tion. If this integration and change of perso nality are, acpieved the .11.rtificinl d istinct ion of man and woman willvaoi:;h. The most .. de trim :lotal thing would .be if the man. simply ·imita.ted the apparent kindness of the woman· or iJ the woman copied the intellectual activity of the man • .He would become a.n eff~minate simpleton and she a disputatious hag. Neither could stand the otl:ler. ·W here vital issues are at stake cheap imitations are impossible. Wholeness asks for the whole in man. "When. one ree.lizes . that ·all phenomena are riot a something (ni~svabha vata = su·nyata) ,and when one differen~ tiates between knowledge _a nd the knowledgeable one sp~,aks of the essence of wisdom (praj~atattva) "Since it affects (rafijati) all beings disttessed by the floods of suffering, rising from various causes, kindness (krpa) is sung .of as love (raga) . ."Since in .a. proper way, like a boat, it leads up .to the desired goal (upanayati) one praises it as activity (up aya) because of its properness. "Their unity, like that of water and milk, is called activity full of wisdom (prajfiopaya) because of their nonduality." 1 The male-female · polarity, described by the symbols of the Dhatus and of the Skandhas and representing both man a'n d the univer!e, is rest~icted to the realm of th.e physical. In ·the human sphere of man and woina.~ · thi~ polarity corresponds to the relation of the ~an Jo .the Karmamudra, which culminates in the momentary satiation l·
l'ra.~uopa!a.viDi~oa!asiddhi
I•14-17,
160
YVGANADDHA
sex
drive'. The physical c.d-implicaCes of. the ph'ysioiogical the mental. Both the physical ancf the metHal are one in exactly the same way as man a nd universe are one. The polar.ity of matter aJl·d mind is seen io the ·fact that, viewed from a; · spiritual leveV, the "ma-terial' • Dhatus· are goddesses and that the ''material"" Skandbas are Buddhas. Again the basic polarity of masculinity and femininity is pain ~ed out. "lll' shorf, the five Skandhas are· called t'he five Buddhas.' ~ 1 Thus we read in tEe Guhyasamaja.ta 'l tra, and the venerable Indrabbuti states that "Because the five S"kandhas· are by nature ~udd·bas, they are called the Victorious Ones (j'ina, Buddha.); the Dhatus are ca!Ied Locana · and so on. For this reason, one speaks of the Buddha-na.ture (o·f all beings and of the whole universe). "Since all the beings in the ·tnT.ee' worl'ds; ar.e by nature always Buddhas,.. aU their activ.ities setve the end to real·ize Buddhab0.0d'u In vain is the occupation w.ith . tradition. : ••Sirice all the world is. the Buddha·, :all the beings in. the three worlds: are the Bndd!ba;. too. The trouble-some experiences of pleasure, sorrow, lust and so on are not me.an:t for (such a) world." 2 The five Buddhas a. •e in the seque nce o£ the five. Skaudbas; the wbite Vairocana, the yellow Ratnasambbava, the red Amitabba., . the green Amoghasiddhi, and the dark blue or black Ak$obbya. The five corresponding 1.
Gohyasamll.jatnntra. p. 1S7 .
~.
Jiianasiddhi II 1,3,
9.
THE APPARENT: :DUALITY. OF THE COSMOS
f61
female deities. _ are: Locana, Mamakr, PaQ9aravliiini, Taril).i (or ·more frequently Tara), . and: Vajradhatv-rsvari~ These di'vine figures, commonly kt~own as the: Dliyit~1~ buddhas arid their §aktis, are 'riot a't all sorriethih!{uit~. . I mate. They · ·are but another aspect · of ; tlie· indivisible whole, 'the meiltal aspect, just as the Skimdhas andthe. Dhatus · are the "m'ateri~l" or physical aspect . . :Therefore,' to give ones·e lf up to this' divine world :i'sas stupid as to cling to the material world. Both worlds are_. not mad~· for us, because they are born frotn the error of o'u r_' r~aso~; lind from . the ignorance of our true nature. To ~ su'cli' worlds we c.an·not become adapted. However; ·the fact that man in his physical aspect is ju_se as ~d_m_ir-: able an·d· _divine as 'in his mentalaspect) gives hi~ a !sin.~·e of his ow~ dignity and liberates him frorri the ·degradiition into which he· has - been driven by the . :christian· a ii'alism and ·its cot~ tempt for 7the flesh. . I~,d.eed, ~itb()tigli th~ West bas attribut~d · a great~r reality ·and .a privii~ged positi~n to t:.natte~: 'and; in ~ourse o( ti~~. ·. eve~ " has discarded b~iie.f i~ ·sb·~l~to ·.the ·extent that·. o~~ " ~;;n~ stantly quarrels ~bout its meaning-it has retained ~~h~ contemptu:o us attifu_d~ 'toward du~t, ·the \ d~st ~b.lch . au · 'of man tha't i~mains whim soul h'as dep~r ~~d : ; Qe~pi; sing his unique desire .to living, dre11,dipg t}le. - ~orm·; and thinking of himself as worrn-fod.der (the. : Western man not . only' Iowe~ed ~is sep~e -' o:f his ~~n . dig~lt~ ,b ut also lost toe r~ped 'of ·others. ' He~ce ·. the _mo~tal m_adness · of ret~ii1ing ·. some: · _war-Jjlakil)g potef!tiaiities and of embarking on ' a ·. 'progra,m : of . !ilirprise· ' ~~!t~cks against others in order to postpone the ig~~mi~:ous end. Yet it may be asked, :who is th~ mo~e .di'vine; '- he who neglects and spurns the body or. min_d :that ;: he may attain some fancied Superiority, or .he WllO- Ch~rishes QOtQ ~ .
v
is.
YLIGAliADDHA
S.$ , lbe .:·mouldl> ,in;. which reality . .expresses :itsel-f? ,· HewM. /realizes tha't' his .; life ,and aU ·its activities are .not a_ ;t.h.ing .-1!-R!lrt~ . tobe . ~~l4 .~nd pursqe4 , egoti~tico.lly, as if l
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e.~l~1i:p'~r~; .was spm,~thmg to b~ . fi,\ch~d from . the ~hole w.itp._ ~; ;~~\)Se. of separa.t encss, will . more speedily and truly ~\t:!i~ .. _the , g~al than ~y n~~rotically fl~:jng .from and. c~sJing aside .s ome aspest . or other . a.~ being either unsp~i·t~~l. ,or ili~sor·y,.· . To · n~glect or deny the needs of
to'
t}?~ body, . ~o . t~iok o~ it
as . .~omethin,g., .not. divine, is to
n!~gf~.9,t. and. to def!y all life . .. Since, as I have said, man . ili! a . point !in which .the whole universe h11s condensed, as i(~~~~: the allegedly lowli.e.st . physical needs tak; o~ ' ·a , co~~·ic:: cha~acte~. ' to say nothing ~t' tl;le mental a~ti.~(ties .~bi(;h; after all, cannot be dealt with as som,e thing ~·.P~~t~ i~· is · not true tha·t happine~s c~n only be held by absence of e~joyment . now or by deliberately sought·for . true that a li'fe of shffering and . mo.rtification. But it n:ji~gled plea~ure and pairi is due to one.~ sid.ed_n~ss, : when ohe aspect or . another is unduly emphasized:· He ~h~ sfr1~es fcii'wholeness, who goes for··the root from ~hence everything h~ 'has ·' ~plit ~p into 'c6o tradictory .ptoposi ti~ns h-~s· srarted, wilf se~ that ' there ,cann?t be sep :l.rateness betii'een hiiri and the ~hoie, . atid happiness and bli;;s are: his .
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.'".~ithopgh he enjoys .the objec_tive world .. he is i1ot. ta~en in · by · the ·objects. One pluck~ the l.otus flower without g~-tting wet .from the. ·wate~. · So also .the Y6gin who goes for th.e r~oi.. (from ~hen~~ ~verything h~s star.t~d), .though enjoying . the ~bject.ive wo~ld, is . . . not affe~ted' 'by the object~" • 1 · · 1. Baralia 66 :
oisad mmanta !lei bi$ai:a'bi!ippai uaf9 .lltJra~ ?'a J>li!'i. cl&i~a~:
. e1nai joi mula sa•·anto ' . . !liSA.hi .7l4Jl
8.
lfB.
THE APPARENT D\J.~J;.:J:TY O.F THE COSMOS
· We -d.Q nQt . app-r~h.~nd 'm!!-n · ·a,s .·a ?vy,h ole; ; We .J .i>nly. know him .!It' cotr}posed of: distinct pat'ts, · .arid -ev.en: th~~; parts h:aiJe Qe~n created by our metho~~-- · E~ch-·( o.ae ..cf us is made ·..up ·. of .a ~ries qf pha.ntom.s, :; .,t\.n.;I. yet we ate more thap , the sum . of . all . tpe f~.s~s. ac~um~~ated; .by . ~b~ p.~rticular method,s.; . We ha:ve construe.d.. . such , ~qnr;ept~ as body .an.d mind, t;!Hiverse 1!-0d -God, we. bav¢ : dev~lppe.4 the t:nost r~J~ne~ te.ch9iques, :but _:the whple, . re~lity, b'!LS evaded us. Indeed, ,we ha.ve perp~tuat~d the·. e(.r,or. i 1Qf Descartes, t.aki.Og our abstractions f9.r .concz:ete . .fw;:,ts;·. .· We, have, furthermore, succeeded in depriving . tbe . wod4· ~ 6~ gods, in re~urn £.or which, matter has taken. pos:;e3sion of us like an evil~ alt·devo~riJ.Jg. dem"?n· . We 4-av~-. pot grown, but have become dejected materi~lists. . Instead of experiencing values, more valuable thaa the common: values, which would have been n1ade accessible by the Jflanamudra as far as . ~h~ relationship betwe~.n man and woman .~nc;l between man and himself is concerned, . we . have' 'not . . . . .. ' . . only remained on the level of the Karmamudra, but hav~ become degraded bef~w the lqwest le~el of h~m.a~ _·a~'g~a~ dation. And yet · the divine a~pect is · a~ ~e~( · ·a~ ~~ "material" and "matter of fact" asp.ect. For iri the . way as the materia\-physi.cal aspect of ' \h~ wh.ole~ )__the Dhat~s and ·s\olr1d'has,' ~ay be. coinpar.e'd ' t~· th.e phy~~(,:. l~gical rela.tidnslltp of Irian artd wo~an·, . tile :Ka.tmarliud~'a~· the men tal and· ·.'divine aspe~t, tl:lc:( Dhyanihu<jaha~ ' and Saktis, ~ay. be 'c.6mpared to ·· the Jnaoariiud~a, ·.ri-~w· 'rio longer restricted' fo the . realm of . man, cr'e~fing ' iri h,nri: self~respect and respect o:f others, but :htending ·'In tc~/ ana comprising the whole universe : >
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Actually,. the warld. of ·the gpds a.pd gpcjdesse~ ' is jus!U as much a. creation of our .mind ,as thtl ~.at.eri.a~ WQrld. None can be sai.d to be something ul•timate •. -· H we want
164
YUGANADDiiA
to 1&-ttairi the whole ·we must disentangle ourselves from all such absttactioris and · look behind the veil. If, however, we concretize th'a t which crowds into our ego and· because of · its transcending the narrow ~orld · of our ego has a superhuman, divine character, .that is, if we continue to take the manifestation for the pri~dple, we will forever be bothered ·by such concepts as matter and mind, universe and God; ' God or the gods must · be "perspected". It will never do to assert or to deny them ; Such is only the procedure 'Of the unfit; the · mangled in spirit and the crippled in life. "'W hatever becomes manifest has the shape of the deity. This is by nature not a something. Whatever the manifestation may be, it is always Suny a ta by nature''. 1 . Man's attention has been attracted by .the outside world. · The stimuli'coming from his inner wodd do not, as .a rule, pass the threshold of consciousness . . However, they do give a certain c'olour to his thoughts, his em~tions, his actions; although he . does uot clearly • realize their ~idden power. The ihner world obscurely acts on consciousness. Sometimes this inne.r world may sound an alarm. And this depth consciousness, as j should like to ~all t~~ hidden power of the inner world, is rar~ly mistaken. But, by beii:lg attracted by the outside world, ma·n has become accustomed to concretize that which comes from the depths of his inner being and to project, to localize, it in an outside world, perhaps even somewhere in heaven. Thus he has become inextricably mixed up with the within and the without. Physioiogically speaking, however; . cortical, that is, detached rational thought, is a ·1. Advayavajrir., Mabasukhaprakli.ds : ·~.P,.iirti.l
ca devatakara
ni~.svabhat:a svabhiivata?~
yalha yalhci bhavet aphiirti~~ aa tathii ltinyatiitmika
8.
THE APPARENT b-UALitY o ·F THE COSMOS
165
new and· ·fragile' acquisition · which' breaks down ·' at the slightest irritation · of the viscera, reported by the · autono~ mous nervous · system to the · thalamus. : Thalamic consciousness . is ch~racterized by emotions · ana feelings~ cortical consciousness by formal reasoning. Modern · man ba~ lost the awar'imess of his dual . consciousne~s although in twenty-three · out of twenty-four hours be is dominated by thalamic consciousnes!=, ·he believes ·that ·· he only uses cortical consciousness. His· ego has ·a nattiial aversion of candidly admitting that ''anything" is capable of affecting · man's most personal being. But, as ·a ·matter of fact, the freedom and intentionality ·of .the ego -is· a master illusion.
and;
Now, when we remember that the . Skandhas and . •.' ; ' ..){ : ' Dhatus have been arranged according to decreasing density and that "materiality" (rupa) is placed foremqst as havin~ the maximum of density, we should assume that- . its colour must be the darkest one. Our intellect is inclined to compare the colour of the Skandhas and Dhatus, the Dhyanibuddhas and Saktis, to the refraction of ligh't through a glass prism. Applying this physical law . w~ should expect . that .the clear and bright light of the Void (sunyata), according as it is refracted and deflected throug'h the prism of our mind, must be totally absorbed by our body and that of our fellow creatures as having the. ~axim~m' of density, so that its colour ought to be blue . or indigo or violet. But we are told that it is white; This clearly shows that the colours of the deities are not derived from the observation of physical laws but sfe·ni from experiences and insight. The. fact is that *e only believe ourselves to be fully aware of the so-called ·outs1de world and that we fancy this' belief ·to ·be . knowledge. Materiality which · ·we attribute to the outside ·world artd' m~~.;s the belief in it is not just another express,io~
ci
16Q
YUGAN-ADDHA ·
un_con~cious : mim~. but ~t ; invqJ~es his unconsciousmio.d.~
The roots of its emotional · dynamism. are ..-there. 1os~ead ,a-dmitting tq . ourselves ; that, because of thisemotic;>n.al dynamisii1, t~ere . are also , irratiqnal and coutradicto,ry elements in . it, we inyen t . id~ologies and theories wj:lic.h rationalize our .beliefs -into neat and orderly systems · that are capable . p£ explaining anything, .l;lec.ause they . pmit eyer:ything which . their premises can1,1ot . e:11plai,n • . Such ideologies u,sually end by becoming systematic delusions, if . they do not . start already .from delusions. . For the basic fallacy. of all our tbeor.ies is the feeling that the abstractions we bave <;:onstrued should be. "sound," that is, fou~ded on truth. The Buddhists knew _better. They were not asb~medof admittin.g that the convictions which the ordinlity .nian calls ~nowledge ai:e founded on emotion. Therefore; the light of O).li: reason, . our intellectuai kn~w ledge~ which makes _us turn our eyes. toward the without and to which the . outside world seems to be clear and bright, is not the bright light of the Void, which is all-com·prehensive and not concerned · with conceptual. scaffolds, but the dim light of infatuation, the delusive light of the illusions we create in ciur minds about the nature of thing!; which, since they have been illuminated by' this light, we have not understood at all. For .this reason, what we call materiality and as it is seen by our mortal eyes is bound up with delusion (moha). 1 ·,
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Conve_r.s.ely, we. should assume that our consciousness, o~rmental activity (vijnan.a). should absofb very little light l?ecaus,e. <>f its rather insignificant . density and that it sl:10uld be b,igbt. The l.r1dian term (vijnana) signifies .more · than our ·term,"consciousn~ss"; it also comprises that which _ 1> In hi.Jd'afulitkar.a, A~"<.a;yavajr.a tells us. tha.t Looa.nti ia. connected wi·th de~aion .(moha}.,.M,il.maki :with h~~d {dt~~a). Pil.1;1ga:r~aslni with lnst (rag~). and Tara. with jealousy (ir: yii).
9.
THE APPARENT:· DUALITY . OF THE COSMOS
167
bas been before · co,nsciousne~s, "that ··is, before ego-consCious-· ness -·. has developed. Thus transcending the. pettishness. of the. ego it. -is closely related to, if not the .same : with the Void (szlnya'a). · The Void .means. that there is not a something, only ego-consciousness is a something· . and has to do with a something. But that which lies beyond the realm of ego,consciousness. can never be . said . to . be a: something. As has already been pointed out, e\'erything t~at. ex ists starts from the Void, that is, everything we encounter in this world, be it the material o·r. the inenta"l w~;ld, i~ a mould in which the Void f'Xpresses itself. Therbfore, as soon as something develops there ·is ·at the beginning a flash of the Void or the whole (suny atabodhi), and tl;at which devel"ops seems to become some thing apart froOi' the · whole. Since, moreover; rebirth rriay he ·sp6hn · of p~osaically as a transformation of energy, at· the moi:nent; where one transformation has come to an ·en'd and ··a. new· gets on its way, we again · have the Vciid or· the · whole which later on is seen partially in the Skandhas and · the Dbatus. For this re a ~on , Naropa ·sta tes ·that "when the bdngs die, that is, when the (present) Sk an dhas break 'a nd are discarded and new Skandbas are take n · on · (i.e.; th.e breaki ng and taking.on has to be under:> tood ·figurativhly, because the new is a transformation of the· old; ahd transformation means that · neither absolute identitY" nor absolute divers ity obtain), that which is b -: tween (these· two moments) is the Void (sunyata) and there · is: a :' unique' view of the th_ree worlds. This view itself is ~he Void •. ,Tbere Owing to its , relatedness is no doubt about that" . 1 to and its being basically one ~ith the Void our ~ind should be bright and · clear and ·transparent. ' B~t .it is dark blue .or black. Our min:d is ·like an ohjed st~hding before · a. source of ·ligh.t . As is well known, if an - ~_bject, 1.
Sekodde§aFk~ ,
p,
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1.68
YUGANADDHA"
standing in fr.ont of a light, is not transparent-our mind cannot .be transparent, because. it is obscured by ego-ness and . like . a wall. separates us from the .whole-,.-it appears the :darker, the brighter the light that .stands. behind -it. shines. Beca.use our ego-bound mind is only . aware .of the..narrow world it has created for itself and because it can never be · the whole, it is, indeed, the blackest object; acting like the shutter of a camera. The fact that the .parts, in to which we have arbitrarily split . up man ·and the universe, contain .the element of bi-polarity . and that they may be . looked upon as either having .literai si~nifi~anc~ or as having, symbolic significa?ce, makes it clear that one function of them is to evoke .e motions and value appreciations and that they also embody a meaning and a reality which transcends , the, body as well as its activities and in a sense lies beyond them, _a lthough it is fused with them. Therefore, the divine j!.Spect, the Dhyanibuddhas and the saktis, are .certa.inly relevatory. The point I want to make is that in 'so . far a.s emotional attitudes are evoked in us, there lias ' been re~ealed to us something of the · .inner spirit of. rpan . and · ~he univ:erse which may be taken as part of ou~ understapding of the :world. Tpat which has been revealed to· us as giving ~.~:nd furthering insight into the nature ()f man is described in the following verses, accounting for the names of the Dhyanibuddhas and saktis: ·"-The p~re Buddha-knowledge is called Vairocanct (The resplendent One). "Because this knowledge can never . be shaken by uneducated people and also not by professors . (mithyagut·ujanair api), it is calle •l Alc)'obhya (The One who cannot b~ shaken)!
9.
THE APPARENT DUALITY. O:F THE COSMOS
}J){l
Bec.a.use . there i~ no doubt a'Qpnt ' tbe . ftd Lthat the jewels like .the Buddha.. and . so on rise (out ,of:. tbi~ ko.owkd.ge) an.d because this . knowledge is; concexn~d with. th.e needs of the \:le.ings, it is c&Ued; Ratnasambhava (Origin of je\'vels). 11
"(This ·knowledge) is trttly · liberation ·· bec4Use ·: ih ' it there is nothing against which ·a hostile atdtude: may be taken up (llprafitthitanirvlifji), it ·is nbf'c6n~g.; minated by (s'iieh concepts as) beifig' and ' rion ~: being, atid bec~use . it is linked up with ' infinit~ merits, it is caHed Amitablla (Infinite Splertdour); ''Because this G{eat Knowledg_e is mosf efi'ec\hr~· in accomplishing all that · has. to · done ·by ~he· being,s, because . its accomplishments are~ ne'vex:Jr~si: rated, it is called Amoshasiddhi ( Wli:•se . accomplish: ments are not frustrated).
be
"Because . matter, fine ~n~ ~~oss, s.pre~di.n.~ t.lu:o.~~.~. the three. aspec.ts of time. is se.ezi wll~J<e¥~r it is, loc~tec:h (this lwowledge) i~ . call~d. ,4ocana (She who sees). "Beca,use t.he All-Bu. dr~lh~-knowle.dg~.. ia . tbe: ~~am~ to. it.self a:S well .as to xne and heGause (~qesf:l. f'twQ~' aspects) .. ar~ mutually pe,~etn~otin$, i~ is. ~all~cl Man&4lf~ (Mine-ness) ! .. ••Because the sublime All·Buddha:knov.v.ledge. wipe~ out all biem~shes ~nd _be_c:~.us~ i~ is: ev~.r r~a.~y t_a aU· an.d everything, it is c.~lled Pa?J{lt.tNllii&ini (She wbQ abides in whiteness), "Because this knqwled&e- is evet:· intent ~PO.J?-.. ~~vin._~ the worLd by m~_+\ns qf Grea,t Comp.(l.ss.io.n ~n
p,\\.-ifi
170:
YUGANADDHA
T..bis : knowledge. is,:· to be sure, symbolic knowledge, that .is,. for' & "literal'~ copy is substituted . variant which pi'eci;;ely: by .its vari~tion, sug.gests or symbolizes something other than itself. In the case under consideralion the immediately given intuition is moulded in the very process of: intuitio.n · in such a way as to make the intuition n . symbol for ~~e nooint.u ited. Now it is of utmost importance· that ~lso the, Dhyanibuddhas and Saktis are symbols and not ultimates. As to the n~lation between the Skandbas and :pbatus, on the one band, and the Dhyanibuddhas and ~aktis~ on the other, we have seen that the attitude of symbolism consists . in endowing an occurrence in space ~·n,d ' ti~e with a meaning to which greater value or significance is given than belong to it in its pure act~ality: That is to say, images or ideas are taken. from ~arrower and more intuitible · relations and used as expressions for more ideal relations which cannot ~e either dire'ctly be.t ter · '·expressed. The underlying· notion i~ lhat · the·· phenomenal world is an expression of a noumenal or · intelligible world and that, because of this relation, the phenomenal 'may be taken to r~present or· 'stand · as a symbol {or the noumenal. This has been the Platonic theory of s'y'mbolism. The basic fallacy is that it unreasonably takes one aspect, the phenomenal, for . symbolic and 'the other, - the intelligible world, for ultimate. It overlooks the fact that both the phenomenal ii.nd ·the rlon-phe~omen~l · are abstractions created by our minds. This duality-complex of the Westerners, imprison· ing their thoughts between the forbidding walls of matter :and mind and making them wrestling about the particular a'n'd the universal, 'has constantly been ··a gloom-spot in Western philosophies arid sciences, which branched off in course of time. Even modern depth · psychology, postulatin~ archetypes (vaBana), h~s not been able to &et
a
or .
9.
lJJ
THE APPARENT· :PP~L~TY O,F THE COSMOS
rjd of this dualism. The tragi9 reality is that th\$. in ~~11~~-". tual discipline which, more thai) any other, .. spp~;~_lh~ ''~th~r'. ·h~.~~-' : which . were concerne!l with the whole ~~on.d refused to' up st~q.dardized patt~rns, hav.e . th~ough~ut·. the::· · ~g~p, wandered freely over the same spec~latiye fte.ld _·;~i~'ori~ bitterness or despair. To them the divine and the non· diyine have n~ver been mutu~lly exclusive. One 4.~s ... bee·~ · ~s thrilling and, awe,inspiring as the other, ~
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It need scarcely be reiterated that . every dualistia: view with its implicit mecbanisticism, so clearly seen in .tb~ futile quarrel of the vitalists and · the me~banists, le.&$).!f ever more deeply into paradoxes, and all ad hoc bypotb,~se_s invented to solve the difficulties only !l~rye to l~~d ~~Ft: deeply into the morass. It is e~i
. ¥UGANAtlbHA
sYstems
should - be rejected,: beta.use they violate i.'ea.lhy. o·n~ :must"·be content with ha.vlng operational concepts of. sudi:· a!\ ~xpenence· as ·the Skandhas and Dbatus as well as the ·Dhy!nibuddhns and Snktis. None' of these con~oneepts :'C&n be redu·c ed to or diss·o lved into the other; 'the question of truth "and error, tb'e latter being auto· s\Jggestion or . hn1lu~lnn.tion in -modern ttrmi nology, does enter. of course, the silliness of~ll that is n~t matte-r • .. . . "'\'I . . . . • . • . ts not true, is bard to disprove to a hten;.l mmd· or to ·a ni~d~rn \ogician·. ~y r'ealizing, however, tb:at "blunt" truth, th'ls - a:uthoiitat\·ve postulate of Western reasoning, is . pure abstraction . ·n:nd that for the Weste·rn .philosophy of riothingb~tism tbis blunt .truth is either pb.ysics, chemistry ~nil m'e~hanic~ : as far as tl;e universe and nian is con~ ~~r.~ed, or ..mind ·and Go·d, we attain lha't stilt~ where · we ~re no't - a.n:y ·.iooger torn by contradictory assertions. In ~tl:ie~_ ~ords; wb~n we r~cognize the fact that the K~rma rrtud~~ o~ .lhe Ska.~dhas and Dbatu.s as well as the jni(naqtudrli the bhy.anibuddhas and ~aktis are but {,yo · ~pa.nifesta.lion·s of the whole, we become liberated from · o.u r one-sidedne·S"s. The nbstractions · .we have cr~~ted lo~e · th~ir hold ' over us, because they have been ~pe~spect~d".: · 1'his state is,· as bas alrea.d y _been ' said, the M~h'amudr_a:· t:he D~nrmakaya.. . Hbwevet, if we want i~ . cq~m~nic~te . :t his state :and experien·ce to others ~~~not. ·do : otherwise but resort to sy~bolic knowledge which has a. dual character. That is to ~a.y, i't contains ao clwtent of r~;p~9Sl'lPtMion., the Dhyanibuddbas and the Saktist but it =-also s·ymbQlizes ·SGm~tbing Qther than it!lelf. NeedlesS: to sil.y that this du•l chAr~ct~r involve$ all other dut\li,ies ... · This· symbolic knowledge which I l;ul,Ve, pointed
not
or
or -
we
to'1ii" ~nrlection -with the S-akHs.is described a.s regan:b tJ:\e . ~'ale aspt!ct-mascullnlty sn.d f.emini11ity are . u~ver ~prnplete~
9.
THE APPARENT DUALITY OF THE COSMOS
1n
ly separli.ble~1n tlie .fo-Ilowing words:
'_'It i~ called· wholly auspicious (samantabhadrii); 'it is knbwn ns the M·aham~dr~; it 'is .. the ·: Oharrriak~ya and mirror-lH<e wisdom (~da1·sajfzana). · "In the. same. way as lhe :· refle_q tion of o.ne~s _owrt: (face) is surely seen in :a mirror, so also the Dh~rqia~ kaya is seen in tb~ mirror of wisdom.
"lt is called equal-intension wisuom (~amatajnanct), 1
because it bas been · realized that ·this All-Budd.ha : knowle~ge is the same as to onesel~ and ~then;. "lt is called
distinguishing wisdom (p'1',atyave.lcla1Ja~
jfi·ana), be{:ause it-is pure from the very ,beginning, . llQ~
~r~ated, radiant by itself, and .mutually penetrating. ' 'lt is calletl all-nccomplislilng wisdom (krtyiinu!t1iana·· jnane{) b~cause ·a t . all ' places_ and at nil limes ·if ac~omplish~s the work to · be dor.e _by the Buddhas and becau_se to do such works is incumbent ·brV a1t Buddh!!<s.
"Jt is . called purified . wisdom . (mvisua'dl1ajfiana), beca,use by it the indefatigable and excelle:nt Y_ogiris Q.ecome . free from the ( fetters of i the ·. passions ( wb.ich obstruct the way toward. eniigbte;lq1e,n t f and tbe- cor_1ceptual ~caffolds ( which veil the ins~gh t iit'to tbe true nature .oi man ) _ (lcl~sajfieyavrt cuh)!;t · · · Now, it wili have been observed that five I?byani9ud~ dhas have been discussed, but only fpur Saktis. Th_e fifth Sakti., Vajraih·atv'isvar'i1 bas not been menti~ne_d at: all. This remarkable fact is most revelatory . of . the insight. the Buddhist sa.g es have .bad into .the _ ~ature of man. It ~ man's. ego-c-onsciousnes$ whi!=h .. has bec~IJ;le . _, sepat.ftted · _lr~m. ~he whole. · ~here fore, . cons~iousness, 1. - 1111ln&slddhl I, 4!!-JJS •.
174
YUGANADDHA
which in the ordinary: sense of the ·word is formal re\lson_-. ing apd P10Ving in . logical dic~otomies, cannot be in union wi_th a Sa.kti. For to be in union with. the fe~ale element, if one is .a male; means that the oue-sidedness and. separateness has vanished an~ that the whole has been .realized. But, it is an undeniable fact that all activities of man, the physiological and psychological ones, excepted consciousness, are linked up with the whole, though in an invisible and still unknown way. The male-female correlation may be fundamentally simple, but somehow we miss its onene5s. We give to things an 'artificial individuality.. we· actually do not know where the frontiers of the organs and the body are located. Neither do we understa.nd 'the correlation betwee.n different individuals, for in·s tance, the corresponding . .existence . of 'the penis ~nd · th~ .vagina, nor do we . underst~nd . the . coope.l,'ation of two individuals in the same physiological process, such , as the fecundation of the egg by the spermatozoon. Our concepts of individuality, organization; space and time do not help us to understand these phenomena. B.ut when the ego is transcended .~r merges into a wider ~nd deeper realm, .when the artificial dua lism of ego and t)On-ego.has become meaningless, · as it were, because the ~ne undivided and indivisible whole has been realized, , . . then-male-female oneness is no longer a problem. Indeed, in the same ~ay as our organs and our body are not what they seem to be, so also consciousness is not what we believe it to be ; it is mere than the artefact called con· sciou~ness or mind, consciousness and the · uncon.sciou~ together. The whole is Vajrasattva and Vajradhatvisvari. And they are, like the Dhyanibuddhas · and the ~a~tis, not two but.·one. Thus, Advayavajra states that 11 Tb~se four (Saktis : Locana, MamakT, Pli:QQBravasi~i, Tara) are like girls of about sixteen years, endowed . with -~
9.
THE APPARENT . DUALITY OF THE COSMOS
17.5
unpa,r alleled ' beauty and splendour . of youth, staying in' radiancy, partaking of the _nature of . the four kava• like. the (Dhyanibuddhas), gladdening the heart, being the foundat ton of the. excellencies of all the · Buddhas, and .by nature the five Tatbagatas. In their mjdst stays . the Vajradbatvisvari, _ whose nature ar!') the vowels, the leader; by nature the S!lme as Vajra;at-tva. She is called .the_ Exalted On e, Suchne~s. the Void, Wisdom-completion,, the end of the world, the Fact-that-there-is-not-a-something.• ~ . . .; Modern physics has shown that mass and energy are equivalent: the property called mass is simply concentrated energy, and, what is more, matter and energ.y are interche.ngeable. It is obvious, tbere.fore, that we can. say that "mass" is marked by ·" energ'y ,"- at least, when we want to communicate it to others. Within certain -limits the concepts of mo'd ern physics assist- us in understanding why it has been stated that the "masses" of tbe.four Skandbas materiality (rupa), feeling (vedanii) sensation (Bamjfiii) , and motivity (samslciirah) are marked _by consciousness (vijfiana). As bas been said, the Indian term vijniina denotes more than consciousness in our sense of the word· and, for this reason, we may, for the time being, render it in modern . terminology by "energy." However, we have to bear in mi_n d that in Buddhism the c:oncept . of energy is not merely quantitative but ~ssentially _ qualita· tive. Thus, of . this rela tion sbip between "mass" and "energy" Adva ~ a.vajra. states as follows :. . The five Skandbas are the five :Tatbagatas. NWf the _ que~ti.ons is: . have the . first four been_ ma;ked by Ak~obhya (consciousness, energy), in order to mak~ it clear (to us) that they a.re congealed energy ? The. answer is: energy (vijfiiina) is the single basic quantity-quality; '
~-
Advaya.vajra.,
Pa.q ~a ls.!\
p. 45,
'
176
YUGANADDHA
it • is symbolically known, free. from (s.uch. CQoceptu(\.1 scaffolds . as) subject . and object, because tbe relationship betwe.en a subject and an outside world is (essenti.a lly) the Void (sunyata). This (basic energy) which may be compared t.o . the char sky at noon in autumn, is conceived by (the adherents of the Y ogacara.-school), who speak ol attribu.tel:essness as the primary. - Therefore, it -has been stated that The Void ~ hich (owing to the power of ignorance) is cO JCfived ns an object i!: without any delusive appearance and without nny · distinct form. As thus existing it is experienced: It is only veiled by secondary appearances (which our ignorance takes for ultim~tes).
It has also been said that The two forms of manifestation (i.e. the SJmbhogakaya a.nd th.e Nirma':lakayo.) a..re secOildary, furtnerll!ore, Inexpressible hy · conce.pts and wards, without nny delusive appearance-this is . the Dharma.kaya. of the Great Sage. The two -other forms of manifestatio.nwbich have derived from it are the secondary and the trickeries (maya) of intelleCtion. Now, if it has been proved by the mark of Ak~obhya ( that the physiological and psycbologica:l aspects of our being are congealed energy), why then is Ak~obhya marked by Vajra.sil.tlva? · For thus we have already been taught by tradition. The: answer that this is ~o order to show that the Void appears ·to us in an imagined fdrm cannot hold goocl. For tbis hns already been proved by the: mark of Ak~obhya. The correct answer· is that, in the same way as by · the mark of Ak~obhya ; it has been proved that c-onsciousness ( jnanavij1zana ) is the primary and everything e~se the secondarr, so also by the mark of VaJrasattva is to
in
9.
1.17
THE APPARENT DUALITI' OF THE COSMOS
be understood tbat consciousness ( energy·, vijftanli}·is the s.ecooda:ry and that ·the primary iS: ·the Vajra. · ( the· I'nd~. structible ). In the V ajra§ekhara it"has. Eleen said that The Void ( sunyr;tla ) i·s called Vajra, . because it is firm, sound, caimot - be changed, cannot be . pierced, cam1ot be split, c!lnne>t oe · burned, c :mn
fte
Elsewhere Advayavajra declares that "In order to show that Va.iroca.nai Ra.bnas!illlbhava, Amitabha, and Amoghasiddh.i-. who. are sitting i11.tbe Va.jraposture; who have t.wa arms. auJ. 0 11e h..ce;. whose_ ~~ds are bald but for a tuft of ha ir and wh01 are dress.ed in a yellowish red garment ; who are adorned with · the thirty• two major marks and the eighty rrii~or aries' : wlib are the mine of excellen~ies such as the . ten powers. and. the. ' Jour ,. . forms of) indubitable confidence ; who are·· with otit .)>e~·~shable flesh and bones ; who are like an image irr a· mfrrbr ; wh.o because of. presentational immediacy, a.re ••body ·of the joy principle" ( B.J.mbhogavigral1a ) which is · spotless; · beeause the notions of truth and erros ,h~v~ V!J.n.is.h ed ; whQ at;e. not separable . and. different from the uHcre.a...t ed.: •·•bOO.y Qi: the true natu.re of things.''.;( dlutr.m-:Jk,ay~} . whic~ is a,}.l .. tb.e Buddhas. and hom the "b.ody o.f . re;preseatation: and imagery" ( nirma?!-:lktifj(~ ), beca.use they are tha.t '•basic bod.y" ( svab-havi.kalcrirJCl } which; is tbe. f?ingle. · att~ unique esSefl:Ce of the .. thre.e (former) boqi~ ~ vyb,o ,, .are the Skandbas materiality, feding, se~tion, . mO
'
•
.'-
•
•• ;
p •
•
~
1.
Advroyavajrg,,
Panoa.ta.tha:gn,hmnd'rii~(y;~ri,\I)~m,ii~ ·23. ;
aaam.skr,a-tathiigatatmaT~clha.t·111(olka~a-ka·Upita1tirma!taJcfiyavil711it>nil.
· The na he1ora satyasatyd:diaa,;,klllpcm&:pdya,~ea mn~~ : rre ·omiUfle-if;. It probably wa.e insetted in re~io~soenee of p. 4:0. ~ na n!r·~~a-:
5atram·
178.
YUGANADDHA.
in .' or_der to· _show . that energy itself is not a something and that (ultimate reality) -is the unciivided. and indivisible whole .(symbol.ized by .t he oneness) of the Void (sunyata) and; Cokpassion (karu~a:, . Ak~obbya too is ·marked by vaj~~a-ttva. Thereby it has been e~tablished that the u'nive.rse is the single a~d unique one.ness . of existence and Nirval}& which (we have split up by our . methods of observation into) cause and eij'ect. Moreover, (it l!as been said in the :Qakinivajrapafijarn): When the spirit (cittam) that is not different from the Void and Compassion together is realized, then the teaching of the Buddha; the Dharma, and the Sangha. (is understood). In the $arne way as sweetness is the nature of sugar ai:l,d heat · that of fire, so also the Void is .the nature of all phenomena. Fl1rthermore, it has been stated, that . The thorough · knowledge of existence ts NirvaJ]a. Thus it has been s~id". 1 ) It- ·-is true; the majestity of the universe cannot be envisaged by earth~bound and sense-imprisoned man.' For whenever ·he attempts to penetrate and spy on· the "real" objective world, he changes and distorts its ·workings by the very process of observation. He is somewhat in the position of a. blind man trying to discern the shap~ and texture of a snow-flake. As soon as it touches his fingers it ·diss6lves. Indeed, we may even say that his '·real" objective world is like a magic forest, whose countless trees unceasingly change their , places and shapes. But in trying to bring to light his ~rue nature, his ~as
·_1, Advaya.vajra, Fail.oakara, p. 42. The text, being rather corrupt, been. oorraoted by me; The oorreob vera loa is Cl8arl•skrtiitathiigat!itmak~
dflqm~GkiiVakalpi~anirmti!u~kaytitl1{abkint\ti •• !
9.
THE APPARENT DUA,LITY OF THE COSMOS
!Z9
potentialities, and the way to . actualiz~ _them, · he, Il1a¥ first of all realize that· all the, technique~ . h~.:, .h~s dev.e loped only abstrac~ from man or.. the unive.r~~ , what is . attain.able by thei~ special methods . and t'b at, ·.~fter all, they are but glasses coloured by . doctrines~ be~iefs, a_n d illusions. Then, · when be learns that' hi~ f.am.iliar duality - of body. . and · min d. are but .views · taketi of .- ..... the same obJect by different methods an·d that, in the same way as his body partakes of the materinl world with its chemical and · · other properties, so . also his~ niin·ii stretc.hes beyond . the narrow boundarieS of his eg6, he. will see that his individual duality is only aspect of 'a deeper and more' remarkable duality which' peryades all nature. And when :he understands that the d:ti'a!i'ty of physical universe and · cosmic ·mind are, like his own individual duality o.f body and· mind, but- different ·vi~ws taken from the same single reality, · he will ·· no 'fonger ask which aspect is r~ally tr~e, because now he __k.noWs that the · whole cannot be split up into parts. which themselves would suffice to ''explain" oi' describe reality • .) ~
one
by
.
.
-:)
:;
Now, I arn fully aware of. the danger in me9han1~_ti,c utterance which ' tends to create myths (nls~· scientific . ones .,) . a~d illusio'ns . by . understat~ment and . to . make us either materialists . ideaiists of various:shades. · insisting, however, ac.cu'rately, that th~ universe including . man . is nothing but 'c ongealed energy, . :it makes it' seem ·less complicated and awe-inspiring :than . it is; : the~eby quite literally creating an illusion. Unlike We_stetrt philosophicaJ apd religious utterances, · · Buddhism in telling men about the peaks of human experience never neglects the- .values of the plain. In · emphasizing the emotional significance of certain aspects · of ·life by the punctuation of spirit, it does not dis.tract attention
or'
·sy
YUGANADDHA
t80 frt?m thk
impTicit ·spirituality
of
the
commonplace.
Thus, · Sataba '·exclaims "Do not give yourself up to the ' Void, consider . the ••here" .and the . "there" as equal. EYen if It :I>e . but tpe ' awn .·of sesame, it will inevitably ~ive you the pain of . a pi!l-p.rick". 1 Only wheo · we are aware of · the fact · that .any .translation of Buddhist s _ymbols in EMopean languages will remain · au . u n de.rst~l(m.ent, because it cannot convey the feeling-emotional tone to us1 and t-hat mon is implied .than. what · the · most highly developed· language of moC.ern pbysi.cs ..ca.B e;Xpress, we may try .to render Advay.avajra's words into a West~.rn language: ~•Becau:se :
the five components {of our terrestrial which have ~.een c.realed. .by -our own me.thods .a£. :.observation {Prai.U!fa&.amutpanna) are by nature the five Tathagat~ (energy), and because the nature {of .these five) is . ·.the non-separateness of the Vqid and ,Compassion ·(s~atakaru,?Jabhi.nnat:vqt).. it is an established fact · that the (whole) universe is .the non-separateness of the Void arid Com:p.a!;ision (sunyaliikat'U7fabhinnam)". ~
existenc~)
Tbis non-separateness is enlightenment, as has already been prunted out in the Guhyasamajatantra:
·~·Wi-tho.ut beginning and end, .p eaceful, not -deficient :{bece,~se eith;r) being or non-being .(is attriooted t0 .it~ , a.H-pe.rvadiog and :ever·pre!':ent, non-sep.ara-teoess of 1. Saraha 7'1: llu(l~u:ihi sanga ma 1carahi tu_ hu. jahi la11i aama cintdaaa :.:t1Z.O,..Iu.i4-ma!ta bi ·1
.
·~ •
..Afuoayava5ra,
.
..t~ssmiit :Pafidlkar.ii!tii>il t cii,t svabhiivasya
fag ad "iti stilitam."
.
PailcahUtll.~tamudru·vivaraJ:tam.
~a
p,.atit1Ja~amutpanniiniiln.
p. 26:
paii.catathii{}4tasvabaava•
!tittyill
l iinya.tukaruz"ibin.nrut.
9.
THE APPAREN7 DUALlTY OF THE COSMOS
.1:8l
the Void a.nd Compassion-this is called Enligbtenmentu . 1 And similarly Advayavajra states that uThat whicb is the non-separ-ateness of the Void and Compassion is en1igbtenment-kn'Owledge·" . 2 Indrabhuti, commenting upon the passage from the G:uhyasamajat~n tr-a, . declares that "Without beginning a·nil' ~nd ' men.ns that it is without origin and annihilation. By tbis term it has been established th at it is all -per vad ing, unchangeab'le, and exten di ng through all aspect5 of time . For that which is coarse mat te r and localized i n a defi nite place, changing, ·and. passing through time, is annihilat ed. 'But a:Jso that which is localized · in subtle matter is an'nihilated~ ·For ex'llmple, the fragrance · of mus k and .si.mu ar substances, though it is subtle but localized io a ·definite place, perishes ond cha nges, · when musk ·a nd · those substances perfumed by it do no loo.ger exi.s t. •Peaceful' me:ans that it is peaceful from the V•ery beginn:in g, becnu se .aU the defilements (of mind) are accidental ·(i.e. ouiy . on .tbe reei of one's consciousness they seem to •'happen"). "Nnt deficient {because eithec) being or non-being (is attributed to it)' is said, because. it is endowed · with the .afare-ment· ioned qusiities. 'AU-perva.ding aod ever-.pt'esent' meariS that It is ever;·subHme, the Lord, · becau:s:e ·it accomplishes ·the works .to be done by and fulfills all the needs of all bein~s, be these works ar.ia needs woo-Idly .or super-w0rldly. •Non-separateness of the Voi:d and ·compassion' mea-ns {original) mind in whic-h the Void, w hicb is "perspected" 1.
Gubyasamiija.tantra, p.' l5'll: aniclini dhanfM!I. tan.tam bkcivcibhcivli1~aya 1J1i vibhiL•}i' lunyntiikaru~iibhinnam boahicitlam iti 6m:tam
2.
Ad v-~Lya.va jx.a..
Mahayinavim§iku 16 ad : yad bodllsu j1ii'u~am
l utlyatdkaru !tiibhinna'l~
~ya.fil .
182
YUGANADl:>IIA
knowledge of the All-Buddha-knowledge, because (it has been realized that) all things are not a something, is not separate from Compassion. Compassion i~ the firm resolve to bring all the beings into this state of King of Knowledge and to :vest them with extraordinary bliss. It has been .said that The Yogin who knows the true nature of all things, together with all the Tathagatas for eve.r accomplishes and fulfills the duties of the Buddhas, because he and they are pervading each other. Enlightenment which is accompanied by infinite Great Compassion toward all beings is the Vajra". 1 For most of us it will be exceedingly difficult to understand . this oneness of the Void and Compassion. Our . ideas are not only deficient in relevance generalty, because ·we tend to think in terms of such rigid cntegories thnt the relationship between things escapes us, but also fail to provide an emotional as well as intellectual understanding of the oneness of ma:1 and the universe. Our idolatrous worship of the techniques fJf .science divorced from any ethical goal and the lacunre in our sense of human dignity make us constantly forget that a given scientific advance raises m·ore problems than it solves. ·In spite of these drawbacks, which we somehow hope to get ·around; we concentrate more and more upon science ·and neglect to develop the other aspects of our social, ~ultural, and personal emotional life. Science has not enabled us to grow, it has given us gigantism. And yet we cannot survive without science; or even with • les5 science. We need science to .save us from the . effects of science. \Ve must bring ourselves to ndmit that mere theorization greatly hampers progress, which can only 1.
Jnf1na.siddhi XV. 6 sq.
9.
THE APPARENr DUALITY OF THE COSMOS
183
be made the hard way, by including ourselves and our difficulties. To suppress one's feelings, emotimJs, and. sympathetic participation in one's object may be feasible and correct when one is dealing with dead matterwhatever this may-but, when one is dealing . with the . life of man, it can hardly apply . Our physicists are discovering mathematically the unity of the cosmos which the Buqdhist sages long since discovered mystically. The discoveries of the modern physicists will enable us to ullder stand the Tantric teachings . to a certain extent but they will not exempt us from the task of developing a sense of citizenship in nature-a ·so::ial conscience, one might say, which is inherent in the Buddhist teachings. The trouble is that we in the modern West believe that we can dispense . with man and thtA.t i.t will suffice to direct our propaganda at minds which only need convincing by logical arguments, evening classes, ·pamphlets • and so on, to recognize 'their own . interests and to act accordingly. We beli·eve that we can order enl ightenment by mail and have it come wrapped in cellophane. But, direct, personal action, rather than mere · participation in and support of any campaign i's one of the keynotes of Buddhist teachings. H elp all you can on the big thin.gs of life. but do some little thing yourself. In this way, by putting our ideals in to the furnace instead of believing that our ideals are of much nobler . alloy than those of others, we will achieve social integration as · well as personal integration, which is the key to inner peace and outer effectiveness. To every kind of fruitfulness. Compassion, which is so important in Buddhism, is not some sort of passionate pity which moves man to do . all kinds of good and beautiful .things but, just because .it is a mere visceral disturbance, warps man's judgement, causes hip:t to make all kinds of l~dicrous and har~ful ~ista~es,
184
YT:JGANADDHA
a'nd translates ifself into tne- most abs1udly se!flim!!mtal view of life. ·Compassion in Buddhism is insep·arab1y COIHlec ted with Wisdom. That means when : we havegained insight into the fundamental si-gnificancep£ life and of the u fl ivcrse and when we cease from wrn:rying about merely indivi-dual interests, Compassion is free . to : work its own way; unobstrtJcted by se·lfish encumbrances it is ab~e to spread through the whole· univeFs:e. This emotional richness mu st be taken into· acc0un t if ever we· want to under-starrd the Tantric teachings, which are highly scientific, thongh . they cannot be described in, or grnspetl by o-ur emotionally poor scientific concepts. The unity of the cosmos, wl.Jich the rr.odern physic i.s tS: have discovered mathem~tically and the Buddhist sages mystically, ns I here poii1 ted out before, is most clearly expressedlin the following verse : "That which is Compassion and the Voi•l (by nature}. is Time (lrala), and the Void wh ich in couvea_Lianal shape is perceived through tli~ screen of mao's senses is the Wheel (ca l~m). (The combination of these two,) Kalacakr a. is non· duality, imperishable.") 1 Naropa, commenting on Lhis verse, is mm;e explicit. He says.:
"He (th.e· Adibuddha) the Sahajakaya}, indeed, is the Kala:cakra, the Exalted One, who is both wisdom and means ~prajn?pa{iitmaka), because cognition and the cognizr. able blend in his o neness. And since tb~s awareness (of oneness} which is imperishable bliss, is the reason for the fact that o.H obscuratfons (of the mind}' disappear, it is called Time (Ira!~). The ·term mea ns (upaya} signifies
9.
THE ·APPARENT.' DUALITY OF
THE COSMOS
18-5
Compassion· (karu~a)' together with the .six spiritu~l powers. The universe as the cognizable is the Wheel (calera) . 'The term wheel signi-fies the endl-ess forms of existence within the three spheres · of tbe · world. This, indeed, is wisdom (prajna), being the Void by n.ature ·and endowed with all the aspects (which · the. universe presents to the observer). Their unity is called the KALACI:i.AKRA" 1 Here it has -been stated most clearly that reality exists hotb in time ; and- in ·space and that the two are indivisible. It must not be thought, however, .that 'this space-time continuum is simply a mathematical or philosophical construction. The univer5e is a space-time continuum. Only in our minds we tend to sep11.rate tbP. three dimensions of space and the one of time. We have an awareness of sp11.ce and an awarenes;; of time. But this separation is purely subjective. As a matter of fact, modern physics bas shown that the time dimension can no more be detached from the space ciimension than ler.g!IJ can be detached from breadth and thickness in an accurate representation . of a. house, a. tree, or Mr. X. Space has r_1 o objective reality except as an order or arrangement of tl1e things we perceive in it, and time has no independeu t existence from the order of eve nts by which we measure it. AJl measurements of time l:lre really'measurcmel:ts in space, and conversely all measurements in space depenu on measure· ments of time. Thus, s~:conds , minu 1es, hours; days, .,eeks, months, years, are measurements of the earth's position in space relattve to the sun, the moon, an,d the stars. Similarly, latitude and longitude, the . terms by wi·1.ich man defi 11es his spatial position on earth c,r on the ocean, are measured in minUies and secor:d;;, a1.d in order to compute them accllrately we must know the time of tbe day 'and tbe 1.
Sekodde§ap kii, p. 8.
186
YUGANADDHA
day of the .year. Since time is, speaking the language of modeJ;n physics, an impalpable quantity: it is not possible to draw a picture or to construct a model of ·the world or of man as a four-dimensional space-time continuum. But it can . be· imagined. And it car. be repres·en ted symboli· cally • . Here it is necessary to ·in traduce · an important fact. Since mnn stretches beyond the frontiers of his ::;kin and beyond the self-imposed limits of his consciousness he is not a model. of the universe itself. . He is · not a copy of sornething, but he is everything, ~his .feeling and awareness of :?.eing the whole ~s of the utmos t social value. It ba.rdly requires much demonstration to show that a mind free fr~~ d~iusi~n-the worst delusion being the copy idea arid hence the separateness from t~e whole-has a quieting and " liber~ting effect upon . all minds .that are expo3ed to its influence, while the deludeu mind engenders and even aggravates d,e lusions . in o~hers. Therefore, any victory over deiusion in a si11gle mind, any realization. of being the whole, is a blow· struck at the accumulation of mass d elu sions. Any. thought, action, or feel ing WQi ch r11ise s the sense of dignity .of those who are str iving . to attain this being-the-whole is a step toward its attainment. The distinction between subje~t and . objec t tends to dissolve if we look at man and the world in this way, as do the qualms of the soul which stem from its divil}.edness and separateness. Clea~ly, in. 1 bis brief tenancy on ear~h man egocen-
tr.icn.lly orders ; events in : his m ind according to his own ·feelin gs· of . past,• prese'nt, · and future. But except on the .reels of his ·own conscious ness the univ erse does not "happen" it ·simply exists. However, to ~ay ·that it exists .is an oversimplification, an under-state me nt , a m yth. The stntement that the universe or ma n is the Adibuddha
9.
THE APPARENT ' DUABITY OF THE COSMOS
187
is but an inadequate · verbalization of an all-comprehensive experience. The Adibuddba: is assuredly not a God whci plays dice with the world in order to pass away his time:' He is not a sort of monotheism either, superimposed on •an' earlier, allegedly .atheistic Buddhism. Such notions ·are the errors of professional semanticists. Bnddhism · has no: taste for theorization. It constantly aims · at stripping off .all such artificia-l wrappings as have been devised by humanity . for its··oW-h solemnization and · aggrandizem~:nt ~ It -attempts to delve into the secret depths of dur inmost being and to mal\e the hidden light shi ne forth brilliantly. Therefore, the Adibuddha is best tmnslated as the ' UP~ folding of man's true nature. Its explanation · by · Naropa runs as follows, "The term Adi means without beginning and find:; the term Buddha means that one bas aw'a kened to the fact. that all the phenomena (we encounter in life) 1\~e : n~t opposing each other (i.e. the conflict going on in the wor'ld of our self-impose•l limitations has been resolved). :B.otli. tHms together form the verbal expression Adibuddha. The meaning is th~t he (the Adib1,1~dh~ . ~~ he . who has realized his own true nature) is · with~ut origi_n and end, that he is all-knowing. .~n the Na~as~ngTti it. ·has also been stated that The Bud
Sekodde~"~! kil, Sekodde§B ~i kil. ,
p. 7. p. 64 :
• ukt.a1n ca
.
tathaga.taj iiii nagar~ h •i(•
See also L'aitl;.ll.vn.tara siHra; p.' 77. ·· ·
.
sart,asattva iti .. ·
188
YUGANA_DDHA.
essenti.aHy, nor· between. _man · and the :universe. Every~bing is a manifestation or, perhaps stated mot:e exactly, a symbol for ul.timate reality. The difference between the beings is -only cause!! by !1. greater or le~ser power · to ma.nifest t ~1 at_ w bichjs in all of us and that . which we all IJ.re in reality. The in;;epa-rability o{ man from 't he universe creates the fe~ling .of universal participation which, in tur-n, raises our sense. of •O"Q.r ow.n . dignity and, at the same ~ime, begets reverence, Reverence, .which must not be confused ~ith servilit,y, is the. deeply· religim.1s .feeling not . t ~ s l igh~ ~thers. , It is utmos.t ~incerity of the heart, a mi,nd ir!!e from ill~sions, among which. the .master illmior. is the superstition that our ego · is more important than another and that we can be free when we have turned qt.,her;; : to cinders .in their bed~ or rubbed the salt of reprqof ·into the w6u.nds of .someone else's error. The Buddhabood .of . man is no.t. a ..sen.t imental blab . It is totality felt by the whole. . It is the . bright light by w~ich ooe sees. "Do not make any difference between the e_go. arid the n~ ;1-ego . . Everything is the Buddha. This is the most sublime and spo tl~ss place. The mind is pure. b y its own nature" . 1 · This, · then, is the Tantric · view of life. When we consciously try · to develop our own potentiu.l' and when the difficult is achieved, darkness overcome lights tbe flo.J.le of rea ii ty, pushing back the darkrie:;s that ·stitl remains until everything' bas becoine light. The ·light enlightening the ·whole universe. 1, Sarah " lOS : para ap p ii !ta ma bhatti kan t saala ni•·antam Btddlla ah-tt so ri1mmala pa,·a1i1 paii citta sa/iii be sudd ha.
INDEX. :QF :S~NSKRIT, PALl, AND :PRAKR[T WORDS. W.trtilllllla 89 ak ~ara
93, H.3, 13J, 139, ilt4, 146
ak ~ararp
jtUinam 14.6 acyuta Hdi) anahatarp tattWJ.rp :93 animittav~mqk,:~a
J.3.Si
aprati~tliJ.£tanir\v llt~a J.&9 apratistbitamlitmaS;a il'7 a.b 155 amanasikara 1 il7 avijja 19 avidya 19, 99, 11!1, 1,51 asthanayoga 30
akasa :15.5 atmaiva 49
karman 87 karmam•udra 87., ·9.() karmavasana 9 kalpanasvarupa S7 kamataQ.ha 21 k amad hat.u .8 li kaya 7, 12, 119 karai;Ia 139 kala 184 krtyanusthanaj.i'iana 11.3 krpa 122 . 15'9 kodra.v ya -~0 klesajiieyavifta )7,?.. k~ aQikal!iiam~p~r,~~~~~.kP,y-!1-
91 k ~arasuk b·IJ.
85 gra ha;k1a.ci,t):,a.J jl,p
adarsajnan:a 173 anaoda 87 sq., 95
grahyacitt~~o ~~p
alayavijfian!J. 7, 1.0
:g·rabyadllit;~.abha~~J.
a_vtaraf.la 125
cakra 18ilcitta 178
upa~ayati l~.S
upaya .28, 49, J.~5JJ :1S1l:, 1.5.6,, 158 sq., 184 upayabh~ga H6 ekak~ai;Iabhisa.mbod.hi .7 · ekku karu haQI)a 37 eval'!'l 87 sq. ka l33 karui;Ia 133, 1,5,8, J .7..8
dttav~,~ojra
1.3,5 jinalaya 46 jfiana 113 jfianavajra 133 jn~n~v,ijiian~
.1A6
taQhakkhaya 20 ~.r;JJla 11-9, 2P tal).hadu~~~ ~P
JJ...-?
190 tattvayoga 106 tathata 128 tr~l).a
19, 20 tejas 1 55 duJ:!kha 18 dharmakaya 121, 136, 177 dharmamudra 87, 90 dha.tu 156 dharal).a 113 dhyana 113 na dharmaprali~~bita 118 nimitta 135 niralamba 117
) prajfiajfiana 89, 96, 146 prajfiaparamita, 72 prajfiabhaga 146 prajfiopaya 154, 159 prajnopayatmaka 134, 184 prajiiopayatmako dharmatma yoga 136 prajiiopayatmyakarp tattvarp 29 pra tltyasamu tpanna 180 pratyayn 101 pratyayaka rii)I 85 pratyavek ~ al)ajfiana
173
nirml'il).akay.a 177 nirvastuka 60 nirvl'il).a 50, 140
pratyahara 113 pral).l'iyama 113 prau<;lba 1 13
nirvikalpavidhisthita 48 nisyan0.avasana 9
phala 139 bandha 29
nispandaphala 89; 91 niJ:lsvabhava 116, 138 niJ:!svabhavata 159 paficakarabhisambodhi 7 pa'dmabhal)<;la 46 p a.ramaksarasu kha jfi ana 124 paramananda 88, 95
bala 113 babyarthasambhava 72 hindu 7, 10, 93 bimba 139 sq., 145 bija 8 bodhi 1, 50 bodhicitta 1, 46, 48 sq., 140 bodhicittasamanvita 48
paramartha 72 paramarthasatya
27',
142, 144
121,
bodhicittasvarupa 49 bolakakkola 91
purvanubhukta 101 · bbagavati prajfia 73 prthivi 155 bhagavan vajri 49 prthivyadicaturdhatuvasana· bhava 24 bheda 8 bhavatal)hl'i 21 prajfia 28, 50 sq., 73, 113, bhavasya niJ:!saral).arp 24
145, 154, 156, 158
bbave t!~I).l'i 24
1lf1
majjana 113 manasikara 117 mahakarul)a '\9 mahamudra 87, 90 maharaa 37 mahasukha 16, 86 sq. mahasukhakaya 119 mahasukhaikaropa 116 mayajalabhisambodhi 8 mithyagurujima 168 mudarp 85 mudra 45, 46, 85 mudryate 116 maitryatmaka 135 mok ~a 29, 30 moha 165 yuganaddha 125, 146 yuganaddhakaya 121 yug·ana d. dhata 122 yuganaddhakhya 121 rafijati 49, 159 rati 85, 124 rasa 125 raga 49, 159 rur;addhi 133 rllpa 155, 165, 175 rupatar;ha 21 hetu · rupadhatusukhasya jfianarp 101 rohita 7 lalanarupam asthaya 72 vajra. 4 6, 48, 49 vajradharir;I 48 vajrasattva 45
vajravesan apravartaoa: AS vayu 155 vasana 7, 8, 125, r70 virp§atyakarabhisambodhi 8· vicitra 88, 95 vijiiana 155, 165 sq., 175,
177 vijiianamatrata 17 7 vipaka 88, 95 · vibhava 24 vibhavatal)ha 22 vibhave tr~!)a 24 vimarda 88, 95 viramaoanda 88, 96 vilak~ arya 88, 89 vi§uddha 134 visvamatadidevlsvabhava 101 vedana 155, 175 sak tiriipe!)a 125 sukra 139 suoyata 51, 112, 114, 126, 133, 1~9, 158, 165, 167, 176, 177 sq. §unyatakaru!)a 140 §uoyatakaru !)libhinna(tva) '180 sunyatavimok ~a
133 suoyatabodbi 167 saqwrti 72 samvrtibodhicittarp maryyantarg~. tarp 91 (instead of samvrti-savta·spanda) sarpvrtisatya 27, 121, 142,
144
lg.2
saf!tSaGa. 140. sa~skara~ 155, 175 sa~jfia
155", 17S sad:g:um· 29 samutajiiana 173: s~man ta.&.ha;dra 173 samayamudra 87 samarasa 33, samaras!bhuta 7' sambhog
)
sabajananda 88 saksatkara.Qa 125 sak~atkara
12.5
sadhaka 10& sukha 12, 16, 139 sukhita 29 suvisuddhajnana 113." skandha 156. spanda 113. spandasu:kha 101 svacittaparikalpita; ~Ol svaccham asthana~ 91 svabhavikakaya 177 betu 85, 135.•, 139
l.N·D·EX OF SUBJECTS. contraries J6, 4.3 sq ..,, 59,. ~9: · Abse>lUJte truth 6? conven tional truth 27, se~ aCtlQO 28 activity 50, 5: , 1.4.S.f. l4.6f 156 also symbolic tl.iuth,, literal truth Adibuddha 184 adient drive 22 cult of the soul 62, 68 cycle of activity 15 ,' 17, 23 ambieroticism 1 an~bolic-katabolic 30, 34 Delusion 77, et pass-im delusion of gx:andem: n anabolism 10 delusion: of pFese:cut.ie~ 'J.'J attitude 24 sq:·· authentication 14/ depth-ps yc.hol.ogy· 1-2 sq·~, avoidance 2.2 170' sq~ •. avoidant drive 22 Dharmakaya. 121, 125t Belief 23 Dhal'mamu:dna. 9:0. bisex.uaL 31 Dhatu 159 sqJ.,. 166•~ 172 bisexuality 1, 2, et passim Dh~aa ibu:dd:ba 16-l, 16·3, bliss 12, 17, 139, .s ee also165, 168 sq., 172 sq. sukha and mahall-ukhrc Div'ine· Morh--er l\01,, tn8 body and mind 163, 179· Divine Wisdom 'l'J body and soul &,. 7,, SS. dogmaticism 99• body schema 12 drive 19r 24, 2@,, 73' Buddhism 5.2 Ego 40·,. 58\ 7'3-.., . 78. 911 sq..., Cell 30, 34 139, 165· endocrine glands } Christianity· 18, 52 energy 9, 18 , 33, l4!h, 115· Christian Fa tbet's !56 Compassion 1 1.6, 122, t3l, enlightenment 1,. 1'5,. 11, 513!, et passim 178, 182 sq.,. see dso extraject 47,56-, 65,, see·afS'Q; Grea.t Compassion projec.tion completeness 13 7. consciousness 36,, 5.5, 59,, 10 extrajeeted 85 Fanaticism 99 sq., 74, 83, 9&, 165 sq•.
194 feelings and emotions 15 God 9 sq ., 79, 98 gods and goddesses 7 5 goddess 99 sq. Great Bliss 86, 87, 116, 119,
133 Great Compassion 53, 140 Great Mudra 117, 119, ] 20, 124, 145 Habit 23 heredity 8 Holy Virgin 77 sq. Ignorance 19, 51, 99, 111, 136, see also avidya imagination ·58, 70, 71, 76 imputation 38 , 56 incestuous character 106 sq . inseparability of masculinity and femininity 12, et passim instinctivity 33 integration 36, 53, 54, 57, 80, 105, 108 intellect 127, 129 intellectual knowledge 142, see also symbolic knowledge internal environment 8 involution 63 Jfianamudra 100 sq., 1'.l 5 sq., 110, 116, 145, 163 joy·principle 75 Kalacakra 18 4 Karmamudra 84- sq., 89 , 95, 103, 110, 115 sq., 145, 163 katabolism 1 0
Lack of spirituality 57 liberation 23, 123, et passim literal knowledge 142, 144, see also intellectual knowledge, symbolic knowledge literal truth 121 , see also conventional truth, sym, bolic truth Mahamudra lp8, 116 sq., 131 Mara 66 masculinity an 1; femininity 5, 7, 43, et passim · mass 149, see also energy mass and energy 175 matter 149 matter and mind 35, 45 ; 164 matter and spirit 101 ; 125, 133 meanin g 50 mind 11 8, see also matter, spirit moment ~8 , 95 moralit y 129 mother 108, see also Divine Mother Nirmal)aka ya 176 normality 1, 61 Objectivation 38 origin al ' min
195 spirit 26, see also matter, pleasure-principle 7 5 mind poetry 99 sq. spirituality 26, 33, 126 Prajiia ~54, 155 spiritualization 46, 74 Prajfiopaya 154 projection 85, 94, see also symbol 13 sq., 32, 81 sq., 94, 109, 122, 154 extraject symbolic knowledge 142 sq., quantitative 56 qualitative 58 see also literal knowledge, intellectual knowledge Reality 143 rebirth 18 symbolic truth 27, 121 , see Sahaja 131 sq., 134, 141, also literal truth, conven144 sq. tional truth sakti 161, 163, 165, 168, Total truth 120, see also 172 sq . absolute truth Samadhi 141, 143 transcendental knowledge 144 Sambbogakaya 176 truth 67 Satan 79 Unconscious 36, 55, 59, 97, science 81 sq ., 119, J 82 110 sense of rightness 54, 65, 129 unitive knowledge 30 sex drive 84, 85, 86 unity of opposites 121 sexuality 44, 47 Upaya 154, 155 sexualization 96 sign 14, see also symbol sin and virtue 129 sq. Skandha 159 sq., 165, 172 soul 54, 132
Void see sunyata Wisdom 28, 50, 1 11', 145, 15 6, 184 wisdom -perfection 72 witch 77, 79
CORRECTIONS. p. ll, 1. 31 read: feminin ity p.
8,
1. 8
p. 13, 1. 23 p. 20, I. 13
p. 30, 1. 8
;
"
instead of : ern'inini ty
.(rnaynjlilavad .a.nantabhliu.aSIJ I!!V itt.ir), .t hen there is compre'hension oft he tion s (mayajaliibhisambodhi). er of .a .re?rganization in stead of : of a
"
Eleusine
"
"
inflicted
" ,,
p. 66, lines 19 sq. form one paragraph
f>· .17&, Last .line ·of note read : Vyabhinna ... 0
"
as.~ip
reorg&~ni.za.tion
IB:leusine in'flrcat·ed