The Ninth Sutra:
The Sadhana for the Philosophic.
uunak kaN paacam uNaraap patiyai
jnaanak kaNNinin cintai naadi
uraat tunait teerttu enap paacam oruvat
taN nizalaam pati viti ennum ajncezuttee
Karutturai : en nutaliRRoovenin aanma cutti
paNNumaaRu uNarttutal nutaliRRu
THE NINTH AXIOM
BEING cannot be comprehended with the objective glances that disclose only the sensorial, the physical and hence transcending them and developing visages for the noumenal realities one should seek to comprehend BEING through hermeneutical efforts in these realms. And having grasped the essence of BEING which is beyond any form of the linguistic one should abandon the earthly desires. At this point the relevant sadhana is pancatsara, the recitation and full understanding of which would lead the anma to the cool shades of the presence of BEING ITSELF.
General Intention : What is intended is to disclose the sadhana relevant for self absolution or purification (from earthly desires and arrogance)
1. By philosophic individuals we mean here the pralayakalar, those who have risen above the ordinary, the non-philosophic cakalar type who are incapable of acknowledging realities beyond the concrete. The philosophic, in contrast, are those who are also aware of the Depths but tremendously confused and hence requiring instructions pertaining to absolute illumination which normally take the form of philosophic inquiries. The Darsanas, the philosophic systems are mastered and search is made along rational lines to ascertain which of these is TRUE if at all and if none encountered then generate a new one and so forth.
2. The term `uunakkaN’ lit. means the bodily organs, the five fold senses that function along with a physical organ specific to it e.g. the visual seeing with the eyes and so forth. What the senses disclose is said to be `paacam’ lit. chains but here the physical world as a whole that can chain or ensnare an individual to its splendour. The seeing glued to the physical will be exclusively ontic and not ontological - it will remain captured by the Surface Structures of Reality and will not venture into the Deep Structures. The jnaanakkaN is precisely this kind of seeing which we have described as the genuinely hermeneutical where whatever is seen in a TEXT with a duality of Structure. The presence of BEING can be understood only within such visages and understanding of BEING can be gained only through genuine hermeneutic effort including the transcendental. The philosophic inquiries appropriate is declared to be genuine hermeneutical endeavours where an understanding of the Depths is made the goal of inquiry. The philosophic individuals should not shun the Depth Psychological for it is only through understanding the Unconscious, BEING itself can be understood.
3. `paacam oruval’ lit. means disengaging oneself from worldly cares and earthly attachments. But the desire for this kind of absolution will not arise unless it is also grasped firmly that BEING, being absolutely transcendent is beyond the reach of any form of languages including the dream-language, mythic language, the mantra language and so forth. If genuine understanding of BEING is beyond such linguistic comprehensions, where the notion ‘linguistical’ is taken here in an extended sense, and this is firmly grasped then and only then the desire to release oneself from all such linguistical ways of Being, will arise. The phrase `uraat tunait teerttu’ is equated here in meaning with `vaakku manaatiita koocaram’ which occurs in the thesis that follows. It means being absolutely transcendent, beyond the reach of the linguistical and hermeneutic.
4. The term `pati viti’ can be translated as that which has been disclosed by BEING itself and hence not a human fabrication. The pancatsara meant of course, is SI-VA-YA-NA-MA, the mantric syllables that formulate the five fold universal processes of production, retention, destruction and through these that of concealing and disclosing. Deep contemplation and understanding everything in terms of these pancakritiyas is said to be the sadhana for the philosophic individuals. It is such efforts that would enable one to see the DANCE, the PLAY of BEING, the world in flux as well as the transcendent processes that constitute the flux itself.
5. The term `aanma cutti’ lit. means self-purification. Here what is meant is of course absolving oneself of all earthly desires, mundane wants and worldly pleasures. The absolution recommended is entanglement with the world of flux by which alone the UNMOVING and ETERNAL BEING can be sighted.
9.1 Mutal atikaraNam ( The First Thesis )
iiNdu, am mutalai jnaanak kaNNinaalee
avan vaakku manaatiita koocaramaay niRRaLaan
Assertion: Now because of this, BEING must be seen through the mental eyes i.e. through the acts of reflection hermeneutical in essence, centering on transductive perceptions.
Reason: Because BEING stands as the GROUND but totally beyond the reach of the linguistical and cognitive endeavours
naadiyoo enpoo narampu ciik koozaiyoo
teedi enai aRiyeen teernta vakai - naadi aran
tannaalee tannaiyung kaNdu tamaik kaaNaar
ennaam ena aRiyaar inRu
When a person searches for the self within the physicalistic objective glance he would encounter only the sinews, bones, nerves, biles and so forth and utter that he cannot encounter the self, the psychic reality in all these. But discarding this form of seeing and assuming the hermeneutic and so forth one should seek an understanding of self as disclosed by BEING itself, see oneself with the eyes of BEING. It is only in such forms of seeing that self-understanding can emerge and those who do not venture thus will forever remain puzzled about the mysteries surrounding the self.
kaadiya kaNNee tanaik kaaNaa, kaNNukkuk
kaaddaaya uLLattaik kaN kaaNaa - kaaddiya
uLLan tanaik kaaNaa, uLLattin kaNNaaya
kaLvan taan uLLattiR kaaN
The eyes that disclose the world fails to disclose itself. The eyes also fail to disclose the mind that in fact constitutes the seeing itself. And the mind that constitutes the phenomenology of perceptions remains blind unto itself. One must try to understand the presence of BEING (and HIS PLAY) within the workings of the mind for HE resides there like a thief i.e. is present but as that which conceals ITSELF.
1. For the philosophically inclined individuals the first task is to liberate themselves from being trapped to the physicalistic and awaken to the realities that are present there but invisible to the physicalistic seeing. The psychical can be noticed only when the seeing becomes hermeneutical where what is seen is a TEXT with duality of structure, the Surface Structure and Deep Structure in which the psychical is the latter. In the course of self-introspection if we fail to develop the hermeneutical seeing and persist in the physicalistic one would encounter only the physical, leaving the psychical completely in the Dark. Such a person can never acquire a true understanding of self; the essences of the self will remain forever elements of the unconscious and hence beyond conscious prehension.
2. The ontic seeing discloses only those the senses confront as there. When the senses spread over the world, that which resists them, confront them so forth are noticed. But not all are noticed for there is, in the workings of such perceptions, selectional mechanisms at work and which filters out many and allow in only a few. The senses that disclose the world are lost in the world and do not disclose either themselves or the selectional principles at work in the perceptual processes. In fact the senses remain BLIND to the manner in which the mind manipulates them, determines what they should attend to, should ignore and so forth.
3. The mind is noted only when the activities of the self are taken as TEXTS in which the psychical presence is noted as the elements of the Deep Structure, elements that would account for the selectional and organisational aspects of the Surface Structure of the TEXTS. The behaviour of creatures must be taken as TEXTS in order to see the presence of the psychical in the constitution of behaviour.
4. Now it is claimed that even this is not sufficient for true self-understanding. The understanding of self agency in the effectuations of actions and so forth is not a genuine understanding of self for its agency aspects remain uncomprehended. It’s agency itself is constituted and that which constitutes it is BEING which is present in everything psychical but as the concealed. The psyche itself must now be viewed as a TEXT in which the PLAY of BEING is to be noted as the Deep Structure elements. Authentic self understanding emerges only when how BEING constitutes the human agency itself is understood fully and truly. The philosophic individuals thus should strain towards reaching such an understanding of human behaviour, self agency etc.
9.2 IraNdaam atikaraNam ( The Second Thesis )
ini acattaayuLLa vanna peetangkaLai acattenRu
kaaNa uLataay niRpatu jnaana coruubamena uNaraR paaRRu
ini acattayuLLa prapanjacattai acattenRu
kaaNa uLataay niRpatu jnaana coruubamenRatu
veRRiyalpaakiya vanna veetangkaLai veRRiyalpenRu
kaNdu kazippin uLataay niRpatu
padiga coruubaman tuNaiyaan
Assertion : When the difference constituted understanding of self is SEEN as non-absolutistic and prone to the flux, that understanding that remains after the subtraction of this, is the essential or authentic understanding of self.
Reason : When the difference constituted understanding of world is SEEN on that account as flux prone and hence nonabsolute, that which remains as the surplus is the authentic understanding. For when the different hues of a crystal are seen for that they are in fact, diffractions and hence non authentic, and subtracting all these and pursuing in the understanding of the crystal, the surplus that remains after such processes of elimination is the essential nature of the crystal.
1. The notion of self seen through the `jnaanak kaN’ is further explicated here. Understanding is normally difference prone in the sense that a concept emerges only in the context of differentiated perceptions, a contrast of a certain kind among precepts. The differentia, as Tolkaappiyar has already noted, are carried over into language by the idaiccol i.e. the particles such as the case markers, tenses, number indicators, mood indicators and so forth. Such differentia pervade ordinary understanding and because they come along with temporality are flux prone - displaceable, subvertible etc. Only when such an understanding is SEEN as so, can one transgress and go beyond them, and attain nondifferential, absolutistic understanding of an object. The philosophic individuals should seek self understanding along similar lines. What are constituted as various concepts of self, in so far as they are constituted within temporality are inauthentic, flux prone and hence to be eliminated, subtracted out as elements of authentic self-understanding. But this can be effected only when they are SEEN as such and what remains as the surplus after such seeings and subtractions cannot but be authentic, nontemporal etc.
2. The term `veeRRiyalbu’ is derived from `veeRu’ meaning difference and hence denotes any form of understanding that emerges as a differentia, something that contrasts with something else even via negativa. All self-constructions (Ta. taRpootam) are said to be such.
3. That which is thus differentiated is acat i.e. nonabsolute, flux prone, subvertible etc. These are products of self-attempts and hence differentiative in nature. All such understandings, including that of BEING, are said to be acat in the above sense.
edutuk kaaddu 9.2.1
nirk kuNanaai ninmalanaai nittiya aanantanaay
taRparamaay ninRa tani mutalvan - aRputampool
aanaa aRivaay aLaviRantu toonRaanoo
vaanee mutal kalaiyin vantu
BEING, the causal GROUND of everything, stands as the absolutely Other (taRparam), as totally devoid of any differentia (nirkkuNan), as absolutely PURE (ninmalan) and FULL of ETERNAL BLISS (nittya aananthan) and as such will certainly disclose Himself in a bewildering variety of Forms, remaining totally mysterious and beyond human comprehension, a boundless plenitude and so forth starting with SPACE as HIS initial mode of appearance.
edutuk kaaddu 9.2.2
cuddi uNarvatanaic cuddi acattenac
cadda ini uLatu cattee kaaN - cuddi
uNarnta nii cattu allai, uNmaiyait teivam
puNarntatanaaR poy viddup poom
When one extricates oneself and SEES every constructed understanding, understanding that is thetic (cudduNarvu) as nonabsolute, flux prone etc., what remains as the surplus to be appropriated is only the absolutistic, the flux immune and unsubvertible. And thou who persisted in enjoying such differentiated thetic and constructive understanding, will remain outside the absolutistic as long as you remain imprisoned in it. Therefore thou should disengage thyself from such understandings, be one-with BEING and SEE only the absolutistic as disclosed by BEING itself. Seeing thus only what is shown by BEING and precisely as shown by BEING, the untruths are avoided and only TRUTHS sighted.
kaNdatai anRu anRu enavidduk kaNdu acattaay
aNdanai aanmaavil aayntu uNarap - paNdaNainta
uunattait taan vidumaaRu uttaman ON karuda
caanattil tiir vidam pool taan.
If all self constructed understanding is seen as NOT the absolutistic but only flux prone and hence subvertible, and an understanding of BEING is sought as it is disclosed within the anma, then the original Fallenness of anma is overcome, the primordial existential sickness or shortcoming is neutralized. This happens like nullifying the effect of venom through an intensive meditation on Garuda, the enemy of the snake, reciting the necessary mantras.
1. As it has already been explained, the anma is peculiar in that it is simultaneously capable of both the temporical and nontemporical and hence absolutistic understanding i.e. it is cat-acat. Here it is further noted that unless the temporical, the flux prone is SEEN as so, the flux immune absolutistic understanding cannot be foregrounded in understanding. In 9.2.1 this is applied to the understanding of BEING. The BEING-IN-ITSELF (BII) is different from BEING-FOR-SELVES (BFS). The BFS is the revelations of BEING for the innumerable anmas and this happens in a bewildering variety of forms, of presentations each conditioned by historical circumstances of the creatures. As long as we remain imprisoned in our understanding of BEING to these historical manifestations, an understanding BII and hence one’s own authentic nature will forever remain unconscious, mysterious, in the dark and so forth. The BII is beyond any historical determinations; it is the absolutely Other, absolutely PURE and in ETERNAL BLISS.
2. BEING is present not only as various kinds of archetypes but also as the world itself. The expression `vaanee mutal kaLaiyin vantu’ refers to this aspect of the presentation of BEING as the world itself first as space, then water, earth, fire and wind- the pancapuutaas. What is meant of course is this vast, infinitely splendorous physical universe. This as well as the archetypal manifestations, the bewildering variety, uncanniness and so forth of the forms are spellbinding, mind bogging so much so that a man who tries to understand all these will in the end give up in desperation and declare the boundless plenitude of BEING, the unfathomable mystery always surrounding BEING and so forth.
3. BEING by its very plenitude, boundlessness defeats man; no matter how bold and adventurous his theoretical formulations, BEING stands forever elusive, there remaining something of BEING still beyond the theoretical reach. When man understands that BEING can present itself as he wishes and that he can go on in the realms of the differentia endlessly but still forever beyond a true understanding of BEING, then and only then will he absolve himself of all such mental adventures, attempts to capture BEING in theoretical networks. This act of absolving oneself of theoretical thinking is termed anma cutti - self purification, the primary sadhana of the philosophic individuals.
4. Only when man absolves himself of the urge for such theoretical understandings by seeing their unending possibilities, of being trapped forever in infinitely variable differentials and hence in inauthentic understanding that he would become humble and open up himself to being shown by BEING and seeing only as thus shown. He sees now not theoretically, not with his own eyes but with the eyes of BEING which is said to be the jnaanak KaN, the eyes that sees TRUTHS on the face of which the untruths withdraw, vanish. The philosophic individual’s sadhana should precisely be of the type that would lead to this state of Being, a state in which what is SEEN is that which is shown by BEING and only what is thus shown.
5. Such a way of Being is precisely that in which BEING is foregrounded and Being simultaneously backgrounded. The reversed or the opposite to this is the natural, the ways of Being that have been with the anma from primordial times. This is described as `uunam’, a defect, a sickness in the sense that it is this that makes man restless, go out of himself, project this and this and venture into theoretical thinking of various sorts only to realise that all are useless, vain and unfulfilling. The thirst for self-understanding is never quenched by any theoretical systems no matter how splendorous and magnificent they look. The Being of man is foregrounded in all such attempts and because the psychotropism, the pull of Numinosum, still remains unnullified, it breeds restlessness, doubt and uncertainty of a profound kind. When man absolves himself of all such efforts, submits meekly to be guided in his hermeneutic endeavours solely by BEING, he begins to withdraw his egoistic Being and install BEING in his egoless Being. With this begins the annulment or neutralization of the primordial psychotropisms that have conditioned his evolutionary existence; BEING triumphs and in this the anma though vanquished, is also victorious for from now begins the immensely fulfilling authentic existence, an existence in which only TRUTHS are sighted and beheld with apodeictic certainty.
6. The term `unmaiyait teivam puNartal’ means a true Being-one-with-BEING, a form of existence in which BEING is not approached instrumentally, as a magician who would grant the earthly needs one prays for, demands, pleads and so forth. The nonphilosophic individuals may do so but not the philosophic. Such individuals do not demand but only maintain their presence in the vicinity of BEING and in an abiding relationship of love with BEING. They submit themselves shorn off all their vanity and arrogance to be guided hence forth in their quest only by the hands of BEING itself. They install BEING in their hearts, live as dictated by BEING and hence disclose continuously the presence of BEING and what IT is in itself in their behaviour so much so that even an ordinary person can recognise the presence of BEING in the Being of such individuals. And on account of which they themselves become worship worthy.
9.3 MuunRaam atikaraNam ( The Third Thesis )
ini iv vidattu sri panj caakkarattai
vitippadi uccarikka enRatu
iv vaanmaakkaLukku jnaanam pirakaacittum
anjnaattai veembu tinRa puzuppoola
nookkiRRai nookki niRkumaakalin atu
Assertion : Now at this juncture the sacred FIVE SYLLABLES must be continuously recited as prescribed.
Reason : For even the philosophic individuals in whom BEING is present as a luminous iridescence, there is a possibility of they falling out, of reasserting their own ego like a worm which desires to eat again and again the neem fruits despite its bitterness. This mantra helps such individuals to keep themselves firmly in egoless humility.
1. Even the philosophic individuals are not free from faults or the possibility of falling. The visible presence of BEING and the divine quality that permeates their personality may tempt them and make them assume that they are in fact the DIVINE BEING in themselves and become theologically autocratic. Despite the violation this does to being in obedience to BEING, there is self-arrogation of what pertains only to BEING. The mantra SI-VA-YA-NA-MA which continuously reminds them of the PLAY of BEING will serve the philosophic individuals from such falls from GRACE and self-arrogation.
edutuk kaaddu 9.3.1
ajncezuttaal uLLam aran udamai kaNdu aranai
anjcezuttaal arccittu itayattil - anjcezuttaal
kuNdaliyil ceytu oomam kootaNdam caanikkil
aNdanaam ceedanaam angku
With the proper understanding of SI-VA-YA-NA-MA i.e. the five fold universal processes that constitute the DANCE OF BEING, one should realize that the anma is whatever it is because of the GRACE OF BEING. One should continuously keep this within the mind and seek to understand everything in terms of it. And furthermore if one persists in thus worshipping and along with it transmute Kundalini, the coiled sexual libido so that it gets directed towards absolute illumination, BEING comes to be present within as the LINGAM, making one a person who lives out the archetype of Vishnu, who sleeps over the immense coiled POWER, the atisesha that assists seeing the world and the Depths through facilitating transductive perceptions.
edutuk kaaddu 9.3.2
intuvil paanuvil iraakuvaik KaNdaangkuc
cintaiyil kaaNil civan kaNNaam - muntavee
kaaddaakkil toonRi kanal ceer irumpenna
vaaddaanaam ootu anjcezuttu.
The planet Raagu becomes visible not under normal circumstances but only during the eclipses of the sun and moon. In a like manner only when the ego desires are eclipsed, the BEING who has been there all along as the concealed and invisible presence can be sighted and ascertained as there for sure. And when the presence of BEING is fronted and thus foregrounded in the Being of the individual, HE would shine out, make HIMSELF available for seeing and through HIS OWN FORM as fire would transform a ball of iron into a ball of fire. Because of this Power of this mantra, it should be recited unfailingly by all those philosophic individuals who seek TRUTH and nothing else but TRUTH.
edutuk kaaddu 9.3.3
maN mutal naaLa malar vittai kalaaruupam
eNNiya iicar catasivamum - naNNil
kalai uruvaa naatamaan catti atan kaNNaam
nilai atilaam accivan taaL neer
BEING presents HIMSELF also as the sadhanas of Tantra Kalai, Mantra Kalai and Upadesak Kalai and the archetypes Maheesan, Cataacivan and so forth that ordains them. Among these sadhanas the Tantra Kalai is like the Earth, the Mantra Kalai the stalks and stems of plants and the Upadesak Kalai the flowers that blossom. When we inquire deeper into these kalais and the ordaining archetypal forms, we can identify in them the Natham as that which illuminates and Bindu (or Sakti) as that which gives the sense or direction and hence serves as the eyes. The Dance of SIVA is to be located in the bewildering variety of forms Natham and Bindu is made to assume in the world.
1. Here we have a deeper and more detailed description of the sadhana appropriate to the philosophic individuals. The interpretation of the world processes in terms of the five fold activities of BEING ensures not only being in TRUTH but also being in GRACE, the avoidance of arrogance, the self appropriation of what rightly belongs to BEING. And here the positive developments that would accrue to one who persists in this practice is described in symbolic terms. Entry into the world of mantras and further explorations in that realm pertains to one only when the transductive perceptual capacities are not only exercised but also gets developed continuously. It begins with dream analysis, develops into the mythic analysis and later into mantrayana proper. Excursions into the Depths bring one to encounter the archetypes and when these are understood and deeper and deeper archetypes are met with, the sexual libido becomes transmuted and the Lingam, a form of Natham gets implanted firmly in the anma. The individual in the course of such developments may become possessed by Thirumal, the archetype regulating the world processes, in the form sleeping over the thousand headed atisesha, the immense serpent, an archetype of inexhaustible virility and energy.
2. The gaining of virility and as a result of it immense physical and mental health is a by product of the proper recitation of pancatsara. This practice is not simply muttering to oneself almost inaudibly countless number of times the mantra as it is said in some manuals. The recitation is only an aid for persisting in the explorations of one’s own unconscious, the Depths, the realms of the mysterious. The valiant ones who thus dare reap as rewards being possessed by the archetype of Thirumal lying over the atisesha which symbolises a worldly life of supreme happiness, the positive enjoyments of the best the earthly existence can offer.
3. Subsequent to this begins the possession of anma by SIVA archetypes with its attunement to asceticism and the enjoyment of the bliss belonging to existence in the transcendental realms, happiness in the non-earthly, other worldly existence. Only when the pleasures of the world is enjoyed to the full, only when there is satiation of all earthly wants, the desires pertaining to the physical can be eclipsed and anma can disengage itself from the worldly cares. And only at this point, SIVA the BEING AS GRACE and BEING-IN-ITSELF can be sighted, a true understanding of Him gained. When we persist further in the foregrounding of BEING in our Being by eclipsing the self and the earthly wants of the self, the self is made more and more ascetic, more and more autonomous. The bonds of CARE are burnt out by the immense radiance with which BEING engulfs the anma and purifies it just as fire would transform a ball of iron unto its own form. When all the earthly desires are thus burnt out, the anma enjoys total releasement; it escapes the finitude with which it has been afflicted all along, caught in the world of historical flux, the world of samsara, the world of births and deaths.
4. The example of the invisible planets Ragu and Ketu becoming visible only during eclipses of the sun and moon is an apt example for unconcealing the concealed presence of BEING. There is thirobava, the coveredupness of BEING for the ordinary earthly seeing. As long as earthly desires exist and one persists in seeing only as conditioned and directed by such desires, the concealment of BEING remain untouched, unpierced and unviolated. Understanding continues to be surrounded by the unconscious, Darkness, Ignorance and so forth and the persistence of cudduNarvu, understanding as thetic, as conditioned by `Thisness’, `Thatness’ and so forth in which the subject-object duality prevails, continues. Overcoming the concealment involves disengagement with earthly desires and the eclipsing of personal wants. When the personal wants are absolved and hence the anma becomes egoless, the concealment is violated, the presence of BEING dawns within anma just as the sun emerges in the world driving away the prevailing darkness. Slowly BEING becomes more and more prominent in the Being of the person and as it gains ascendancy, through its infinite brilliance and intense psychic heat burns off all the karmas that bind the anma to the existential world. The binding chains are burnt out and through that anma relieved of its finitude. The anma becomes truly universal, reflects only BEING in its Being just as a ball of iron that has become fire itself discloses fireness and not ironness. The mantrayana centering on pancatsara has this effect or should have this kind of personality transmutation and if otherwise it can be taken as practiced the wrong way. The pancatsara liberalizes an individual by installing universality and hence destroying finitude, particularity, prejudice-proneness, limitedness of visage and so forth. The pancatsara brings releasement to an individual by making his understanding totally and truly universal.
5. The sadhanas, in addition to being described as cariyai, kriyai, yoga and jnaana practices are also classified as different types of kalai i.e. arts or techniques or utties, i.e. practices that furnish reduction of ignorance, learning and hence gaining further clarity. The three categories are Tantra Kalai, Mantra Kalai and Upadesak Kalai which are described as kalaaruupam in 9.3.3. In these there is an hierarchical order: the Tantra Kalai serves the emergence of Mantra Kalai and this in turn the Upadesak Kalai, the highest. The hierarchical organization and inter-relatedness is explained in terms of an analogy: The Tantra Kalai is like the moist soil, the Mantra Kalai the stems that grow in such a soil when the seeds are present and the Upadesak Kalai, the flowers that blossom in these stems. The Upadesak Kalai is the highest form of philosophic practice but which blossoms only if the mantrayana is practiced. The Upadesak Kalai is pedagogic articulation, a linguisticalization in conceptual terms with provision for rational discussion and hence having a logic that is appropriate. But a clarity of understanding that the practice of Upadesak Kalai presupposes must have preconceptual stuff for rational analysis. Such preconceptual understandings is provided by the practice of the Mantra Kalai and which in turn presupposes the practice of Tantra Kalai, the worship of archetypes in various forms and so forth. These kalais describe various stages in the accessing of the Depths and gaining a faultless understanding of it. The philosophic individual raises to the position of a genuine philosopher, one who can truly explain the mystery of existence to the puzzled only when he gains a faultless understanding of the Depths, the unconscious.
6. There follows then reflection of a higher kind on these different kalais - their differences, hierarchical organisation, efficacy, structure and so forth. Such a higher level reflection, a seeking of theoretical understanding of such kalais, the various ritual practices and so forth disclose the DANCE OF SIVA, the PLAY OF BEING. Such reflections disclose the presence of NATHAM and BINDU in various combinations and the archetypal presence of BEING as the regulative principle underlying these. The thrusting, violating, penetrating nature of the kalais because of which the Ignorance breeding Darkness is overcome or violated discloses the presence of NATHAM, the masculine principle. But each effectuation of such a kalai is contextually conditioned and is directed at something specific. The specification of the precise realm of Ignorance to be destroyed is determined by the presence of BINDU. Thus they act collectively and co-ordinatively and an efficient effectuation of the above kalai is impossible and hence learning as such is impossible unless both principles are jointly present.
7. The archetypes of Maheesan and Cataaciva are SIVA archetypes, the presentations of BEING in individuals in whose existence Being is eclipsed or backgrounded in favour of letting BEING shine forth. While Vishnu is the presentation of BEING within worldly seeing, the SIVA archetypes emerge when the worldly ties are severed, earthly cares are burnt out and true asceticism sets in where the goal is complete submission to BEING and enjoying the bliss of thus being overpowered. The understanding ceases to be understanding the worldly and becomes understanding only BEING, the various forms in which HE presents HIMSELF and enacts the bewildering drama of life, of the world through ceaselessly manipulating the fundamental tatvas, NATHAM and BINDU.