Chapter Four
The Theory of Reflection
Pratibimbaviidah
In the ordinary worldly course, sound is reflected outwardly
in ether and inwardly in the ear. Touch is reflected outwardly
in air and inwardly in the skin. Form is reflected outwardly in
fire and in a mirror and inwardly in the eye. Taste is reflected
outwardly in water and inwardly in the tongue. Smell is reflected
outwardly in the earth and inwardly in the nose. These
reflections, however, are just like the reflections in a mirror.
They only take place individually. All five re_flections are not
available at once; only one thing is reflected in each. In a mirror,
form is reflected. Touch can not be reflected in a mirror nor
can taste, smell, or sound. A mirror will only reflect form. It is
only in Supreme God Consciousness that you find all five
reflected at once. In fact, although these ·reflections are experienced
individually in all of the sense organs-sight in the eye,
sound in the ear, etc.-these reflections could not even be
observed if consciousness were not there. Awareness is needed
and this is found in consciousness, not in the organs.
The universe, therefore, is reflected in the mirror of consciousness,
not in the organs nor in the five gross elements.
These are merely tattvas and cannot reflect anything. The real
29
KASHMIR SHAMSM "The Secret Supreme"
reflector is consciousness. In consciousness, however, you see
only the reflected thing and not the object that is reflected. That
which is reflected (bimba) is, in fact, sviitantrya. This whole
universe is the reflection of sviitantrya 1 in God Consciousness.
There is no additional class of similar objects existing
outside of this world that He reflects in His nature. The outside
element, that which is reflected, is only sviitantrya. The infinite
variety which is created is only the expansion of sviitantrya.2
You can understand this by taking the example of cause and
effect. When a potter makes a pot, he takes clay and gives form
to that clay with his potter's instruments, such as a stick, a
string, and the potter's wheel. Within the potter's creative
activity, two kinds of causes can be distinguished. There is the
material cause, which in Sanslqit is called upiidiinakiira1Ja.
This is that cause that travels with the effect. It cannot and does
not become separated from the effect. Second, there is the formal
cause, which in Sanskfit is called nimittakiira,:za. The formal
cause does not travel with the effect. The material cause is
the potter's clay and the formal cause is the potter himself and
his stick, string, and wheel. In the ordinary worldly course, the
object which is reflected (bimba) seems to be the cause of the
reflection (pratibimba) because the reflection cannot exist
without that which is reflected. We have seen, however, that all
reflection is really a reflection in God Consciousness. If the
object reflected is really the cause of the reflection, then what
kind of cause is it? Is it the material cause, which travels with
1 SvGtantrya Sakti is one with God Consciousness. There are not two elements,
such as the mirror and the object which is reflected in the mirror.
The reflecteda nd the reflection are one. The mirror,w hich is the absolutely
independent will of God (sviitantrya), is God Con~sciousness.
2 yadvapik aranamk iiicit bimbatven.a..
• Tantriiloka: IIl;SO
30
The Theory of Reflection (Pratibimbaviida/:1)
the effect, or is it the formal cause, which does not travel with
the effect? It cannot be the material cause because that would
mean that there is something outside of God Consciousness
which travels to become part of the effect which is the reflection.
It is our theory in Saivism that nothing can exist outside
of God Consciousness. There cannot, therefore, be any agency
which is separate from God Consciousness and which travels
with the cause because if it is separate from God
Consciousness and therefore from the effect, it would not exist.
If the reflection of some object is existing in the mirror of
God Consciousness, then what is that reflection a reflection of?
We have seen that if the object which is reflected were to
remain outside of God Consciousness, then it would not exist.
There can be nothing, therefore, which is outside to be reflected
in the mirror of God Consciousness. There is only the mirror.
There is no external cause which has gone into the reflection
which is the effect. There is only the mirror of God
Consciousness.
But what then is the cause of this reflection? Sviitantrya is
the mirror. Sviitantrya,. the absolutely independent will of God,
is the cause of this reflection. Unlike ordinary reflection which
we experience in the world wherein an object can be distinguished
as the cause of that reflection, in God Consciousness
only the reflection exists and not anything that is separate and
reflected (bimba). In this causality, sviitantrya is the formal
cause (nimittakiira!Ja), not the material cause (upiidiinakiira!
Ja), of the reflection. It does not travel from the cause
into the effect because, as I have explained, there is no cause
which could be separate from God Consciousness. It is His free
will that He wills and what He wills appears in the: mirror of
His Consciousness. It is simply His will (sviitantrya). In reality,
only the reflection exists and not anything that is reflected.
This universe, therefore, is found in the reflector of God
Consciousness, not through the agency of anything of which it
31
KASHMIR SHAIVISM "The Secret Supreme"
is a reflection (bimba) but through His sviitantrya, where the
universe is contained in seed form. Sviitantrya is the seed of
everything. Everything exists in the mirror of God
Consciousness with sviitantrya as its cause.
The theory of reflection (pratibimbaviida) is meant for
advanced yo gins. This theory teaches them how to be aware in
their daily activities, while talking, while walking, while tasting,
while touching, while hearing, while smelling. While they
are performing all of these various actions, they see that all of
these actions, move in their Supreme Consciousness. Their
vision, their perception, heretofore limited, becomes unlimited.
The mode of their actions becomes absolutely unique. They see
each and every, action in their God Consciousness. They exist
in the state of sadiisiva. Each and every action of their life
becomes glorious. This is the awareness that comes from the
practice of pratibimba.
32
Chapter Five
The Explanation of the Means
Upayas
The meaning of the Sanskfit word upiiya is "means." The
word upiiya in Kashmir Saivism is used to indicate the means
to enter into Universal God Consciousness from individual
consciousness. Our Saivism proclaims that there are three
means for entering into Universal God Consciousness: siimbhavopiiya,
the supreme means; siiktopiiya, the medium means;
and ii,:iavopiiya, the inferior means.
S' iimbhavopiiya
Siimbhavopiiya, the supreme means, functions in miitrikiicakra,
pratyiihiira, and pratibimbaviida. The definition given
in the "Miilin1vijayottaratantram" for siimbhavopiiya is "the
one who preserves thoughtlessness." By preserving thoughtlessness,
that is, riot having thoughts and maintaining the continuity
of that thoughtlessness, and by the grace of the Master,
one enters into that transcendental consciousness where he
finds that this whole universe has come out from sentences and
sentences from words and words from letters and letters from
33
KASHMIR SHAIVISM "The Secret Supreme"
that real "I" which is Parama Siva. Here, one finds that this
whole universe is reflected in his own consciousness and that
it is reflected from within rather than from without.'
Siimbhavopiiya is called icchopiiya because it originates
from icchii sakti and because it is that means which exists in
the state of the meant. In siimbhavopiiya, there are no means to
travel upon. It is the meant. There is nowhere to go. You must
reside only in the meant. The rest is automatic. Here, only the
grace of your Master is necessary. It must be realized, however,
that you yourself must come to this point where you reside
in the meant and this you do by maintaining the continuity of
thoughtlessness. Up to this point, therefore, there is still something
to be done. When you reside only in the meant, it is then
the grace of your Master that carries you. You must reach that
state where only your Master shines for you. This means that
you must merge in your Master's consciousness. In this state,
you do not exist; only your Master exists. Masters select disciples
for this upiiya who are highly developed in awareness.
U:ntil then, they will not be accepted by the Master for this
upiiya. In this upiiya, the Master functions more than does the
disciple.
In our Kashmir Saivism, we say,
, svamuktimatre kasyiipi
yiivadvisvavimocane I
pratibhodeti khadyotaratnatiirendu
siiryavat II
1 akirilciccintakasyaivgau nJ.I).p3.r atibodhatal)I.
jayate ya]:,s amiivesaJ:s, iimbhavo 'siivudiritaJ:I, I
Tantraloka: XIII:159
Miilin1vijayottaratantram; II; V23
/ 34
The Explanation of the Means (Upaya)
"A light bug shines only for himself, jewels
shine not only for themselves but for a few
others also, the stars shine for even more, the
moon shines for still more, and the sun shines
for the whole universe. In the same way, he
who is established in the sambhavopaya state
shines like the midday sun for the whole universe."
As the light bug has sufficient light to show his own body,
there are those yogins that are sufficient only for themselves;
they cannot help anybody else. There are also yo gins, who like
jewels, shine so that their light illumines those that are near.
Those yogins that shine like stars illuminate even more with
their light. Those that shine like the moon illumine still more.
But the Saivaite yogi, established in sambhavopaya, is just like
the sun-he lights the whole universe. •
~iiktopiiya
Siiktopiiya is that upiiya which functions by the means of
energies.· Saktopiiya is called jniinopaya, because it is the
means which originates fromjnana sakti, the energy of knowledge.
Here, the aspirant is more important than .the Master
because he must make himself capable of receiving the
Master's grace, He must work to develop great velocity of
awareness until he reaches the "feet of the Master." By this I
do not mean the Master's physical feet. "Being at the feet of
the Master" means reaching that state where the aspirant is
capable of receiving the grace of the Master. Those who reach
that state are said to be at the feet of the Master.
In siiktopiiya, the yogi does not have to recite mantras or use
his breath to be aware or concentrate on any particular spot. He
has only to see and concentrate on that Supreme Being that is
35
KASHMIR SHAIVISM "The Secret Supreme"
found in two actions without actions. In the "Vijiiana Bhairava
Tantra," this is called centering.2
In siiktopiiya, centering can be practiced between any and all
actions and or thoughts. In centering, the yogz must develop
great velocity of awareness. Great velocity means firmness of
awareness. Awareness must not become loose. If the yogi's
awareness becomes loose, he will be forced out of siiktopiiya
into the lowest upiiya, iil}avopiiya. He will lose the right to
tread on the path of siiktopiiya. In his practice, there must be
continuity in the cycle of his awareness. Only by maintaining
an unbroken chain of awareness will he be able to discover the
reality between any two thoughts or actions. The practice of
centering is meant to function between any two actions or any
two thoughts. He can center between any two thoughts or any
two movements, between one thought and another thought,
between waking and dreaming, between one step and the next
step, between one breath and the next breath. All actions and
all thoughts are the proper framework for the practice of siiktopiiya.
The siiktopiiya yogz must simply insert continuous
awareness in the center of any two actions or thoughts. If his
awareness is faulty and is not unbroken, then he falls and enters
into the lowest upaya, iil}avopaya.
Al}avopiiya
Al}avopaya is concerned with al}u, the individual soul.
Al}avopiiya is that upiiya, which functions by the process of
concentrating on ucciira (breathing), karal}a ( organs of sensa-
2 "madhyarisl amiiSrayet."
Vijfia.DBa hairavaT antra;V erse 61
36
The Explanation of the Means (Upiiya)
tion), dhyiina ( contemplation), and sthiina prakalpanii ( concentrating
on a particular place).
The word ucciira means "breathing," actually concentration
on the breath. Concentration on the breath is the essential element
of the practice of cakrodaya. In practicing cakrodaya you
have to continue breathing deeply and find the point, the center
between the two breaths, the incoming breath and the outgoing
breath. This is the ending point, the beginning point, and
also the center of the span of the breath. In cakrodaya, however,
the beginning and ending points of the span of the breath are
predominant. This is ucciira, concentration on the breath. It can
be either with sound or without sound.
Kara,:za means "organ" and, in particular, it means "sense
organ." Concentrating on kara,:zam eans having and maintaining
one-pointedness through vision or any other sense organ. In
kara,:zat,h e sense of sight is predominant. For example, in concentrating
on kara,:za through the sense of sight, you have to
look at a particular thing. You must go on looking without
blinking your eyes. You should go on seeing that one point
with unbroken awareness. And when that point vanishes, and it
should and will vanish when you enter into that vastness of the
center, that is the end. If you were to practice concentrating on
kara,:zat hrough the sense of hearing, then you would listen to
some sound and continue listening and repeat that sound again
and again. You can also practice by concentrating on some
taste or some particular sensation of touch. In kara,:za,y ou cari
employ all the five organs of sensation, however; with the
senses other than sight, you must remain aware of where the
sensation first arises. This is the way of kara,:ia in ii,:zavopiiya
and, in the long run, this creates one-pointedness.
The word dhyiina means "contemplation." It is anoth~r
mode in ii,:zavopayaD. hyiina is contemplation on some point.
There are different forms of dhyiina. For example, you -Je
practicing dhyiina when you contemplate on the lotus in your
37
KASHMIR SHAMSM "The Secret Supreme"
heart, or on the meaning of some mantra 3 such as the mantra
"so' ham" or the mantra "iliva." This is a_ higher form of
ii,:zavopiiya because it is contemplation without any shape,
without any form. If you were to contemplate on Lord Siva as
having a particular form, a particular shape, that is a lower
form of ii,:zavopiiya. It is contemplation with form.
Therefore, any time in meditation that you have mantra,
then you have dhyiina. And along with dhyiina, you can also
adjust kara,za and ucciira, but not in the beginning.
Sthiina prakalpanii means concentration on some paiticular
place. The higher form of sthiina prakalpanii, which is a practice
in higher ii,:zavopiiya, is that practice where you discover
where each aspect of reality is found in the span of the breath.
You see where the devas are residing, where the lokapiilas are
residing, where is the location of dawn, where is the location
of morning, where is the location of midday, where is the location
of sunset (sandhyii), where is the location of midnight,
where is that location which is the time when the sun moves
toward the northern side, and where is that location which is
the time when the sun moves to the south. These are all sthiina
prakalpanii, and these are the particular points you have to
concentrate on, and discover in the course of your breath.4 The
practice of sthiina prakalpanii is simply to see the vastness of
the universe in one breath.
The second and lower form of sthiina prakalpanii, which is
a practice in lower iinavopiiya, is where you concentrate on dif-
3 All mantras have meaning.
4 In the practice of sthiina praka/panii, there are points in the breath which
you must concentrateo n. In the practiceo f ucciira, therei s no need to concentrate
on each and every point in the passage of the breath. In this practice,
you concentrate on only one point.
38
The Explanation of the Means (Upiiya)
ferent points in the body. These particular places for concentration
are divided into three. One place for concentration is
between the two eyebrows (bhrumadhya). The second place
for concentration is the pit of the throat (ka,:itha kupa). And
the third place of concentration is the heart (hridaya).
All of these processes, ucciira, kara,:ia, dhyiina, and sthiina
prakalpanii, are called the upiiyas of jfva, the means of the
individual, and they exist in ii,:iavopiiya.
A,:iavopiiya is the means found in the world of duality and
is known as bhedopiiya. The means which exists in the world
of mono-duality, in the world where duality and nonduality
exist together, is !siiktopiiya and is called bhediibhedopiiya.
That means which exists in the world of pure monism (abheda)
is !siimbhavopiiyaa nd is called abhedopiiya.
Siimbhavopiiya is also called icchopiiya, as it is the means
which exists in icchii !sakti. The means which exists in jniina
!sakti is !siiktopiiya t\lld is called jniinopiiya. A,:iavopiiya is
called kriyopiiya because it is the metins which is found in
kriyii !sakti.
The difference between ii,:iavopiiya,! siiktopiiya,a nd !siimbhavopiiya
is this. In ii,:iavopiiya, the strength of your awareness
is such that you have to take the support of everything as
an aid to maintaining and strengthening your awareness.
Though you concentrate on the center, you must take the support
of two things for concentrating on that center. In !siiktopiiya,
your awareness is strengthened to the extent that only
one point is needed as a support for your concentration and
that point is the center. In !siiktopiiya,y ou begin with the center
and then become established there. In !siimbhavopiiya,t he
strength of your awareness is such that no support is needed.
You are already residing in the meant. There is nowhere to go,
just reside at your own point. The rest is automatic.
It is important to realize that though there are different
upiiyas, they all lead you to the state of one transcendental
39
KASHMIR SHANISM "The Secret Supreme"
consciousness. The difference in these upiiyas is . that
iil}avopiiya will carry you in a long way, siiktopiiya in a shorter
way, and siimbhavopiiya in the shortest way. Although the
ways are different, the point to be achieved is one.
Anupiiya
Beyond these three upiiyas, siimbhavopiiya, siiktopiiya, and
iil}avopiiya, there is another upiiya. Although it is not actually
an upiiya, yet it is mentioned in Kashmir Saivism. This upiiya
is called anupiiya. The word anupiiya means "no upiiya."
Thoughtlessness is called siimbhavopiiya. One-pointedness is
called siiktopiiya. Concentration on and with the support of
mantra and breathing and all other elements is called
iil}avopiiya. Above all of these is anupiiya. In anupiiya, the
aspirant has only to observe that nothing is to be done. Be as
you are. If you are talking, go on talking. If you are sitting, go
on sitting. Do not do anything, only reside in your being. This
is the nature of anupiiya. Anupiiya is attributed to iinanda sakti
of Siva and is also called iinandopiiya.
40

Chapter Three
The Theory of the Alphabet
M iitrikiicakra
Miitrikiicakra is the theory of the alphabet. This theory
teaches us that the whole universe is created by God, Lord
Siva, as one with, and not separated from, His own nature. He
has created this universe in His own Self as the reflection of
His sweet will. The creation of this universe is the outcome of
this reflection. In Saivism the sweet will of God is known as
icchii sakti, the energy of will. It is through His will that the
reflection of the universe takes place in His own nature. This
reflection, however, is not like that reflection which takes place
in an ordinary mirror, where the mirror is the reflector and that
which is reflected in the mirror is external to it. The reflection
of the universe, which takes place in Lord Siva's own nature,
is like the reflection which takes place in a cup-shaped mirror.
Here, Lord Siva takes the form of a cup and puts another cup
in front of His nature. And in that second cup, which is inseparable
from Him, the reflection of the universe takes place.
This universe, as I explained earlier, is contained in the thirty-
six elements, the thirty-six tattvas. And from the point of
view of descending, first comes siva tattva, then sakti tattva,
then sadiisiva tattva, then isvara tattva, then suddhavidyii tattva,
then miiyii tattva, and so forth. Yet the reflection of the uni-
15
KASHMIR SHAIVISM "The Secret Supreme"
verse does not take place in this descending manner, from siva
tattva to maya tattva, etc. Rather, it takes place in a reverse
fashion. The reflection of the universe takes place from prithvi
tattva, the element earth, to sakti tattva, from the lowest to the
highest, not from the highest to the lowest. Just as in the ordinary
course of experience when you see your face in a concave
mirror, your head will appear as down and your body will
appear as up. In the same way, this whole universe begins from
sakti tattva, but it is experienced as beginning from prithvi tattva.
The lowest element earth is reflected first and then the element
water, then fire (agni), then air (vayu), and so on, up to
sakti tattva.
And so, even though the real way in which the universe is
expanded is from siva tattva to sakti tattva and so on, this
reflection makes you feel as if the lowest element, earth, is
reflected first. And this is due to the fact that it is reflected. It
is the reflection that makes you feel this way because this
reflection is an inseparable reflection. There is no mirror outside
separate from, that which is reflected in the mirror. In the
ordinary course of life, you experience that which is reflected
in the mirror is at one place and the mirror, which is the reflector,
is at another. In the reflection of the universe, however, the
reflected and the reflector are inseparable. It is Siva and His
Sakti, the energy holder and His energy, His energy of will.
Lord Siva, the reflector of this whole universe, is full of five
energies, and these five energies are cit sakti, the energy of
consciousness; ananda sakti, the energy of bliss; iccha sakti,
the energy of will; jnana sakti, the energy of knowledge; and
kriya sakti, the energy of action.
These five energies are represented in the sixteen vowels of
the Sanskrit alphabet: a, a, i, f, u, ii, ri, ri, Ii, Ii, e, ai, o, au, riz,
IJ, which comprise siva tattva.
16
The Theory of the Alphabet ( M atrikiicakra)
The first letter of the Sanskrit alphabet, a, represents cit
sakti, the energy of consciousness of Lord Siva. The second
letter of the Sanslqit alphabet, the letter ii, represents iinanda
sakti, the energy of bliss of Lord Siva. Cit sakti and iinanda
sakti, the energies of consciousness and bliss, are totally inseparable.
Where there is consciousness (cit), there is bliss (iinanda),
and where there is bliss, there is consciousness. Here, at
this stage, the universe has not yet taken shape. It is only residing
in iinanda sakti, the energy of bliss.
After cit sakti and iinanda sakti comes icchii sakti, the energy
of will. Icchii sakti is represented by the third and fourth letters
of the alphabet, the letters i and i. You must understand that
icchii sakti is not. desire-it is will. It is wrong understanding
to think of icchii sakti as the energy of desire. It is the power of
will. And this icchii sakti takes two forms: unagitated and agitated.
In its unagitated form, icchii sakti resides peacefully in.
its own nature and is represented by the letter i. Next, the agitated
formation of icchii sakti takes place. This state is represented
by the next letter ·of the alphabet, the letter i. This is the
state of agitated will. In this state, Lord Siva's will is agitated
but not in such a way that it is separated from His own nature.
It remains as residing in His own consciousness and bliss, cit
and iinanda.
At this point the apprehension takes place in Lord Siva's
consciousness that if I go forward, if I move onwards, I may
lose my own nature. And this apprehension takes place in
jniina sakti, the energy of knowledge of.Lord Siva, and is represented
in the next two letters of the alphabet, the letters u and
ii. The first of these two letters, the letter u, is called unmeea.
The word unmeea indicates that the universal existence is
about to begin, it is just forthcoming. It has not yet begun, it is
not yet created, it is about to be created. And when He begins
to create the universe, He becomes apprehensive and this
17
KASHMIR SHAIVISM "The Secret Supreme"
apprehension is known as unatii, which means "lessening."
This state is represented by the letter ii. It is that state in which
Lord Siva has the, foreboding that His cit sakti and iinanda
sakti may be decreased if He continues to move out to create .
the universe. This feeling keeps Him at a standstill and prevents
His moving forward.
He, therefore, discards the universe. He separates the universe
from His own nature and resides in His own cit sakti and
iinanda sakti, consciousness and bliss. This state, wherein Lord
Siva has rejected the universe and is Only residing in His own
nature of consciousness and bliss, is represented by the next
four vowels of the alphabet, the letters ti, ri, Ii, and lz. The state
that these four vowels indicate is that state where the Supreme,
filled with consciousness and bliss, resides in Hi_s own nature.
He does not move out. Because of this, there is no possibility
of the universe coming into manifestation. Here the manifestation
of the universe totally stops. Hence, these four vowels, ri,
rz, li, and Ii, are called amrita bija, which means "residing in
His own bliss (iinanda)." At this stage, there is no thought of
creating ·the universe. These four vowels do not create anything.
The state of Lord Siva which these four vowels represent
is known as aniisrita :SivaA. niisrita siva refers to that Siva who
has not accepted the existence of the universe in His own
nature. In this state, Lord Siva resides in His own nature forever.
The apprehension "If I create this universe I may lose My
own nature" is known as iinatii. It came out from the agitated
state of the jniina sakti of Lord Siva. Yet the first two energies
of Lord Siva, cit sakti and iinanda sakti, the energies of consciousness
and bliss, do not recognize this apprehension. These
two energies are at ease. They understand that to create this
universe is only the glory of His nature; therefore, why be
1pprehensive? There is no question of apprehension arising in
18
The Theory of the Alphabet ( Miitrikiicakra)
Lord Siva. Why, therefore, should He be frightened about coming
out? Coming out or going in is the same to Him. As these
two energies, cit sakti and iinanda sakti, have this understanding,
therefore, they begin anew to create this universe.
So cit sakti and iinanda sakti, the energies of consciousness
and bliss, which are represented in the vowels a and ii, create
contact with icchii sakti, the energy of will, which is represented
in the vowels i and i and create the letter e. And then simultaneously
cit sakti and iinanda sakti contact e and give rise to
the letter ai. And when cit sakti and iinanda sakti come in contact
with jniina sakti, the energy of knowledge, represented in
the letters u and ii, they create the letter o. And when simultaneously
cit sakti and iinpnda sakti contact the letter o, they give
rise to the letter au. So when a or ii come in contact with i or i,
the letter e is created. And when a or ii come in contact with
the letter e, the letter ai is created. In the same way, when a or
ii comes in contact with u or ii, the letter o is created. And when
a and ii come in cont<1cwt ith o, the letter au is created.
These four letters, e, ai, o, au, which were created by the
contact of cit sakti and iinanda sakti with icchii sakti and jniina
sakti, represent the four states of kriyii sakti, the energy of
action of Lord Siva. The first state of the energy of action,
which is represented by the letter e, is called asphufa (not
vivid) kriyii sakti. In this state, the energy of action is not clear.
In the next state of kriyii sakti, which is represented by the letter
ai, the energy of action becomes sphufa (vivid). In the third
state of kriyii sakti, represent_ed by the letter o, the energy of
action becomes sphufatara (more vivid). And in the fourth and
final movement and state of kriyii sakti, represented by the letter
au, the energy of action becomes sphufatama (most vivid).
So the energy of action has four states as represent~d in the letters
e, ai, o, and au. And in these four states, the energy of
action begins as not vivid (asphufa kriyii sakti), then becomes
19
KASHMIR SHAIVISM "The Secret Supreme"
vivid (sphuta kriya sakti), then more vivid (sphutatara kriya
sakti), and finally most vivid (sphutatama kriya sakti). In this
energy of action, the reflection of the whole universe talces
place. Although this universe is reflected in His total energy of
action, yet this reflection has taken place primarily in His
fourth energy of action, which is represented by the letter au.
Th,e fact is, however, that even though this whole universehas
been created, the nature of His Self, which is full of consciousness
and bliss, has not been lessened at all. Nothing has
happened. He is only residing in His own point. This state of
Lord Siva is represented by the letter m (anusvara). The letter
m, therefore, shows that the existence of Lord Siva has not
moved from His own nature, even though this whole universe
is created in His Self.
The reflection of the universe, which has· been explained
earlier as being in the form of a cup-shaped mirror, is represented
by the sixteenth letter of the Sanskfit alphabet, visarga,
the letter /J. In devanagari script the letter !J ta!ces the form of
the two points of the colon":." And these two points of the visarga
(:) represent the two cups in which the reflection of the
universe talces place. These two points are known as siva bindu
and sakti bindu.
I have explained that the Sanskfit vowels, from the letter a,
which is anuttara, to the letter /J, which is visarga, are siva tattva.
The remainder of the alphabet is sakti tattva, the universe
of thitty-five tattvas. And this universe is the reflection of His
svatantlya. It is not created, it is a reflection. You may ask, if
they are not created, then how is each succeeding letter produced?
Are they produced just by reflecting against the letter
or are they produced from within their own self? The answer
is, they are not produced in either of these ways. Actually, it is
the reflection of svatantlya that gives rise to each succeeding
letter. In cit sakti, ananda sakti, iccha sakti, jnana sakti, and
kriya sakti, the svatantrya of Lord Siva is reflected. All of the
20
The Theory of the Alphabet ( M atrikiicakra)
elements (tattvas) are a reflection of the five energies of Lord
Siva. No element escapes these five energies. Everything
comes out from these five energies. It is His sviitantrya that,
from these five energies, first come the five mahiibhutas, and
then come the five tanmiitras, and then come the five karmendriyas,
and so on. And in each of these energies all of the five
energies exist. For example, in cit sakti, all the five energies, cit
sakti, ananda sakti, icchii sakti, jiiiina sakti, and kriyii sakti, are
present. At the same time, you should understand that although
in one energy all the energies are present, only one energy is
predominant. So five energies into five energies is twenty-five
and these are the first twenty-five tattvas, from prithvi to
puru$a.
The five mahiibhutas, which are the five consonants from
na to ka, are produced by cit sakti (anuttara) and iinanda sakti,
which are one and are the letters a and ii, when mixed with His
five energies. That reflection where His cit sakti is predominant
is iikiisa ( ether) and this is the letter na.l The reflection of
His iinanda sakti is viiyu (air) and this is the letter gha. The
reflection of His icchii sakti is agni (fire) and this is the letter
ga. The reflection of His jiiiina sakti is ja/a (water) and this is
the letter kha. And the reflection of His kriyii sakti is prithvi
( earth) and this is the letter ka.
The five tanmiitras, which are the consonants from iia to ca,
are produced by icchii sakti, the letters i and i, when it is mixed
with the five energies. That reflection where His cit sakti is
predominant is sabda, the residence of sound, and this is the
letter"iia. The reflection of His iinanda sakti is sparsa, the residenc~
of touch, and this is the letter jha. The reflection of His
1 Sakti tattva is a reflection of Siva tattva. The reflective flow, therefore, is
in each case from the last letter to the first letter, e.g., from ha_ to ka, and
the order of the consonants is reversed.
21
KASHMIR SHAIVISM "The Secret Supreme"
icchii sakti is rfipa, the residence of form, and this is the letter
ja. The reflection of His jniina sakti is rasa, the residence of
taste, and this is the letter cha. And the reflection of His kriyii
sakti is gandha, the residence of smell, and this is the letter ca.
The five karmendriyas, which are the five consonants from
,:ia to fa, are produced by the letters ri and rz, which is
anasritasiva, in conjunction with the five energies. The five
jniinendriyas, which are the five consonants from na to ta, are
produced by the same tattva through the letters Ii and Ii.
The five karmendriyas are reflected as follows. The reflection
where His cit sakti is predominant is viik, the organ of
speech, and this is the letter ,:ia. The reflection of His iinanda
sakti is pii,:ii, the organ of action, and this is the letter t;lha. The
reflection of His icchii sakti is piida, the organ of locomotion,
and this is .the letter t;la. The reflection of His jniina sakti is
piiyu, the organ of excretion, and this is the letter {ha. And the
reflection of His kriyii sakti is upastha, the active organ of sex,
and this is the letter fa.
The five jniinendriyas are reflected in the following manner.
The reflection where His cit sakti is predominant is ghrii,:ia, the
cognitive organ of smell, and this is the letter na. The reflection
of His iinanda sakti is rasanii , the cognitive organ of taste, and
this is the letter dha. The reflection of His icchii sakti is tvak,
the cognitive organ of touch, and this is the letter· da. The
reflection of His jniina sakti is cak$u, the cognitive organ of
sight, and this is the letter tha. And the reflection of His kriyii
sakti is srotra, the cognitive organ of hearing, and this is the
letter ta.
Jniina sakti, which is the letters u and fi, when mixed with
the five energies, produces the five elements manas, buddhi,
ahamkiira, prakriti, and puru$a, which are the five consonants
from pa to ma. That reflection where His cit sakti is predominant
is puru$a, the limited self, and this is the letter ma. The
reflection of His iinanda sakti is prakriti, nature, and this is the
22
The Theory of the Alphabet ( Matrikacakra)
letter bha. The reflection of His iccha sakti is ahamkara, ego,
and this is the letter ba. The reflection of His jiiana sakti is
buddhi, intellect, and this is the letter pha. And the reflection of
His kriya sakti is manas, mind, and this is the letter pa.
The six internal states of puru$a, which are maya, kala,
vidya, raga, kala,and niyati, are reduced to four by combining
niyati with raga and kala with kala. The four limitations which
result from these combinations. correspond to the next four
semi-vowels. The limitations kala and kala, which are the limitations
of time and creativity, correspond to the letter ya.
Vidya, limited knowledge, corresponds to the letter ra; raga
and niyati, the limitations of attachment and space, to la; and
maya, the element of self ignorance and objectivity, corresponds
to va.
• It cannot be said that these limitations are created by the
energies of Lord Siva as they represent the internal state of
puru$a, These limitations, therefore, are called antaf}stha
because they reside inside puru$a, one's own limited self. They
are the internal state of limited puru$a,
The four tattvas-suddhavidya, isvara, sadasiva, and
sakti-are also not created by the energies of Lord Siva.
Instead, they are the swelling of the heat of His own nature.
Suddhavidya, which is the state of aham-aham /idam-idam (II/
this-this), is the letter sa. lsvara, which is the state of idamaham
(this-I), is the letter $a, Sadasiva, which is the state of
aham-idam (I-this), is the letter sa. Sakti, which is the state of
a ham (I), is the letter ha. This is the reason that these four letters
in grammar are called U$ma, which means "the heat of His
own nature." They are the expansion of the state of unlimited
Being and, as such, are attached to the unlimited state of
puru$a, which is the expansion of that state of unlimited Being.
The great Sanskrit grammarian PiiI_lini also explains the
alphabet as we do in our Saivism.
23
KASHMIR SHAIVISM "The Secret Supreme"
akuhavisarjaniyiiniim ka,;fhaf:t /
The place where the following le_tters are produced is the
throat:
a, ii, ka, kha, ga, gha, na, ha, f:t
icuyasanam talu /
The place where the following letters are produced is the
soft palate:
i, z, ca, cha, ja, jha, iia, ya, Sa
rifura$ii,;am murdha /
The place where the following letters are produced is the
head:
ri, ri, fa, fha, (ja, (jha, ,;a, ra, $a
litulasiiniim dantii/:t /
The place where the following letters are produced is the
teeth:
Ii, ff, ta, tha, da, dha, na, la, sa
upiipadhmiiniyiiniimo$fhau /
The place where the following letters are produced is the
lips:
u, ii, pa, pha, ba, bha, ma, upadhmiiniya2
iiamana,;aniiniim niisikii ca /
The place where the following letters are produced is the
nose:
iia, na, 1Ja, na, ma
edaitof:t ka,;fhatiilu /
The following letters are produced by the throat and palate:
e, ai
2. upadhmiinlyai s use~ in the recitationo f mantras in the Vedas.
24
The Theory of the Alphabet ( Matrikiicakra)
odauto~ ka,:itho~{am/
The following letters are produced by the throat and lips:
o, au
vakiirasya danto~tham /
The following letter. is produced by the teeth and lips:
va
jihviimilliyasya jihviimillam /
From the root of the tongue is produced:
jihviimilliya3
niisikiinusviirasya /
From the nose is produced:
m -anusviira
The aim of miitrikiicakra is to function with the first and the
last letter in either· the way of Siva or the way of Sakti. To function
in the way of Siva, take the first letter a which is the first
step of Lord Siva in the creative. field, and combine this with
the last state of Lord Siva, the letter ha, which is the resting
place and the last letter of miitrikiicakra. This also corresponds
to Pa!).ini's concept of pratyiihiira. Take the first letter along
with the last letter and you will find that all of the letters are
existing therein. The whole universe of!etters falls within these
two letters.
According to the rules of Sanskp.t grammar, we then, after
combining the letters a and ha, have to append the letter m on
the end and this creates the mantra of Lord Siva, the mantra
aham.4 The letter m has a special significance. It indicates that
this whole pratyiihiira, which is contained in the letters from a
to ha, and which has produced the one hundred and eighteen
worlds, the thirty-six elements, and the five circles (ka/iis), has
3 The guttural class of consonants uttered from the root of the tongue.
4 Ahariz is the mantra of Universal "I."
25
KASHMIR SHAIVISM "The Secret Supreme"
in reality created ·nothing. It is just one point. This is the significance
of the letter m, which is anusviira.
The way of Sakti is the way of energy. The difference
between Sakti pratyiihiira and Siva pratyiihiira is that in Sakti
pratyiihiira, two Saktis combine and create a world of their
own. Sakti is actually the existence of created Being. Siva is
the creator. Here, Sakti wants to become independent of Siva.
To do so, She must create a world of Her own. It is like what
happens with bees. When the queen bee stops creating eggs,
then the worker bees, without mating, create eggs of their own.
This is the mating of Saktis. Siva is put aside and Sakti combines
with Sakti to create their own world, which is the expansion
of Saktis. And this creation takes the first letter of the consonants,
the letter ka, which is the first letter of the Saktis and
combines it with the last letter of the Saktis, the last consonant,
the letter sa5 and produces the mantra of Sakti, the mantra k:fa.
In the kingdom of miitrikiicakra, there exists three kinds of
visargas, three kinds of flow. These three visargas are known
as siimbhava visarga, siikta visarga, and ii,:iava visarga.
The first visarga exists at the stage of iinanda sakti, and is
represented by the letter ii. This visarga is known as siimbhava
visarga. The mode of this visarga is said to be cittapralayal}.
The word cittapralayal} indicates that state where your mind
does not function, where only thoughtlessness exists. Here the
mind does not work at all. This is the thoughtless flow. This
siimbhava visarga is also known as para visarga, the supreme
visarga. This supreme visarga is concerned with Siva.
The second visarga is known as siikta visarga. It is also
5 The letter "ha" is not part of this creation of the Saktis because ha is a
letter which is attached to Siva and, therefore, Sakti does not recognize
her naturew· ithout Siva. The letter ha is apara visarga, the gross visarga
of Lord Siva.
26
The 'f!leory of the Alphabet ( Miitrikiicakra)
known as pariiparii visarga, the highest cum lowest or medium
visarga. This visarga is represented by the last letter of the
vowels, the letter 1J which in grammar is also designated as visarga!
J. The mode of this visarga is called cittasambodhaiJ.
CittasambodhaiJ indicates that state where awareness is maintained
in one-pointedness.
The third and last visarga is called iiJJava visarga. It is also
known as aparii visarga!J, the lower or inferior visarga. It is the
visarga of the individual (nara!J ). This visarga is attributed to
the letter ha, the last letter of the Sanskμt alphabet. The mode
of this visarga is called cittavisriintiiJ. The word cittavisriintiiJ
indicates that state where the mind rests in concentration,
where the mind takes a permanent seat in concentration.
27

Long after Sage Durvasa was first initiated into Shaivism by Lord Shiva on Mount Kailash, the Lord felt the need to explain it in greater detail to make it easily understandable to larger masses of spiritual seekers of varying intellectual levels and occupational pursuits. This caused Lord Shiva to reincarnate himself in the form of four successive masters in Kali Yuga, namely (1) Erakanātha, also known as Shivanāndanātha, (2) Vasugupta, (3) Somānandanātha, and (4) Shambhunātha, the Guru of Abhinavagupta, the last in the lineage of masters of Kashmir Shaivism (also known as Trika philosophy) of the medieval times. All these masters assumed human forms only for our benefit, for our spiritual enlightenment, which alone guarantees liberation from the vicious circle of transmigration (samsāra) and total deliverance from the suffering attending thereon.   Pratyabhijñā System Shri Somānandanātha was the first and the foremost to teach the Pratyabhijñā School of thought, the highest within the Trika System of philosophy (more popularly known as Kashmir Shaivism). This System is best suited to seekers with a higher intellectual level and purity of mind. Pratyabhijñā System rests basically on the principle of recognition – recognition of the perfect identity of the individual soul i.e. Shiva. Jīva is none other than the peerless Shiva Himself who, in His state of exuberance of bliss (ānanda) has, of His own sovereign will (svātantrya) manifested Himself in the multitude of forms, each with distinctly different characteristics in terms of powers as well as functions, i.e., Shiva in his manifest form (in immanence) assuming limited powers and functions characteristic of jīva, retaining at the same time His transcendental nature. The Pratyabhijñā System does not advocate the methods and means of vikalpa kṣaya (eradication of thought constructs or withdrawal of the senses of perception from their respective objects of perception) nor does it endorse the adoption of techniques, which lead to the expansion of powers of perception in terms of their range and depth to experience thereby their innate universal character. Instead, the individual needs to directly realize his identity with the Highest Reality and to BE IT. ‘Being it’ implies directly recognizing his true nature i.e. Supreme Consciousness, and to instantaneously resume the powers as well as functions characteristic of Lord Shiva. The former consists of Lord Shiva's (i) cit śakti (supreme consciousness) (ii) ānanda śakti (infinite bliss) (iii) icchā śakti (sovereign will), (iv) jñāna śakti (omniscience) and (v) kriyā śakti (omnipotence); whereas the latter, comprises His five universal functions (pañca krtya) namely (a) creation of the phenomenal world (sṛṣti), (b) sustenance thereof (sthiti), (c) its dissolution (samhāra), (d) the concealment of His true nature (pidhāna) and (e) the revealing of His true nature (anugraha) e.g. oneness of the manifest world of objects and the transcendental aspects of his Supreme Consciousness. In other words, it amounts to remaining in the full awareness of one's real nature (pañca krtya anusaraṇa). Once that happens, you are there. There is nothing else to do. If every moment you are aware of what you are doing, you are there. You have to closely watch your own thought process and get used to identifying the moment when a new thought construct arises (initial act of creation – sṛṣti); how long it continues (sustenance – sthiti) in terms of its depth and detail; and when it terminates (identifying the moment of its dissolution – saṁhāra) i.e. when in the process of perceiving, the subjective awareness disappears and when the same reappears. In each and every act of this world, one has to closely watch the moments of replication of the fivefold acts (pañca kritya) of Lord Shiva. In the course of time, one will realize that he has not suffered any loss of glory in terms of God-consciousness, be it lordly powers or universal functions. This is taught in Pratyabhijñā, which rests on the basic principle of recognition of the absolute identity of man and God. All means and methods (upāyas) are redundant here. The perfect identity between jīva (the limited being or the soul-in-bondage), and Paramātman (the supreme soul), leaves no room for any impurities in the so-called jīva who is none other than Shiva Himself. The so-called impurities have no independent existence to be able to cause any impediments. While explaining the Pratyabhijñā Sāstra, founded by his own Guru Shri Somānanda, in his own commentary called Vimarsinī, Shri Utpaladeva quotes a typical illustration of Pratyabihjñā as described here. Think of a young maiden girl of marriageable age, whose marriage has already been fixed with someone possessing a suitable family background, educational achievements, and other enviable qualities. She has, without seeing or meeting the would-be spouse, developed a passionate love for Him. Both may even be in correspondence through letters or personal messengers. Imagine a situation when, by chance, the two meet somewhere (like a place of pilgrimage or any public place). Even though the man of her dreams stands right before her and vice versa, neither recognizes the other, at least on the basis of their respective assessments through correspondence or verbal descriptions of their physical personalities and qualities of head and heart by someone else. The meeting turns out to be just ordinary without yielding any joy or excitement characteristic of a meeting between two lovers. Suddenly, someone knowing both and their anticipated relationship turns up on the scene and reveals their respective identities. The whole scenario changes dramatically. Their hearts are flooded with joy of love; their bodies and minds experience surges of deep satisfaction, and each rejoices in the occasion like never before. Utpala, in his Vimarsini, deduces that likewise in the case of an earnest seeker, often his own spiritual teacher provides him the necessary inspiration at the spur of the moment, which makes him identify and enjoy and recognize those blessed occurrences of boundless peace and transcendence. That is how the principle of Pratyabhijñā Śāstra of Kashmir Shaivism was instilled in the heart of Utpaladeva by his teacher, Shri Somānanda. This approach of reality is, however, applicable to only those spiritual seekers who have the highest ability and need not resort to any particular upāyas (means or methods). For such people, however, who need to resort to one or the other specific upāyas because they are relatively less qualified in terms of purity of mind and intellect, they are recommended to adopt other means or paths.   Kula System For the next lower grade of sādhakas, i.e. those who are not qualified for Pratyabhijñā, Lord Shankara (Shiva) has assumed the form of the Kula System. The Kula System propounds the thought of totality of energies, which in turn, is based mostly on Śāmbhava upāya and to a lesser extent on Śākta upāya, the former being more predominant. Briefly, this system advocates the technique of 'yoga in action' explained by me on a previous occasion. This approach of the Kula System does not envisage retreating into solitude, like chosen places of meditation, shutting off all lights, resorting to prāṇāyāmas (practicing of breath control) and thereby enjoying induced moments of quietude popularly known as samādhi. The school of Kula System was first established by Macchandanātha for those not suited outright for Śāmbhava upāya, let alone qualified for Pratyabhijñā. Kula stands for the totality of energies. For example, when a person is busy listening to someone's voice or music, he cannot simultaneously talk to someone else, nor can he undertake other activities like discerning seriously and performing other tasks simultaneously with the same efficiency. The Kula System precisely teaches how one can deploy all his organs of action and senses of perception at the same time with maximum efficiency, as is characteristic of Lord Shiva, who is all-pervading. The tongue will continue talking as well as tasting food and analyzing the same, smelling various fragrances and distinguishing each one from the other through the nose, perceiving various objects with the eyes at the same time, and keeping track of other events like touch through the skin and sense of tactility all at the same time. This involves mastering the art of maximizing the efficiency of all sense perceptions and organs of action simultaneously with full awareness of one's real nature. That ensures the establishment in Yoga of Action. Remember the quote: "sarva śakti cetasa darshanāt yaḥ yoga pathena madhyataḥ". The Kula System thus trains a seeker to overcome the limitation of using one channel of energy at a time, thus leading to deprivation of his inherent freedom of will, knowledge, and power of action, all of which are contrary to his true nature. The Kula System, on the contrary, teaches exactly how to use all faculties at the same time and thereby release his svātantrya Śakti to accomplish anything he desires, while remaining centered in his self-awareness. This approach was initially found by Shri Macchandnātha and later on propounded in greater depth and detail by Acharya Śāmbhunātha, the Guru of Bhagavatpada Shri Abhinavagupta Ācarya. This system of Kula technique ultimately leads one to the mindless state (unmanā bhāva) where his sovereign will operates at a universal level with no consideration for any individual desire. Individual desires just don’t exist there. Once established in that exalted state of consciousness, one experiences perfect control over the totality of energies (śakti cakra). This practice leads him to shed off all his limitations and restore his full mastery of the totality of energies. At his mere will, he has everything at his command. Naturally, one does not harbor any individual or personal desire; and universal desire is no desire. Instead, it is cosmic in character and as such is a mere reflection of God-consciousness. At such an advanced level, this yogi becomes qualified for Śāmbhava upāya, a step lower than the established yogi. This technique is also known as Viśvavyāpī Yoga (the Yoga of universal pervasion).   Krama System Yet lower than the above is the Krama System of thought suited to the lower grade of spiritual seekers. Krama System essentially rests on the principle of succession or sequence, also called Krama theory. This involves an investigation into how and what causes the supreme consciousness to descend to the level of limited being (i.e. jiva or soul-in-bondage) and his retrieval i.e. to his ascending back to his original state of glory viz. the ultimate state of reality. The principle of succession or sequence is threefold in nature, and it operates in terms of space, time and form. In other words, the Krama System rests on these three concepts, those of space (deśa), time (kāla) and form (rūpa) of the object of perception. This system is also known as Kālī Śāstra. The Krama System advocates deep concentration on all three concepts. For example, take the case of our own breathing. One inhales a breath, and then he exhales the same. One has to mark how long he breathes in (pūraka), how long it takes to exhale (recaka), and how long the in-between pause (kumbhaka) is. This needs unbroken awareness on the part of the seeker to discern fully the natural duration of the incoming breath (apāna vāyu) and the outgoing breath (prāṇa vāyu), and the duration times of the two in-between pauses at the commencement and termination of each of the two viz. inhalation and exhalation, which together constitute one full cycle of breath. In particular, one has to develop perfect awareness of the pause time (sandhi or junction), which provides a peephole to the realm of pure consciousness marked with intense peace and tranquility. This concerned practice in the Krama System ultimately leads one to the state of transcendence (akrama padavī). Akrama padavī is synonymous with Lord Shiva's state of transcendence. It is that state which is beyond space, time, and form. Once one enters into that state, he virtually crosses the barriers of space, time, and form. So one needs to fully understand the concepts, analyze their nature in terms of their range (deśa), duration (kāla), and repeatedly recognize the pause time (junctions), thereby gaining entrance into the Ultimate Reality i.e., Shiva. This was first taught by Airakanātha, also known as Shivānandanātha, the author of Shri Kālikā Stotra. The Krama System is of course, very ancient, and historically it precedes the period during which Pratyabhijñā Śāstra was revealed by Shri Somānanda and later on elaborated by Shri Utpala Deva in his Vimarsini on Śiva Dṛṣṭi. The technique of Krama is based partly on Āṇava upāya and partly on Śākta upāya. The āṇava state lasts throughout the initial period of practice when the seeker resorts to concentration on space, time, and form. Once he starts overstepping them, he automatically enters into Śāktopāya. When he becomes firmly established in spacelessness, timeless-ness, and formlessness, he is further elevated and becomes qualified for Śāmbhava upāya.   Spanda System There is yet another school of thought in Kashmir Shaivism that is ranked as the fourth in order of merit, viz, the Spanda School of thought. It is comprised of Śākta and āṇava upāyas. The Spanda School of thought rests on the principle of movement – movement forming the basis of the revelation of one's nature – any kind of movement, not necessarily physical movement. Consider the case of a hand at rest. Even when it does not move, it is still invested with the power of moving. If that power were not there, it would be a dead man's hand. It is obvious that though it’s not moving externally, the power of motion exists, and some movement is still going on within the veins of the hand. We are all aware that during the interval of two successive heartbeats, how fast the blood rushes throughout our capillary system, though not perceived by our naked eyes. Imagine it traverses through 72,000 major and minor veins by the time the heart beats once. Thus, the soul reveals its power of movement. This becomes more and more clearly revealed through appropriate methods of concentration on different forms of movements, making it possible to ultimately discern the changeless state of Spanda Śakti. One such illustration, often observed by us, is provided by an electric fan. Once it is switched on, the blades start rotating and at increased speeds, even though they rotate so quickly, yet the objects behind the moving blades remain distinctly clear; the blade in motion allows full view of the still objects in the background. The Spanda System thus lays emphasis on the acceleration of the sense perceptions involving movement so intensely that the underlying changeless (movement-less) state of Spanda comes into clearer and still clearer perception. The one-pointedness of concentration constitutes the key to our discernment of the changeless state of Spanda right amidst the process of intensely fast-occurring perceptions. In the case of the fan at maximum speed, we clearly see only the space in which the blades move, certainly not the blades. Besides, we hear the sound caused by the continuous air displacement as well as the mechanical sound of the equipment. Thus, the more intense the effort of concentration, the greater the chances of one's entrance into yogic trance, which is the state of motionlessness characteristic of Lord Shiva, the highest state of quietude (nispandata). Thus, all forms of motion (activity), like the processes of sense perceptions and activities through our organs of action, will ultimately get transformed into that sublime state of motionlessness and hence unbroken awareness. This System of Spanda thought was evolved by Shri Vasugupta, who himself got it from Lord Shiva through the Shiva Sutras engraved on the huge boulder named Shankar Pal in Dachigum National Park, Kashmir, India.

Now 30th śloka. This is the ending śloka. DVD 7 (1:16:40) साधिभूताधिदैवं मां साधियज्ञं च ये विदुः  । प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः  ॥३०॥ sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca ye viduḥ  / prayāṇakāle’pi ca māṁ te viduryuktacetasaḥ  //30//   Those people who understand what is sādhi-bhūta, those people who understand what is sādhi-yajñaṁ, these people, at the time of death, they get entry and are united in Me in the end. But he [Kṛṣṇa] says here, prayāṇakāle, at the time of death, they get entry in Me. Abhinavagupta commentates upon [this that] at the time of death, you should not know that “at the time of death, they get entry in Me.” It is only when they practice this in their lifetime, then at the time of death also they will do the same thing. Kim janmāsevanayā [comm. verse 30], those people who say to people, “what is the use of thinking of Lord Śiva from your birth to death? Why should you not think of Him [only] at the time of death? At the death time, we will think of Him and get mokṣa.” If those people who say this, what shall I tell them? Teṣāṁ tūṣṇīṁ bhāva eva śobhana, to them, I have no words to tell them [except], “what are you barking?” Iti śivam. DVD 7 (1:18:54)  Now the conclusion of this chapter.   स्फुटं भगवतो भक्तिराहिता कल्पमञ्जरी  । साधकेच्छासमुचितां येनाशां परिपूरयेत्  ॥७॥   sphuṭaṁ bhagavato bhaktirāhitā kalpamañjarī  / sādhakecchāsamucitāṁ yenāśāṁ paripūrayet  //7//   ॥ Concluding śloka of 7th chapter ॥ The bhakti, the devotion of Parabhairava, if you have possessed that devotion of Parabhairava, you [should] understand that you have got kalpalata. Kalpalata is that lata, that creeper in heaven; whatever you ask, it gives, it bestows to you. It is called pāri-jāta-mañjarī. In heaven, in a particular heaven, there is pāri-jāta-mañjarī if you go and ask for what you need, and it will be bestowed to you. Whatever you think – if you need money, it will come, if you need anything, it will come. And if you need God consciousness, it will come. It is kalpa mañjarī. And in the same way, the real kalpa mañjarī is devotion towards Bhairava. This is the real, real kalpa mañjarī. It will give you the success of entering in Parabhairava state in the end. Sādhakecchāsamucitāṁ yenāśāṁ paripūrayet, and all [worldly] desires are shunned and [sādhakas] are successfully taken inside the state of Parabhairava in the end. iti śrīmahāmāheśvarācāryavaryarājānakābhinavaguptapāda- viracite śrīmadbhagavadgītārthasaṃgrahe saptamo’dhyāyaḥ 7th chapter is finished. (no transcript for concluding discussion by John, Denise and Shanna Hughes, and George Barselaar about Swamiji’s birthday habit of remaining in Samadhi for hours and the importance of meditation.) PART TWO:   BG audio CD 469a ch 7 (01:25)   साधिभूताधिदैवं मां साधियज्ञं च ये विदुः  । प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः  ॥३०॥ sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca ye viduḥ  / prayāṇakāle’pi ca māṁ te viduryuktacetasaḥ  //30//   Those persons who understand me as adhibhūtā, adhidaiva and adhiyajña; those people who understand me as adhibhūtā, adhidaiva and adhiyajña, these three–these three names are attributed to Lord, Lord Śiva: adhibhūtā, adhidaiva and adhiyajña–and those persons who understand me as such, adhibhūtā adhidaiva and adhiyajña (he will define in next chapter, he will define all these, so it is not needed, we don’t need to explain it here), prayāṇakāle’ pi ca māṁ te viduryuktacetasaḥ, at the time of death also they understand Lord Śiva in fullness, they will, necessarily, because their mind is one-pointed, yuktacetasaḥ. ādhyātmikādhibhautikādhidaivikādhiyajñikāni ca mamaiva rūpāntarāṇi  / (comm.) Ādhyātmika, ādhibhautika, ādhidaivika, ādhiyajñika, these four stages of actions. Ādhyātmika, ādhyātmika actions are those who appear in your own body that is ādhyātmika. Ādhidaivika . . . [Ādhyātmika] these are actions in your body. For instance mood change, love, hatred, it is ādhyātmika.  This is ādhyātmika . . . JOACHIM:  This is emotional element especially. SWAMIJI:  Yes, residing in your own body, in your own nature. Sometime you are happy, sometime you are sad, sometime you think that you are God yourself, and sometime you think you are nothing, you have gone, you are mixed in dust, all these things, it is ādhyātmika. Ādhidaivika is that which comes from . . . JOACHIM:  Sensual organs? SWAMIJI:  No. . . . which comes from gods. That is thunders, clouds, rains, earthquakes, fire. ERNIE:  Trees growing, plants? SWAMIJI:  Trees growing, it is adhibhūtā. And this is also my expansion, that too is also my expansion. Ādhyātmika, ādhibhautika and ādhiyajña. Ādhiyajña is that which rises from yajñas, from sacrificial fires, that fruit which comes out from that. Ādhibhūta is that which comes from bhūtas, five elements, five great elements: earth, water, etc. JOACHIM:  Earth, water, fire, air, and ākāśa. SWAMIJI:  Floods, wind, storms, all these things, these actions are called adhibhūta. All these are my expansion; this is my expanded nature everywhere.   Prayāṇa . . . (verse 30), the person, that person, those persons who understand me like that i.e. that, “this is the nature of God consciousness everywhere residing,” prayāṇakāle, in the end when they leave their bodies, māṁ te viduryuktacetasaḥ, they understand me. pralayāṇakāle ca . . . (comm. verse 30) At the time of death . . . nityaṁ bhagavadbhāvitāntaḥkaraṇatvāt . . . (because he has been adopting one-pointedness of God in his lifetime, if he is meditating, if he has been meditating during his lifetime continuously–that is what he says), then, in the end, when he leaves the body, when his consciousness has gone beyond control, beyond his control, at the time when he is in a coma state, he’ll be meditating inside; internally he’ll be meditating. If he meditates during his life period, he will be meditating in that coma state also, at the time when he is going to leave this body, at that time also he will be thinking of God, internally. This is very fine. Prayāṇakāle, at the time of death, nityaṁ bhagavad bhāvita antaḥ karaṇatvāt, because he has bhāvita antaḥ karaṇa, antaḥ karaṇa, his mind is focused in his lifetime towards God only, so, at the time of death also his mind will be focused to him. DENISE:  So the strongest impression in his mind. SWAMIJI:  Yes. māṁjānanti, So they understand me in the end. yato yeṣaṁ janmapūrvameva bhagavattattvaṁ; Because, janma pūrvameva bhagavat tattvaṁ, in the period of their lives, livelihood (livelihood–not), at the time of their living period, when they have adopted the nature of God, when they have meditated upon the nature of God in their living period . . . te ‘ntakāle parameśvaraṁ saṁsmareyuḥ  / . . . those persons will necessarily remember God at the time of death also. But on the contrary . . . ‘kiṁ janmāsevanayā’–iti ye manyante; teṣāṁ tūṣṇīṁbhāva eva śobhana iti śivam  //  (comm. not recited fully) . . . iti ye manyante, those who understand that, “kiṁ janmāsevanayā, why to worry to meditate in [your] lifetime, try to meditate at that very period, at the time of death . . . DENISE:  How can you? SWAMIJI:  . . . be, enjoying in this world for the time being, [and] at the time of death think of Lord!”–those persons who say like this, (this is what he, [Abhinavagupta] says), “kiṁ janmāsevanayā, you should not worry to meditate till the end,”–iti ye manyante; teṣāṁ tūṣṇīṁbhāva eva śobhana, for them I have nothing to say, I have nothing whatsoever to tell them. atra saṁgrahaślokaḥ The conclusion of this. sphuṭaṁ bhagavato bhaktirāhitā kalpamañjarī  /   (concl. Ch 7) The attachment of Lord Śiva, if it is developed day by day in your lifetime, āhitā kalpamañjarī, it becomes kalpamañjarī, it becomes that tree, bestower of all boons, that tree which is existing in heaven. DENISE:  Wish-fulfilling tree. SWAMIJI:  All your desires are fulfilled. sādhakecchāsamucitāṁ yenāśāṁ paripūrayet //  (concl. Ch 7) And samucitāṁ sādhaka icchāṁ, the icchā, the desire of sādhaka, desire of devotee’s of Lord Śiva is fulfilled by that bhakti, by that attachment of Lord. Bas! This is the ending [of this] chapter.

"Changes" Yeah, yeah Changes you asked for Changes you'll get And while you're askin' At least try not to forget The moments we longed for Weren't ours to love for In the middle of the heat time You've come for the last time With me, yeah Changes are comin' and I look for some and I get what I want and Mmm, but not from you I'll find some deservin' Oh, beaut

"Curse Of The Witches" Why? Why? Why? Why? Why? Why? It was 21 years ago mother spoke to me And said the duration of the seed to the root of our family tree Was struck with the curse of the witches Blackened and evil They were then proved and condemned by the Quakers and Puritans 'I thought our branches and sprouts were ever clear, but one leaf is dark' With

"Sit With The Guru" Life's created, automated Yesterday's invalidated Hip mankind on, turn your mind on Sit with the guru (guru, guru) Meditation, ooh High, high where eagles fly Leave today untouched in the sky Stretch out your mind to humanity How many tomorrows can you see? Good life livin', party givin' No one walks who can be driven Blunt the starkness,

"Turd On The Run"

Grabbed hold of your coat tail but it come off in my hand
I reached for your lapel but it weren't sewn on so grand
Begged, promised anything if only you would stay
Well, I lost a lot of love over you

That's right

Fell down to my knees and I hung onto your pants
But you just kept on runnin' while they ripped off in my hands
Diamond rings, Vaseline, you give me disease
Well, I lost a lot of love over you

Oh, baby, that's alright

I boogied in the ballroom, I boogied in the dark
Tie your hands, tie your feet, throw you to the sharks
Make you sweat, make you scream, make you wish you'd never been
I lost a lot of love over you

Ow I did

"Rocks Off"

Oh yeah

I hear you talking when I'm on the street
Your mouth don't move but I can hear you speak

What's the matter with the boy?
He don't come around no more
Is he checking out for sure?
Is he gonna close the door on me?

And I'm always hearing voices on the street
I want to shout, but I can hardly speak

I was making love last night
To a dancer friend of mine
I can't seem to stay in step
'Cause she come ev'ry time that she pirouettes over me

And I only get my rocks off while I'm dreaming
(Only get them off, only get them off, only get them off)
I only get my rocks off while I'm sleeping
(Only get them off, only get them off, only get them off)

I'm zipping through the days at lightning speed
Plug in, flush out and fire the fuckin' feed

Heading for the overload
Splattered on the nasty road
Kick me like you've kicked before
I can't even feel the pain no more

And I only get my rocks off while I'm dreaming
(Only get them off, only get them off, only get them off)
I only get my rocks off while I'm sleeping
(Only get them off, only get them off, only get them off)

Feel so hypnotized, can't describe the scene
It's all mesmerized all that inside me

The sunshine bores the daylights out of me
Chasing shadows moonlight mystery

Heading for the overload
Splattered on the dirty road
Kick me like you've kicked before
I can't even feel the pain no more

And I only get my rocks off while I'm dreaming
(Only get them off, only get them off, only get them off)
I only get my rocks off while I'm sleeping
(Only get them off, only get them off, only get them off)

And I only get my rocks off while I'm dreaming
(Only get them off, only get them off, only get them off)
I only get my rocks off while I'm sleeping
(Only get them off, only get them off, only get them off)

And I only get my rocks off while I'm sleeping
(Only get them off, only get them off, only get them off)
(Only get them off, only get them off, only get them off)

"Jig-Saw Puzzle"

There's a tramp sittin' on my doorstep
Tryin' to waste his time
With his methylated sandwich
He's a walking clothesline
And here comes the bishop's daughter
On the other side
And she looks a trifle jealous
She's been an outcast all her life

Me, I'm waiting so patiently
Lying on the floor
I'm just trying to do my jig-saw puzzle
Before it rains anymore

Oh the gangster looks so fright'ning
With his Luger in his hand
But when he gets home to his children
He's a family man
But when it comes to the nitty-gritty
He can shove in his knife
Yes he really looks quite religious
He's been an outlaw all his life

Me, I'm waiting so patiently
Lying on the floor
I'm just trying to do this jig-saw puzzle
Before it rains anymore

Yes, yes now
Oh, all right

Me, I'm waiting so patiently
Lying on the floor
I'm just trying to do this jig-saw puzzle
Before it rains anymore

Oh the singer, he looks angry
At being thrown to the lions
And the bass player, he looks nervous
About the girls outside
And the drummer, he's so shattered
Trying to keep up time
And the guitar players look damaged
They've been outcasts all their lives

Me, I'm waiting so patiently
Lying on the floor
I'm just trying to do this jig-saw puzzle
Before it rains anymore

Oh, there's twenty-thousand grandmas
Wave their hankies in the air
All burning up their pensions
And shouting, "It's not fair!"
There's a regiment of soldiers
Standing looking on
And the queen is bravely shouting,
"What the hell is going on?"

With a blood-curdling "tally-ho"
She charged into the ranks
And blessed all those grandmas who
With their dying breaths screamed, "Thanks!"

Me, I'm just waiting so patiently
With my woman on the floor
We're just trying to do this jig-saw puzzle
Before it rains anymore

"Dear Doctor"

Oh help me, please doctor, I'm damaged
There's a pain where there once was a heart
It's sleeping, it's a-beatin'
Can't you please tear it out, and preserve it
Right there in that jar?

Oh help me, please mama, I'm sick'ning
It's today that's the day of the plunge
Oh the gal I'm to marry
Is a bow-legged sow
I've been soakin' up drink like a sponge

"Don't you worry, get dressed," cried my mother
As she plied me with bourbon so sour
"Pull your socks up, put your suit on
Comb your long hair down
For you will be wed in the hour."

So help me, please doctor, I'm damaged
There's a pain where there once was a heart
I'm sleeping, it's beatin'
Can't you please take it out, and preserve it
Right there in that jar?

yep

Oh help me, please doctor, I'm damaged
There's a pain where there once was a heart
It's sleeping, it's a-beatin'
Can't you please tear it out, and preserve it
Right there in that jar?

I was tremblin', as I put on my jacket
It had creases as sharp as a knife
I put the ring in my pocket
But there was a note
And my heart it jumped into my mouth

It read, "Darlin', I'm sorry to hurt you
But I've no courage to speak to your face
But I'm down in Virginia with your cousin Lou
There'll be no wedding today."

So help me, please doctor, I'm damaged
You can put back my heart in its hole
Oh mama, I'm cryin'
Tears of relief
And my pulse is now under control
Yeah

"The Last Time"

Well I told you once and I told you twice
But you never listen to my advice
You don't try very hard to please me
With what you know it should be easy

Well this could be the last time
This could be the last time
Maybe the last time
I don't know
Oh no, oh no

Well, I'm sorry girl but I can't stay
Feelin' like I do today
It's too much pain and too much sorrow
Guess I'll feel the same tomorrow

Well this could be the last time
This could be the last time
Maybe the last time
I don't know
Oh no, oh no

Well this could be the last time
This could be the last time
Maybe the last time
I don't know
Oh no, oh no

Well I told you once and I told you twice
That someone will have to pay the price
But here's a chance to change your mind
'Cause I'll be gone a long, long time

Well this could be the last time
This could be the last time
Maybe the last time
I don't know
Oh no, oh no

Last time baby
To say no more
Baby I don't know
Well, I don't know
Well, I don't know
I don't know
Well, I don't know
Well, I don't know
Well, I don't know
Well, I don't know
Well, I don't know
Well, I don't know
Well, I don't know

"Little Red Rooster"

I am the little red rooster
Too lazy to crow for day
I am the little red rooster
Too lazy to crow for day

Keep everything in the farm yard upset in every way

The dogs begin to bark and hounds begin to howl
Dogs begin to bark and hounds begin to howl
Watch out strange cat people
Little red rooster's on the prowl

If you see my little red rooster
Please drive him home
If you see my little red rooster
Please drive him home

Ain't had no peace in the farm yard
Since my little red rooster's been gone

"My Turn To Be Me"

Something about me didn't fit into your perfect world
I bet the bluegrass stained your smile
You should use a darker color when you write on the wall
I haven't read it a thousand times

Maybe if you saw me for a second you would realize
Honey I was trying so hard

To talk, walk, think, stop
Anytime you want me to
Bend all my rules
I used to let you choose
Who you wanted me to be
This time I'm flying free
It's my turn to be me

You liked the face but you had to replace me
Inside I saw the walls of me go down
You can take the girl away from
Cowboy hats and steel guitars
She'll still sing the same old songs

Maybe if you saw me for a second you would realize
Honey I was trying so hard

To talk, walk, think, stop
Anytime you want me to
Bend all my rules
I used to let you choose
Who you wanted me to be
This time I'm flying free
It's my turn to be me

Turned on that radio
Hey that's when I realized
It wasn't our song, it was yours
And in conversation baby I was decoration
Now I deserve a little bit more than

To talk, walk, think, stop
Anytime you want me to
Bend all my rules
I used to let you choose
Who you wanted me to be
This time I'm flying free
It's my turn to be me

It's my turn to be me

[Diary entry: 17 March 1748]
Thursday 17th. Rain’d till Ten oClock & then clearing we reached as far as Major Campbells one of there Burgesses about 25 Miles from Town. Nothing Remarkable this day nor Night but that we had a Tolerable good Bed [to] lay on.
Andrew Campbell, who lived northwest of Winchester, was one of Frederick County’s most prominent residents. He served as one of the county’s first justices, as a member of the House of Burgesses from Frederick in 1745–47, and as the third sheriff of the county. On 2 Jan. 1744 the Frederick County court licensed Campbell and several other residents to keep ordinaries “at their respective houses” and to “furnish lodgings and food and Liquors at prices fixed by the court” (CARTMELL, 21). Campbell appears to have had a puritanical interest in preserving decorum in Frederick County. The long list of charges laid by him against various citizens range from breaking the Sabbath to “raising a riot” (see NORRIS [1], 83, 85). Retribution finally overtook him. He had served as a vestryman for Frederick Parish since 1745 but in the latter part of the decade charges were laid against him for collecting and appropriating for himself the funds collected for the use of the parish. That there was indeed chicanery afoot in the management of the parish finances is indicated in legislation passed by the House of Burgesses in Feb. 1752. “An Act for dissolving the Vestry of Frederick parish, in Frederick county” charged that the Frederick vestry had collected £1,570 on pretense of building churches in the parish and had “misapplied or converted the same to their own use, and refuse to render any account . . . to the great impoverishment of the people” (HENING, 6:258–60). Campbell eventually “had to run away to Carolina” (MEADE [2]).

President Trump: Thank you very much, everybody. We appreciate you being here. We've had a great meeting. We have a great relationship. The Emir is a fantastic man, respected all over the world, prime minister likewise and, but we have to go the Emir first. Do you agree Mr. Prime Minister?
Mohammed bin Abdulrahman bin Jassim Al Thani: [Laughs] Of course.
Trump: [Laughter] First him. But highly respected people. Great people. And we worked very well together. We have our deal done with Iran and, uh, it should be successful. It goes to a second stage which I think will be actually easier. I didn't want to attack them last week but we had no choice and we did it twice actually.
We were doing it a third time and, uh, we were able to not have to do that. But we have a deal that's a fair deal. It's a good deal. Um, we are not investing any money in Iran, by the way. That rumor got out there yesterday, it was ridiculous. Uh, we have the right to go in someday and do if I want to do something or somebody wants to do something, but, uh, we are not investing any money.
We have no obligation to invest any money in Iran. Uh, working with Qatar and the people of Qatar, uh, was really a pleasure. They are, they were tough, they were strong. You know, they are the closest to Iran physically so with other countries, I noticed I had to travel about 45 minutes to get there. With you, you could walk right across the border.
So you were in a more dangerous position. But I just, I do have to say you, uh, you fought and you helped us and with great bravery. So I just want to compliment you on that and, uh, you'll always be my friend.
Al Thani: Well, thank you very much, Mr. Pres- -- President. It's always a pleasure, uh, seeing you. I wanna thank you for your leadership. And this is very, very important and critical time in the Middle East. And I think as you mentioned, Mr. President, this is a very important deal. There's still a lot of work to be done, but I think, you know, uh, with this momentum, if we continue like that, Mr. President, I think we can achieve and do great in the, in the, in the region.
So it's gonna be very important for the region, very important also for Iran as well. So, uh, we are here to help whenever, you know, um friends ask us to help, we're always here, uh, to help. Of course, also our bilateral relationship, Mr. President, since your historic visit in Doha last year, our, uh, trade partnership is gonna reach $1.2 trillion.
Trump: Right.
Al Thani: And this is huge and we have a lot of great investments that we're very proud of as well in the US and also American companies, uh, investing in Qatar. So overall, you know, um, we are very, very proud and very, uh, happy about this relationship and, you know, I also, uh, once again, thank you very much for your leadership.
Al Thani: I think it was a very critical time, but I think you did, you took the right decision. Thank you.
Trump: Thank you too.
Al Thani: Thank you.
Trump: Uh, Qatar is going to be investing much more than $1 trillion in the United States. We have over 18, it's going to be 19.4 or so when the new figures are out, but, you know, we set a record. There's never been anything like it. No country in history has had that kind of investment. We'll be having, uh, almost 19.1, $19.2 trillion invested in the United States.
The record was three 10 years ago from another country when it was hot, but we have the hottest country in the world right now. But Qatar's been, uh, a great investor. We, we really, uh, rekindled ourselves when I met with you last year, a year ago, probably 13, 13, 14 months. That was a good trip. And, uh --
Al Thani: I think it was May, last May I think.
Trump: Yeah, last May?
Al Thani: Yeah.
Trump: That was, uh, that was a great trip and we had, we established. We- -- we've been friends for a long time. We've known each other for a long time, but Qatar is investing tremendous amounts of money in our country and we appreciate that. Uh, our country's, uh, doing, we're building more factories, AI, we're leading AI by a lot.
We're building automobile factories. We're building more than we've ever built in the history of our country. Never, no country is ever doing, what we're doing right now, no country has ever been able to do, and those factories will be opening over the next year, year and a half. Some are already open very soon.
Uh, the pharmaceutical companies come, companies are coming back. The car companies are coming back from Germany, from Japan, from so many other places, Mexico and Canada. They're all coming back. We lost them foolishly years ago because we had presidents that didn't really know what they were doing. They should have never lost, but they're all coming back in beautiful brand new gleaming factories.
In fact, there are a couple of big old plants. And I said, "Are you going to use that plant?" And they said, "No, we're building brand new. They're knocking it down. Everything's built brand new, beautiful jobs. And, uh, the auto business, we're gonna bring back probably, you know, we lost 57% of our automobile business.
I think we're going to bring, bring it mostly back. And for chips, uh, we were the king of chips, and then it got stolen from us. We were, we went from being the king to having basically no chip business. The CHIPS Act that was done by, uh, Biden, was a disaster. Just a stupid thing to do. You handed billions and billions of dollars to people, and then they didn't build a factory.
But we have a different system. We have a system that if they don't build, they get paid tariffs. They have to pay tariffs of upwards of 200%. They don't have to pay anything for a little while, but if they don't get their plant built, then we can have, we would have, I think, 50% of the chip industry by the time I leave office.
So maybe more. Uh, they're building mostly coming out of Taiwan, but they're building and a lot of them for whatever reason in Arizona. Arizona, Texas. But we'll have 50%, maybe more than that of the chip industry. We're gonna have, uh, we'll be making almost all of our pharmaceuticals, and likewise that, uh, if they don't build, they'll have 150 to 200% tariff to pay.
If they do build, they have no tariff to pay. So our country has never done anything like this. And just, I wanna mention Iran. Uh, we appreciate the relationship we've had over the short period of time with Iran. Uh, the primary thing, it's, you know, we can talk about the Iran deal all day long. We're not investing any money.
We have the right to if we want, but we're not investing any money. We didn't pay for it like Obama did. He paid billions of dollars. He paid 1.7 billion from an airplane all green cash. It was crazy. I watched that. I, I couldn't believe it. But the one thing that's happening that's of note, frankly, the only thing that really matters to me is Iran will never have a nuclear weapon.
And it says it loud and clear. They're not gonna develop it. They're not gonna buy it. They're not going to do anything with it. And if they do, they suffer unbelievable consequences. Uh, not just a little bit like, uh, I won't even tell you the consequences, but the consequences are the ultimate consequences.
And with that being said, I hope we have a very good relationship. But the biggest thing is they will not have a nuclear weapon, and that's the reason I got in, and that's the reason I agreed to sign that we originally had. Marco was, uh, with me, and they originally wrote that we will not develop a nuclear weapon.
I said, "No, no. You're not gonna develop it. You're not going to buy either." So we have, uh, that took another couple of days of time. Everything was, it's, uh, ridiculous, but so we, uh, have, they will not develop, purchase, buy, or any other thing. They're not going to acquire a nuclear weapon. If they do, all hell will rein down on that, and they're not gonna do that.
I, you know. Now you talk about regime change. I never cared about regime change. It's never a part, but I guess you have regime change because you know better than anybody. The first group, they're all dead. The second group, they're dead. A part of the third group is gone, and we're dealing with people that I think are very rational people.
I mean, they were nice to deal with. They were strong people, smart people. I think actually they're smarter than the first and second group, but they're not radicalized, and they're, you know, looking to help their country. So, uh, again, I, I don't believe the regime changed. You know, I've watched regime changes for years that they never work.
It has to just happen. I can tell you this is a country where the Emir is so respected, and the prime minister is so respected by the people, and that's the way a country should run, should run out of respect, not a fear. Uh, as you know, at least 42,000 protestors were killed in Iran, killed. They were protesting.
The wrestler, they had the big event at the White House the other day, the UFC, and they were all talking about he was a great fighter, and he was hung with his two friends because he spoke something about their regime. Uh, it's tough stuff. So, uh, we're very happy that we're involved. We're very, very impressed with Qatar and the way they've handled things, because they were really on the line.
They were in the front line. They were being shot at just about as much as anybody, but you were a lot closer, because you were right there. Literally, I could walk in a minute. Every, every other place I have to take a plane, but I can walk. So they were really on the line, and I just want to comment that, uh, and you should b- -- I just want to really, uh, congratulate you on bravery.
I don't know if you get congratulated for bravery, 'cause bravery is something you either have or you don't, and you never know until you test it. But --
Al Thani: Right.
Trump: -- you were tested.
Al Thani: Yeah.
Trump: And you had great bravery. Thank you very much.
Al Thani: Thank you, Mr. President. Thank you. Really appreciate it.
Question: Are you going to have a separate meeting with President Zelensky, and what would a --
Trump: I had one.
Question: What would a Ukraine deal look like?
Trump: Well, we have one, but, uh, we had a good meeting. I'm meeting him later on today. We had –
Question: [Inaudible]
Trump: -- a very good meeting. Look, Russia should make a deal. Russia's lost tremendous amounts of people, and so has Ukraine. Last month they lost 35,000 soldiers between the two of them. Think of that. This is on a monthly basis, they averaged 25,000 people. Mostly soldiers, young, young, beautiful people. And it's crazy what's going on there.
But, uh, we had a meeting, and we'll see how, I spoke with President Putin on Sunday. And it's sort of the same thing. I mean, they just keep going, fighting, losing soldiers. They lose so many soldiers. This is, not since World War II has anything like this happened. I settled eight wars. This was the one I thought was going to be the easiest settled.
Question: Yeah.
Trump: They just, there's a, a lot of dislike between the two leaders, but, uh, yeah, I'm meeting with him again later on today.
Question: And are you going to have a special focus on Ukraine --
Trump: Well, we're going to look. Now we focused on, we were focused on Iran. It's going to be in the back, in the rearview mirror, but we'll be, I just, look, we have nothing to do with it. We sell weapons to them. We don't even give them. Obama gave them $350 billion worth of we- -- gave, which was crazy. The European Union pays us full price for weapons, but it's not that.
It's that this, it has no impact on us, other than we sell weapons. We're thousands of miles away. But the only reason I'm in, I, I don't like to see 25,000 young people die every month. Every month, 25,000 people die. Young people, they're just starting their life. They go to this front, and they get blown up, and Ukraine is losing a lot of people too.
I mean, the whole thing is ridiculous. So, uh, yeah, I- -- I'm going to do whatever I can.
Note: [Crosstalk]
Question: Mr. President, um, if the Iranian regime continues to kill their own people, will you still move ahead with this deal?
Trump: If they refuse to what with their people?
Question: If they continue to kill their own people, the Iranian regime --
Trump: Well, we're talking, we talk to them about it --
Question: And [Inaudible]
Trump: -- and we see, I will say, the majority of that took place during the first and second regimes, much more so than now. It was, it was --
Question: The Iranians [Inaudible]
Trump: -- it was much, it was much more --
Question: #NAME?
Trump: -- severe, but it's a terrible thing. Yeah, do you have a question?
Question: Yes, Mr. President. Um, what are the, this is for both you and the Emir. What are the economic opportunities?
Trump: Well, I think they'd be good. I mean, I can tell you from our standpoint, we have a lot of opportunities all over the world. But the Emir lives right next door, and I think, you know, they have a lot of oil. Uh, I, I think they'll be good. First they're gonna have to prove themselves, I think, before any of us go in there.
But, uh, I could s- -- I hope they do well. I hope they do well. Look, one thing, whether they do well or poorly, they can't have a nuclear weapon. That's a big thing. If they had a nuclear weapon, they would've blown up Israel, they would've blown up the Middle East, and they probably would've taken a shot at us. We would've gotten them first, I think, but they would have done tremendous damage.
Had we not canceled the Obam- -- Obama nuclear deal, the JCPOA, you would've had them having a nuclear weapon five years ago. You know, that expired. That was a road to a nuclear weapon. It was the dumbest deal I've ever seen, other than NAFTA. NAFTA maybe was even dumber. But just in terms of a bad deal for us, uh, paid them billions and billions of dollars, we paid nothing.
They paid them billions of dollars and it was, it was a disaster. I terminated that on my first term. Had I not terminated, and, and we hit them hard. We terminated it. My second term, we sent in the B2 bombers and we terminated their, I call it the nuclear dust, they're enriched material, right?
Uh, and totally effectively. I remember when CNN, which is fake news, I don't know, you probably use them, but CNN said, "Well, maybe it wasn't that effective." So the Atomic Energy just reported that it was one of the most devastating bombings that they've ever seen. The whole mountain collapsed on top of it. And frankly, to go get a we- -- we're going to go get it, but to go get it is a big deal because, uh, they say only China and us have the equipment where you can even get it. The whole mountain has collapsed on top.
We have cameras on it. You could make the case, why are you even bothering? 'Cause it's not really valuable, it's, you know, it's probably half a million dollars worth. It's not very valuable soil but I think psychologically we want to get it.
Al Thani: Can I just, can I just, uh, can I just answer, you asked that. I think the last couple of months or weeks, I think that wasn't our, we were not interested in, you know, what are the opportunities, economical opportunities in Iran. Our interest, both of us was to, first of all, to find a deal to stop this war.
This is our main, uh, target, but looking at the economy and the opportunity, I'm sure they're going to be huge opportunities and, you know, as long as I said, this is a very important momentum to keep, uh, working like that, to reach let's say the final deal. After that, Iran will be, you know, of course, uh, open for, uh, any kind of investment and I'm sure there are going to be huge opportunities.
But to be honest, you know, we never thought of a, you know, our target, you know, is to trying to find a deal.
Trump: Well, they're going to need something because we blew them up and, you know, you could make the case, I used to make the case that like a week ago I said, and now it's different, we have an agreement, but if you, if we left, we did a great job. If we just left, we did a great job because it'll take them 15, 20 years maybe to rebuild.
And we were going to do a much bigger job if the agreement wasn't signed, we would have taken it to a level. But, and if, if we did that, they would never, ever, I believe, be able to rebuild. Too much.
Question: Mr. President, what are the expectations for Israel? Can this deal survive if Israel attacks Lebanon?
Trump: It can and, you know, I consider that the minor war, Iran's a big one, but we have that little pinprick out there that constantly rears its head, and that's Hezbollah. And you know, I was very responsible for Syria and the man that's running Syria now is a person that I put there, along with President Erdogan and some others.
He's done an amazing job of pulling it together. He's not a boy scout, but he's done an amazing job of pu- -- pulling it together and he is very good with Hezbollah. Does not like them, and I'll tell you what, Israel's fighting Hezbollah too long and too many people are being killed. And you don't have to knock down an apartment house every time you're looking for somebody because there are a lot of people in those apartment houses and they're not all Hezbollah, that I can tell you.
And I suggested to Israel to let Syria take care of Hezbollah. 'Cause to be honest with you, I think they'd do a better job of doing it.
Question: Is it that more important --
Trump: And I didn't like Syria. I didn't like where two hours before we're signing the agreement that there was an attack in Lebanon, in Beirut. It was right in, it wasn't like in the southern side and, you know, it was in Beirut. I did not like that, I let them know that. I didn't like it, not at all, but I think that Syria, you know, he's, he's pulled that country together amazingly quickly.
He's very capable and he's been very good for me. He's protected everything that I've asked for, he's done. And if Israel can't do the job without killing everyone else, he'll do the job, Syria will do the job.
Question: Are you frustrated with Netanyahu, sir?
Trump: No. We had a great relationship. Uh, we're talking about, uh, some end details. I didn't like that he, uh, did an attack based on a, you know, there's a very minor, uh, little thing with some drones that were released and he ends up doing a very, I saw that attack. I saw where that bomb went. Did you see what happened?
That was not, that was a vicious, that was too much. You know, you can do too much also, but we've had a very effective relationship without us. Without the United States, there would be no Israel.
Without me, there would be no Israel, because no other president was willing to do what I did. I've had a great relationship with Bibi, but now Bibi has to, uh, be more responsible with respect to Lebanon. Lebanon used to be a great country. It was a country where you had professors, doctors, lawyers. The great intellect was in Lebanon.
Now it's just, it's terrible. I would say of all countries, they've been treated the worst and they can't defend themselves and they have Hezbollah, which is a problem for them. So, uh, no, I'm not happy with the way Israel has handled themselves with Lebanon and with Hezbollah. They should have been able to do the job faster.
It, it just goes on forever. And when that happens, it throws a negative light on the big deal and that's the deal with Iran. So, so, uh, when you ask me about Bibi, an unbelievable relationship. But Israel would have been blown up a long time ago had I not gotten involved. Two things I did. I terminated the Iran nuclear deal, Barack Hussein, Obama sold out Israel for Iran.
He went to Iran. He sold them out. How anybody can vote for this guy or the party, the Democrats, I call 'em because they're dumb. They're dumb people. That's number one, how anybody can vote for them. And the second was the B-2 bombers just totally determined. So they had the right there, the JC- -- I watched his politicians.
I watched a Senator Reed that nobody ever heard of the other day. Well, this deal is the same as the deal Barack Obama. No. This deal is a wall to a nuclear weapon. His deal was a road to a nuclear weapon. My deal, they can't have a nuclear. They get blown up. If they have a nuclear weapon, they get blown up. In his deal, they were allowed to have a nuclear weapon.
Uh, if, and in all fairness to Bibi, Bibi, I remember very well. BB came to Washington and begged. He begged Obama not to make that deal. And Obama was on the side of Iran, not Israel. And he made the deal. That deal was a disaster. I terminated that deal and if I didn't terminate, and, and was very tough after the termination.
And if I didn't do that, Howard knows better than anybody. If I didn't terminate that deal, I believe that, uh, they would have, Israel wouldn't be here right now. And the second one was what we did with respect to the, uh, nuclear dust, as I call it, right? We blew it up. The mountain collapsed on top, it was, you can't get to it. And had, they were two weeks away from having a nuclear weapon.
And if they had a nuclear weapon, they would have used it on Israel and I hate to say it and probably the rest of the Middle East because they had all those missiles aimed at the Emir, at Saudi Arabia, at UAE, at Kuwait, at Bahrain. I mean, the biggest surprise in this whole thing, I didn't think you guys would, I thought he would aim at Israel, but he didn't aim in Israel much less.
He aimed at your countries. And actually that was a mistake for them because it brought us, these countries, in particular the five countries, it brought us, I mean, he even hit Turkey once. I never understood it. I ne- -- nobody's going to understand it. That's the problem. They're totally irrational people and those people are now gone.
And I think Iran has rational leadership now.
Question: Is that now --
Trump: But you wouldn't have, if it weren't for the United States of America, with me, because Obama was the opposite, uh, Israel would not exist right now, Israel would have been blown off the face of the earth, 100%. And every smart person in Israel knows that. Okay. Thank you very much, everybody. Thank you.
Transcript courtesy of Roll Call

BIG WIN just moments ago at the Supreme Court, in the Slaughter Case, confirming Presidential Power in our Country to remove Executive Branch Officers and Agency Appointees, or Representatives, under Article II. This Decision was long sought by United States Presidents, dating all the way back to the 1930s. It is such an Honor to be the sitting President who won this Historic and Unprecedented Ruling, one of the most important ever given with respect to Presidential Powers. Thank you for your attention to this matter! President DONALD J. TRUMP

How Do You Sleep?

so sgt. pepper took you by
surprise
you better see right through that
mother's eyes
those freaks was right when they
said you was you was dead
the one mistake you made was
in your head
how do you sleep?
ah how do you sleep at night?
you live with straights who tell
you you was king
jum when your mamma tell
you anything
the only thing you done was
yesterday
and since you've gone it's just
another day
how do you sleep?
ah how do you sleep at night?
a pretty face may last a year
or two
but pretty soon they'll see
what you can do
the sound you make is muzak
to my ears
you must have learned
something all those years
how do you sleep?
ah how do you sleep at night?

Hallelujah
Leonard Cohen - 1984


I've heard there was a secret chord
That David played and it pleased the Lord
But you don't really care for music, do ya?
It goes like this, the fourth, the fifth
The minor fall, the major lift
The baffled king composing Hallelujah
Hallelujah
Hallelujah
Hallelujah
Hallelujah
Your faith was strong, but you needed proof
You saw her bathing on the roof
Her beauty and the moonlight overthrew her
She tied you to a kitchen chair
She broke your throne and cut your hair
And from your lips, she drew the Hallelujah
Hallelujah
Hallelujah
Hallelujah
Hallelujah
I did my best, it wasn't much
I couldn't feel, so I tried to touch
I've told the truth, I didn't come to fool ya
And even though it all went wrong
I'll stand before the Lord of Song
With nothing on my tongue but Hallelujah
Hallelujah
Hallelujah
Hallelujah
Hallelujah

"I can't go back to yesterday because I was a different person then..." - Alice in Wonderland

I'm trying to help all of humanity become literate of consciousness postures.