The Dragonfly

Lord Siva and His Lilas

2009-11-11T19:13:00.009Z

Chapter VIII From "Lord Siva and His Worship"

by SRI SWAMI SIVANANDA

Siva is known by the name ‘Girisa’, as He is the Lord of the Mount Kailasa.
Siva is called ‘Tryambaka’, because He has a third eye in His forehead, the eye of wisdom (Jnana Chakshus).
The word ‘Hara’ is derived from the root ‘Hru’ to take and the suffix ‘Ati’, for He removes (Harati) all ills. ‘Hara’ means He who at the time of dissolution (Pralaya) withdraws the world within Himself.
Siva is holding in His hands Parasu (axe) and deer. He is making with the other two hands the Vara and the Abhaya Mudras. The deer here is Brahma. Siva is very powerful. Even Brahma is under His control.

Tripurari

Siva was the destroyer of the Asuras, Tripuras. He destroyed the Tripuras or the three cities of the Asuras which were built of gold, silver and iron by Maya.
The Asuras oppressed all theists, being protected by the three cities. Siva is called Tripurari because He destroyed the Asuras, Tripuras, and the cities, Tripuras.

Siva Jyoti

Brahma and Vishnu were one day disputing which of the two was the greater. Siva appeared in the form of an Infinite Jyoti or fiery Linga, in order to destroy their pride. Brahma and Vishnu setout to measure the Jyoti. They failed in their attempts.

Nilakantha

When the ocean was churned, a terrible poison came out. Siva swallowed this in order to save the world. This caused a blue stain on His throat. So He is called by the name Nilakantha.

Ravana And Siva

Ravana was a great devotee of Lord Siva. He used to go everyday to Mount Kailas to
worship Lord Siva. He found this very troublesome. He thought within himself to bring the whole mountain to his abode in Lanka in order to save himself from the trouble of a daily journey to Mount Kailas. He began to pull up the mountain which trembled. Parvati, consort of Siva, got frightened.
She embraced Lord Siva. Siva pressed Ravana with His toe and sent him down to the nether world.

Hari and Siva

Hari used to worship Siva daily with a thousand lotuses. One day one lotus was missing. He plucked out His own eye to make the number of a thousand. Siva gave Vishnu the Sudarsana Chakra or discus, being very much pleased with His devotion. It is this Sudarsana Chakra which Vishnu always bears. This discus is itself an embodiment of devotion.

Brahma’s Boon

ARakshasa worshipped Brahma and asked Him to grant him the power to destroy the whole world. Brahma was partially unwilling to grant him this boon. He consented in a half-hearted manner and asked him to wait. The Devas, hearing this, were terribly frightened and went to Siva and told Him everything. Siva danced in order to delay the granting of this boon by Brahma, to distract him and thus save the world.

Birth of Subrahmanya

The Asura Taraka drove all the gods from heaven. The gods went to Brahma. Brahma said to the gods: "The Asura has acquired his power through my grace. I cannot destroy him. I shall suggest to you one plan. Go to Lord Siva. He is in Yoga Samadhi. He must be tempted to unite with Parvati. A powerful son will be born unto Him. He will destroy the Asura". Thereupon, Indra asked Cupid (Kama) to go with his wife Rati and his companion Vasanta (the spring), to Mount Kailas, the abode of Lord Siva. The three persons at once proceeded to Kailas. Spring season appeared there. All the Rishis were surprised at this. Kama stood behind a tree and shot an arrow at Siva. At this moment Parvati was worshipping Siva and offering flowers in His hand. Her hand touched the hands of Siva. Siva felt suddenly a thrill of passion and His seed
came out. Siva was wondering what was it that thus distracted Him from His Yoga. He looked around and witnessed Kama behind a tree. He opened His third eye. A fire flashed and burnt Kama to ashes.
Siva’s seed was thrown into Agni (God of Fire). Agni was not able to bear it. He threw it into the Ganga. Ganga threw it into a forest of reeds where Subrahmanya, called the reed-born (Sara Janma, Saravana Bhava), was born. Subrahmanya became the commander of the Devas and destroyed the Asura as Brahma intended.

Lord Siva and Daksha

Daksha goes to attend the sacrifice of the sages who are the progenitors of the world, and not being honoured by Rudra who has come before him, Daksha reproaches Him and leaves the place. Nandisvara in his turn, curses Daksha and other Brahmins. Rudra then leaves the place of sacrifice. Sati, daughter of Daksha, known also by the name Dakshayani, requests Siva’s permission to attend her father’s sacrifice, the Brihaspati-sava, and Siva shows how inadvisable it would be.
In spite of her Lord’s advice, Sati goes to Daksha’s sacrifice. Disregarded by her father and enraged at finding no offering made to Rudra, she praises the greatness of her Lord, censures Daksha and by the Yoga method casts off her body.
Hearing of Sati’s casting off her body, Sankara creates in His anger Virabhadra out of His Jata (or matted locks) and causes Daksha’s death.
Informed by the gods of the destruction of Daksha, Brahma pacifies Rudra, and Daksha and others are revived.
Being pleased with Brahma’s praise, Siva goes along with the gods to the scene of sacrifice; Daksha and others are revived; Vishnu issuing forth from the sacrificial fire is praised by Daksha and others. After the closing ceremony of ablutions, the gods return home. Maitreya describes the benefit of listening to this story, the birth of Sati as Parvati, and that of Skanda.

Dakshinamurti

On the Mount Kailas, with Parvati Devi by His side, Lord Siva was sitting in a hall
beautifully decorated by precious stones. At that time, Devi worshipped the Lord and requested Him to alter the name of Dakshayani given to her before, for being the daughter of Daksha. This Daksha was killed by Lord Siva for his disrespect and arrogance. On hearing this request Lord Siva ordained that Devi should be born as the daughter of Parvata Raj who was doing rigorous Tapas for getting a child. He also told Parvati that He would come over to her and marry her. Thus ordained,
Parvati Devi was born as the child of Parvata Raj and since her fifth year, began to do rigorous Tapas for being the bride of Lord Siva.
During the absence of Devi, when Lord Siva was alone, the sons of Brahma, who are sages Sanaka, Sanandana, Sanatana and Sanatkumara, came to have Darsana of Lord Siva and prostrated before Him. They entreated the Lord to teach them the way to remove Avidya and attain salvation. They expressed that in spite of the vast study of scriptures they had no internal peace and they were in need of learning the inner secrets, by knowing which they could attain salvation.
Lord Siva, hearing this appeal made by the sages, assumed the form of Dakshinamurti and remaining as the Guru Supreme, began to teach them the inner secrets by keeping Mouna and showing the Chinmudra by His hand. The sages began to meditate on the lines shown by the Lord
and attained the state of inexpressible and illimitable joy. Thus Lord Siva came to be known as Dakshinamurti. May the blessings of Lord Dakshinamurti be upon us all! May you all dive deep and joy the everlasting Peace and Bliss through His Grace!

Tripura Samhara

This occurs in the Karna Parva of the Mahabharata. In times of yore, there was a war
between the Devas and the Asuras. The Asuras were defeated in the battle. The three sons of the Asura, Taraka, wanted to take revenge on the Devas. They performed rigorous penance and obtained a boon from Brahma, the creator. By virtue of this boon, they could not be conquered by any one save somebody who could destroy their three castles by a single arrow.
They made three castles, one of gold in heaven, the second silver in air, and the third of iron on earth. They began to oppress the gods and the Rishis. Thereupon, all the gods made a complaint to Brahma. Brahma replied that no one save Mahadeva who knows Yoga and Sankhya, through particular penance, could vanquish these Asuras. All the gods approached Mahadeva and provided Him with a chariot out of all forms of the universe. They also supplied Him with a bow and arrow, the constituent parts of which were Vishnu, Soma and Agni. They requested Mahadeva to discharge
the arrow against the three castles. Brahma became the charioteer. Mahadeva discharged the arrow against the three castles. The three castles fell down in the twinkling of an eye. Then all the gods eulogised Mahadeva and departed to heaven.
Mahadeva said to the gods that He Himself could not destroy the Asuras, as they were very strong, but that they themselves would be able to vanquish with the help of half His strength. The gods replied that they could not bear half His strength and that He should take up the task with the help of half their strength. Mahadeva agreed to this. He became stronger than all the gods. Hence He was called Mahadeva or the great God.

Lord Siva Curses and Pardons Nakirar

Once, a Pandya king of Madurai felt that his queen’s hair had some kind of natural
fragrance. A doubt arose in his mind as to whether human hair could have natural fragrance, or could be rendered fragrant only through association with flowers or scents. He went to the Sangham or the Tamil Academy the next day, suspended a bag containing one thousand gold pieces and said to the poets that anyone who would write a poem clearing the doubt he entertained in his mind would get the gold pieces as a prize. Many poets composed poems but they were not able to satisfy the king.
Darumi, a Brahmin priest in the temple, was extremely poor. He requested Lord Siva thus: "O all-merciful Lord! I am very poor. I wish to marry now. Relieve me of my poverty. Help me to get these gold pieces now. I take refuge in Thee alone". Lord Siva gave him a poem and said: "Take this poem to the Sangham. You will get the gold pieces".
The king was immensely pleased with the song as it cleared his doubt, but the Sangham poets did not accept it. Nakirar, one of them, said that there was a flaw in the poem. The poor priest was greatly afflicted at heart. He came back to the temple, stood in front of the Lord and said: "O Lord! Why did You give me the poem which contained a flaw? Nobody will take You for the Lord.
I feel very much for this". The meaning of the poem is: "O fair-winged bee! You spend your time in gathering flower-dust. Do not speak out of love, but speak out of truth. Is there any among the flowers known to you that is more fragrant than the hair of this damsel who is most loving, is of the colour of the peacock and has beautiful rows of teeth!"
Thereupon, Lord Siva assumed the form of a poet, went to the Sangham and asked: "Which poet found out flaw in the poem?" Nakirar said: "It is I who said that there is a flaw." Lord Siva asked: "What is the flaw?" Nakirar said: "There is no flaw in the composition of words. There is flaw in the meaning." Lord Siva said: "May I know what defect is there in the meaning?" Nakirar said: "The hair of a damsel has no natural fragrance. It gets the fragrance from association with the
flowers." Lord Siva said: "Does the hair of Padmini also possess fragrance by association with the flowers?" Nakirar said, "Yes." Lord Siva said: "Does the hair of celestial damsels also possess fragrance by association with the flowers?" Nakirar replied, "Yes. Their hairs become fragrant by association with Mandara flowers." Lord Siva said: "Does the hair of Uma Devi who is on the left side of Lord Siva whom you worship possess fragrance by association with the flowers?" Nakirar replied: "Yes. Quite so."
Lord Siva slightly opened His third eye. Nakirar said: "I am not afraid of this third eye. Even if you are Lord Siva, even if you show eyes throughout your whole body, there is flaw in this poem." The fire from the third eye of Lord Siva fell upon Nakirar. Nakirar was not able to bear the heat. At once he jumped into the neighbouring lotus-tank to cool himself.
Then all the poets approached Lord Siva and said: "O Lord! Pardon Nakirar." Lord Siva appeared before Nakirar. Through the grace of Lord Siva his body was rendered cool. He repented for his mistake and said: "I pointed defect even for the hairs of Uma Devi. No one but the Lord can pardon me." He sang a song with intense devotion. Lord Siva entered the tank and brought him to the shore. Then Nakirar and other poets gave the purse of gold to Darumi.

Know Your Guru

Devotion to the Lord dawns in the heart of a man who has done virtuous actions in his
previous births without expectation of fruits and egoism or the idea of agency. Devotion leads to knowledge of the Self (Jnana) and through Jnana, he attains Moksha or the final emancipation. In days of yore, Virasindhu was the king of Kalinga country. He did severe Tapas, meditation and Yoga in his previous birth, but did not attain Moksha. He became a Yoga-Bhrashta as he had to enjoy the fruits of some residual Karmas in this last birth of a King. He took his birth as the son of a king. When he attained the proper age, he was crowned as the king of Kalinga. He ruled the kingdom for a period of ten years.
Owing to the force of previous spiritual Samskaras, and the grace of the Lord,
discrimination and dispassion dawned in his heart. He reflected within himself: "I am doing the same acts of eating, drinking and sleeping. My several forefathers who ruled the country, had been reduced to dust. I have no peace of mind despite my wealth and dominion. I should get a Guru and obtain initiation from him to get knowledge of the Atman and reach the abode of immortality and eternal bliss.
King Virasindhu sent invitation to all Pandits, Sannyasins, Sadhus and Mahatmas. He wrote in the letter thus: "I will give half of my dominion to that supreme Guru who will give me the right initiation and make me realise the Self. If he fails to do so he will be put in the prison."
Many Pandits and Sadhus saw the king. One gave him Taraka Mantra, another gave
Panchakshara, a third gave him Ashtakshara, but no one was able to satisfy the king. He put them all in the prison. He had initiation into these Mantras in his previous births.
King Virasindhu became very restless as he did not obtain his Guru. Lord Siva assumed the form of an ordinary coolie. He had a very black complexion. He wore some rags and appeared before the king. The king went in advance to receive him. Through the grace of the Lord, he came to know that this coolie was none other than the Lord. The coolie raised his hand towards the king and said "stop", and vanished immediately. The king understood that the Guru has commanded him to stop the mind and control its movements. The king closed his eyes, while he was standing, and did
not allow the mind to think of the sensual objects. He controlled all the modifications of the mind. It was easy for him as he had practised Yoga and meditation in his previous birth. He entered into Nirvikalpa Samadhi and became like a statue. He did not open his eyes.
The ministers were waiting in the Durbar Hall for hours together. King Virasindhu did not open his eyes for days together. Then the ministers reflected: The king is in Samadhi now. We do not know when he will return from the Samadhi. We will have to manage the affairs of the State."
They removed the ring from his finger and used it for putting the seal in the papers of the State. The king opened his eyes after six years, and asked the ministers: "Where is my Guru?" The ministers replied: "O venerable king! The Guru said a word to your majesty and vanished at once. You are standing here like a statue for the last six years. We are conducting the affairs of the state with the aid of your ring. Here is the seal of your ring in all the registers and papers."
The king was struck with awe and wonder. He thought within himself: "Six years have passed like a second. I enjoyed supreme bliss. I have no desire to rule the State after tasting the supreme bliss." He left the palace and entered the forest and sat in Samadhi.
The force of Yogic Samskaras of the king that was generated by the practice of Yoga in his previous birth, helped him in the attainment of the beatitude in this birth. Those who have not much piety and religious inclination in this birth should do Japa, Kirtan, meditation, and study of religious books. They should live in the company of sages. They will develop good religious Samskaras. This will be a valuable asset for them in the next birth. They will start the practice of Yoga in the next birth in the early age.
It is difficult to say in what form the Guru or the Lord will appear before you to initiate you.
He may come in the form of a leper as Sri Hanuman did, or in the form of an untouchable as Lord Krishna did, or in the form of a groom as Lord Siva did. The aspirants must be very careful and vigilant to detect the Lord in the various forms which He assumes.

Lord Siva Drinks Poison

Once, the Devas and the Asuras had a formidable fight for a very long period. Many Devas and Asuras died in the fight. The Devas thought that they should prolong their lives by drinking nectar and then continue the war. They approached Brahma with this desire in view. Brahma said: "This work cannot be done by me. It can be done only by Lord Vishnu." Thereupon, Brahma and the Devas approached Lord Hari in Kshirasagara. Lord Hari asked the Devas and Asuras to churn the ocean with the help of Mandaragiri as churning-rod and Vasuki, the serpent, as the rope. As they went on churning, poison (Halahala) came out first from the ocean. The terrible poison began to burn the people into ashes. The Devas, the Asuras and the Rishis began to fly away. Lord Vishnu was not able to destroy the poison. His body also became very black. He ran to Kailas along with the Devas and Brahma to see Lord Siva.
He reported to Lord Siva all that had happened. Thereupon, Lord Siva collected the poison and kept it as a drop in the palm of His hand and swallowed it. Then Lord Vishnu and Brahma requested Lord Siva to keep it in His neck as a mark of their protection. Lord Siva did it accordingly. Due to the effect of the poison His throat became blue. From that day onwards Lord Siva is called by the name ‘Nilakantha’ (blue-necked one) or ‘Kalakantha Murti’. Then Lord Siva said to them: "If you churn
again, you will get nectar and several other things." They all started again the churning of the ocean and obtained nectar and many other things. All the Devas drank the nectar and rejoiced heartily.

Lord Siva Rides on the Bull

Turning of Chatur-Yuga two thousand times, is a day of Brahma. Such thirty days make a month for him. Such twelve months make a year for him. Such hundred years make the full life of Brahma. The whole life-period of Brahma is a day for Lord Vishnu. After one hundred years, Lord Vishnu also will pass away or merge himself in Parabrahman. All the Andas will perish. On account of the heavy blowing of Prachanda Vayu, the seven oceans will ebb high and cover the whole world. Lord Siva alone will exist. He will burn everything into ashes through His fiery third eye and
then dance.
The Dharmadevata or the Lord of Virtue reflected within himself: "How can I attain
immortality? If I approach Lord Siva only, I can attain this." He assumed the form of a bull, went to Lord Siva and said: "My venerable Lord! Kindly accept me as Thy vehicle and thus protect me."
Lord Siva agreed to the humble request of the God of Dharma and said: "Conduct the
Dharma with four feet in the Krita Yuga, with the three feet in the Treta Yuga, with two feet in the Dvapara Yuga, and with one foot in the Kali Yuga. On account of My grace, you will be endowed with all splendour and powers. You will be always My vehicle. You will be one with Me."
When Lord Siva destroyed Tripuras or the three cities, Lord Vishnu assumed the form of a bull and supported Lord Siva.

Lord Siva Wears the Ganga on His Head

Once upon a time in Mount Kailas, Parvati closed the eyes of Lord Siva with her hands. Thereupon the sun, moon and fire did not shine forth. This caused terrible havoc in the world. All were enveloped by darkness for a long period. Lord Siva opened His third eye a bit. The sun, moon and fire began to shine again and all darkness vanished.
Parvati was frightened. She removed her hands and dropped down the perspiration from her fingers. This perspiration was turned into ten Gangas with countless branches. These rivers did much havoc to the world. Thereupon Lord Brahma, Vishnu and Indra ran to Lord Siva and requested Him to avert this catastrophe. Lord Siva felt compassionate and brought the whole waters in one hair of His matted locks.
Lord Brahma, Vishnu and Indra requested Lord Siva to give a little of the water of the Ganga for their worlds. Lord Siva gave them a little. They became Virajanadi in Vaikuntha, Manasa Tirtha in Satyaloka and Devaganga in Indraloka. King Bhagiratha brought down the Ganga from Brahmaloka to save the sixty thousand sons of Sagara.

Lord Siva’s Lila of Begging

The Rishis of Darukavana thought that there was no use in loving and adoring Lord Siva and they could attain Moksha through the performance of sacrifices. They left off worship of the Lord and did sacrifices vigorously.
Then Lord Siva said to Lord Hari: "Assume the form of Mohini and enter the abode of all Rishis in Daruka forest. They have no regard for Me now. They are treading the wrong path now. We should teach them a severe lesson. Excite their passion and delude them. Destroy their Vratas." He also put on the form of a mendicant-beggar.
Thereupon, Lord Hari assumed the form of Mohini and entered the dwelling places of the Rishis in Darukavana. All the Rishis lost their power of understanding and discrimination and followed Mohini under strong excitement of passion.
Lord Siva entered the Parnakutirs of the wives of the Rishis, sang the Srutis and hymns beautifully and roamed about as a mendicant-beggar. The wives of Rishis became excited and followed Lord Siva. They entreated Him in a variety of ways to satisfy them. Lord Siva multiplied Himself and appeared in the mind of each woman. All the wives of the Rishis enjoyed heartily.
They all brought forth in the morning eighteen thousand Rishis with matted locks, Danda and Kamandalu. They all prayed to Lord Siva. Lord Siva blessed them to do Tapas in the forest. The Rishis acted accordingly. The Rishis witnessed the condition of their wives and said: "We were deluded by the enchanting Mohini. The mendicant-beggar spoiled the chastity of our wives. Lo! how powerful is lust! Mysterious is Maya!"

Lord Siva Wears Trident, Deer, Etc.

The Rishis of Darukavana performed a Yajna to destroy Lord Siva.Acruel tiger came out of the fire. They commanded the tiger to kill Lord Siva. Lord Siva killed the tiger and wore the skin around His waist. Then they created a trident, to kill the Lord. Lord Siva wore it in His hand as His instrument. Then they created a deer with sharp horns, to kill the Lord. Lord Siva wore it in His left hand.
Later on they created countless black cobras to kill the Lord. Lord Siva wore them as His ornaments. Then they created countless Bhuta Ganas to kill the Lord. Lord Siva made them as His army. Then they created a Damaru to kill the Lord. Lord Siva wore it in His hand. Then they created an Asura, Muyalaka, to kill the Lord. Muyalaka marched with the Yajna fire to destroy Lord Siva.
Lord Siva held the fire as Malu in His hand and kept the Asura under His feet.

Lord Siva Has Uma on His Left

After the Samhara was over, Lord Brahma born of the grace of Lord Siva thought of
creating all beings. He created Sanaka, Sanandana, Sanatkumara and Sanatsujata. They did not enter the life of householders. They developed wisdom and became great Yogis. Lord Brahma went to Vaikuntha and saw Lord Hari and said to Him: "O venerable Lord! I am not able to continue the creation. Sanaka, Sanandana, etc., have become Yogis. They do not wish to become householders. Kindly suggest to me a way to continue my work of creation." Lord Vishnu said: "This is not in my power. Let us go to Lord Siva who abides in Kailasa."
Brahma and Vishnu saw the Lord of Kailasa and said to Him: "O God of gods! The creative work of Brahma has been stopped as the four Kumaras have become Yogis. Kindly bless him to continue his creative work."
Lord Siva looked at the left side of His chest. Uma took Her birth from Lord Siva’s left side. Lord Siva said to them: "Now there is no difficulty in creation. It will continue without any hitch."
Thereupon Brahma and Vishnu repaired to their respective abodes. Then Lord Brahma created the worlds through the grace of Lord Siva. Men and women lived together happily and brought forth offsprings. The whole appearance is Saktimaya. Lord Siva witnesses Prakriti’s activities.

Lord Siva Wears Elephant’s Skin

In days of yore, Gajasura did severe penance. Brahma appeared before him and asked him: "O Gajasura! I am pleased with your penance. What boon do you want?" Gajasura said: "O venerable Lord! Give me prowess and inexhaustible wealth." "I have given you what you desired. But if you fight against Lord Siva, you will lose your boon." Then Lord Brahma vanished. Thereupon, Gajasura did Digvijaya, and defeated Devas and Indra. He troubled the Munis and the Rishis also. They repaired to Banares and fell at the feet of Lord Visvanatha and said: "Gajasura is trying to kill us. Protect us. O Lord! There is no other refuge for us."
Gajasura attacked Lord Visvanatha also. The Lord killed the Asura, tore the skin and wore it as His garment. Then the Devas and the Rishis praised the Lord and became happy.

Lord Siva the Fuel Seller

Varaguna Pandian was the king of Pandya kingdom. His capital was at Madurai. He was like Indra. Yemanathan, skilled in Vina, came to his Durbar from Northern India. He played thrilling songs on Vina. The king appreciated Yemanathan’s music, gave him rich presents and kept him in a separate bungalow. Yemanathan was very much puffed up owing to his skill in music.
Varaguna Pandian understood that Yemanathan was proud of his knowledge of music. He called his Durbar-musician Bhanabhadra and said to him: "O Bhadra! Will you be able to attain victory over the new musician Yemanathan?" Bhanabhadra replied: "I can certainly defeat him through your grace and the blessings of Lord Somasundara of Madurai." The king said: "Well then, come tomorrow and exhibit your skill in music."
The disciples of Yemanathan roamed about in all the streets and lanes of Madurai, played on Vina and vigorously advertised about their skill in music. Bhanabhadra heard this and reflected within himself: "These disciples are very efficient in music and Vina. If the disciples possess such knowledge, what must be the splendour and glory of their Guru! How can I attain victory over this master-musician?" Then he prayed to Lord Siva: "Kindly help me now to defeat Yemanathan. I am in need of Thy grace."
Then the Lord assumed the form of a wood-cutter, wore a rag around his body and torn shoes on his feet. He had a Vina in his hand and a bundle of fuel on his head. He went to the house where Yemanathan was living and sat on the verandah. He took his Vina and played in a marvellous manner. He sang beautifully along with Vina.
Yemanathan was struck with wonder when he heard the wonderful music. He came out and asked the fuel-seller: "O fuel-seller! Who are you?" The fuel-seller replied: "I am one of the disciples and a servant of Bhanabhadra, the Durbar-singer of Varaguna Pandian. He has many disciples. As I became old, my master abandoned me and told me that I am unfit for singing."
Yemanathan requested the fuel-seller to sing again. He sang again Satari Raga which
melted the heart of Yemanathan. Lord Siva, who acted the part of fuel-seller, vanished with his bundle of fire-wood.
Yemanathan thought within himself: "I have not heard this Satari Raga till now. It is
Devaraga. If this old man can sing this Raga in such a beautiful manner, what must be the knowledge and glory of his master! Surely God only ought to have taught him this Raga. I cannot stand before Bhanabhadra. Let me leave this place at once." Yemanathan’s heart was filled with fear and shame. He left all the things and left the house at midnight along with his disciples.
Lord Somasundara appeared in the dream of Bhanabhadra and said: "Do not be afraid. I put on the form of fuel-seller, sat on the verandah of the house in which Yemanathan lived and played on the Vina. He was struck with wonder and ran away at midnight. Be at ease now."
Bhanabhadra got up in the morning, went to the temple at Madurai and worshipped Lord Somasundara. Then he went to the Durbar of Varaguna Pandian. The king sent a servant to call Yemanathan. The servant searched him in several places. He was not able to find out the new musician. The neighbours of the house in which Yemanathan lived said: "One fuel-seller came and sang. The new singer left the place at midnight. This only we know." The servant reported the matter to the king. The king said to Bhanabhadra: "Could you tell me what you did after leaving me?" Bhanabhadra told the king: "My venerable Lord! I went to my house and prayed to Lord Somasundara to bless me. He appeared in my dream and said: ‘I put on the form of a fuel-seller, sang Satari Raga in the house of Yemanathan. I drove him away.’ I at once woke up. This is what happened."
Varaguna Pandian came to know that this was the Lila of Lord Siva. He admired the
devotion of Bhadra and gave him rich presents. He said to Bhadra: "The Lord who made Brahma and the other Devas His servants, became your servant and blessed you. We are all your servants only. I am your servant. In future sing the praise of Lord Somasundara always." Bhanabhadra rejoiced heartily. He was ever devoted to Lord Somasundara.

The Twentyfive Lilas of Lord Siva

The following are the 25 Lilas (sportive plays) or manifestations of Lord Siva:
1. Wearing of moon on the head, 2. Living with Uma Devi, 3. Riding on ox, 4. Tandava dance with Kali, 5. Marriage with Parvati, 6. Begging, 7. Burning of Manmatha or the God of Love, 8. Victory over Yama or the God of Death, 9. Burning of Tripuras, 10. Killing of Jalandarasura, 11. Killing of Gajasura, 12. Incarnation of Virabhadra, 13. Harihara, 14. Ardhanarisvara, 15. Transforming into Kirata, (hunter), 16. Assuming the form of Kankala, 17. Blessing Chandisvara, 18. Drinking poison, 19. Giving of Chakra to Lord Vishnu, 20. Destroying of obstacles, 21. Having sons of Uma Devi with Him, 22. Becoming Ekapada Rudra, 23. Being in easy pose (Sukhasana), 24. Assuming the form of Dakshinamurti, and 25. Assuming Linga form.

http://www.dlshq.org/download/lordsiva.pdf

Abhanga

2009-11-11T17:26:00.009Z

[A Marathi-language abhanga, translated into English, written by Sri Nisargadatta Maharaj, and sung daily as part of the morning bhajan session of songs and chants:]

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Thy Presence fills every nook and corner of the whole universe
O Auspiciousness! Where can I invoke thee?
You are everywhere, world’s refuge
Can a special role be given?
The holy Ganges flows from consciousness…
Thy feet—how to give obeisance!
O Purity! Marble-white complexioned
Can oblations wash a speck?
O Untainted! What can taint thee?
Cool waters drench not the heat absorbent
Sandalwood disappears in your calm
When endless sky covers thee
Garments are unnecessary—O Love!
Knowing the very ocean of wisdom
Needless, the sacred thread of knowledge
Precious jewels—ruby, pearly, amethyst
Fade, as thou art Lord, gloss of all
When thou art the fragrance, blossoming
Flower garlands, can they adorn thee?
When all appeased, will hunger, thirst remain
Since there is only
Finis...finis...finis!
Thou are all-pervading! Where to circumambulate?
The Vedas have negated all description
How can I invoke thee?
The lustrous sun-light fades before thee
What of the camphor flame? [used in the arati-worship rite]
No place for any immersion [in holy water-tanks in temples]
Since you fill all surroundings.
All desire to worship thee is banished
The concept of you being God and I being devotee has vanished.
This is my invisible spontaneous prayer
I got the light of understanding regarding the worship of thy feet
Glory—thy nature!

- - - - -

Jnana Yoga

2009-11-10T21:13:00.003Z

By
SRI SWAMI SIVANANDA

INTRODUCTION

Jnana is knowledge. To know Brahman as one's own Self is Jnana. To say, "I am Brahman, the pure, all-pervading Consciousness, the non-enjoyer, non-doer and silent witness," is Jnana. To behold the one Self everywhere is Jnana.

Ajnana is ignorance. To identify oneself with the illusory vehicles of body, mind, Prana and the senses is Ajnana. To say, " I am the doer, the enjoyer, I am a Brahmin, a Brahmachari, this is mine, he is my son," is Ajnana. Jnana alone can destroy Ajnana, even as light alone can remove darkness.

Brahman, the Supreme Self, is neither the doer of actions nor the enjoyer of the fruits of actions. The creation, preservation and destruction of the world are not due to Him. They are due to the action of Maya, the Lord's energy manifesting itself as the world-process.

Just as space appears to be of three kinds - absolute space, space limited by a jar, and space reflected in the water of a jar, - so also there are three kinds of intelligence. They are absolute intelligence, intelligence reflected in Maya, and intelligence reflected in the Jiva (the individual soul). The notion of the doer is the function of intelligence as reflected in the intellect. This, together with the notion of Jiva, is superimposed by the ignorant on the pure and limitless Brahman, the silent witness.

The illustration of space absolute, space limited by a jar and space reflected in water of a jar, is given to convey the idea that in reality Brahman alone is. Because of Maya, however, It appears as three.

The notion that the reflection of intelligence is real, is erroneous, and is due to ignorance. Brahman is without limitation; limitation is a superimposition on Brahman.

The identity of the Supreme Self and the Jiva or reflected self is established through the statement of the Upanishad 'Tat Tvam Asi' - 'That Thou Art'. When the knowledge of the identity of the two arises, then world problems and ignorance, with all their offshoots, are destroyed and all doubts disappear.

Self-realization or direct intuitive perception of the Supreme Self is necessary for attaining freedom and perfection. This Jnana Yoga or the path of Wisdom is, however, not meant for the masses whose hearts are not pure enough and whose intellects are not sharp enough to understand and practice this razor-edge path. Hence, Karma Yoga and Upasana (Bhakti) are to be practiced first, which will render the heart pure and make it fit for the reception of Knowledge.

BRAHMAN AND MAYA

Brahman is Sat, the Absolute, Reality. That which exists in the past, present and future; which has no beginning, middle and end; which is unchanging and not conditioned by time, space and causation; which exists during the waking, dream and deep sleep states; which is of the nature of one homogeneous essence, is Sat. This is found in Brahman, the Absolute. The scriptures emphatically declare: "Only Sat was prior to the evolution of this universe."

This phenomenal universe is unreal. Isvara created this universe out of His own body (Maya), just as a spider creates a web from its own saliva. It is merely an appearance, like a snake in a rope or like silver in mother-of-pearl. It has no independent existence.

It is difficult to conceive how the Infinite comes out of Itself and becomes the finite. The magician can bring forth a rabbit out of a hat. We see it happening but we cannot explain it; so we call it Maya or illusion.

Maya is a strange phenomenon which cannot be accounted for by any law of Nature. It is incapable of being described. Its relation to Brahman is like that of heat to fire. The heat of fire is neither one with it nor different from it.

Does Maya really exist or not ? The Advaitin gives this reply: "This inscrutable Maya cannot be said either to exist or not to exist".

If we know the nature of Brahman, then all names, forms and limitations fall away. The world is Maya because it is not the essential truth of the infinite Reality - Brahman. Somehow the world exists and its relation to Brahman is indescribable. The illusion vanishes through the attainment of knowledge of Brahman. Sages, Rishis and scriptures declare that Maya vanishes entirely as soon as knowledge of the Supreme Self dawns.

Brahman alone really exists. The Jiva, the world and this little "I" are false. Rise above names and forms and kill the false egoism. Go beyond Maya and annihilate ignorance. Constantly meditate on the Supreme Brahman, your divine nature.

The world is unreal when compared to Brahman. It is a solid reality to a worldly and passionate man only. To a realized sage it exists like a burnt cloth. To a Videhamukta (disembodied sage) it does not exist at all. To a man of discrimination it loses its charm and attraction.

Do not leave the world to enter a forest because you now read that the world is unreal. You will be utterly ruined if you do this without proper qualifications. Be first established in the conviction that the world is unreal and Brahman alone is real. This will help you to develop dispassion and a strong yearning for liberation. Stay in the world but be not worldly; strive for liberation by the practice of Sadhana Chatushtaya.

SADHANA CHATUSHTAYA

Jnana Yoga of Brahma Vidya or the science of the Self is not a subject that can be understood and realized through mere intellectual study, reasoning, ratiocination, discussion or arguments. It is the most difficult of all sciences.

A student who treads the path of Truth must, therefore, first equip himself with Sadhana Chatushtaya - the "four means of salvation". They are discrimination, dispassion, the sixfold qualities of perfection, and intense longing for liberation - Viveka, Vairagya, Shad-Sampat and Mumukshutva. Then alone will he be able to march forward fearlessly on the path. Not an iota of spiritual progress is possible unless one is endowed with these four qualifications.

These four means are as old as the Vedas and this world itself. Every religion prescribes them; the names differ from path to path but this is immaterial. Only ignorant people have the undesirable habit of practicing lingual warfare and raising unnecessary questions. Pay no attention to them. It is your duty to try to eat the fruit instead of wasting time in counting the leaves of the tree. Try now to understand these four essential requisites for salvation.

Viveka is discrimination between the real and the unreal, between the permanent and the impermanent, between the Self and the non-Self. Viveka dawns in a man through the Grace of God. The Grace can come only after one has done unceasing selfless service in countless births with the feeling that he is an instrument of the Lord and that the work is an offering to the Lord. The door to the higher mind is flung open when there is an awakening of discrimination.

There is an eternal, changeless principle amidst the ever-changing phenomena of this vast universe and the fleeting movements and oscillations of the mind.

The aspirant should separate himself also from the six waves of the ocean of Samsara - birth and death, hunger and thirst, and exhilaration and grief. Birth and death belong to the physical body; hunger and thirst belong to Prana; exhilaration and grief are the attributes of the mind. The Soul is unattached. The six waves cannot touch Brahman which is as subtle as the all-pervading ether.

Association with saints and study of Vedantic literature will infuse discrimination in man. Viveka should be developed to the maximum degree. One should be well established in it.

Vairagya is dispassion for the pleasures of this world and of heaven. The Vairagya that is born of Viveka is enduring and lasting. It will not fail the aspirant. But the Vairagya that comes temporarily to a woman when she gives birth to a child or when one attends a funeral at a crematorium, is of no use. The view that everything in the world is unreal causes indifference to the enjoyments of this world and the heaven-world also. One has to return from heaven to this plane of existence when the fruits of good works are all exhausted. Hence they are not worth striving for.

Vairagya does not mean abandoning one's social duties and responsibilities of life. It does not mean abandoning the world, for life in a solitary cave of the Himalayas. Vairagya is mental detachment from all worldly objects. One may remain in the world and discharge all duties with detachment. He may be a householder with a large family, yet at the same time he may have perfect mental detachment from everything. He can do spiritual Sadhana amidst his worldly activities. He who has perfect mental detachment in the world is a hero indeed. He is better than a Sadhu living in a Himalayan cave, for the former has to face innumerable temptations every moment of his life.

The third requisite is Shad-Sampat, the sixfold virtue. It consists of Sama, Dama, Uparati, Titiksha, Sraddha and Samadhana. All these six qualities are taken as one because they are calculated to bring about mental control and discipline, without which concentration and meditation are impossible.

1. Sama is serenity or tranquillity of mind which is brought about through the eradication of desires.
2. Dama is rational control of the senses.
3. Uparati is satiety; it is resolutely turning the mind away from desire for sensual enjoyment. This state of mind comes naturally when one has practiced Viveka, Vairagya, Sama and Dama.
4. Titiksha is the power of endurance. An aspirant should patiently bear the pairs of opposites such as heat and cold, pleasure and pain, etc.
5. Sraddha is intense faith in the word of the Guru, in Vedantic scriptures and, above all, in one's own self. It is not blind faith but is based on accurate reasoning, evidence and experience. As such, it is lasting, perfect and unshakable. Such a faith is capable of achieving anything.
6. Samadhana is fixing the mind on Brahman or the Self, without allowing it to run towards objects. The mind is free from anxiety amid pains and troubles. There is stability, mental poise and indifference amid pleasures. The aspirant has neither like nor dislikes. He has great inner strength and enjoys unruffled peace of mind, due to the practices of Sama, Dama, Uparati, Titiksha and Sraddha.

Mumukshutva is intense desire for liberation or deliverance from the wheel of births and deaths with its concomitant evils of old age, disease, delusion and sorrow. If one is equipped with the previous three qualifications (Viveka, Vairagya and Shad-Sampat), then the intense desire for liberation will come without any difficulty. The mind moves towards the Source of its own accord when it has lost its charm for external objects. When purification of mind and mental discipline are achieved, the longing for liberation dawns by itself.

The aspirant who is endowed with all these four qualification should then approach the Guru who will instruct him on the knowledge of his real nature. The Guru is one who has a thorough knowledge of the scriptures and is also established in that knowledge in direct experience. He should then reflect and meditate on the inner Self and strive earnestly to attain the goal of Self-realization.

A Sadhaka should reflect and meditate. Sravana is hearing of Srutis, Manana is thinking and reflecting, Nididhyasana is constant and profound meditation. Then comes Atma-Sakshatkara or direct realization.

THE SEVEN STAGES OF JNANA

There are seven stages of Jnana or the seven Jnana Bhumikas. First, Jnana should be developed through a deep study of Atma Jnana Sastras and association with the wise and the performance of virtuous actions without any expectation of fruits. This is Subheccha or good desire, which forms the first Bhumika or stage of Jnana. This will irrigate the mind with the waters of discrimination and protect it. There will be non-attraction or indifference to sensual objects in this stage. The first stage is the substratum of the other stages. From it the next two stages, viz., Vicharana and Tanumanasi will be reached. Constant Atma Vichara (Atmic enquiry) forms the second stage. The third stage is Tanumanasi. This is attained through the cultivation of special indifference to objects. The mind becomes thin like a thread. Hence the name Tanumanasi. Tanu means thread - threadlike state of mind. The third stage is also known by the name Asanga Bhavana. In the third stage, the aspirant is free from all attractions. If any one dies in the third stage, he will remain in heaven for a long time and will reincarnate on earth again as a Jnani. The above three stages can be included under the Jagrat state. The fourth stage is Sattvapatti. This stage will destroy all Vasanas to the root. This can be included under the Svapana state. The world appears like a dream. Those who have reached the fourth stage will look upon all things of the universe with an equal eye. The fifth stage is Asamsakti. There is perfect non-attachment to the objects of the world. There is no Upadhi or waking or sleeping in this stage. This is the Jivanmukti stage in which there is the experience of Ananda Svaroopa (the Eternal Bliss of Brahman) replete with spotless Jnana. This will come under Sushupti. The sixth stage is Padartha Bhavana. There is knowledge of Truth. The seventh stage is Turiya, or the state of superconsciousness. This is Moksha. This is also known by the name Turiyatita. There are no Sankalpas. All the Gunas disappear. This is above the reach of mind and speech. Disembodied salvation (Videhamukti) is attained in the seventh stage.

Remaining in the certitude of Atma, without desires, and with an equal vision over all, having completely eradicated all complications of differentiations of 'I' or 'he', existence or non-existence, is Turiya.

PRACTICAL HINTS

Purify the Chitta by doing Nishkama Karma for twelve years. The effect of Chitta Suddhi is the attainment of Viveka and Vairagya. Acquire the four qualifications (Sadhana Chatushtaya), - Viveka, Vairagya, Shad Sampat and Mumukshuttva. Then approach a Guru. Have Sravana, Manana and Nididhyasana. Study carefully and constantly the twelve classical Upanishads and Yoga Vasishtha. Have a comprehensive and thorough understanding of the Lakshyartha or indicative (real) meaning of the Maha-Vakya 'Tat Tvam Asi'. Then, constantly reflect over this real meaning throughout the twenty-four hours. This is Brahma-Chintana or Brahma-Vichara. Do not allow any worldly thoughts to enter the mind. Vedantic realization comes not through mere reasoning but through constant Nididhyasana, like the analogy of Brahmarakita Nyaya (caterpillar and wasp). You get Tadakara, Tadrupa, Tanmaya, Tadiyata, Talleenata (Oneness, identity).

Generate the Brahmakara Vritti from your Sattvic Antahkarana through the influence of reflection on the real meaning of the Maha-Vakyas, 'Aham Brahma Asmi' or 'Tat Tvam Asi'. When you try to feel that you are infinity, this Brahmakara Vritti is produced. This Vritti destroys Avidya, induces Brahma Jnana and dies by itself eventually, like Nirmal seed which removes sediment in the water and itself settles down along with the mud and other dirty matter.

Retire into your meditation chamber. Sit on Padma, Siddha, Svastika or Sukha Asana to begin with. Relax the muscles. Close the eyes. Concentrate on or gaze at the Trikute, the space between the two eyebrows. Repeat 'Om' mentally with Brahma-Bhavana. This Bhavana is a sine qua non, very very important. Silence the conscious mind. Repeat mentally, feel constantly:

All-pervading ocean of Light I am OM OM OM
Infinity I am OM OM OM
All-pervading infinite Light I am OM OM OM
Vyapaka Paripoorna Jyotirmaya Brahman I am OM OM OM
Omnipotent I am OM OM OM
Omniscient I am OM OM OM
All Bliss I am OM OM OM
Satchidananda I am OM OM OM
All purity I am OM OM OM
All glory I am OM OM OM

All Upadhis (limiting adjuncts such as body, mind, etc.,) will be sublated. All Granthis (knots of heart, viz., Avidya, Kama and Karma - ignorance, desire and action) will be cut asunder. The thin veil, Avarana, will be pierced. The Pancha Kosha Adhyasa (superimposition) will be removed. You will rest doubtless in Satchidananda state. You will get highest Knowledge, highest Bliss, highest Realization and highest end of life. 'Brahma Vit Brahmaiva Bhavati'. You will become Suddha Satchidananda Vyapaka Paripoorna Brahman. Nasti Atra Samsayah', there is no doubt of that.

There is no difficulty at all in Atma-Darshan, in Self-Realization. You can have this within the twinkling of an eye as Raja Janaka had, before you can squeeze a flower with fingers, within the time taken for a grain to fall when rolled over a pot. You must do earnest, constant and intense practice. You are bound to succeed in two or three years.

Now-a-days there are plenty of 'Talking Brahman'. No flowery talk or verbosity can make a man Brahman. It is constant, intense, earnest Sadhana and Sadhana alone can give a man direct Aparoksha Brahmic realization (Svanubhava or Sakshatkara) wherein he sees Brahman just as he sees the solid white wall in front of him and feels Brahman, just as he feels the table behind him. Practice, practice, practice and become established in Brahman.

Amrita Gita

2009-10-20T14:26:00.005Z

SRI SWAMI SIVANANDA

PUBLISHERS’ PREFACE

AMRITA GITA or the Song of Immortality is a boon to seekers after Truth. It fulfils the
long-felt need of aspirants who were eager to have in a nutshell the essentials of Yoga Sadhana, the
fundamentals of spiritual life, the very cream of the scriptures, which they could read or recite daily.
AMRITA GITA is a Scripture for the Sadhaka’s Svadhyaya. Sri Swami Sivanandaji
Maharaj has, in his inimitable characteristic style, summarised in this small book the very essence
of all religious teaching, and he has strung together a garland of very powerful Yoga-assertions that
will at once elevate and inspire the reader.
AMRITA GITA tells you what you ought to know and what you ought to practise. Amrita
Gita points to you the Path to Immortality. Daily study of this precious scripture, especially in
Brahmamuhurta before the morning meditation, is bound to awaken the spiritual forces lying
dormant in the reader, to goad him to more and more intense spiritual Sadhana, and ultimately to
take him to the realms of Immortality.

—THE DIVINE LIFE SOCIETY

CONTENTS

o PUBLISHERS’ PREFACE
o Hatha Yoga
o Karma Yoga
o Japa Yoga
o Nada Yoga
o Bhakti Yoga
o Raja Yoga
o Jnana Yoga
o Adhyatma Yoga
o Kundalini Yoga
o Mantra Yoga

Adhyaya I

HATHA YOGA

1. Hatha means any tenacious practice till the object or end is achieved. "Ha" and "tha" mean the
union of the Sun and the Moon, union of Prana and Apana Vayus.
2. Hatha Yoga concerns with the body and the Prana. It helps to control the body and the Prana,
through Asanas and Pranayama.
3. Hatha Yoga itself is not the goal. Meditation helps you to attain Samadhi or Superconscious
State.
4. The practice of Hatha Yoga awakens the Kundalini Sakti that lies dormant in the Muladhara
Chakra.
5. There are Six Chakras or lotuses in the body. They are Muladhara (near the anus), Svadhisthana
(midway between Muladhara and Manipura which is in the navel). Anahata Chakra in the heart,
Vishuddha in the neck and Ajna in the space between the two eyebrows and Sahasrara or the
thousand-petalled lotus (Chakra) in the crown of the head.
6. Sushumna rises through all the Chakras. Kundalini passes through the Chakras and joins with
Lord Siva in the Sahasrara.
7. Learn the Asanas, Pranayama, Bandhas, Mudras and the Shad Kriyas under an expert Hatha
Yogi.
8. Ida, Pingala and Sushumna are the three important Nadis in the body.
9. Ida is the Chandra-Nadi. It cools the body. It flows through the left nostril.
10. Pingala is the Surya-Nadi. It heats the body. It flows through the right nostril.
11. Sushumna Nadi flows through both nostrils. It helps meditation. It is Agni-Nadi.
12. Attain good health through the practice of Yoga Asanas and Pranayama. Without good health,
how can you earn, how can you succeed in any undertaking, how can you sit for meditation?
13. Practise Yoga Asanas and Pranayama on an empty stomach in the early morning.
14. Be moderate in eating and sleeping. Then alone can you have success in Hatha Yoga.
15. Be regular in your practice. Regularity is of paramount importance.
16. Drink a tumbler of milk after finishing the Asanas.
17. Wait for half an hour after finishing Asanas for taking a bath.
18. Do Asanas first and then practise Pranayama.
19. Spend half an hour daily in the practice of Asanas and Pranayama. This will give you health,
vim, vigour and vitality. This will remove all diseases.
20. Dhauti (cleansing of stomach with a piece of cloth), Basti (drawing up of water through anus),
Neti (cleansing of nostrils with the help of a thread), Nauli (manipulation of the abdominal
muscles), Trataka (gazing on an object), Kapalabhati (a kind of Pranayama)—are the Shad
Kriyas of Hatha Yoga.
21. Sirshasana is the king of all Asanas. It strengthens the brain and the brain-centres and improves
memory, and helps Brahmacharya.
22. Sarvanga, Hala and Ardhamatsyendra Asanas make the spine elastic. Sarvanga develops
thyroid gland and bestows good health. It helps Brahmacharya and gives longevity.
23. Paschimottanasana reduces fat and helps digestion. So does Mayurasana.
24. Bhujanga, Salabha and Dhanur Asanas remove constipation and muscular rheumatism of the
back.
25. Relax all the muscles through Savasana. Do this Asana in the end.
26. Ujjayi, Sitkari, Sukha-Purvaka, Suryabheda are other kinds of Pranayama. Through the practice
of these Pranayamas Kevala-Kumbhaka results.
27. Puraka is inhalation of breath; Rechaka is exhalation; Kumbhaka is retention. Kumbhaka gives
you longevity and energy.
28. Sitali Pranayama cools your body and purifies the blood. Bhastrika warms your body and
removes asthma and consumption.
29. Practise Bhandatraya Pranayama. It includes Mula-Bandha or contraction of anus,
Jalandara-Bandha or chin-lock and Uddiyana-Bandha, drawing the belly backwards at the end
of exhalation.
30. Maha Mudra is an important Mudra. This removes piles, enlargement of spleen, indigestion,
constipation.
31. Practise Yoga-Mudra daily. This is a good exercise for the abdominal organs.

THUS ENDS HATHA YOGA

Adhyaya II

KARMA YOGA

1. Work is worship of the Lord.
2. Karma Yoga is the Yoga of selfless action, without agency and expectation of fruits.
3. Karma Yoga removes the impurities of the mind. It is a potent purifier of the heart.
4. Karma Yoga prepares the mind for the reception of Divine Light, Divine Grace, and Divine
Knowledge.
5. See God in every face. Behold the Lord in all creatures.
6. Share what you have with others. Serve the saints and sages.
7. Serve the sick. Serve the poor. Serve your parents. Serve your motherland. Serve humanity in
general.
8. Scrutinise always your inner motives. Destroy selfish motives.
9. Work without egoism. Cultivate the Nimitta-Bhava. Feel you are an instrument in the hands of
the Lord.
10. Surrender always your actions and their fruits to the Lord.
11. Have equal vision and balanced mind in pleasure and pain, gain and loss, success and failure.
12. Develop nicely adaptability. Serve always with Atma-Bhava and Narayana-Bhava.
13. Sing Sitaram, Radheshyam or Hare Rama while you work. Remember the Lord always.
14. Give up Abhimana of all sorts. Kill the Vairagya-abhimana, Seva-abhimana, Tyagi-abhimana,
Kartritva-abhimana, male-female-abhimana, and doctor-judge-abhimana.
15. Do not expect even thanks or appreciation for your work.
16. Do actions as your duty, duty for duty’s sake.
17. Never say: "I have helped that man." Feel and think: "That man gave me an opportunity to
serve."
18. Watch for opportunities for service. Never miss even a single opportunity.
19. Cultivate amiable, loving, social nature, generosity, catholic nature. Kill selfishness. Control
the senses, practise self-restraint, tolerance, sympathy and mercy. These are the qualifications
of a Karma Yogi.
20. Bear insult, injury, harsh words, criticism, heat and cold.
21. If you are a doctor, treat the poor free of charge. If you are an advocate, plead for the poor. If you
are a teacher or a professor, give free tuition to poor boys. Give them books free.
22. Keep Twelve Tissue Remedies or some household remedies and treat the poor.
23. If anyone is suffering from acute pain, shampoo the painful part. Feel you are shampooing the
body of the Lord.
24. Do not make any difference between menial and respectable work.
25. Keep always some small coins in your pocket and distribute them to the poor and the decrepit.
26. Feed the poor. Clothe the naked. Comfort the distressed. Remove glass pieces from the road.
27. There are three kinds of Karma, viz., Sanchita, Prarabdha and Agami or Kriyamana.
28. Sanchita is the accumulated storehouse of actions of previous births. Prarabdha is that part of
Karma which has given rise to your present birth. Agami is current action.
29. Sanchita is destroyed by Brahma-Jnana. You will have to enjoy the Prarabdha. Agami has no
binding force as there is no agency or egoism in the sage.
30. Do not be attached to the work itself. You must be able to give it up at any moment.
31. As you sow, so you reap. Virtue gives you happiness. Vice gives you pain.
32. You are the master of your destiny. You sow an action, reap a habit. You sow a habit, reap a
character; you sow your character and reap a destiny. Destiny is your own making. Abandon
desires and change your mode of thinking. You can conquer destiny.
33. Think you are man; man will you become. Think you are Brahman; Brahman will you become.
This is the immutable divine law.
34. If there is no agency, if there is no selfish motive, action becomes an inaction. You are not bound
by an action.
35. Sastras and saints and your own pure, clean conscience will point out to you what is right, what
is wrong. Follow them and do the right.
36. An egoistic man alone thinks: "I am the doer." Really it is the Guna or Prakriti or the sense that
does the action. Atman is actionless, Akarta, Nishkriya.
37. Practise your Svadhanna, your Varnashrama Dharma unselfishly, without egoism. You will
attain purification of heart. Knowledge of Brahman will dawn in your heart.

THUS ENDS KARMA YOGA

Adhyaya III

JAPA YOGA

1. In this Iron Age, Japa Yoga is an easy way for attaining God-realisation.
2. Japa is the repetition of any Mantra or Name of the Lord with Bhava and feeling.
3. Japa removes the impurities of the mind, destroys sins and brings the devotee face to face with the
Lord.
4. Every Name is filled with countless powers; just as fire has the natural property of burning things,
so also the Name of God has the power of burning the sins and desires.
5. Sweeter than all sweet things, more auspicious than all good things, purer than all pure things, is
the Name of the Lord.
6. Name of the Lord is a boat to cross this Samsara. It is a weapon to destroy the mind.
7. The repetition of the Mantra again and again generates great spiritual force and momentum and
intensifies the spiritual Samskaras or impressions.
8. Mananaat Trayate iti Mantrah: By the Manana, constant thinking or recollection, one is released
from the round of birth and death; so it is called Mantra.
9. Repetition of Mantra raises vibrations. Vibrations give rise to definite forms. Repetition of Om
Namah Sivaya gives rise to the form of Lord Siva in the mind; repetition of Om Namo
Narayanaya gives rise to the form of Lord Hari.
10. The glory of the Name of God cannot be established through reasoning and intellect. It can
certainly be experienced or realised, only through devotion, faith and constant repetition.
11. Japa is of three kinds, viz., Manasic Japa, Upamsu Japa or humming, and Vaikhari Japa, loud
and audible Japa.
12. Mental repetition of Japa, Manasic Japa, is more powerful than loud Japa.
13. Get up at 4 a.m. and do the Japa for two hours. Brahmamuhurtha is most favourable for Japa and
meditation.
14. If you cannot take a bath, wash your hands, feet, face and body, and sit for Japa.
15. Face north or east when sitting. This enhances the efficacy of the Japa.
16. Sit on a Kusha-grass seat or deer-skin or rug. Spread a white cloth over it. This conserves
body-electricity.
17. Do some prayer before starting the Japa.
18. Have a steady pose. Have Asana-Jaya or conquest over Asana. You must be able to sit in Padma,
Siddha or Sukha Asana for three hours at a stretch.
19. When you repeat the Mantra, have the feeling or mental attitude that the Lord is seated in your
heart, that Sattva or purity is flowing from the Lord to your mind, that the Mantra purifies your
heart, destroys desires and cravings and evil thoughts.
20. Do not do the Japa in a hurried manner, just as a contractor tries to finish his work in a hurried
way. Do it slowly with Bhava, one-pointedness of mind and single-minded devotion.
21. Pronounce the Mantra distinctly and without mistakes. Do not repeat it too fast or too slow.
22. Use not the index finger while rolling the beads. Use the thumb, the middle and the ring fingers.
When counting of one Mala is over, revert it and come back again. Cross not the Meru. Cover
your hand with a towel.
23. Be vigilant. Keep an alert attention during Japa. Stand up and do the Japa when sleep tries to
overpower you.
24. Resolve to finish a certain minimum number of Malas before leaving the seat.
25. Mala or rosary is a whip to goad the mind towards God.
26. Sometimes do the Japa without a Mala. Go by the watch.
27. Practise meditation also along with Japa. This is Japa-Sahita-Dhyana. Gradually Japa will drop
and meditation alone will continue. This is Japa-Rahita-Dhyana.
28. Have four sittings for Japa daily—early morning, noon, evening and night.
29. A devotee of Lord Vishnu should repeat "Om Namo Narayanaya"; a devotee of Lord Siva, "Om
Namah Sivaya"; a devotee of Lord Krishna, "Om Namo Bhagavate Vasudevaya"; a devotee of
Lord Rama, "Om Sri Ramaya Namah" or "Om Sri Ram Jaya Ram Jaya Jaya Ram"; a devotee of
Devi, Gayatri Mantra or Durga Mantra.
30. It is better to stick to one Mantra alone. See Lord Krishna in Rama, Siva, Durga, Gayatri.
31. Regularity in Japa Sadhana is most essential. Sit in the same place and at the same time.
32. Purascharana is repetition of the Mantra Akshara-Laksha, one lakh of times for each letter.
33. Japa must become habitual. Even in dream you must be doing Japa.
34. Japa Yoga is the easiest, quickest, safest, surest, and cheapest, way for attaining
God-realisation. Glory to the Lord! Glory, glory to His Name!
35. O man! Take refuge in the Name. Nama (Name) and Nami (Lord) are inseparable.

THUS ENDS JAPA YOGA

Adhyaya IV

NADA YOGA

1. Sound helps to control the mind easily. When the mind is absorbed in melodious sound, it does
not run after sensual objects.
2. Do Japa or Soham with breath (Ajapa Japa). Practise Pranayama for one or two months. You will
hear the ten sounds (Anahata sounds) clearly and enjoy the music of the soul.
3. The sound that you hear will make you deaf to all external sounds.
4. Sit on Padmasana or Siddhasana or Sukhasana. Close the ears with the thumb. This is Shanmukhi
Mudra or Vaishnavi Mudra.
5. Now hear the music of Anahata sounds. You will have wonderful concentration.
6. Abandon all worldly thoughts. Subdue your passion. Become indifferent to all sensual objects.
7. Practise Yama (self-restraint), or Sadachara (right conduct); concentrate on the sound which
annihilates the mind.
8. The first sound is chini, the second is chin-chini, the third is the sound of a bell, the fourth is like
that of a conch.
9. The fifth is like that of a lute. The sixth is like that of a cymbal. The seventh is like that of a flute.
10. The eighth is like that of a drum. The ninth is like that of a Mridanga. The tenth is like that of
thunder.
11. Hear the sounds through the right ear. Change your concentration from the gross sound to the
subtle. The mind will soon be absorbed in the sound.
12. You will get knowledge of hidden things when you hear the seventh.
13. You will hear Para-Vak when you hear the eighth sound.
14. You will develop the divine eye when you hear the ninth.
15. You will attain Para Brahman when you hear the tenth.
16. The sound entraps the mind. The mind becomes one with the sound as milk with water.
17. It becomes absorbed in Brahman or the Absolute. You will then attain the Seat of Eternal Bliss.

THUS ENDS NADA YOGA

Adhyaya V

BHAKTI YOGA

1. God is love. Love is God. God is nectar. God is Prema.
2. Bhakti is supreme love towards God. It is love for love’s sake. The devotee wants God and God
alone. There is no selfish expectation here.
3. Bhakti is the greatest power on this earth. It gushes from one’s pure heart. It redeems and saves. It
purifies the heart.
4. Devotion is the seed. Faith is the root. Service of saints is the shower. Communion with the Lord
is the fruit.
5. Bhakti is of two kinds, viz., Apara Bhakti (lower type of devotion) and Para Bhakti (highest
Bhakti or Supreme Love). Ringing bells and waving lights is Apara Bhakti. In Para Bhakti,
there is no ritualistic worship. The devotee is absorbed in God.
6. In Supreme Love, the devotee forgets his self entirely. He has only thoughts of God.
7. Para Bhakti and Jnana are one. Bhakti melts into wisdom in the end. Two have become one now.
8. Bhakti grows gradually just as you grow a flower or a tree in a garden. Cultivate Bhakti in the
garden of your heart gradually.
9. Faith is necessary for attaining God-realisation. Faith can work wonders. Faith can move
mountains. Faith can take you to the inner chambers of the Lord, where reason dares not enter.
10. Japa, Kirtan, prayer, service of saints, study of books on Bhakti are all aids to devotion.
11. Sattvic food is a help to devotion. Take milk, fruits, etc.
12. Evil company is an enemy of devotion. Give up evil company. Take recourse to Satsanga or
company of the saints.
13. Pray to the Lord thus; "O Adorable Lord of Compassion and Love! Give me faith and devotion.
Let my mind be ever fixed On Thy Lotus Feet. Let me have constant remembrance of Thee. Let
me sing Thy glory always."
14. The Name of the Lord is your sole refuge. It is your prop, shelter and abode. Name is divine
nectar. Nama and Nami are inseparable.
15. Keep a picture of the Lord and concentrate on it—the face or feet or the whole picture. Then
visualise the picture in your heart or the space between the two eyebrows.
16. Repeat your Ishta Mantra—Om Namah Sivaya, Om Namo Narayanaya, Om Namo Bhagavate
Vasudevaya—mentally, sometimes verbally when the mind wanders.
17. The five kinds of Bhavas are: Santa Bhava, Dasya Bhava (master-servant relation), Vatsalya
Bhava (father-son relation), Sakhya Bhava (friendship), Madhurya Bhava (the relationship of
lover and beloved).
18. Bhishma had Santa Bhava; Hanuman had Dasya Bhava; Jayadeva and Gauranga had Madhurya
Bhava; the Gopis had Sakhya-Bhava; Arjuna and Guha had Sakhya Bhava; Yasoda and
Vishnuchitta had Vatsalya Bhava.
19. Have any kind of Bhava that suits your temperament. Develop it again and again.
20. Practise the nine modes of devotion or Nava-vidha Bhakti, viz., Sravana (hearing the Lilas of
the Lord), Kirtan (singing His Name), Smarana (His remembrance), Padasevana (service of His
Feet), Archana (offering flowers), Vandana (prostrations), Dasyam (servant-Bhava), Sakhya
(His friendship), and Atmanivedana (self-surrender).
21. Say unto the Lord: ‘I am Thine, all is Thine, Thy Will be done’. Feel you are an instrument in the
hands of the Lord, that the Lord works through your mind, body and senses. Offer all your
actions and the fruits of the actions unto the Lord. This is the way to do self-surrender.
22. Do Anushtan frequently. Live on milk and fruits for a week. Observe Mouna or silence and do
Japa and meditate in an intense manner.
23. Manasic Puja or mental worship is a great help for increasing devotion and attaining
concentration. Offer flowers, incense, etc., mentally to the Lord.
24. Consider your house as a temple of the Lord, every action as service of Lord, the light that you
burn as waving lights to the Lord, every word you speak as the Japa of the Lord’s Name, your
daily walk as perambulation to the Lord. This is an easy way of worship of the Lord.
25. Shall I wash Thy Feet with holy water, O Lord? The very Ganga flows from Thy Feet. Shall I
give You seat? Thou art all-pervading. Shall I wave lights for Thee? Sun and Moon are Thy
Eyes! Shall I offer flowers to Thee? Thou art the essence of flowers—this is Para Puja.
26. Feel the presence of the Lord everywhere. He dwells in the chambers of your heart, too. He is in
the breath in the nostrils; He glitters in your eyes. He is nearer to you than your jugular vein.
Behold Him in every face.
27. Horripilation (Romanchana), tears from the eyes (Asrupat), Kampan or twitching of muscles,
Svarabhanga (choking of the voice) are marks or Lingas of devotion.
28. A realised Bhakta is free from lust, egoism, mine-ness, hatred, jealousy, greed. He is full of
humility, compassion and kindness. He sees God in all beings, in all objects. He has equal
vision and a balanced mind.
29. Draupadi was an Arta-Bhaktini; Nachiketas was Jijnasu-Bhakta; Dhruva was an
Artharthee-Bhakta; Suka Deva was a Jnani-Bhakta; Prahlada was an absolutely Nishkama
Bhakta.
30. Bhakti is immortalising nectar. It transmutes a man into divinity. It makes him perfect. It
bestows on him everlasting peace and bliss.

THUS ENDS BHAKTI YOGA
OR THE YOGA OF DEVOTION

Adhyaya VI

RAJA YOGA

1. Raja Yoga is an exact science. It aims at controlling all thought-waves or mental modifications.
2. Where Hatha Yoga ends, there Raja Yoga begins.
3. Hatha Yogi starts his Sadhana with his body and Prana. He practises Asanas and Pranayama and
through control of Prana, tries to control the mind.
4.ARaja Yogi starts his Sadhana with the mind. He starts meditation and tries to control the mind.
5. The eight limbs of Raja Yoga are: Yama (self-restraint), Niyama (religious observances), Asana
(posture), Pranayama (regulation of breath), Pratyahara (abstraction of the senses), Dharana
(concentration), Dhyana (meditation) and Samadhi (superconscious state).
6. Yama consists of five parts, viz., Ahimsa (non-injury), Satyam (truthfulness), Asteya
(non-stealing), Brahmacharya (celibacy), and Aparigraha (non-covetousness).
7. Niyama is observance of five canons, viz., Saucha (internal and external purity), Santosha
(contentment), Tapas (austerity), Svadhyaya (study of religious books and repetitions of
Mantras), and Ishvarapranidhana (self-surrender to God, and His worship).
8. Ahimsa is perfect harmlessness and positive love also. This removes the brutal nature in man and
strengthens the will.
9. He who practises meditation without ethical perfection, without the practice of Yama-Niyama
cannot obtain the fruits of meditation.
10. Purify your mind first through the practice of Yama-Niyama. Then practise regular meditation.
Then you will attain illumination.
11. The practice of Yama is a Mahavrata, universal vow. It must be observed by all.
12. Any easy, steady, comfortable pose is Asana.
13. Asanas steady the body. Pranayama checks the outgoing tendencies of the mind. Pratyahara
gives inner spiritual strength. It removes all sorts of distractions. It develops will-power.
14. Real Raja Yoga starts from concentration. Concentration merges in meditation. Meditation
ends in Samadhi.
15. Retention of breath, Brahmacharya, Sattvic food, seclusion, silence, Satsanga, not mixing much
with people are all aids to concentration.
16. Sleep, tossing of mind, attachment to objects, subtle desires and cravings, laziness, lack of
Brahmacharya, gluttony are all obstacles in meditation.
17. Reduce your wants. Cultivate dispassion. You will have progress in Yoga. Vairagya thins out
the mind.
18. Do not mix much. Do not talk much. Do not walk much. Do not eat much. Do not sleep much.
Do not exert much.
19. Never wrestle with the mind during meditation. Do not use any violent efforts at concentration.
20. If evil thoughts enter your mind, do not use your will force in driving them. You will tax your
will. You will lose your energy. You will fatigue yourself. The greater the efforts you make, the
more the evil thoughts will return with redoubled force. Be indifferent. Become a witness of
those thoughts. Substitute divine thoughts. They will pass away.
21. Never miss a day in meditation. Regularity is of paramount importance. When the mind is tired,
do not concentrate. Do not take heavy food at night.
22. The mind passes into many conditions or states as it is made up of three qualities—Sattva, Rajas
and Tamas.
23. Kshipta (wandering), Vikshipta (gathering), Mudha (ignorant), Ekagra (one-pointed), and
Nirodha (contrary) are the five states of the mind.
24. By controlling the thoughts the Sadhaka attains great Siddhis. He becomes an adept. He attains
Asamprajnata Samadhi or Kaivalya.
25. Do not run after Siddhis. Siddhis are great temptations. They will bring about your downfall.
26. A Raja Yogi practises Samyama or the combined practice of Dharana, Dhyana and Samadhi at
one and the same time and gets detailed knowledge of an object.
27. Control the mind by Abhyasa (practice) and Vairagya (dispassion).
28. Any practice which steadies the mind and makes it one-pointed is Abhyasa.
29. You must practise Yoga steadily with great patience and zeal. Then alone will you attain
perfection.
30. Concentrate on Trikuti (the space between the two eyebrows) with closed eyes. This is the best
spot for concentration. The mind can be easily controlled, as this is the seat for the mind.
31. Dull Vairagya will not help you in attaining perfection in Yoga. You must have Para Vairagya
or Theevra Vairagya, intense dispassion.
32. Tapas, Svadhyaya, Ishvarapranidhana constitute Kriya Yoga. Kriya Yoga purifies the heart
quickly.
33. Meditation onOMwith Bhava and its meaning removes obstacles in Sadhana and helps to attain
Samadhi.
34. Avidya (ignorance), Asmita (egoism), Raga-Dvesha (likes and dislikes), Abhinivesha (clinging
to mundane life) are the five Kleshas or afflictions. Destroy these afflictions. You will attain
Samadhi.
35. Samadhi is of two kinds—Savikalpa, Samprajnata or Sabija, and Nirvikalpa or Asamprajnata or
Nirbija.
36. In Savikalpa or Sabija, there is Triputi or the triad (knower, known and knowledge). The
Samskaras are not burnt or fried.
37. Savitarka, Nirvitarka, Savichara, Nirvichara, Sasmita and Saananda are the different forms of
Savikalpa Samadhi.
38. In Nirbija Samadhi or Asamprajnata Samadhi there is no triad. The impressions are fried in toto.
39. A Bhakta gets Bhava-Samadhi, a Jnani gets Badha-Samadhi, a Raja Yogi gets Nirodha
Samadhi.

THUS ENDS RAJA YOGA
OR THE ASHTANGA YOGA
OR THE YOGA WITH EIGHT LIMBS

Adhyaya VII

JNANA YOGA

1. There is an Atman or soul independent of body and mind. This soul is immortal, unchanging and
infinite. Realise this Atman and be free.
2. This Atman is Satchidananda (Existence-Absolute, Consciousness-Absolute, Bliss-Absolute). It
exists in the past, present and future. So it is Sat. It is pure or Absolute Consciousness without
any thought. So it is Chit. It is absolute Bliss. So it is Ananda.
3. The unreal body perishes, but the Atman or the indweller is Immortal. So, you should not grieve
when anyone dies. In essence everyone is Immortal Atman.
4. This Atman cannot be hurt by anyone. It is subtle, all-pervading. It is the Innermost Self of all.
5. This Atman is birthless, deathless, changeless. When the body is killed, He is not killed.
Therefore grieve not, lament not, regret not. Be always cheerful.
6. Fire cannot burn this Atman, sword cannot pierce this Atman, bomb cannot destroy this Atman,
machine-guns cannot kill this Atman.
7. This Atman is eternal, immovable, secondless, self-existent, self-centred. Therefore, knowing
this to be such, thou shouldst not grieve, when your father, mother, son, wife or relative dies.
8. This perishable body will certainly pass away. Indweller can never perish. Thou art the immortal
soul. Therefore, over the inevitable thou shalt not grieve.
9. Brahman or Atman is beyond the reach of the mind and speech. He is beyond logic, reason,
mental process, science. He must be realised through meditation.
10. You cannot deny or doubt your existence. You always feel that you exist. This existence is
Atman or your own Self. The knower of the doubt or denier always exists. That knower is your
own Atman.
11. In dream you are distinct from the physical body. In deep sleep, you are distinct from the body
and the mind. You enjoy peace and bliss in deep sleep. This proves that you are neither body nor
mind, but you are All-Blissful Soul.
12. There is only one Reality or Truth. That is Brahman or Atman. All appearances are unreal. They
are the effects of Maya, the illusory power of Brahman.
13. Behold the one Immortal Atman in all names and forms. This alone is correct perception.
14. Ignorance is the cause for pain and sorrow. Annihilate this ignorance through Brahma Jnana.
All miseries will come to an end.
15. This Atman is beyond time, space, causation. Time, space, causation are mental creation.
16. Just as snake is superimposed on the rope, this world, and the body are superimposed on
Brahman.
17. Bring a light, the snake vanishes; rope alone remains. Attain Illumination, this world and this
body vanish. Atman alone remains. That Atman thou art. Tat Tvam Asi.
18. I-ness and mine-ness, agency and enjoyership bind you to the Samsara. Destroy these notions.
Identify yourself with the Atman which is non-doer, non-enjoyer. You will attain Immortality
and eternal Bliss.
19. Sensual pleasure is only pain. It is momentary mental excitement, momentary sensation of
flesh, momentary itching and scratching of the senses. You can have eternal bliss in your own
Inner Atman alone.
20. Enquire ‘Who am I?’ Deny or sublate the limiting adjuncts (body, mind, etc.); know the Self and
be free.
2l. Constantly think of the Immortal, all-pervading Atman. Give up thinking of body. You will
attain Self-realisation.
22. You are ever free. You are already free. Moksha is not a thing to be attained. You will have to
know that you are Atman, that you are free.
23. Destroy the Vasanas, subtle desires, and Trishnas, cravings. This will lead to the annihilation of
the mind. Destruction of the mind will lead to the attainment of Brahma Jnana or wisdom of the
Self.
24. This world is illusory. Brahman alone is real. You are identical with Brahman. Realise this and
be free.
25. The liberated sage is ever blissful. He rests in his own Satchidananda Svaroopa. He is free from
egoism, lust, hatred, greed, anger and the pairs of opposites. He has equal vision and balanced
mind. He is Brahman Himself.
26. OM is the symbol of Brahman. OM is your real name. Meditate on Om with Bhava and its
meaning. You will attain Self-realisation.
27. "I am the All-pervading, Immortal Soul. I am Pure Consciousness. I am Satchidananda
Svaroopa. I am witness or Sakshi."—These are the formulas for constant meditation and
assertion.
28. Equip yourself with the Four Means. Hear the Srutis, reflect and meditate. You will attain
Self-realisation.
29. Thou art not this perishable body. Thou art not this changing mind. Thou art all-pervading,
immortal, infinite, changeless Soul or Atman. Realise this and roam about happily.
30. Watch the breath. It sings Soham, ‘So’ during inhalation and ‘Ham’, during exhalation. It
reminds you ‘I am He’. Meditate on ‘Soham’ and attain Self-realisation.
31. ‘I am body. I act. I enjoy. She is my wife. He is my son. This is mine.’—This is bondage. ‘I am
Immortal Soul. I am non-actor, non-enjoyer. She is my soul. Nothing is mine.’—This is
freedom.

THUS ENDS JNANA YOGA OR
THE YOGA OF THE WISDOM OF THE SELF

Adhyaya VIII

ADHYATMA YOGA

1. This world has no real, independent existence. It appears to exist, because Brahman or the
Absolute exists for ever.
2. There is no body before its birth; there is no body after its death. Think and feel that which you
see now does not really exist. That which does not exist in the beginning and end does not really
exist in the middle also.
3. Sensual pleasure is the womb of pain. The cause for pain is absence of pleasure. Sensual pleasure
is imaginary, illusory, fleeting and tantalising. Abandon sensual pleasure and rejoice in the
Eternal Bliss of Atman.
4. He who has destroyed desire is really a harmonised, peaceful and happy man.
5. Slay anger and desire. Control the thoughts. Know thyself. You will enjoy Supreme, Everlasting
Peace.
6. Desire is insatiable. It is born of Rajas or passion. It is born of ignorance. It is an enemy of peace,
wisdom and devotion. Master first the senses and then slay this desire which abides in the
senses, the mind and intellect, ruthlessly through enquiry, discrimination, dispassion, devotion
and meditation.
7. Anger also is born of Rajas. When a desire is not gratified, anger manifests itself. Anger is a form
of desire only. Slay this anger through Vichara, discrimination, patience, love, meditation,
identification with the ever-serene Atman.
8. Subdue the lower self by the Higher Self. Annihilate all desires. Slay egoism. Destroy all
attachments. Meditate and rest peacefully in your own Innermost Atman, which is Existence,
Consciousness and Bliss Absolute.
9. If you want to attain immortality, go beyond the pairs of opposites.
10. Endure bravely heat and cold, pain and sorrow, loss and failure, censure and dishonour. You
will attain equanimity of mind, peace and poise.
11. If you are balanced in pleasure and pain, gain and loss, victory and defeat, sin will not touch
thee; you will not be affected by the fruits of your actions.
12. Keep the senses from attraction and repulsion. Attain mastery over the senses. Discipline the
senses and the mind. You will not be affected now even if you move among sense-objects.
13. He who is free from desires, cravings, attachment, egoism, and mine-ness, attains the Peace of
the Eternal.
14. Stand up. Have mastery over the senses. Be devoted to Atman. Destroy all doubts through
Satsanga, study, enquiry, meditation and wisdom.
15. Do actions without the idea of agency, without expectation of fruits, without attachment to the
actions themselves, balanced in success and failure. You will not be bound by actions.
16. Selfless actions will purify your heart and lead to the attainment of wisdom of the Self.
17. Constantly do your duty without attachment. Your heart will be purified. You will attain
immortal bliss.
18. Think and feel that Prakriti or Svabhava or Guna does everything. Identify yourself with the
Actionless Atman, the Silent Witness and thus free yourself from the bondage of action.
19. Surrender all actions unto the Lord. Fix your mind on Him. Free yourself from egoism,
attachment, desire. No action will bind you. Actions are burnt by the fire of Wisdom. Such
actions are no longer actions at all. You will attain the Supreme Abode of everlasting bliss and
peace.
20. Conquer likes and dislikes which abide in the senses. You can conquer mind and attain the
Peace of the Eternal.
21. Serve your Guru. Be devoted to your Guru. Obey him. Have implicit faith in his teachings. You
will grow in spirituality. The veil will be torn down. You will attain Self-realisation.
22. All actions culminate in Jnana or wisdom. Bhakti also terminates in wisdom. Without Bhakti,
Jnana is impossible.
23. Knowledge of Atman burns all actions. There is no purifier in this world like Brahma-Jnana.
24. Seeing, hearing, touching, smelling, eating, moving, speaking, grasping, etc., are actions of the
senses. Atman is the silent witness. Thou art really the Atman or the Witness, Sakshi. Never
forget this.
25. Behold only the One Atman or the Self in all beings—in the ants, dogs, cows, horses, elephants
and outcastes. This is equal vision or Sama Drishti.
26. Give the mind to the Lord and the hands for the service of humanity. Always think of Lord only.
You will soon attain God-realisation easily.
27. Whatever you do, whatever you eat, whatever you offer, whatever you give, whatever austerity
you do, do it as an offering unto the Lord. Your heart will be purified. You will not be bound by
actions. You will soon attain the Lord.
28. Cultivate the divine qualities: humility, harmlessness, purity, steadfastness, self-control,
dispassion, unostentatiousness, non-attachment, balance of mind, fearlessness, angerlessness,
self-restraint, renunciation, straightforwardness, truthfulness, compassion,
non-covetousness, steadiness. You will attain Wisdom of the Self or Brahma-Jnana.
29. Be cautious. Be vigilant. Be diligent. Be alert. The senses are very turbulent. They will hurl you
down into the abyss of ignorance at any moment. Always do Japa, do Kirtan. Meditate
ceaselessly.
30. Sin is only a mistake. Knowledge of Self will burn all sins. The Name of the Lord will destroy
all sins. Therefore, repeat His Name and attain Wisdom of Atman.
31. Have faith in your own Self, in the existence of Brahman, in the teachings of your Preceptor, in
the sacred Scriptures. Then alone can you attain Self-realisation.
32. Behold the Lord in the effulgence of the sun, in the fragrance of flowers, in the brilliance of fire,
in the sapidity of water, in the birds, beasts, in the air, ether, in the mind, intellect, in the heart, in
the sound, in music.
33. The Lord is seated equally in all beings. He is imperishable. He is the Supervisor, Supporter,
Enjoyer. He who thus seeth, he really seeth.
34. Be firm in the vow of Brahmacharya. Control the senses and the mind. Abandon greed.
Cultivate dispassion. Make the mind one-pointed. Sit steadily on Padma, Siddha or Sukha or
Svastika Asanas. Now meditate and practise Yoga. You will attain Samadhi or the
superconscious state.
35. Now you will behold the One Atman in all beings and all beings in the Atman.
36. Withdraw yourself. Annihilate all attachments and external sense-contacts. Be in tune with the
Infinite. Find joy in your own Atman. You will realise Immortal, Undecaying Bliss.
37. Control the senses and mind, and sit for meditation. Do not allow the mind to think of sensual
objects. Again and again withdraw the mind and fix it on the Lord.
38. Get established in the Eternal. Be balanced. Pain and sorrow will not touch thee.
39. Rejoice in the Atman. Be satisfied in the Atman. Be contented in the Atman. Rest in Atman.
Root yourself in Atman. All your desires will be gratified. Your heart will be filled with the Self.
40. Rajas is passion, motion. It causes attachment and thirst for mundane life. Inertia is darkness. It
causes heedlessness, laziness, indolence, and sloth. Sattva is purity, harmony. It produces peace
and bliss.
41. When Rajas predominates, Sattva and Tamas are subordinated; when Sattva preponderates,
Rajas and Tamas are subordinated. When Tamas predominates, Sattva and Rajas are
subordinated.
42. Hypocrisy, arrogance, conceit, anger, harshness, are demoniacal qualities. They are enemies of
wisdom and devotion. They are obstacles in the path of Yoga. Slay them ruthlessly.
43. Sattvic food helps Yoga Sadhana. Take green gram, spinach, milk, fruits, barley, bread, Lauki,
bitter-gourd, plantain stem and flower, and cow’s ghee. These augment vitality, energy, vigour,
health, joy and cheerfulness. They are delicious, bland, substantial and agreeable.
44. Give up chillies, sour, overhot, pungent, dry, burning, too much salted things. These are Rajasic
substances, which produce pain and sickness. Abandon them.
45. That which is stale, putrid, corrupt, useless leavings of a meal, eggs, fish, etc., are Tamasic
foodstuff. Give up these things also.
46. Worship the Gods, the preceptor, the wise, sages, Yogis, Munis, saints and Sannyasins, learned
Brahmins. Be straightforward. Be pure. Observe Brahmacharya. Practise Ahimsa. This is
austerity of body.
47. Speak the truth. Speak that which generates love. Speak that which is beneficent. This is
austerity of speech.
48. Be equanimous. Be cheerful. Be self-controlled. Be pure in nature. Control the thoughts. This is
austerity of mind.
49. A glutton is unfit for Yoga. One who starves cannot practise Yoga. Similarly, one who is filled
with inertia and so sleeps much, or one who sleeps very little and is ever engaged in Rajasic
activity is also unfit for Yoga. Adopt the golden mean. This is the Path of the Wise.
50. He who is alike to foe and friend, who is balanced in pleasure and pain, heat and cold, honour
and dishonour, censure and praise, who is without attachment and egoism, who is ever content
and harmonious, who is compassionate, who does not hate any creature, is a devotee of
God-realisation. He has crossed the three qualities.
51. A liberated Sage is free from passion, attachment, fear, anger, egoism. He has a balanced mind
and equal vision.
52. No one can slay or destroy this Atman or soul because It is extremely subtle, formless. It is
Spirit, not matter.
53. Mind is greater than the senses. Pure Intellect is greater than the mind. Atman is greater than the
intellect. There is nothing greater than the Atman.
54. Brahman is without senses, mind, Prana, quality. He is within and without all beings. He is
Immovable. He is extremely subtle.
55. He is the Light of lights. He is beyond the three qualities. He is a mass of wisdom. He is
attainable through wisdom.
56. Just as one sun illumines the whole world, the one Brahman illumines all intellects.
57. Control the senses and the mind. Burn all desires. Aspire fervently and intensely. Kill fear and
anger. You will attain Liberation or the Final Beatitude.
58. Think of Brahman. Meditate on Brahman. Be devoted to Brahman. Get merged in Brahman.
Get established in Brahman, This is Brahma-Abhyasa or Jnana-Abhyasa, or Vedantic
Nididhyasana or Ahamgraha Upasana.

THUS ENDS ADHYATMA YOGA

Adhyaya IX

KUNDALINI YOGA

1. Kundalini is the coiled up, dormant, cosmic power that underlies all organic and inorganic matter
within us.
2. ‘Kundala’ means coiled. Her form is like a coiled serpent.
3. Kundalini Yoga deals with the practical methods which will awaken this great pristine force in
individuals.
4. Kundalini Yoga is an exact science. It treats of Kundalini Sakti, the six centres of spiritual
energy, Shat-Chakras, the arousing of the sleeping Kundalini Sakti and its union with Lord Siva
in Sahasrara Chakra, at the crown of the head.
5. Kundalini Yoga is also known as Laya Yoga.
6. The six centres are pierced (Chakra-Bheda) by the passing of Kundalini Sakti to the top of the
head.
7. Asanas, Bandhas, Mudras, Pranayama help in awakening Kundalini.
8. Neti, Dhauti, Nauli, Bhasti, Kapalabhati and Trataka are the Shat-Kriyas or six Yoga Kriyas.
9. Mula-Bandha, Jalandhara-Bandha, Uddiyana-Bandha, Maha-Bandha—are the important
Bandhas.
10. Maha-Mudra, Yoni-Mudra, Sambhavi-Mudra, Khechari Mudra, Sakti-Chalani Mudra and
Vipareeta-Karani Mudra are the important Mudras.
11. Sarvangasana, Sirshasana, Paschimottanasana are the important Asanas.
12. Learn the Asanas, Pranayama, Bandhas and Mudras under an expert, Siddha Yogi Guru.
13. A Guru is one who has full illumination, who is endowed with all divine virtues, who is able to
remove the doubts of his disciples and guide them in the path of Yoga.
14. The Guru transmits his powers to the disciple through Sankalpa (willing), Drishti (sight),
Sakti-Sanchar (touch).
15. A Sadhaka should observe perfect discipline in diet. He should take Sattvic food in moderation.
A glutton cannot dream of success in Yoga.
16. Do not fast much. It will produce weakness.
17. He who has firm faith in the scriptures, who has Sadachara (right conduct), who constantly
engages himself in the service of his Guru, who is free from lust, anger, delusion, greed, vanity,
hatred and egoism can awaken Kundalini, attain perfection and enter into Samadhi quickly.
18. The first step in Kundalini Yoga is the purification of Nadis.
19. Kanda is situated between the anus and the root of the reproductive organ. It is like the shape of
an egg. It is the centre of the astral body. The Yoga-Nadis spring from Kanda.
20. Nadis are the astral tubes made up of astral matter. They carry Pranic currents.
21. There are 72,000 Nadis. Of these, three are most important. They are Ida, Pingala and
Sushumna.
22. Kundalini, when awakened will pass through Sushumna Nadi which passes through the spinal
column.
23. Sushumna Nadi extends from Muladhara Chakra to Brahmarandra or crown of the head.
24. When Sushumna-Nadi flows through both nostrils, you will have wonderful concentration and
meditation.
25. You can change the flow of breath in Ida and Pingala Nadis through concentration on the left
and right nostril, through Khechari Mudra, etc.
26. When you practise Pranayama vigorously, take butter and sugarcandy. Live on a small quantity
of milk.
27. He who has Chitta-suddhi or purity of heart will be benefited by the awakening of Kundalini
Sakti.
28. He who is addicted to sensual pleasures, who is arrogant, proud, dishonest, untruthful, who
disrespects the Guru, Sadhus and Saints can never attain success in Kundalini Yoga.
29. Kundalini Sakti passes through the Muladhara, Svadhishthana, Manipura, Anahata, Vishuddha,
Ajna Chakras and finally enters the Sahasrara at the crown of the head.
30. The Yogi attains different Siddhis at each Chakra and experiences Ananda or bliss in various
degrees.
31. Anima, Mahima, Laghima, Garima, Prapti, Prakamya, Vasitvam, Ishatvam are the major eight
Siddhis.
32. Doora-Darshana (clairvoyance), Doora-Sravana (clairaudience), Manojaya (control of the
mind), Kamarupa, Parakaya Pravesha, Iccha-Mrityu are the minor Siddhis.
33. During the ascent of Kundalini layer after layer of the mind becomes fully opened. The Yogi
experiences various visions, knowledge and bliss.
34. When it reaches the Sahasrara, he gets the highest knowledge and bliss. He reaches the highest
rung in the ladder of Yoga. He becomes free in all respects. He is a full-blown Yogi.
35. Eventually the Yogi attains Nirvikalpa Samadhi, the state of superconsciousness. He gets
intuition. Real knowledge flashes in him.
36. These are the signs that indicate that Kundalini has been awakened—viz., dispassion,
fearlessness, joy, ecstasy, peace, unruffled state of mind, Siddhis or powers, contentment.
37. Kundalini can also be awakened by devotion, strong, pure, irresistible, dynamic will, the grace
of the Guru and recitation of Mantra.
38. A Kundalini Yogi attains Bhukti (enjoyment) and Mukti (liberation).

THUS ENDS KUNDALINI YOGA

Adhyaya X

MANTRA YOGA

1. Mantra Yoga is an exact science. ‘Mananat trayate iti mantrah’—by the Manana (constant
thinking or recollection) of which one is released from the round of births and deaths, is Mantra.
2. Every Mantra has a Rishi who gave it to the world; a Matra or metre which governs the inflection
of the voice; a Devata or a supernatural being; the Bija or seed which gives it a special power;
the Sakti or the energy of the form of the Mantra; and the Kilakam or the pillar which supports
and makes the Mantra strong.
3. A Mantra is Divinity, Mantra and its presiding Devata are one. The Mantra itself is Devata.
Mantra is divine power, Daivi Sakti, manifesting in a sound-body. Constant repetition of the
Mantra with faith, devotion and purity augments the Sakti or power of the aspirant, purifies and
awakens the Mantra Chaitanya latent in the Mantra and bestows on the Sadhaka Mantra Siddhi,
illumination, freedom, peace, eternal bliss, immortality.
4. By constant repetition of the Mantra the Sadhaka imbibes the virtues and powers of the Deity that
presides over the Mantra. Repetition of Surya Mantra bestows health, long life, vigour, vitality,
Tejas or brilliance. It removes all diseases of the body and the diseases of the eye. No enemy can
do any harm. Repetition of Aditya-hridayam in the early morning is highly beneficial. Lord
Rama conquered Ravana through the repetition of Aditya-hridayam imparted by Agastya Rishi.
5. Mantras are in the form of praise and appeal to the deities, craving for help and mercy. Some
Mantras control and command the evil spirits. Rhythmical vibrations of sound give rise to
forms. Recitation of the Mantras gives rise to the formation of the particular figure of the deity.
6. Repetition of Sarasvati Mantra ‘OM Sarasvatyai Namah’ will bestow on you wisdom and good
intelligence. You will get inspiration and compose poems. Repetition of ‘Om Sri
Mahalakshmyai Namah’ will confer on you wealth and remove poverty. Ganesha Mantra will
remove any obstacle in any undertaking. Maha Mrityunjaya Mantra will remove accidents,
incurable diseases and bestow long life and immortality. It is a Moksha Mantra too.
7. Repetition of Subrahmanya Mantra ‘Om Saravanabhavaya Namah’ will give success in any
undertaking and make you glorious. It will drive off the evil influences and evil spirits.
Repetition of Sri Hanuman Mantra, ‘Om Hanumanthaya Namah’ will bestow victory and
strength. Repetition of Panchadasakshara and Sodasakshara (Sri Vidya) will give you wealth,
power, freedom, etc. It will give you whatever you want. You must learn this Vidya from a Guru
alone.
8. Repetition of Gayatri or Pranava or Om Namah Sivaya, Om Namo Narayanaya, Om Namo
Bhagavate Vasudevaya, one and a quarter lakh of times with Bhava, faith and devotion will
confer on you Mantra Siddhi.
9. OM, Soham, Sivoham, Aham Brahmasmi are Moksha Mantras. They will help you to attain
Self-realisation. Om Sri Ramaya Namah, Om Namo Bhagavate Vasudevaya are Saguna
Mantras which will enable you to attain Saguna realisation first and then Nirguna realisation in
the end.
10. Mantra for curing scorpion stings and cobra bites should be repeated on eclipse days for getting
Mantra Siddhi quickly. You should stand in the water and repeat the Mantra. This is more
powerful and effective. They can be recited on ordinary days also for attaining Mantra-Siddhi.
11. Mantra Siddhi for curing scorpion sting, cobra bites, etc., can be attained within 40 days. Repeat
the Mantra with faith and devotion regularly. Have sitting in the early morning after taking bath.
Observe Brahmacharya and live on milk and fruits for 40 days or take restricted diet.
12. Chronic diseases can be cured by Mantras. Chanting of Mantras generate potent spiritual waves
or divine vibrations. They penetrate the physical and astral bodies of the patients and remove
the root causes of sufferings. They fill the cells with pure Sattva or divine energy. They destroy
the microbes and vivify the cells and tissues. They are best, most potent antiseptics and
germicides. They are more potent than ultra-violet rays or Roentgen rays.
13. Mantra Siddhi should not be misused for the destruction of others. Those who misuse the
Mantra power for destroying others are themselves destroyed in the end.
14. Those who utilise the Mantra power in curing snake bites, scorpion stings and chronic diseases
should not accept any kind of presents or money. They must be absolutely unselfish. They
should not accept even fruits or clothes. They will lose the power if they utilise the power for
selfish purposes. If they are absolutely unselfish, if they serve the humanity with Sarvatma
Bhava, their power will increase through the grace of the Lord.
15. He who attained Mantra Siddhi can cure cobra bite or scorpion sting or any chronic disease by
mere touch on the affected part. When a man is bitten by a cobra a telegram is sent to the Mantra
Siddha. The Mantra Siddha recites the Mantra and the man who is bitten by a cobra is cured.
What a grand marvel! Does this not prove the tremendous power of Mantra?
16. Get the Mantra initiation from your Guru. Or pray to your Ishta Devata and start doing Japa of
the particular Mantra, if you find it difficult to get a Guru.
17. May you all become Mantra Yogis with Mantra Siddhi! May you all become real benefactors of
the world by becoming divine healers through Mantra cure! May Mantra cure, divine healing
centres be started all over the world!

THUS ENDS MANTRA YOGA

Published By
THE DIVINE LIFE SOCIETY
P.O. SHIVANANDANAGAR—249 192
Distt. Tehri-Garhwal, Uttar Pradesh,
Himalayas, India.

This WWW reprint is for free distribution

Ribhu Gita

2009-10-19T15:03:00.005Z

The Heart of the Ribhu Gita

This Ribhu Gita is an ancient text. It means literally, “Ribhu’s Song,” and is Part Six of the Shiva Rahasya, a legendary mystical text in India. The whole of the Ribhu Gita is said to represent the teaching given to the Sage Ribhu by God Himself in the form of Lord Shiva, the formless aspect of the Divine Activity in whom all beings and things are always already absorbed. The Sage in turn gave the teaching to his reluctant disciple Nidagha.

Bhagavan Sri Ramana Maharshi attributed unique value to it as being a lucid exposition of Supreme Truth. He quite often referred to it in his talks with devotees and seekers. He even stated that if one would repeatedly study Chapter 26 of the Ribhu Gita one could spontaneously pass into the state of sahaja samadhi, or the natural state of true Self-realization.

This passage consists of six verses selected by Sri Bhagavan from the whole text of the original work, which together represents a summation of its central teaching. It also contains a humorous narrative Sri Bhagavan once told to his devotees about the Sage Ribhu and his disciple Nidagha. Although it a humorous tale, it is like one of Jesus’ parables, in that it discloses the Highest or Supreme Truth.

Verses 1-45

1. I shall now expound to you the method of inhering in the All-inclusive and undifferentiated Reality. This teaching is secret and difficult to understand even with the help of the various Scriptures. Even celestial beings and practitioners of spiritual discipline who hold it dear acquire it only with great difficulty. Follow what I say and, inhering in Reality, be happy.

2. My son! Realized sages say that absolute inherence in Reality means becoming one with the immutable, tranquil, non-dual Absolute Supreme Being which is Existence-Consciousness-Bliss and the Self of all, and making the wandering mind one with it like the proverbial milk and water, absolutely free from all concepts.

3. When one scrutinizes this variety of manifestation one realizes that it does not really exist and that everything is the undifferentiated Absolute Supreme Being which is not different from the Self and oneself. Let this knowledge become firm with you by constant practice. Then, discarding everything, become one with the Supreme Absolute Reality and, remaining as that, be happy.

4. Abide as That which does not, when scrutinized, show any duality in the form of these various objects or the least trace of cause and effect, That in which, when the mind is absorbed in It, there is not fear of duality at all - and be always happy, unshakable and free the fear arising from duality.

5. Abide as That in which there are neither thoughts nor fancies, neither peace nor self-control, neither the mind nor the intellect, neither confusion nor certainly, neither being nor non-being, and no perception of duality - and be always happy, unshakable and absolutely free from the fear arising from duality.

6. Abide as That in which there is neither any defect nor good quality, neither pleasure nor pain, neither thought nor silence, neither misery nor austerities practiced for getting rid of misery, no "I-am-the-body" idea, no objects of perception whatsoever - and be always happy, free from all traces of thought.

7. Abide as That in which there is no work, physical, mental, verbal or of any other kind, neither sin nor virtue, neither attachment nor its consequences - and be always happy, free from all traces of thought.

8. Abide as That in which there are neither thoughts nor a thinker, neither the arising nor the preservation nor the dissolution of the world, nothing whatsoever at any time - and be always happy, free from all traces of thought.

9. Abide as That in which there is neither the Self-limiting Power of Illusion nor its effects, neither knowledge nor ignorance, neither separate soul nor Lord of Creation, neither being nor non-being, neither world nor God - and be always happy, free from all traces of thought.

10. Abide as That in which there are no gods and their worship, none of the three Divine aspects of Creator, Preserver and Destroyer or meditation on them no Supreme Formless God nor meditation on Him - and be always happy, without the least trace of thought.

11. Abide as That in which there is neither maturing bondage to the way of good works nor searching devotion to the Divine nor self-knowing wisdom, no fruit of action to be enjoyed, no supreme state separate from it, no means of attainment or object to be attained and be always happy, free from all traces of thought.

12. Abide as That in which there is neither body nor senses nor vital forces, neither mind nor intellect nor fancy, neither ego nor ignorance, nor anyone who identifies himself with them, neither the macrocosm nor the microcosm and be always happy, free from all traces of thought.

13. Abide as That in which there is neither desire nor anger, neither greed nor delusion, neither ill-will nor pride, no impurities of mind and no false notions of bondage and liberation - and be always happy, free from all traces of thought.

14. Abide as That in which there is no beginning or end, no top or bottom or middle, no holy place or god, no gifts or pious acts, no time or space, no objects of perception - and be always happy, free from all traces of thought.

15. Abide as That in which there is no discrimination between the real and the unreal, no absence of desire, no possession of virtues, no yearning for liberation, no competent Master or disciple, no steady knowledge, no realized stage, no liberation while alive or after death, nothing whatsoever at any time - and be always happy free from all traces of thought.

16. Abide as That in which there are no Holy Scriptures or sacred books, no one who thinks, no objection or answer to it, no theory to be established, no theory to be rejected, nothing other than one Self - and be always happy, free from the least trace of thought.

17. Abide as That in which there is no debate, no success or failure, no word or its meaning, no speech, no difference between the soul and the Supreme Being, none of the manifold causes and consequences - and be always happy, without the least trace of thought.

18. Abide as That in which there is no need for listening, reflecting and practicing, no meditation to be practiced, no differences of sameness, otherness or internal contradictions, no words or their meanings - and be always happy, free from the least trace of thought.

19. Abide as That in which there are no fears of hell, no joys of heaven, no worlds of the Creator God or the other Gods, or any object to be gained from them, no other world, no universe of any kind - and be always happy, without the least trace of thought.

20. Abide as That in which there is nothing of the elements nor even an iota of their derivatives, no sense of "I" or "mind", no fantasies of the mind, no blemish of attachment, no concept whatsoever - and be always happy, without the least trace of the thought.

21. Abide as That in which there are none of the three kinds of bodies (gross physical, subtle internal, or formless and most subtle), dreaming and sleeping, none of the three kinds of souls (those who are fully prepared to advance spiritually, those who are not fully prepared, and those who are not prepared at all), none of the three kinds afflictions (those of the body, those caused by the elements, and those caused by subtle beings and powers), none of the five functional layers of being (gross physical, vital, emotional-psychic, mental, and that of formless bliss), no one to identify himself with them - and be always happy, without the least trace of thought.

22. Abide as That in which there is no sentient object, no power to hide Reality, no difference of any kind, no power of projecting unreal objects, no power of any other kind, no false notion about the world - and be always happy, without the least trace of thought.

23. Abide as That in which there are no sense organs or anyone to use them, That in which transcendent bliss is experienced, That which is absolutely immediate, That by realizing and attaining which one becomes immortal, That by becoming which one does not return to this cycle of births and deaths - and be always happy, without the least trace of thought.

24. Abide as That, on realizing and experiencing the bliss of which, all joys appear to be the joys of That, That which, when clearly known to be oneself, shows there is nothing apart from oneself, and, knowing which, all kinds of separate souls become liberated - and be always happy, without the least trace of thought.

25. Abide as That, on realizing which to be oneself, there is nothing else to be known, everything becomes already known and every purpose accomplished - and be always happy, without the least trace of thought.

26. Abide as That which is attained easily when one is convinced that one is not different from the Supreme Absolute, That which results, when that conviction becomes firm, in the experience of the Supreme Bliss of the Real, That which produces a sense of incomparable and complete satisfaction when the mind is absorbed in It - and be always happy, without the least trace of thought.

27. Abide as That which leads to the complete cessation of misery when the mind is absorbed in It, and the extinction of all ideas of "I", "you" and "another," and the disappearance of all differences - and be always happy, without the least trace of thought.

28. Abide as That in which, when the mind is absorbed in It, one remains without a second, nothing other than oneself is seen to exist and incomparable bliss is experienced - and be always happy, without the least trace of thought.

29. Abide as That which is undifferentiated Existence, undifferentiated Consciousness, undifferentiated Bliss, absolutely non-dual, the undifferentiated Absolute Reality - and with the firm conviction that you are That, be always happy.

30. Abide as That which is "I" as well as "you" as well as everyone else, is the basis of all, is one without anything else whatsoever, is extremely pure, the undifferentiated Whole - and with the firm conviction that you are That, be always happy.

31. Abide as That in which there are no concepts or anything else whatsoever, the ego ceases to exist, all desires disappear, the mind becomes extinct and all confusions come to an end - and with the firm conviction that you are That, be always happy.

32. Abide as That in which there is no awareness of the body, or the various functions of manifest existence, no perception of objects, That in which the mind is dead, the soul become one with the Reality, thoughts dissolved and even one’s convictions no longer hold - and with the firm conviction that you are That, be always happy.

33. Abide as That in which there is no longer any meditative spiritual practice or ignorance or knowledge or activities of any kind, that which is the Supreme Reality - and with the firm conviction that you are That, be always happy.

34. Abide as That in which, when one is completely merged with It, one experiences pure bliss, never experiences misery, sees nothing, does not take birth again, never thinks oneself to be a separate individual, becomes the Supreme Being and with the conviction that you are That, be always happy.

35. Abide as That which is truly the Supreme Absolute Reality, the Supreme Formless God, the absolutely pure Being, the Supreme State, Absolute Consciousness, the Supreme Truth - and with the conviction that you are That, be always happy.

36. Abide as That which is the absolutely pure Supreme Being, absolute Bliss, the supremely subtle Being, the Self-Effulgent, non-dual and undifferentiated One - and with the conviction that you are That, be always happy.

37. Abide as That which is absolute Truth, supreme Tranquility, eternal Being, absolutely attributeless, the Self, the absolutely undifferentiated Supreme Being - and with the conviction that you are That, be always happy.

38. Abide as That which is everything from the experiential point of view and nothing from the absolute point of view, Existence - Consciousness-Bliss, always tranquil, with nothing separate from It, the self-existent Being -and with the conviction that you are That be always happy.

39. I have thus, O Nidagha, clearly explained to you the state of being one with the Supreme Being. By constantly thinking that you are the undifferentiated Supreme Being you can attain that state and enjoy constant bliss. There after, having become the Supreme Absolute Reality, you will never experience the misery that comes from identification with birth and death.

40. "Everything is the Supreme Being, which is Existence-Consciousness-Bliss, and I am That" By constantly cultivating this pure thought, get rid of impure thoughts. Then, my son, discarding even that thought and always inhering in the State of Fullness, you will become the non-dual and undifferentiated Supreme Being and attain liberation.

41. Pure and impure thoughts are a feature of the mind. There are no wandering thoughts in the Supreme Being. Therefore, abide as That and, free from the pure and impure thoughts of the mind, remain still like a stone or a log of wood. You will then be always happy.

42. By constantly thinking of the undifferentiated Supreme Being and forgetting thereby all thoughts, including the thought of the Supreme Being, you will become the all-comprehensive Supreme Being. Even a great sinner who hears and understands this teaching will get rid of all his sins and become the undifferentiated Supreme Being.

43. The endless textbooks of spiritual instruction have already prescribed meditation for attaining purity of mind. In order that those who have become pure in mind may easily attain liberation and, realizing that they are absolute and boundless Bliss, remain still like a stone in the undifferentiated and all-comprehensive Supreme Formless God, the nature of this immaculate state has been expounded by me.

44. Therefore, attaining purity of mind by constantly thinking that everything that is known is the Supreme Being and that Supreme Being is oneself, and thereafter abiding in the state of complete identity with the Absolute Reality, liberation can be attained here and now. I have spoken the truth. In this manner, Sage Ribhu expounded the true and full state of being to Nidagha.

45. When one is convinced that one is always That which is Existence-Consciousness-Bliss and abides as That in a state of complete identity, one casts off the unreal bondage of identification with birth and death and attains liberation. This is the significance of the highly blissful mood and dance of our Supreme and undifferentiated God.

Silent Weapons for Quiet Wars

2009-10-18T12:44:00.006Z

- Excerpt from Behold A Pale Horse, by William Cooper; Light Technology Publishing, 1991

Table of Contents

· Forward
· Preface
· Security
· Historical Introduction
· Political Introduction
· Energy
· Descriptive Introduction of the Silent Weapon
· Theoretical Introduction
· General Energy Concepts
· Mr. Rothschild's Energy Discovery
· Apparent Capital as "Paper Inductor
· Breakthrough
· Application in Economics
· The Economic Model
· Industrial Diagrams
· Three Industrial Classes
· Aggregation
· The E-model
· Economic Inductance
· Inductive Factors to Consider
· Translation
· Time Flow Relationships and Self-destructive Oscillations
· Industry Equivalent Circuits
· Stages of Schematic Simplification
· Generalization
· Final Bill of Goods
· The Technical Coefficients
· The Household Industry
· Household Models
· Economic Shock Testing
· Introduction to the Theory of Shock Testing
· Example of Shock Testing
· Introduction to Economic Amplifiers
· Short List of Inputs
· Short List of Outputs
· Table of Strategies
· Diversion, the Primary Strategy
· Diversion Summary
· Consent, the Primary Victory
· Amplification Energy Sources
· Logistics
· The Artificial Womb
· The Political Structure of a Nation - Dependency
· Action/Offense
· Responsibility
· Summary
· System Analysis
· The Draft
· Enforcement

The Illuminati's declaration of War upon the people of America.

[Above title added by William Cooper]

William Cooper/Author's Note: I read Top Secret documents which explained that "Silent Weapons for Quiet Wars" is the doctrine adopted by the Policy Committee of the Bilderberg Group during its first known meeting in1954. A copy found in 1969 was in the possession of Naval Intelligence.

The following document, dated May 1979, was found on July 7, 1986, in an IBM copier
that had been purchased at a surplus sale.

TOP SECRET

SilentWeapons for QuietWars
An Introduction Programming Manual
Operations Research Technical Manual
TW-SW7905.1

Welcome Aboard
This publication marks the 25th anniversary of the Third World War, called the "Quiet
War", being conducted using subjective biological warfare, fought with "silent weapons."
This book contains an introductory description of this war, its strategies, and its
weaponry.
May 1979 #74-1120

Security

It is patently impossible to discuss social engineering or the automation of a society, i.e.,
the engineering of social automation systems (silent weapons) on a national or worldwide
scale without implying extensive objectives of social control and destruction of human
life, i.e., slavery and genocide.
This manual is in itself an analog declaration of intent. Such a writing must be secured
from public scrutiny. Otherwise, it might be recognized as a technically formal
declaration of domestic war. Furthermore, whenever any person or group of persons in a
position of great power and without full knowledge and consent of the public, uses such
knowledge and methodologies for economic conquest - it must be understood that a state
of domestic warfare exists between said person or group of persons and the public.
The solution of today's problems requires an approach which is ruthlessly candid, with no
agonizing over religious, moral or cultural values.
You have qualified for this project because of your ability to look at human society with
cold objectivity, and yet analyze and discuss your observations and conclusions with
others of similar intellectual capacity without the loss of discretion or humility. Such
virtues are exercised in your own best interest. Do not deviate from them.

Historical Introduction

Silent weapon technology has evolved from Operations Research (O.R.), a strategic and
tactical methodology developed under the Military Management in England during
World War II. The original purpose of Operations Research was to study the strategic and
tactical problems of air and land defense with the objective of effective use of limited
military resources against foreign enemies (i.e., logistics).
It was soon recognized by those in positions of power that the same methods might be
useful for totally controlling a society. But better tools were necessary.
Social engineering (the analysis and automation of a society) requires the correlation of
great amounts of constantly changing economic information (data), so a high-speed
computerized data-processing system was necessary which could race ahead of the
society and predict when society would arrive for capitulation.
Relay computers were to slow, but the electronic computer, invented in 1946 by J.
Presper Eckert and John W. Mauchly, filled the bill.
The next breakthrough was the development of the simplex method of linear
programming in 1947 by the mathematician George B. Dantzig.
Then in 1948, the transistor, invented by J. Bardeen, W.H. Brattain, and W. Shockley,
promised great expansion of the computer field by reducing space and power
requirements.
With these three inventions under their direction, those in positions of power strongly
suspected that it was possible for them to control the whole world with the push of a
button.
Immediately, the Rockefeller Foundation got in on the ground floor by making a fouryear
grant to Harvard College, funding the Harvard Economic Research Project for the
study of the structure of the American Economy. One year later, in 1949, The United
States Air Force joined in.
In 1952 the grant period terminated, and a high-level meeting of the Elite was held to
determine the next phase of social operations research. The Harvard project had been
very fruitful, as is borne out by the publication of some of its results in 1953 suggesting
the feasibility of economic (social) engineering. (Studies in the Structure of the American
Economy - copyright 1953 byWassily Leontief, International Science Press Inc., White
Plains, New York).
Engineered in the last half of the decade of the 1940's, the new Quiet War machine stood,
so to speak, in sparkling gold-plated hardware on the showroom floor by 1954.
With the creation of the maser in 1954, the promise of unlocking unlimited sources of
fusion atomic energy from the heavy hydrogen in sea water and the consequent
availability of unlimited social power was a possibility only decades away.
The combination was irresistible.
The Quiet War was quietly declared by the International Elite at a meeting held in 1954.
Although the silent weapons system was nearly exposed 13 years later, the evolution of
the new weapon-system has never suffered any major setbacks.
This volume marks the 25th anniversary of the beginning of the Quiet War. Already this
domestic war has had many victories on many fronts throughout the world.

Political Introduction

In 1954 it was well recognized by those in positions of authority that it was only a matter
of time, only a few decades, before the general public would be able to grasp and upset
the cradle of power, for the very elements of the new silent-weapon technology were as
accessible for a public utopia as they were for providing a private utopia.
The issue of primary concern, that of dominance, revolved around the subject of the
energy sciences.

Energy

Energy is recognized as the key to all activity on earth. Natural science is the study of the
sources and control of natural energy, and social science, theoretically expressed as
economics, is the study of the sources and control of social energy. Both are bookkeeping
systems: mathematics. Therefore, mathematics is the primary energy science. And the
bookkeeper can be king if the public can be kept ignorant of the methodology of the
bookkeeping.
All science is merely a means to an end. The means is knowledge. The end is control.
Beyond this remains only one issue: Who will be the beneficiary?
In 1954 this was the issue of primary concern. Although the so-called "moral issues"
were raised, in view of the law of natural selection it was agreed that a nation or world of
people who will not use their intelligence are no better than animals who do not have
intelligence. Such people are beasts of burden and steaks on the table by choice and
consent.
Consequently, in the interest of future world order, peace, and tranquillity, it was decided
to privately wage a quiet war against the American public with an ultimate objective of
permanently shifting the natural and social energy (wealth) of the undisciplined and
irresponsible many into the hands of the self-disciplined, responsible, and worthy few.
In order to implement this objective, it was necessary to create, secure, and apply new
weapons which, as it turned out, were a class of weapons so subtle and sophisticated in
their principle of operation and public appearance as to earn for themselves the name
"silent weapons."
In conclusion, the objective of economic research, as conducted by the magnates of
capital (banking) and the industries of commodities (goods) and services, is the
establishment of an economy which is totally predictable and manipulatable.
In order to achieve a totally predictable economy, the low-class elements of society must
be brought under total control, i.e., must be housebroken, trained, and assigned a yoke
and long-term social duties from a very early age, before they have an opportunity to
question the propriety of the matter. In order to achieve such conformity, the lower-class
family unit must be disintegrated by a process of increasing preoccupation of the parents
and the establishment of government-operated day-care centers for the occupationally
orphaned children.
The quality of education given to the lower class must be of the poorest sort, so that the
moat of ignorance isolating the inferior class from the superior class is and remains
incomprehensible to the inferior class. With such an initial handicap, even bright lower
class individuals have little if any hope of extricating themselves from their assigned lot
in life. This form of slavery is essential to maintain some measure of social order, peace,
and tranquillity for the ruling upper class.

Descriptive Introduction of the Silent Weapon

Everything that is expected from an ordinary weapon is expected from a silent weapon by
its creators, but only in its own manner of functioning.
It shoots situations, instead of bullets; propelled by data processing, instead of chemical
reaction (explosion); originating from bits of data, instead of grains of gunpowder; from a
computer, instead of a gun; operated by a computer programmer, instead of a marksman;
under the orders of a banking magnate, instead of a military general.
It makes no obvious explosive noises, causes no obvious physical or mental injuries, and
does not obviously interfere with anyone's daily social life.
Yet it makes an unmistakable "noise," causes unmistakable physical and mental damage,
and unmistakably interferes with the daily social life, i.e., unmistakable to a trained
observer, one who knows what to look for.
The public cannot comprehend this weapon, and therefore cannot believe that they are
being attacked and subdued by a weapon.
The public might instinctively feel that something is wrong, but that is because of the
technical nature of the silent weapon, they cannot express their feeling in a rational way,
or handle the problem with intelligence. Therefore, they do not know how to cry for help,
and do not know how to associate with others to defend themselves against it.
When a silent weapon is applied gradually, the public adjusts/adapts to its presence and
learns to tolerate its encroachment on their lives until the pressure (psychological via
economic) becomes too great and they crack up.
Therefore, the silent weapon is a type of biological warfare. It attacks the vitality,
options, and mobility of the individuals of a society by knowing, understanding,
manipulating, and attacking their sources of natural and social energy, and their physical,
mental, and emotional strengths and weaknesses.

Theoretical Introduction

"Give me control over a nation's currency, and I care not who makes its laws."
-- Mayer Amschel Rothschild, 1743 - 1812)

Today's silent weapons technology is an outgrowth of a simple idea discovered,
succinctly expressed, and effectively applied by the quoted Mr. Mayer Amschel
Rothschild. Mr. Rothschild discovered the missing passive component of economic
theory known as economic inductance. He, of course, did not think of his discovery in
these 20th-century terms, and, to be sure, mathematical analysis had to wait for the
Second Industrial Revolution, the rise of the theory of mechanics and electronics, and
finally, the invention of the electronic computer before it could be effectively applied in
the control of the world economy.

General Energy Concepts

In the study of energy systems, there always appears three elementary concepts. These
are potential energy, kinetic energy, and energy dissipation. And corresponding to these
concepts, there are three idealized, essentially pure physical counterparts called passive
components.
1. In the science of physical mechanics, the phenomenon of potential energy is
associated with a physical property called elasticity or stiffness, and can be
represented by a stretched spring.
In electronic science, potential energy is stored in a capacitor instead of a spring.
This property is called capacitance instead of elasticity or stiffness.
2. In the science of physical mechanics, the phenomenon of kinetic energy is
associated with a physical property called inertia or mass, and can be represented
by a mass or a flywheel in motion.
In electronic science, kinetic energy is stored in an inductor (in a magnetic field)
instead of a mass. This property is called inductance instead of inertia.
3. In the science of physical mechanics, the phenomenon of energy dissipation is
associated with a physical property called friction or resistance, and can be
represented by a dashpot or other device which converts energy into heat.
In electronic science, dissipation of energy is performed by an element called
either a resistor or a conductor, the term "resistor" being the one generally used to
describe a more ideal device (e.g., wire) employed to convey electronic energy
efficiently from one location to another. The property of a resistance or conductor
is measured as either resistance or conductance reciprocals.
In economics these three energy concepts are associated with:
1. Economic Capacitance - Capital (money, stock/inventory, investments in
buildings and durables, etc.)
2. Economic Conductance - Goods (production flow coefficients)
3. Economic Inductance - Services (the influence of the population of industry on
output)
All of the mathematical theory developed in the study of one energy system (e.g.,
mechanics, electronics, etc.) can be immediately applied in the study of any other energy
system (e.g., economics).

Mr. Rothchild's Energy Discovery

What Mr. Rothschild had discovered was the basic principle of power, influence, and
control over people as applied to economics. That principle is "when you assume the
appearance of power, people soon give it to you."
Mr. Rothschild had discovered that currency or deposit loan accounts had the required
appearance of power that could be used to induce people (inductance, with people
corresponding to a magnetic field) into surrendering their real wealth in exchange for a
promise of greater wealth (instead of real compensation). They would put up real
collateral in exchange for a loan of promissory notes. Mr. Rothschild found that he could
issue more notes than he had backing for, so long as he had someone's stock of gold as a
persuader to show his customers.
Mr. Rothschild loaned his promissory notes to individual and to governments. These
would create overconfidence. Then he would make money scarce, tighten control of the
system, and collect the collateral through the obligation of contracts. The cycle was then
repeated. These pressures could be used to ignite a war. Then he would control the
availability of currency to determine who would win the war. That government which
agreed to give him control of its economic system got his support.
Collection of debts was guaranteed by economic aid to the enemy of the debtor. The
profit derived from this economic methodology mad Mr. Rothschild all the more able to
expand his wealth. He found that the public greed would allow currency to be printed by
government order beyond the limits (inflation) of backing in precious metal or the
production of goods and services.

Apparent Capital as "Paper" Inductor

In this structure, credit, presented as a pure element called "currency," has the appearance
of capital, but is in effect negative capital. Hence, it has the appearance of service, but is
in fact, indebtedness or debt. It is therefore an economic inductance instead of an
economic capacitance, and if balanced in no other way, will be balanced by the negation
of population (war, genocide). The total goods and services represent real capital called
the gross national product, and currency may be printed up to this level and still represent
economic capacitance; but currency printed beyond this level is subtractive, represents
the introduction of economic inductance, and constitutes notes of indebtedness.
War is therefore the balancing of the system by killing the true creditors (the public
which we have taught to exchange true value for inflated currency) and falling back on
whatever is left of the resources of nature and regeneration of those resources.
Mr. Rothschild had discovered that currency gave him the power to rearrange the
economic structure to his own advantage, to shift economic inductance to those economic
positions which would encourage the greatest economic instability and oscillation.
The final key to economic control had to wait until there was sufficient data and highspeed
computing equipment to keep close watch on the economic oscillations created by
price shocking and excess paper energy credits - paper inductance/inflation.

Breakthrough

The aviation field provided the greatest evolution in economic engineering by way of the
mathematical theory of shock testing. In this process, a projectile is fired from an
airframe on the ground and the impulse of the recoil is monitored by vibration
transducers connected to the airframe and wired to chart recorders.
By studying the echoes or reflections of the recoil impulse in the airframe, it is possible
to discover critical vibrations in the structure of the airframe which either vibrations of
the engine or aeolian vibrations of the wings, or a combination of the two, might
reinforce resulting in a resonant self-destruction of the airframe in flight as an aircraft.
From the standpoint of engineering, this means that the strengths and weaknesses of the
structure of the airframe in terms of vibrational energy can be discovered and
manipulated.

Application in Economics

To use this method of airframe shock testing in economic engineering, the prices of
commodities are shocked, and the public consumer reaction is monitored. The resulting
echoes of the economic shock are interpreted theoretically by computers and the psychoeconomic
structure of the economy is thus discovered. It is by this process that partial
differential and difference matrices are discovered that define the family household and
make possible its evaluation as an economic industry (dissipative consumer structure).
Then the response of the household to future shocks can be predicted and manipulated,
and society becomes a well-regulated animal with its reins under the control of a
sophisticated computer-regulated social energy bookkeeping system.
Eventually every individual element of the structure comes under computer control
through a knowledge of personal preferences, such knowledge guaranteed by computer
association of consumer preferences (universal product code, UPC; zebra-striped pricing
codes on packages) with identified consumers (identified via association with the use of a
credit card and later a permanent "tattooed" body number invisible under normal ambient
illumination).
Summary
Economics is only a social extension of a natural energy system. It, also, has its three
passive components. Because of the distribution of wealth and the lack of communication
and lack of data, this field has been the last energy field for which a knowledge of these
three passive components has been developed.
Since energy is the key to all activity on the face of the earth, it follows that in order to
attain a monopoly of energy, raw materials, goods, and services and to establixh a world
system of slave labor, it is necessary to have a first strike capability in the field of
economics. In order to maintain our position, it is necessary that we have absolute first
knowledge of the science of control over all economic factors and the first experience at
engineering the world economy.
In order to achieve such sovereignty, we must at least achieve this one end: that the
public will not make either the logical or mathematical connection between economics
and the other energy sciences or learn to apply such knowledge.
This is becoming increasingly difficult to control because more and more businesses are
making demands upon their computer programmers to create and apply mathematical
models for the management of those businesses.
It is only a matter of time before the new breed of private programmer/economists will
catch on to the far reaching implications of the work begun at Harvard in 1948. The
speed with which they can communicate their warning to the public will largely depend
upon how effective we have been at controlling the media, subverting education, and
keeping the public distracted with matters of no real importance.

The Economic Model

Economics, as a social energy science has as a first objective the description of the
complex way in which any given unit of resources is used to satisfy some economic want.
(Leontief Matrix). This first objective, when it is extended to get the most product from
the least or limited resources, comprises that objective of general military and industrial
logistics known as Operations Research. (See simplex method of linear programming.)
The Harvard Economic Research Project (1948-) was an extension of World War II
Operations Research. Its purpose was to discover the science of controlling an economy:
at first the American economy, and then the world economy. It was felt that with
sufficient mathematical foundation and data, it would be nearly as easy to predict and
control the trend of an economy as to predict and control the trajectory of a projectile.
Such has proven to be the case. Moreover, the economy has been transformed into a
guided missile on target.
The immediate aim of the Harvard project was to discover the economic structure, what
forces change that structure, how the behavior of the structure can be predicted, and how
it can be manipulated. What was needed was a well-organized knowledge of the
mathematical structures and interrelationships of investment, production, distribution,
and consumption.
To make a short story of it all, it was discovered that an economy obeyed the same laws
as electricity and that all of the mathematical theory and practical and computer knowhow
developed for the electronic field could be directly applied in the study of
economics. This discovery was not openly declared, and its more subtle implications
were and are kept a closely guarded secret, for example that in an economic model,
human life is measured in dollars, and that the electric spark generated when opening a
switch connected to an active inductor is mathematically analogous to the initiation of
war.
The greatest hurdle which theoretical economists faced was the accurate description of
the household as an industry. This is a challenge because consumer purchases are a
matter of choice which in turn is influenced by income, price, and other economic
factors.
This hurdle was cleared in an indirect and statistically approximate way by an application
of shock testing to determine the current characteristics, called current technical
coefficients, of a household industry
Finally, because problems in theoretical electronics can be translated very easily into
problems of theoretical electronics, and the solution translated back again, it follows that
only a book of language translation and concept definition needed to be written for
economics. The remainder could be gotten from standard works on mathematics and
electronics. This makes the publication of books on advanced economics unnecessary,
and greatly simplifies project security.

Industrial Diagrams

An ideal industry is defined as a device which receives value from other industries in
several forms and converts them into one specific product for sales and distribution to
other industries. It has several inputs and one output. What the public normally thinks of
as one industry is really an industrial complex, where several industries under one roof
produce one or more products.
A pure (single output) industry can be represented oversimply by a circuit block as
follows:
The flow of product from industry #1 (supply) to industry #2 (demand) is denoted by 112.
The total flow out of industry "K" is denoted by Ik (sales, etc.).
A three industry network can be diagrammed as follows:
A node is a symbol of collection and distribution of flow. Node #3 receives from industry
#3 and distributes to industries #1 and #3. If industry #3 manufactures chairs, then a flow
from industry #3 back to industry #3 simply indicates that industry #3 is using part of its
own output product, for example, as office furniture. Therefore the flow may be
summarized by the equations:

Three Industrial Classes

Industries fall into three categories or classes by type of output:
1. Class #1 - Capital (resources)
2. Class #2 - Goods (commodities or use - dissipative)
3. Class #3 - Services (action of population)
· Class #1 industries exist at three levels:
1. Nature - sources of energy and raw materials.
2. Government - printing of currency equal to the gross national product
(GNP), and extension of currency in excess of GNP.
3. Banking - loaning of money for interest, and extension
(inflation/counterfeiting) of economic value through the deposit loan
accounts.
· Class #2 industries exist as producers of tangible or consumer (dissipated)
products. This sort of activity is usually recognized and labeled by the public as
"industry."
· Class #3 industries are those which have service rather than a tangible product as
their output. These industries are called (1) households, and (2) governments.
Their output is human activity of a mechanical sort, and their basis is population.

Aggregation

The whole economic system can be represented by a three-industry model if one allows
the names of the outputs to be (1) capital, (2) goods, and (3) services. The problem with
this representation is that it would not show the influence, say, the textile industry on the
ferrous metal industry. This is because both the textile industry and the ferrous metal
industry would be contained within a single classification called the "goods industry" and
by this process of combining or aggregating these two industries under one system block
they would lose their economic individuality.

The E-Model

A national economy consists of simultaneous flows of production, distribution,
consumption, and investment. If all of these elements including labor and human
functions are assigned a numerical value in like units of measure, say, 1939 dollars, then
this flow can be further represented by a current flow in an electronic circuit, and its
behavior can be predicted and manipulated with useful precision.
The three ideal passive energy components of electronics, the capacitor, the resistor, and
the inductor correspond to the three ideal passive energy components of economics
called the pure industries of capital, goods, and services, respectively.
· Economic capacitance represents the storage of capital in one form or another.
· Economic conductance represents the level of conductance of materials for the
production of goods.
· Economic inductance represents the inertia of economic value in motion. This is a
population phenomenon known as services.

Economic Inductance

An electrical inductor (e.g., a coil or wire) has an electric current as its primary
phenomenon and a magnetic field as its secondary phenomenon (inertia). Corresponding
to this, an economic inductor has a flow of economic value as its primary phenomenon
and a population field as its secondary field phenomenon of inertia. When the flow of
economic value (e.g., money) diminishes, the human population field collapses in order
to keep the economic value (money) flowing (extreme case - war).
This public inertia is a result of consumer buying habits, expected standard of living, etc.,
and is generally a phenomenon of self-preservation.

Inductive Factors to Consider

1. Population
2. Magnitude of the economic activities of the government
3. The method of financing these government activities (See Peter-Paul Principle -
inflation of the currency.)

Translation

(a few examples will be given.)
· Charge: coulombs; dollars (1939).
· Flow/Current: amperes (coulombs per second); dollars of flow per year.
· Motivating Force: volts; dollars (output) demand.
· Conductance: amperes per volt; dollars of flow per year per dollar demand.
· Capacitance: coulombs per volt; dollars of production inventory/stock per dollar
demand.

Time Flow Relationships and Self-Destructive Oscillations

An ideal industry may be symbolized electronically in various ways. The simplest way is
to represent a demand by a voltage and a supply by a current. When this is done, the
relationship between the two becomes what is called an admittance, which can result
from three economic factors: (1) foresight flow, (2) present flow, and (3) hindsight flow.
1. Foresight flow is the result of that property of living entities to cause energy
(food) to be stored for a period of low energy (e.g., a winter season). It consists of
demands made upon an economic system for that period of low energy (winter
season).
In a production industry it takes several forms, one of which is known as
production stock or inventory. In electronic symbology this specific industry
demand (a pure capital industry) is represented by capacitance and the stock or
resource is represented by a stored charge. Satisfaction of an industry demand
suffers a lag because of the loading effect of inventory priorities.
2. Present flow ideally involves no delays. It is, so to speak, input today for output
today, a "hand to mouth" flow. In electronic symbology, this specific industry
demand (a pure us industry) is represented by a conductance which is then a
simple economic valve (a dissipative element).
3. Hindsight flow is known as habit or inertia. In electronics this phenomenon is the
characteristic of an inductor (economic analog = a pure service industry) in which
a current flow (economic analog = flow of money) creates a magnetic field
(economic analog = active human population) which, if the current (money flow)
begins to diminish, collapse (war) to maintain the current (flow of money -
energy).
Other large alternatives to war as economic inductors or economic flywheels are
an open-ended social welfare program, or an enormous (but fruitful) open-ended
space program.
The problem with stabilizing the economic system is that there is too much
demand on account of (1) too much greed and (2) too much population.
This creates excessive economic inductance which can only be balanced with
economic capacitance (true resources or value - e.g., in goods or services).
The social welfare program is nothing more than an open-ended credit balance
system which creates a false capital industry to give nonproductive people a roof
over their heads and food in their stomachs. This can be useful, however, because
the recipients become state property in return for the "gift," a standing army for
the elite. For he who pays the piper picks the tune.
Those who get hooked on the economic drug, must go to the elite for a fix. In this,
the method of introducing large amounts of stabilizing capacitance is by
borrowing on the future "credit" of the world. This is a fourth law of motion -
onset, and consists of performing an action and leaving the system before the
reflected reaction returns to the point of action - a delayed reaction.
The means of surviving the reaction is by changing the system before the reaction
can return. By this means, politicians become more popular in their own time and
the public pays later. In fact, the measure of such a politician is the delay time.
The same thing is achieved by a government by printing money beyond the limit
of the gross national product, and economic process called inflation. This puts a
large quantity of money into the hands of the public and maintains a balance
against their greed, creates a false self-confidence in them and, for awhile, stays
the wolf from the door.
They must eventually resort to war to balance the account, because war ultimately
is merely the act of destroying the creditor, and the politicians are the publicly
hired hit men that justify the act to keep the responsibility and blood off the public
conscience. (See section on consent factors and social-economic structuring.)
If the people really cared about their fellow man, they would control their
appetites (greed, procreation, etc.) so that they would not have to operate on a
credit or welfare social system which steals from the worker to satisfy the bum.
Since most of the general public will not exercise restraint, there are only two
alternatives to reduce the economic inductance of the system.
1. Let the populace bludgeon each other to death in war, which will only
result in a total destruction of the living earth.
2. Take control of the world by the use of economic "silent weapons" in a
form of "quiet warfare" and reduce the economic inductance of the world
to a safe level by a process of benevolent slavery and genocide.
The latter option has been taken as the obviously better option. At this point it
should be crystal clear to the reader why absolute secrecy about the silent
weapons is necessary. The general public refuses to improve its own mentality
and its faith in its fellow man. It has become a herd of proliferating barbarians,
and, so to speak, a blight upon the face of the earth.
They do not care enough about economic science to learn why they have not been
able to avoid war despite religious morality, and their religious or self-gratifying
refusal to deal with earthly problems renders the solution of the earthly problem
unreachable to them.
It is left to those few who are truly willing to think and survive as the fittest to
survive, to solve the problem for themselves as the few who really care.
Otherwise, exposure of the silent weapon would destroy our only hope of
preserving the seed of the future true humanity.

Industry Equivalent Circuits

1. The industry 'Q' can be given a block symbol as follows:
Terminals #1 through #m are connected directly to the outputs of industries #1
and #m, respectively.
The equivalent circuit of industry 'Q' is given as follows:
1. Characteristics:
All inputs are at zero volts.
A - Amplifier - causes output current IQ to be represented by a voltage EQ.
Amplifier delivers sufficient current at EQ to drive all loads Y10 through YmQ and
sink all currents i1Q through imQ.
The unit transconductance amplifier AQ is constructed as follows:
* Arrow denotes the direction of the flow of capital, goods, and services. The total
demand is given as EQ, where EQ=IQ.
1. The coupling network YPQ symbolizes the demand which industry Q makes on
industry P. the connective admittance YPQ is called the 'technical coefficient' of
the industry Q stating the demand of industry Q, called the industry of use, for the
output in capital, goods, or services of industry P called the industry of origin.
The flow of commodities from industry P to industry Q is given by iPQ evaluated
by the formula:
iPQ = YPQ* EQ.
When the admittance YPQ is a simple conductance, this formula takes on the
common appearance of Ohm's Law,
iPQ = gPQ* IQ.
The interconnection of a three industry system can be diagrammed as follows.
The blocks of the industry diagram can be opened up revealing the technical
coefficients, and a much simpler format. The equations of flow are given as
follows:

Stages of Schematic Simplification

Generalization
All of this may now be summarized.
Let Ij represent the output of industry j, and
o ijk, the amount of the product of industry j absorbed annually by industry
k, and
o ijo, the amount of the same product j made available for 'outside' use. Then
o
Substituting the technical coefficiences, yjk
which is the general equation of every admittance in the industry circuit.

Final Bill of Goods

is called the final bill of goods or the bill of final demand, and is zero when the
system can be closed by the evaluation of the technical coefficients of the 'nonproductive'
industries, government and households. Households may be regarded
as a productive industry with labor as its output product.

The Technical Coefficients

The quantities yjk are called the technical coefficients of the industrial system.
They are admittances and can consist of any combination of three passive
parameters, conductance, capacitance, and inductance. Diodes are used to make
the flow unidirectional and point against the flow.
o gjk = economic conductance, absorption coefficient
o yjk = economic capacitance, capital coefficient
o Ljk = economic inductance, human activity coefficient
Types of Admittances

The Household Industry

1. The industries of finance (banking), manufacturing, and government, real
counterparts of the pure industries of capital, goods, and services, are easily
defined because they are generally logically structured. Because of this their
processes can be described mathematically and their technical coefficients can be
easily deduced. This, however, is not the case with the service industry known as
the household industry.

Household Models

When the industry flow diagram is represented by a 2-block system of households
on the right and all other industries on the left, the following results:
The arrows from left to right labeled A, B, C, etc., denote flow of economic value
from the industries in the left hand block to the industry in the right hand block
called 'households'. These may be thought of as the monthly consumer flows of
the following commodities. A - alcoholic beverages, B - beef, C - coffee, . . . . , U
- unknown, etc. . .
The problem which a theoretical economist faces is that the consumer preferences
of any household is not easily predictable and the technical coefficients of any
one household tend to be a nonlinear, very complex, and variable function of
income, prices, etc.
Computer information derived from the use of the universal product code in
conjuction with credit-card purchase as an individual household identifier could
change this state of affairs, but the U.P.C. method is not yet available on a
national or even a significant regional scale. To compensate for this data
deficiency, an alternate indirect approach of analysis has been adopted known as
economic shock testing. This method, widely used in the aircraft manufacturing
industry, develops an aggregate statistical sort of data.
Applied to economics, this means that all of the households in one region or in the
whole nation are studied as a group or class rather than individually, and the mass
behavior rather than the individual behavior is used to discover useful estimates of
the technical coefficients governing the economic structure of the hypothetical
single-household industry.
Notice in the industry flow diagram that the values for the flows A, B, C, etc. are
accessible to measurement in terms of selling prices and total sales of
commodities.
One method of evaluating the technical coefficients of the household industry
depends upon shocking the prices of a commodity and noting the changes in the
sales of all of the commodities.

Economic Shock Testing

In recent times, the application of Operations Research to the study of the public
economy has been obvious for anyone who understands the principles of shock
testing.
In the shock testing of an aircraft airframe, the recoil impulse of firing a gun
mounted on that airframe causes shock waves in that structure which tell aviation
engineers the conditions under which some parts of the airplane or the whole
airplane or its wings will start to vibrate or flutter like a guitar string, a flute reed,
or a tuning fork, and disintegrate or fall apart in flight.
Economic engineers achieve the same result in studying the behavior of the
economy and the consumer public by carefully selecting a staple commodity such
as beef, coffee, gasoline, or sugar, and then causing a sudden change or shock in
its price or availability, thus kicking everybody's budget and buying habits out of
shape.
They then observe the shock waves which result by monitoring the changes in
advertising, prices, and sales of that and other commodities.
The objective of such studies is to acquire the know-how to set the public
economy into a predictable state of motion or change, even a controlled selfdestructive
state of motion which will convince the public that certain "expert"
people should take control of the money system and reestablish security (rather
than liberty and justice) for all. When the subject citizens are rendered unable to
control their financial affairs, they, of course, become totally enslaved, a source of
cheap labor.
Not only the prices of commodities, but also the availability of labor can be used
as the means of shock testing. Labor strikes deliver excellent tests shocks to an
economy, especially in the critical service areas of trucking (transportation),
communication, public utilities (energy, water, garbage collection), etc.
By shock testing, it is found that there is a direct relationship between the
availability of money flowing in an economy and the real psychological outlook
and response of masses of people dependent upon that availability.
For example, there is a measurable quantitative relationship between the price of
gasoline and the probability that a person would experience a headache, feel a
need to watch a violent movie, smoke a cigarette, or go to a tavern for a mug of
beer.
It is most interesting that, by observing and measuring the economic models by
which the public tries to run from their problems and escape from reality, and by
applying the mathematical theory of Operations Research, it is possible to
program computers to predict the most probable combination of created events
(shocks) which will bring about a complete control and subjugation of the public
through a subversion of the public economy (by shaking the plum tree)....

Introduction to the Theory of Economic Shock
Testing

Let the prices and total sales of commodities be given and symbolized as follows:

1.
Commodities Price Function Total Sales
alcoholic beverages A A
beef B B
coffee C C
gasoline G G
sugar S S
tobacco T T
unknown balance U U

1. Let us assume a simple economic model in which the total number of important
(staple) commodities are represented as beef, gasoline, and an aggregate of all
other staple commodities which we will call the hypothetical miscellaneous staple
commodity 'M' (e.g., M is an aggregate of C, S, T, U, etc.).

Example of Shock Testing

Assume that the total sales, P, of petroleum products can be described by the
linear function of the quantities B, G, and M, which are functions of the prices of
those respective commodities.
P = aPG B + aPG G + aPM M
Then where B, G, and M are functions of the prices of beef, gasoline, and
miscellaneous, respectively, and aPB, aPG, and aPM are constant coefficients
defining the amount by which each of the functions B, G, and M affect the sales,
P, of petroleum products. We are assuming that B, G, and M are variables
independent of each other.
If the availability or price of gasoline is suddenly changed, then G must be
replaced by G + G. This causes a change in the petroleum sales from P to P +
P. Also we will assume that B and M remain constant when G changes to G + G.
(P + P) = aPB B + aPG (G + G) + aPMM.
Expanding upon this expression, we get
P + P = aPB B + aPG G + aPG G + aPM M
and subtracting the original value of P we get for the change in P
Change in P = P = aPG G
Dividing by G we get
aPG = P / G .
This is a rate of change in P due only to an isolated change in G, G.
In general, ajk is the partial rate of change in the sales effect j due to a change in
the causal price function of commodity k. If the interval of time were
infinitesimal, this expression would be reduced to the definition of the total
differential of a function, P.
1. .
When the price of gasoline is shocked, all of the coefficients with round G (2G) in
the denominator are evaluated at the same time. If B, G, and M were independent,
and sufficient for description of the economy, then three shock tests would be
necessary to evaluate the system.
There are other factors which may be represented the same way.
For example, the tendency of a docile sub-nation to withdraw under economic
pressure may be given by
where G is the price of gasoline, WP is the dollars spent per unit time (referenced
to say 1939) for war production during 'peace' time, etc. These quantities are
presented to a computer in matrix format as follows:
and
X1 = G Y1 = P - KP
X2 = B Y2 = F - KF
X3 = etc. Y3 = etc.
Finally, inverting this matrix, i.e., solving for the Xk terms of the Yj, we get, say,
[bkj] [Yj ] = [Xk] .
1. This is the result into which we substitute to get that set of conditions of prices of
commodities, bad news on TV, etc., which will deliver a collapse of public
morale ripe for take over.
Once the economic price and sales coefficients ajk and bkj are determined, they
may be translated into the technical supply and demand coefficients gjk, Cjk, and
1/Ljk.
Shock testing of a given commodity is then repeated to get the time rate of change
of these technical coefficients.

Introduction to Economic Amplifiers

Economic amplifiers are the active components of economic engineering. The
basic characteristic of any amplifier (mechanical, electrical, or economic) is that it
receives an input control signal and delivers energy from an independent energy
source to a specified output terminal in a predictable relationship to that input
control signal.
The simplest form of an economic amplifier is a device called advertising.
If a person is spoken to by a T.V. advertiser as if he were a twelve-year-old, then,
due to suggestibility, he will, with a certain probability, respond or react to that
suggestion with the uncritical response of a twelve-year-old and will reach into
his economic reservoir and deliver its energy to but that product on impulse when
he passes it in the store.
An economic amplifier may have several inputs and output. Its response might be
instantaneous or delayed. Its circuit symbol might be a rotary switch if its options
are exclusive, qualitative, "go" or "no-go", or it might have its parametric
input/output relationships specified by a matrix with internal energy sources
represented.
Whatever its form might be, its purpose is to govern the flow of energy from a
source to an output sink in direct relationship to an input control signal. For this
reason, it is called an active circuit element or component.
Economic Amplifiers fall into classes called strategies, and, in comparison with
electronic amplifiers, the specific internal functions of an economic amplifier are
called logistical instead of electrical.
Therefore, economic amplifiers not only deliver power gain but also, in effect, are
used to cause changes in the economic circuitry.
In the design of an economic amplifier we must have some idea of at least five
functions, which are:

1. the available input signals
2. the desired output-control objectives,
3. the strategic objective,
4. the available economic power sources,
5. the logistical options.

The process of defining and evaluating these factors and incorporating the
economic amplifier into an economic system has been popularly called game
theory.
The design of an economic amplifier begins with a specification of the power
level of the output, which can range from personal to national. The second
condition is accuracy of response, i.e., how accurately the output action is a
function of the input commands. High gain combined with strong feedback helps
to deliver the required precision.
Most of the error will be in the input data signal. Personal input data tends to be
specified, while national input data tends to be statistical.

Short List of Inputs

Questions to be answered:
o what
o where
o why
o when
o how
o who

General sources of information:
o telephone taps
o analysis of garbage
o surveillance
o behavior of children in school

Standard of living by:
o food
o shelter
o clothing
o transportation

Social contacts:
o telephone - itemized record of calls
o family - marriage certificates, birth certificates, etc.
o friends, associates, etc.
o memberships in organizations
o political affiliation

The Personal Paper Trail

Personal buying habits, i.e., personal consumer preferences:
o checking accounts
o credit-card purchases
o "tagged" credit-card purchases - the credit-card purchase of products
bearing the U.P.C. (Universal Product Code)

Assets:
o checking accounts
o savings accounts
o real estate
o business
o automobile, etc.
o safety deposit at bank
o stock market

Liabilities:
o creditors
o enemies (see - legal)
o loans

Government sources (ploys)*:
o Welfare
o Social Security
o U.S.D.A. surplus food
o doles
o grants
o subsidies

* Principle of this ploy -- the citizen will almost always make the collection of
information easy if he can operate on the "free sandwich principle" of "eat now,
and pay later."

Government sources (via intimidation):
o Internal Revenue Service
o OSHA
o Census
o etc.
Other government sources -- surveillance of U.S. mail.

Habit Patterns -- Programming

Strengths and weaknesses:
o activities (sports, hobbies, etc.)
o see "legal" (fear, anger, etc. -- crime record)
o hospital records (drug sensitivities, reaction to pain, etc.)
o psychiatric records (fears, angers, disgusts, adaptability, reactions to
stimuli, violence, suggestibility or hypnosis, pain, pleasure, love, and sex)

Methods of coping -- of adaptability -- behavior:
o consumption of alcohol
o consumption of drugs
o entertainment
o religious factors influencing behavior
o other methods of escaping from reality

Payment modus operandi (MO) -- pay on time, etc.:
o payment of telephone bills
o energy purchases
o water purchases
o repayment of loans
o house payments
o automobile payments
o payments on credit cards

Political sensitivity:
o beliefs
o contacts
o position
o strengths/weaknesses
o projects/activities

Legal inputs -- behavioral control (Excuses for investigation, search, arrest, or
employment of force to modify behavior)
o court records
o police records -- NCIC
o driving record
o reports made to police
o insurance information
o anti-establishment acquaintances

National Input Information

1. Business sources (via I.R.S., etc):

o prices of commodities
o sales
o investments in
§ stocks/inventory
§ production tools and machinery
§ buildings and improvements
§ the stock market
Banks and credit bureaus:
o credit information
o payment information

Miscellaneous sources:

o polls and surveys
o publications
o telephone records
o energy and utility purchases

Short List of Outputs

Outputs -- create controlled situations -- manipulation of the economy, hence
society -- control by control of compensation and income.
Sequence:

10. allocates opportunities.
11. destroys opportunities.
12. controls the economic environment.
13. controls the availability of raw materials.
14. controls capital.
15. controls bank rates.
16. controls the inflation of the currency.
17. controls the possession of property.
18. controls industrial capacity.
19. controls manufacturing.
20. controls the availability of goods (commodities).
21. controls the prices of commodities.
22. controls services, the labor force, etc.
23. controls payments to government officials.
24. controls the legal functions.
25. controls the personal data files -- uncorrectable by the party slandered.
26. controls advertising.
27. controls media contact.
28. controls material available for T.V. viewing
29. disengages attention from real issues.
30. engages emotions.
31. creates disorder, chaos, and insanity.
32. controls design of more probing tax forms.
33. controls surveillance.
34. controls the storage of information.
35. develops psychological analyses and profiles of individuals.
36. controls legal functions [repeat of 15]
37. controls sociological factors.
38. controls health options.
39. preys on weakness.
40. cripples strengths.
41. leaches wealth and substance.

Table of Strategies

Do this: - To get this:
Keep the public ignorant - Less public organization
Maintain access to control - Required reaction to outputs
(prices,
points for feedback sales)
Create preoccupation - Lower defenses
Attack the family unit - Control of the education of the
young
Give less cash and more - More self-indulgence and more
data
credit and doles
Attack the privacy - Destroy faith in this sort of
of the church government
Social conformity - Computer programming simplicity
Minimize the tax protest Maximum economic data, minimum
enforcement problems
Stabilize the consent - Simplicity coefficients
Tighten control of variables Simpler computer input data --
greater predictability
Establish boundary - Problem simplicity / solutions of
conditions differential and difference
equations
Proper timing - Less data shift and blurring
Maximize control - Minimum resistance to control
Collapse of currency - Destroy the faith of the American
people in each other.

Diversion, the Primary Strategy

Experience has prevent that the simplest method of securing a silent weapon and
gaining control of the public is to keep the public undisciplined and ignorant of
the basic system principles on the one hand, while keeping them confused,
disorganized, and distracted with matters of no real importance on the other hand.
This is achieved by:

(1) disengaging their minds; sabotaging their mental activities; providing a
low-quality program of public education in mathematics, logic, systems
design and economics; and discouraging technical creativity.
(2) engaging their emotions, increasing their self-indulgence and their
indulgence in emotional and physical activities, by:
(a) unrelenting emotional affrontations and attacks (mental and
emotional rape) by way of constant barrage of sex, violence, and
wars in the media - especially the T.V. and the newspapers.
(b) giving them what they desire - in excess - "junk food for thought" -
and depriving them of what they really need.
(3) rewriting history and law and subjecting the public to the deviant creation,
thus being able to shift their thinking from personal needs to highly
fabricated outside priorities.
These preclude their interest in and discovery of the silent weapons of social
automation technology.
The general rule is that there is a profit in confusion; the more confusion, the
more profit. Therefore, the best approach is to create problems and then offer
solutions.

Diversion Summary

Media: Keep the adult public attention diverted away from the real social issues,
and captivated by matters of no real importance.
Schools: Keep the young public ignorant of real mathematics, real economics,
real law, and real history.
Entertainment: Keep the public entertainment below a sixth-grade level.
Work: Keep the public busy, busy, busy, with no time to think; back on the farm
with the other animals.

Consent, the Primary Victory

A silent weapon system operates upon data obtained from a docile public by legal
(but not always lawful) force. Much information is made available to silent
weapon systems programmers through the Internal Revenue Service. (See Studies
in the Structure of the American Economy for an I.R.S. source list.)
This information consists of the enforced delivery of well-organized data
contained in federal and state tax forms, collected, assembled, and submitted by
slave labor provided by taxpayers and employers.
Furthermore, the number of such forms submitted to the I.R.S. is a useful
indicator of public consent, an important factor in strategic decision making.
Other data sources are given in the Short List of Inputs.
Consent Coefficients - numerical feedback indicating victory status.
Psychological basis: When the government is able to collect tax and seize private
property without just compensation, it is an indication that the public is ripe for
surrender and is consenting to enslavement and legal encroachment. A good and
easily quantified indicator of harvest time is the number of public citizens who
pay income tax despite an obvious lack of reciprocal or honest service from the
government.

Amplification Energy Sources

The next step in the process of designing an economic amplifier is discovering the
energy sources. The energy sources which support any primitive economic system
are, of course, a supply of raw materials, and the consent of the people to labor
and consequently assume a certain rank, position, level, or class in the social
structure, i.e., to provide labor at various levels in the pecking order.
Each class, in guaranteeing its own level of income, controls the class
immediately below it, hence preserves the class structure. This provides stability
and security, but also government from the top.
As time goes on and communication and education improve, the lower-class
elements of the social labor structure become knowledgeable and envious of the
good things that the upper-class members have. They also begin to attain a
knowledge of energy systems and the ability to enforce their rise through the class
structure.
This threatens the sovereignty of the elite.
If this rise of the lower classes can be postponed long enough, the elite can
achieve energy dominance, and labor by consent no longer will hold a position of
an essential energy source.
Until such energy dominance is absolutely established, the consent of people to
labor and let others handle their affairs must be taken into consideration, since
failure to do so could cause the people to interfere in the final transfer of energy
sources to the control of the elite.
It is essential to recognize that at this time, public consent is still an essential key
to the release of energy in the process of economic amplification.
Therefore, consent as an energy release mechanism will now be considered.

Logistics

The successful application of a strategy requires a careful study of inputs, outputs,
the strategy connecting the inputs and the outputs, and the available energy
sources to fuel the strategy. This study is called logistics.
A logistical problem is studied at the elementary level first, and then levels of
greater complexity are studied as a synthesis of elementary factors.
This means that a given system is analyzed, i.e., broken down into its subsystems,
and these in turn are analyzed, until by this process, one arrives at the logistical
"atom," the individual.
This is where the process of synthesis propery begins, at the time of birth of the
individual.

The Artificial Womb

From the time a person leaves its mother's womb, its every effort is directed
towards building, maintaining, and withdrawing into artificial wombs, various
sorts of substitute protective devices or shells.
The objective of these artificial wombs is to provide a stable environment for both
stable and unstable activity; to provide a shelter for the evolutionary processes of
growth and maturity - i.e., survival; to provide security for freedom and to provide
defensive protection for offensive activity.
This is equally true of both the general public and the elite. However, there is a
definite difference in the way each of these classes go about the solution of
problems.

The Political Structure of a Nation - Dependency

The primary reason why the individual citizens of a country create a political
structure is a subconscious wish or desire to perpetuate their own dependency
relationship of childhood. Simply put, they want a human god to eliminate all risk
from their life, pat them on the head, kiss their bruises, put a chicken on every
dinner table, clothe their bodies, tuck them into bed at night, and tell them that
everything will be alright when they wake up in the morning.
This public demand is incredible, so the human god, the politician, meets
incredibility with incredibility by promising the world and delivering nothing. So
who is the bigger liar? the public? or the "godfather"?
This public behavior is surrender born of fear, laziness, and expediency. It is the
basis of the welfare state as a strategic weapon, useful against a disgusting public.

Action/Offense

Most people want to be able to subdue and/or kill other human beings which
disturb their daily lives, but they do not want to have to cope with the moral and
religious issues which such an overt act on their part might raise. Therefore, they
assign the dirty work to others (including their own children) so as to keep the
blood off their hands. They rave about the humane treatment of animals and then
sit down to a delicious hamburger from a whitewashed slaughterhouse down the
street and out of sight. But even more hypocritical, they pay taxes to finance a
professional association of hit men collectively called politicians, and then
complain about corruption in government.

Responsibility

Again, most people want to be free to do the things (to explore, etc.) but they are
afraid to fail.
The fear of failure is manifested in irresponsibility, and especially in delegating
those personal responsibilities to others where success is uncertain or carries
possible or created liabilities (law) which the person is not prepared to accept.
They want authority (root word - "author"), but they will not accept responsibility
or liability. So they hire politicians to face reality for them.

Summary

The people hire the politicians so that the people can:
o obtain security without managing it.
o obtain action without thinking about it.
o inflict theft, injury, and death upon others without having to contemplate
either life or death.
o avoid responsibility for their own intentions.
o obtain the benefits of reality and science without exerting themselves in
the discipline of facing or learning either of these things.
They give the politicians the power to create and manage a war machine to:
o provide for the survival of the nation/womb.
o prevent encroachment of anything upon the nation/womb.
o destroy the enemy who threatens the nation/womb.
o destroy those citizens of their own country who do not conform for the
sake of stability of the nation/womb.
Politicians hold many quasi-military jobs, the lowest being the police which are
soldiers, the attorneys and C.P.A.s next who are spies and saboteurs (licensed),
and the judges who shout orders and run the closed union military shop for
whatever the market will bear. The generals are industrialists. The "presidential"
level of commander-in-chief is shared by the international bankers. The people
know that they have created this farce and financed it with their own taxes
(consent), but they would rather knuckle under than be the hypocrite.
Thus, a nation becomes divided into two very distinct parts, a docile sub-nation
[great silent majority] and a political sub-nation. The political sub-nation remains
attached to the docile sub-nation, tolerates it, and leaches its substance until it
grows strong enough to detach itself and then devour its parent.

System Analysis

In order to make meaningful computerized economic decisions about war, the
primary economic flywheel, it is necessary to assign concrete logistical values to
each element of the war structure - personnel and material alike.
This process begins with a clear and candid description of the subsystems of such
a structure.

The Draft

(As military service)

Few efforts of human behavior modification are more remarkable or more
effective than that of the socio-military institution known as the draft. A primary
purpose of a draft or other such institution is to instill, by intimidation, in the
young males of a society the uncritical conviction that the government is
omnipotent. He is soon taught that a prayer is slow to reverse what a bullet can do
in an instant. Thus, a man trained in a religious environment for eighteen years of
his life can, by this instrument of the government, be broken down, be purged of
his fantasies and delusions in a matter of mere months. Once that conviction is
instilled, all else becomes easy to instill.
Even more interesting is the process by which a young man's parents, who
purportedly love him, can be induced to send him off to war to his death.
Although the scope of this work will not allow this matter to be expanded in full
detail, nevertheless, a coarse overview will be possible and can serve to reveal
those factors which must be included in some numerical form in a computer
analysis of social and war systems.
We begin with a tentative definition of the draft.
2. The draft (selective service, etc.) is an institution of compulsory collective
sacrifice and slavery, devised by the middle-aged and elderly for the purpose of
pressing the young into doing the public dirty work. It further serves to make the
youth as guilty as the elders, thus making criticism of the elders by the youth less
likely (Generational Stabilizer). It is marketed and and sold to the public under the
label of "patriotic = national" service.
Once a candid economic definition of the draft is achieved, that definition is used
to outline the boundaries of a structure called a Human Value System, which in
turn is translated into the terms of game theory. The value of such a slave laborer
is given in a Table of Human Values, a table broken down into categories by
intellect, experience, post-service job demand, etc.
Some of these categories are ordinary and can be tentatively evaluated in terms of
the value of certain jobs for which a known fee exists. Some jobs are harder to
value because they are unique to the demands of social subversion, for an extreme
example: the value of a mother's instruction to her daughter, causing that daughter
to put certain behavioral demands upon a future husband ten or fifteen years
hence; thus, by suppressing his resistance to a perversion of a government,
making it easier for a banking cartel to buy the State of New York in, say, twenty
years.
Such a problem leans heavily upon the observations and data of wartime
espionage and many types of psychological testing. But crude mathematical
models (algorithms, etc.) can be devised, if not to predict, at least to
predeterminate these events with maximum certainty. What does not exist by
natural cooperation is thus enhanced by calculated compulsion. Human beings are
machines, levers which may be grasped and turned, and there is little real
difference between automating a society and automating a shoe factory.
These derived values are variable. (It is necessary to use a current Table of
Human Values for computer analysis.) These values are given in true measure
rather than U.S. dollars, since the latter is unstable, being presently inflated
beyond the production of national goods and services so as to give the economy a
false kinetic energy ("paper" inductance).
The silver value is stable, it being possible to buy the same amount with a gram of
silver today as it could be bought in 1920. Human value measured in silver units
changes slightly due to changes in production technology.

Enforcement

1. Factor I
As in every social system approach, stability is achieved only by understanding
and accounting for human nature (action/reaction patterns). A failure to do so can
be, and usually is, disastrous.
As in other human social schemes, one form or another of intimidation (or
incentive) is essential to the success of the draft. Physical principles of action and
reaction must be applied to both internal and external subsystems.
To secure the draft, individual brainwashing/programming and both the family
unit and the peer group must be engaged and brought under control.
Factor II - Father
The man of the household must be housebroken to ensure that junior will grow up
with the right social training and attitudes. The advertising media, etc., are
engaged to see to it that father-to-be is pussy-whipped before or by the time he is
married. He is taught that he either conforms to the social notch cut out for him or
his sex life will be hobbled and his tender companionship will be zero. He is made
to see that women demand security more than logical, principled, or honorable
behavior.
By the time his son must go to war, father (with jelly for a backbone) will slam a
gun into junior's hand before father will risk the censure of his peers, or make a
hypocrite of himself by crossing the investment he has in his own personal
opinion or self-esteem. Junior will go to war or father will be embarrassed. So
junior will go to war, the true purpose not withstanding.
Factor III - Mother
The female element of human society is ruled by emotion first and logic second.
In the battle between logic and imagination, imagination always wins, fantasy
prevails, maternal instinct dominates so that the child comes first and the future
comes second. A woman with a newborn baby is too starry-eyed to see a wealthy
man's cannon fodder or a cheap source of slave labor. A woman must, however,
be conditioned to accept the transition to "reality" when it comes, or sooner.
As the transition becomes more difficult to manage, the family unit must be
carefully disintegrated, and state-controlled public education and state-operated
child-care centers must be become more common and legally enforced so as to
begin the detachment of the child from the mother and father at an earlier age.
Inoculation of behavioral drugs [Ritalin] can speed the transition for the child
(mandatory). Caution: A woman's impulsive anger can override her fear. An irate
woman's power must never be underestimated, and her power over a pussywhipped
husband must likewise never be underestimated. It got women the vote
in 1920.
Factor IV - Junior
The emotional pressure for self-preservation during the time of war and the selfserving
attitude of the common herd that have an option to avoid the battlefield -
if junior can be persuaded to go - is all of the pressure finally necessary to propel
Johnny off to war. Their quiet blackmailings of him are the threats: "No sacrifice,
no friends; no glory, no girlfriends."
Factor V - Sister
And what about junior's sister? She is given all the good things of life by her
father, and taught to expect the same from her future husband regardless of the
price.
Factor VI - Cattle
Those who will not use their brains are no better off than those who have no
brains, and so this mindless school of jelly-fish, father, mother, son, and daughter,
become useful beasts of burden or trainers of the same.
This concludes what is available of this document.

[End of excerpt]