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-WILLIAM METZGER Winter 1995 Tirumandiram: A Classic of Yoga and Tantra by Siddhar Tirumular; translated from the Tamil with notes by B. Natarajan; edited by M. Govindan; Babaji's Kriya Yoga Publications; 3 vols., paperback. Most of our knowledge of the Yoga tradition stems from the Sanskrit sources of northern India-the Bhagavad-Gita, the Upanishads dealing with Yoga, the Yoga-Sutra and its commentaries, and the Hatha-Yoga literature, as well as the Tantras, Samhitas, and Agamas. We know little about the Yoga tradition as embodied in Indian languages other than Sanskrit. Thus there is a rich but barely explored yogic tradition in the south of India, some of whose secrets are locked away in texts written in Tamil. One of the most outstanding of these Tamil works is Tirumular's Tirumandiram, which was composed about the sixth or seventh century A.D. (though some authorities place it earlier). In 3,047 melodious verses, the Tirumandiram captures the essential teachings of Siddha-Yoga, or the Yoga of the perfected adepts. This is the yogic path of the Shaiva-Siddhanta tradition. Dr. Natarajan embarked on his English rendering in the late 1970s, but only a portion of it was published in India. The present "international" edition, published posthumously by Marshall Govindan, for the first time offers Dr. Natarajan's complete translation. Little is known about the cowherd-sage Tirumular, who was one of the earliest Shiva worshiping adepts of south India. He remained relatively obscure during his lifetime, and his masterful work was incorporated into the Shaiva canon only several centuries after his death. However, he is remembered as one of southern India's greatest Yoga adepts. Judging from his Tirumandiram, which brims with original wisdom and a rare knowledge of the secrets of Siddha-Yoga, Tirumular's veneration seems more than justified. He writes about the Divine (in the form of God Shiva), the power of love and devotion, the efficacy of mantras, the connection between breath and mind, higher visions, God-realization, and not least the serpent power (kundalini-shakti} and the esoteric structures of the subtle body. While much of the information given can be found scattered in the Sanskrit scriptures as well, in the Tirumandiram it is imparted with a lively immediacy that is absent from more abstract works like the Sanskrit Tantras or philosophica l writings of northern Shaivism. In the present edition, each of the more than three thousand verses is numbered and given a caption that conveniently allows the reader to quickly take in their purport. The English rendering tries to capture not only the deep meaning but also the poetic beauty of the Tamil original. It succeeds in the former but, in my view, fails in the latter task. The English is “Indian English," and the Western reader has to consciously focus on the content (which is more important anyway) so as not to be distracted by the translator's attempt to emulate the Tamil poetry. Furthermore, the spelling of Tamil words is idiosyncratic and would clearly have benefited from a thorough overhaul. However, this linguistic shortcoming is compensated for by Dr. Natarajan's fairly extensive notes to the more obscure technical points of Tirumular's teachings. All in all, this three-volume edition is a feast for the student of Yoga and Indian esotericism in general. Both translation and publication were obviously a labor of love, and spiritual seekers around the world are indebted to the editor for making this work more widely available. -GEORG FEUERSTEIN Winter 1995 Living Buddha Zen by Lex Hixon; Larson Publications, Burdette, N.Y., 1995; paperback. Alexander Paul Hixon, the "Greatheart," was born on Christmas Day and left this earth on All Saints Day, November I, 1995. His memorial was celebrated in New York on December 8, which was the Blessed Mother's feast day. Every important date regarding this extraordinary man seems to have poetic justice stamped on it, lie was 54 years of age when he died. Those who knew Hixon understand the significance of what God in the aspect of the mother meant to him. He spent his life seeking the Divine in a myriad of spiritual tradition s, but always connecting them to the Universal Mother-whether it was Mother Mary, Goddess Kali, Mother Earth, or Tara. In his boo k The Mother of the Universe (Quest Books), he writes: "The Great Mother is humanity's most primordial, pervasive, and fruitful image of reality. She expresses herself fluently through and within every sacred tradition." He goes on to comment on the phenomenon of recent sightings of the Mother: "The many authentic appearances of the Virgin Mary- in Mexico, Portugal, Gerabondal, Spain, Lourdes, France, and contemporary apparitions today in Egypt, Mejugorje, and America-are special revelations of her reality for the modern world." Hixon’s latest book, Living Buddha Zen, was published by Larson shortly before his death following a long and futile bout with cancer. He was to receive transmission in December from his Zen teacher Bernard Tetsugen Glassman Sensei. Other books by Hixon include Mother of the Universe, Mother of the Buddhas, and Heart of the Koran (all published by Quest), and Coming Home (recently reissued by Larson). Hixon made explorations in "researching the Truth" accessible to all. He was a blend of scholarly intellectual and mystic, able to stay current in four sacred traditions: Ramakrishna Vedanta, Orthodox Christianity, Vajrayana Buddhism, and the Sufi Dervish Order, in which he became successor to Sheikh Muzafer after visiting Mecca in 1980. His title was Sheikh Nur, and he guided Sufis in New York City, New Jersey, Mexico, and Boulder. The profound devotion and love his Sufi students expressed for him is something to see. At the wake, a large band of Sufis brought forest green fabric to cover his casket, threw fragrant flower petals, sang, and praised Allah that he was in Paradise at last. Years ago under the guidance of Father Alexander Schmemann, Lex and his wife Sheila studied mystical Christianity at Saint Vladimir's Seminary. I attended a service once with them and felt enchanted by the depth of spirit in that church. Every Sunday they went to Saint Vladimir's, despite the fact the church did not agree on his involvement with other religions. Hixon was exposed to many paths in part from his hosting of a radio broadcast in which he interview ed many of the world 's spiritual leaders, including the Dalai Lama, Mother Teresa, Krishnamurti, Bawa Mahaddin, Pir Vilayat Khan, and others. I have been blessed to have had the guidance, inspiration, and education Lex Hixon gave me so steadily since I was sixteen and searching. He introduced me to my favorite teacher, Swami Aseshananda, a Hindu monk who looked like Yoda wearing a bow tie. The swami always welcomed Lex to lecture when he was in the northwest. Everyone in Lex's circle was somehow inducted as a "spiritual debutante," unveiled to "spirituality-society." so to speak. His own spiritual path began with Christianity, under the guidance of Father Deloria, a Lakota Sioux Episcopal priest. Later Hixon converted to Orthodox Christianity, then discovered Zen through Alan Watts. Then he encountered the Gospel of Ramakrishna which led to a meeting with his Indian guru Swami Nikhilananda, with whom he traveled and studied in the last seven years of his life. He also studied Tibetan Buddhism and knew the Dalai Lama. But no path engrossed him more, I think, than the Muslim tradition. Robert Thurman, a professor of Buddhist studies and a friend, said Hixon "had a genius for revitalizing the classics and a reverence." Toward the end of his life, Lex seemed exhausted by the huge responsibilities he had undertaken. Friends stayed at his house, some for months, some for years. One such friend, who had stayed at his house in 1987, told me she had a dream that Lex got colon cancer and that she told him about it. He ignored the message. What is strange is that this was a man who analyzed everyone's dreams and took them seriously. I feel he had made up his mind to depart this realm for reasons beyond our understanding. He ignored a chance to heal the illness in the early stages. Nevertheless, he has left behind a legacy of great deeds which would fill a book. He gave unbelievable amounts of money to good causes, spiritual organizations, and friends. He built a retreat in the Catskills, with a temple to honor all traditions and open to the public (for information, phone 518/966-5140). Stephen Levine has said that "Lex has looked into the eyes of the Divine and has burst into flame." In a letter to Lex during his final illness, the Effendi in Istanbul wrote, “The only way to avoid death is not to be born in the first place. In death there is union with the Beloved. The real skill is to reach the secret of death before dying. May Allah make us all obtain that sec ret." -CHRISTIANE A NICOLE Spring 1996 New Metaphysical Foundations of Modern Science: edited by Willis Harman with Jane Clark; Institute of Noetic Sciences, 1994; hardcover. In a recent article in Shambhala Sun, Willis Harman declared that the key question of our time is one of meaning: What is the central purpose of technologically advanced societies when it no longer makes sense for it to be economic production? "The seeds of worldwide conflict lie in the enormous and growing disparity between the world's rich and poor peoples." Harman wrote, adding that, "the industrial era paradigm contains no rationale or incentive for more equitable distribution of the earth's resources." For more than twenty years, Harman has been among the foremost spokesmen for a new metaphysic for modern science. In his new book, New Metaphysical Foundations of Modern Science, Harman collects fourteen essays by various contributors offering perspectives for the nineties on issues previously raised by E. A. Burtt in his seminal book The Metaphysical Foundations of Modern Science seventy years earlier. In suggesting a need for new ontological and epistemological assumptions underlying modern science, Harman and his colleagues do not suggest any kind of closure on what the new assumptions should be. But they do identify principal categories, including a shift away from a fragmented and mechanical conception of the world toward a holistic and organic conception; a shift away from a concern with objectivity toward a concern with subjectivity, including the role of perception and cognition in the process of scientific inquiry; a deep sense of wholeness, of oneness, of everything being part of a universe; and a sense of the validity of deep intuition as one of the ways in which we contact the greater reality. Harman says that a "respiritualization of society appears to be taking place, but one more experiential and non-institutionalized, less fundamentalist and sacerdotal, than most of the historically familiar forms of religion." Contributors to this book include scientists , philosophers, and psychologists, among them aerospace engineer Robert Jahn, biologist George Wald, physicist Arthur Zajonc, anthropologist Charles Laughlin, philosopher Lynn Hankinson Nelson, psychobiologist Roger Sperry, and professor of Indian studies and law Vine Deloria, Jr. – WILLIAM METZGER Spring 1996 Chaos, Gaia, Eros: A Chaos Pioneer Uncovers the Great Streams of History by Ralph Abraham; HarperSanFrancisco, 1994; paper. In recent years, mathematicians, physicists, social scientists, and even movie makers have been interested in chaos theory. When reading about this concept, a layperson wonders about its applications to everyday life. How is it useful and why is everyone so excited about it? Ralph Abraham, professor emeritus of mathematics at the University of California, Santa Cruz, gives his response in this book. The word "chaos" generally evokes such synonyms as disorder, confusion, and disarray. Webster's Dictionary calls it the "state existing before the creation of distinct forms" or "complete disorder." Abraham, however, defines chaos as a cosmic principle and the source of all creation. When we resist change and cling to order, we are fighting this principle. It may be nature's way of transforming our lives through its ongoing evolution and growth. Two other principles work hand in hand with chaos. These are "gaia,” the creative order of the living world that helps maintain its existence, and "eros," the creative impulse and spiritual medium that binds chaos and gaia together. Abraham believes that science is in the throes of a major upheaval. Its traditional role has been to maintain the current paradigm through suppressing any experience that runs contrary to its dogma. It presumes we are each a separate consciousness looking out at a totally determinable mechanistic universe. Its dependence on accurate measurement of phenomena allows it to dismiss information that challenges this view in much the same way that medieval religion denied a sun-centered solar system as contrary to biblical canon. Abraham argues that science cannot deny the existence of chaos in the rhythm of the planets, whose orbital variations defy prediction, the turbulence of climatic forces in the atmosphere and oceans, and even in the "metapatterns of history." "Gaia," a term coined by Lynn Margulis and James Lovelock, points out the holistic interconnection between the earth, its climate, and all living things. The Gaia Hypothesis, which began in the biological sciences, affirms the intelligence of the whole life system of our planet in creating and regulating the physical conditions optimal for the emergence and maintenance of life. The history of the temperature and climate of the earth, with its regulation by the biosphere and its irregularities (ice ages) caused by chaos in the solar system, is used to illustrate Gaian theory. (page 5) Eros, according to the Greeks, denoted a spirit that yearned for "that which is missing or demanding love." Abraham compares it to the holy spirit, or logos, that connects soul and body. It is a psychic energy pushing aside order. It prevents stagnation. It promotes growth, transformation, and new life. Abraham applies chaos theory to the study of history and the myths of each historical period. He states historical evolution takes place through transformations called bifurcations. These bifurcations affect stationary time periods where little change occurs, periodic time periods where a pattern, such as a series of wars, is repeated, and chaotic periods where radical bifurcation occurs. The latter, while appearing the most unsettling, actually leads to the greatest evolution in the era. Examples include the discovery of (the wheel, use of time pieces, the invention of movable type, and the shift from matriarchal to patriarchal culture. Abraham ties chaos, gaia, and eros together culturally in what he calls the orphic tradition. It encourages balance among matriarchal and patriarchal civilization, regarding all life as sac red, and giving high priority to peace and security. It avoids violence, encourages sexual freedom, promotes myths and rituals focused on love while holding music and mathematics in high regard. He states that we are in the midst of a scientific and cultural revolution that will, with our enlightened encouragement, allow this orphic tradition to once again blossom and grow. This involves acceptance of chaos (inevitable psychically-inspired transformation) rather than clinging to outdated ego, inspired order, and stagnation, while applying chaos theory to history, science, myth, religion, and philosophy. Abraham actually says very little about the dynamics of chaos theory itself. While not overburdening the reader with complex mathematics, it would have been useful to walk one through some of the details of this compelling theory. He incorrectly assumes that the reader will have some knowledge of chaos dynamics while reading a book obviously meant for the layperson. This survey of many diverse fields is, at times, only loosely tied together. It does, however, contain a glossary of technical terms as well as a thorough index. The extensive bibliography points the reader to greater exploration of the various fields and to further examination of his overall theme. -GARY CRAWFORD Spring 1996 The Balance of Nature's Polarities In New-Paradigm Theory by Dirk Dunbar; Peter Lang Publishing Inc., New York, 1994; paper, 165 pages. Since about 1945, the sense that Western civilization took a wrong turn somewhere has been generally expanding. The world wars were signals that something had gone drastically wrong, and the general belief that enough nuclear weapons existed to wipe out humanity, if not life on earth, was to many a desperate call for a new way of viewing and interacting with the world. Many new ways have been proposed in the past fifty years, from free market capitalism to moral interpretations of quantum physics, to feminism, to hippie enlightenment, to goddess worship. Dirk Dunbar's book is an attempt to summarize the main threads of spiritual aspect s of these new ways. This "cultural transformation" involves science in the form of Jungian psychology and the new physics, and a broadened awareness of nature, especially in certain strands of feminism and popular music. Dunbar calls the general concatenation of ideas the "new-paradigm theory," and the overall thesis is simply stated in a sentence on his first page: "Western culture is reintegrating a feminine, ecological impulse into its dominantly masculine, rational value system." The first sections of the book provide crisp explanations of how some of the new paradigm theory's most prominent developers- including Nietzsche, Emerson. Jung, Erich Neumann, Theodore Roszak , Fritjof Capra, Alan Watts, and Riane Eisler, as well as the Eranos meetings and Esalen Institute-have called attention to the problems of Western culture and helped shape the transformation. Collectively, says Dunbar, these scholars alert us to the fact that Western culture has been in a state of psychological and spiritual imbalance for about 2400 years, and at this point in history a general effort is being made to restore balance. The central figure in this is Nietzsche's Apollonian opposition. Our culture has bee n so long dominated by Apollonian qualities (rationality, logic, and what we generally take to be masculine or yang traits) that Dionysian qualities (intuition, emotion, and general feminine or yin traits) have been subordinated and weakened, leading to an overemphasis on science and a lack of emphasis on our relation to nature, for example, not to mention ourselves. In his conclusion Dunbar says: Recognizing the Mother Goddess, Dionysus, Shiva, and yin as representations of nature's dark, mysterious, female, receptive, synthesizing, and intuitive principles, and the Father-sky, Apollo, Vishnu, and yang as light, rational, male, aggressive, and discriminating principles, the scholars [of new-paradigm theory] contend that only through balancing the two can individuals and society at large actualize full human worth. This sentence captures the gist of the book. The most important element of new paradigm theory is that the debilitating split between human beings and nature is being recognized and dealt with in postwar culture through the feminist and environmental movements and through an emphasis on personal psychology in the Jungian tradition. As important to Dunbar's argument as Nietzsche's figures is Erich Neumann's theory or prophecy that the collective Western psyche shifted from feminine to masculine emphasis about 2400 years ago and has only recently entered a stage of reintegration of the two. Dunbar gives particular attention in the latter half of his book to the American countercultural movement of the sixties. He says that the counterculture was a manifestation of Dionysian aesthetics and more finely, that it was an effort to replace Apollonian, agape driven values with Dionysian, eros-driven values. Jack Kerouac (On the Road, The Dharma Bums) and Robert Pirsig (Zen in the Art of Motorcycle Maintenance) represent different phases of the countercultural effort to make this replacement. Further, Dunbar argues in some detail that the rock music of the sixties also embodied the change. A kind of unconscious rebellion was enacted in the music of the fifties, in which performers like Elvis Presley evoked distinctly Dionysian sensibilities. Dunbar points out that Presley in some sense came to be seen as a "god," reinforcing Dionysian sensibilities. The Dionysian evolved, in this view, into full-fledged, conscious rebellion by the late sixties, when the music of the Beatles, the "Rolling Stones, the Doors, and others deliberately invoked Dionysian, eros-driven feelings. He likens this to the popular transformation, in ancient Greece, of Dionysian rites into sophisticated drama. The whole thing signifies to Dunbar not merely a youth rebellion, but a shift of cultural paradigms. This book is a concise summary of the philosophical and historical ideas about cultural change which have evolved in this century in the West. However, although Dunbar emphasizes the reintegration of feminine elements of the psyche into Western values, he mentions relatively few women. Still it is an excellent introduction to some major interpreters of modern culture. Dunbar is a clear thinker and philosopher, a fine teacher and musician, and also an accomplished athlete, one of the outstanding players in the history of European professional basketball. His book is a helpful addition to the literature of this turbulent century and well worth the time and energy of anyone interested in the spiritual implication s and potentials of those changes. -DANA WILDE Spring 1996 Structures of Consciousness by Georg Feuerstein; Integral Publishing, Lower Lake, Cal., 1995; paperback. This scholarly work was out of print for several years, and it is good to have it available again, complete with a vivid new cover. Feuerstein's book is the first and only comprehensive introduction to the work of the Swiss cultural philosopher Jean Gebser (1905-1973), who long before the new age movement, arrived at the conclusion that we are witnessing the birthing of a new type of consciousness. In his magnum opus The Ever Present Origin, he named it the aperspectivalarational-integral consciousness. Feuerstein has been pursuing Gebserian research for the past quarter century. What makes Structures of Consciousness so valuable is that it not merely makes Gebser's generally difficult work accessible, but also critiques and expands it. Consciousness has recently entered scientific discourse so the ideas in the book, skillfully sketched by Feuerstein, will be of interest to many readers of The Quest. I recommend this book highly. -SUBHASH KAK Spring 1996 The Tale of the Incomparable Prince by mDoc mkhar Tshe ring dbang rgyal, trans. by Beth Newman; HarperCollins, 1996; hardcover, 319 pages. Beth Newman has undertaken the first English translation of the only known Tibetan novel, The Tale of the Incomparable Prince. Writing in the 1720s, the author attempted to combine social and political views with Buddhist teachings in an artistic fashion. He sought to provide a tale for his people without limiting it to the world of scholars who traditionally exchanged such stories among themselves. The hero of the novel, Prince Kumaradvitiya, is an Eastern equivalent to King Arthur, a symbol of excellence in the arts of war, love, and leadership, who maintains the highest understanding and devotion to morality and universal love. The tale told here combines Eastern teachings such as the Bhagavad-Gita with a more typically Western-style tale such as those of Homer. It is an exciting story about princes and kings, heroes and villains, and, of course, love. It is also a deeply spiritual and philosophical piece that engages a reader's sense of morality. Unlike its sermon-like predecessors in the Buddhist literary canon, the religious lessons in The Tale of the Incomparable Prince are relayed in a storytelling manner that makes the values and ideals of the tradition accessible to the modern reader. The story tells of the birth and rebirth of Prince Kumaradvitiya. Prince Kumara is born as the first son and heir of King Suryamati (Wise Sun), the great king of the city Gem of the World. Kumara is born according to prophecy as a brilliant and powerful prince, who inherits wealth, knowledge, political and martial power, and the love of his people. His unimaginable abundance of earthly powers and privileges is displayed in his quest to obtain the magnificent Monahan as his queen. He is called upon to exercise political leadership and military prowess in leading his armies into battle against enemies. Despite his wealth and success, his instinct is to lead his people according to dharma. Like the Buddha, Kumara understands that earthly riches and pleasures only trap people in samsara, misery. He must, however, first complete this journey towards enlightenment himself before he can return and lead his people and offer them salvation from samsara. As a religious text, this novel is faithful to the Buddhist tradition, teaching that as karma repays us for drifting from dharma, we have the tendency to make more and more mistakes. This leads us into the never ending cycle of misery called samsara. Tshe ring dbang rgyal writes: Directory: files -> publications publications -> Table of Content forward introduction publications -> Acknowledging using our iris-related facilities and Data as of December 2013, updated July 2014 publications -> Theology beacon dictionary of theology publications -> Preparation of Papers for ieee transactions and journals publications -> Rehabilitation Engineering Research Center for Wireless Technologies Georgia Institute of Technology publications -> Housing Counseling Research in Chicago publications -> Research papers: Total 163 papers: 88 publications -> Programme first draft publications -> Communicating with Aboriginal and Torres Strait Islander Audiences Download 0.81 Mb. Share with your friends:
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