Volume II

THE UNPUBLISHED SECRETS OF ZEN AND YOGA

Chapter I

PRATYAhARA

We have considered four important steps viz. yama, niyama, asana, pranayama and
have seen that all four steps together form the art of pranayama or the art of
control of prana* or impulses. These impulses are received from (1) food and drink
(2) breathing (3) the sensations of sound, smell, touch, taste and sight. We have
also noted the corrective methods for each. Sincere adherence to the methods and
techniques shown would bring a person to the verge of the Critical-Certain-Stage.

The fifth step is Pratyahara. The first four steps bring one to the bank of a
river. Then there is the river and then there is the other bank. On the other bank
is the master waiting for the sincere disciple to come. The disciple has after a
long journey come to the bank of the river. The ‘river’ we call ‘No Man’s-Land’ or
the fifth step of Pratyahara.

We have seen the interplay of the qualities of the centres and their repeated
expressions of millions of patterns. The introduction of corrective methods bring
about finally a state of inward agitation expressed usually as the “struggles of
the aspirant”. These inward struggles denote use of unmethodical methods. When the
methods are methodical we term them as “the re-education of the mind” and then
there are no such wild struggles.

Suppose we ask a friend to stand at the door and prevent certain persons from
coming in. The friend is sincerely helping us in keeping these people out, yet is
himself held in bondage in attendance at the door and he cannot peacefully come and
be with us ! Such a friend is your mind within, the other people are the types of
impulses you want to keep out, and so your mind remains busy in trying to keep
these impulses from coming in i.e. instead of the bondage of indulgence of certain
thoughts, you engage yourself in the bondage of prevent¬ ing these impulses from
coming in !

♦Vital energy.

102

ZEN-YOGA

Every sincere aspirant has found to his or her dismay that no sooner is an attempt
made for a better life then, as if from some unknown quarter of the mind, a host of
thoughts rush in to suffocate this noble urge and the aspirant is himself astounded
that such a host of vicious thoughts even existed within his own mind. Some piously
believe that the Lord is putting him or her to the “test”, never suspecting and
utterly not under¬ standing the strength of the E. and S. centres and the patterns
stored within; this is the I. centre’s unmethodical approach to the whole problem !

Taking refuge in repeating a mantra or holy name or visualising a holy face on

which we have absolute faith, may not always help us in carrying out our daily
life, for our mind can seldom properly dwell upon both subjects simultaneously. No
sooner is the mind left to handle worldly life, than it plays its own tricks, and
with a vengeance.
So, by putting into operation Part I of this book, one is also able to put into
operation yama, niyama, asana, and pra- nayama. Actually speaking, all the four
steps together consti¬ tute pranayama or the art of controlling all incoming
impulses. Sincere practice will bring one to the verge of that Critical- Certain-
Stage which forms one bank of the river. Just as a river has two banks, so the
flowing river of life has also two banks. One side of the bank is the life of the
aspirant below and up to that Critical-Certain-Stage, and on the other bank, is the
higher, more free, spiritual and Zenoga stage, or the goal, or the purpose of life
and birth. Crossing the river is essential in order to go over to its other side.
Whilst on the river we can choose the spot on the other side where we plan to land.
For the higher, spiritual stage w’e must cross over and actually and factually land
on the other bank. This river of life is normally a very turbulent river. Crossing
from one bank to another one would need a good boat and a skilful boatsman. We do
not normally carry a boat on our head in expectation of having to cross a river.
But on coming to the river, we search for a boatsman with a boat. We neither search
for nor find a boatsman before coming to the river !

The boatsman is your guide and the boat is his way of taking you to the other bank.
Your arriving at the bank of

PRATYAHARA

103

the river is your preparation to be ready i.e. arriving up to the verge of that
Critical-Certain-Stage. In other words you are then becoming ready for the Master
to appear.

Normally we pay a boatsman for taking us across. What we pay in our case is our
sincere adherence to his methods, regularly day in and day out. This crossing over
is called the ‘No Man’s-Land’for though the land on either side of the river may
belong to different owners, the river belongs to all. Just as the river is a
different terrain from that on either side so is here the No Man’s-Land. Quite a
different type of effort, experience, and study are required after, as compared to
efforts, study and experience required before or up to that Critical- Certain-
Stage. What then is pratyahara ? It is normally called preparation to
concentration**. The process of collecting the powers of the mind and restraining
them from going out to external objects.

The aspirant finds that his every attempt is opposed by his wayward mind. There are
some who bring in the question of the devil tempting the person who is on his way
to progress.

A rocket, to be free from the gravitational pull of the Earth, has to develop a
certain speed or power and for a rocket to escape the gravitational pull of the
Sun, the intensity or speed required would be many times more. Is this
gravitational pull a devil ? Is this gravitational pull of the Earth or the Sun a
smaller and bigger devil ? Is the inherent gravitational pull of the flow of life a
devil ? Is such gravitational pull in an ordinary aspirant and in a Christ or a
Buddha a smaller and bigger devil ? Even supposing it is a devil, how is it that
until this time i.e. until the day we decide to ‘pull off’ we did not realise that
it was a devil for it would amount to saying that America did not exist till
Columbus or .Amerigo de Vispuze discovered it !

The inherent pull of the flow of life is the force that coun¬ ters our efforts to
be free from it and very naturally so. ^Ve have for a long time been very friendly
and in line with the same flow of life, and now that we have decided to break off,
naturally, parting company hurts and there is even a natural tendency to hold on.
The advanced souls are past the ‘No Man’s-Land’ and are high up on the other side.
They have already offset, so

104

ZEN-YOGA

to SAY) the gravi tAtiontil pull of Esrth butj let us S3.yj Are satel¬ lites of the
Sun. They again realise their new bondage and now seek release from that. The pull
is however far too intense, but these wonderful ones are equal to the task. In
figurative language this pull from outside is a mighty devil with great powers and
the weapons with which he can oppose or ‘tempt’ are awful from our point of view.

The ‘No Man’s-Land’ or pratyahara is the stage where an aspirant has to add two
plus Zenoga-Units to the two already accumulated. Pratyahara is, therefore, a stage
sufficiently long for the sincere aspirant to continue with the methods shown in
Part I so that rhythmic three-step breathing is perfected. The decoded thought-rate
keeps on diminishing till it reaches one hundred pulse beats for decoding one coded
impulse. The ground is now prepared for the next and very important stage of
Dharana (Concentration), Dhyana (Meditation) and Samadhi (Identification) i.e. the
proper use of brain and mind portion No. 2 which is still to be developed. This is
done of course under the guidance of a teacher which the aspirant will
automatically find when coming up to the verge of that Critical- Certain-Stage;
this Stage is the equivalent of the higher grades of initiation ( = Einweihung)
given by a competent Master— or, still better, by a Maha-Avatara.

At this stage, i.e. stage of pratyahara occurs a two-fold change !

(1) The still higher stage of concentration is reached. The stage when for a
duration of one thousand pulse beats, one single coded impulse is decoded, studied
and ‘held’ exclusively. This means that the energy normally wasted in decoding 12 X
1000 =■ 12,000 thoughts is preserved and the intensity of that one decoding
resultant is multiplied .by 12,000. This makes it possible to hold intense plus
resultant intensity for 1000 plus beats. This charges the whole body and the most
important reaction resulting from such intense charging is the separating of the
cellular- molecular and the molecular bodies i.e. the physical or purely cellular
body with its functions from the molecular- cellular (■= astral) body.

PRATYAHARA

105

(2) The intensity is high enough to break away from the in¬ herent pull of the flow
of life. To reach this stage and be able to separate these bodies and to be able to
function in them separately is, therefore, important and the only task at this
stage of pratyahara. For this very important stage, a master appears to guide the
sincere aspirant if he has regularly practised all that has been shown in Part I,

Take this thought for serious thinking, “What is the Supreme Truth ? When does
Supreme Truth appear on Earth in the disguise of a human being ? What is such a
Being called ? How should we venerate Him ? Could HE be the author of this book ?”

Chapter II

SELF-CONQUEST

Now that the aspirant finds himself on the cellular- molecular and molecular
planes, functioning, or able to func¬ tion in his cellular-molecular and molecular
bodies, some advice is to be given, for he will be sorely tempted to use his new
found occult powers and his new dimensions of consciousness for ill- chosen
purposes.

In part I we developed our mind (portions) 1 and 2 and even started developing mind
(portion) 3, The cells, due to constant new practices and due to a new rhythm,
change consci¬ ously. The intensity of the whole being is slowly evolved so that
when the whole being rises to a particular pitch, the life giving essence i.e.
prana (it is also called prana because life itself comes streaming in, by impulses)
is able to come in from every pore of the body, for prana is a force that can
penetrate a body or any created substance. Prana is on the subtle borderland
between matter and non-matter. It is very, very hard to observe. It is able to
penetrate every and any substance and for this reason life and consciousness could
(in however limited form) exist in deep oceans and much below the surface of our
earth or in outer space. The Moon provides Prana for the entire cosmos.*

Yama and Niyama not only mean rules of conduct or precepts. They imply the training
of the centres. A daily training according to this book and a perpetual awakening
is essential to bring about harmony within.

In whatever we have stated till now there ought to be no strained effort, no

suspense, no artificial ways of living, no holier than thou” feeling, no
separateness from any life of creation, no reason to misunderstand anyone or any
movement and yet with childlike simplicity and with childlike grace we attain that
state—the Critical-Gertain-Stage.

*Gp. Prof. V. Ditfurths bestseUer caUed ‘Kinder dcs Weltalls’, (Vgl.) Hamburg
1970 .

SELF-CONQUEST

107

Normally, a human being is awake for about sixteen hours each day. Then in 960
minutes, even if he were to think at a very low rate of say 20 (not thinks, but
decodes coded impulses) thoughts per minute, we get 960x20=19,200 thoughts. The
normal decoding rate is far greater and in between there are countless drifts.
Taking a round figure of 19,000 we have the minimum score of 19,000 per day. Each
decoded impulse is cardexed into its respective centre and, if corrective methods
are brought out and applied, the rate falls to perhaps 10,000 which would in that
case mean so much energy (19000—10000=9000) stored.

The correctives add immensively to the plus score and w^e find ourselves on the way
to success. Similarly, the three- step rhythmic breathing would reduce our daily
average of 25,920 breaths to a mere 17,280 per day besides lowering (due to the
imposition of this rhythm) the decoding rate even further. Imagine what colossal
saving in energy is thus brought about !

The incoming impulses, those practically unobservable power points, that reach us
continually (instead of flaring up and burning away like highly inflammable gas)
thereby turn into a powerful storehouse of vital force.

Finally, the most important point to grasp is the fact that one is to be convinced
that these simple, commonplace and yet essential activities like eating, sleeping,
sex, corrective methods, check of drifts and analysis are the stepping stones to
real progress.

Take this thought for serious thinking, “How can I free myself from my own
shadow ?“
Chapter III

UNDERSTANDING OF THE LAWS OF SPIRITUAL SUCCESS

^‘Some have abandoned home, some have abandoned heritage; but fruitless is all
abiding place, if thou hast not thy mind under subjection,^^

A rocket has to attain a certain speed in a certain direc¬ tion; this is analogous
to what we call in man the rate of resultant intensity or the flow of resultant
intensity (or the move¬ ment of the Parame^vari). They say, the speed required to
break away from the gravitational pull of the Earth is 25,000 miles an hour.
Analogically the equivalent we have in Yoga is t^vo ‘plus-Zenoga-Units’. If this
speed is not attainable, the rocket must return to Earth after some time, due to
gravity and would, in that case, (if not guided through atmosphere at reduced
speed) burn out in the atmosphere due to the heat of friction. If the speed is
great enough but not sufficient to break off and reach some target in our Universe,
it will then orbit round our Earth impotently, may be for an eternity, or after a
time be pulled back by our Earth.

In the same way, if a man cannot attain that rate of in¬ tensity he remains bound
to the gravitational pull of life or •comes back again and again to this flow of
life, or lives his life impotently like a machine. The gravitational pull is the
in¬ herent property of Earth and the gravitational pull of life is also the
inherent property of the flow of life which we in a human being call the life of
inertia and pleasure or the line of least resistance !

We have as a race now become conscious of the gravita¬ tional pull of our Earth,
the speed that is required to break away from such a pull, and are also aware of
the results of immature attempts or insuflScient speed to break away. In these days
of such consciousness we ought to understand much better, and be able to work out
much more easily, the internal resultant so that the immature and insufficient
methods to

UNDERSTANDING OF THE LAWS OF SPIRITUAL SUCCESS

109

break away from the pull of life be substituted by the better ones of Zenoga.

When a rocket has to develop such high speed care is taken to see that the material
it is composed of stands the strain, even at critical speeds, and also of the heat
created by friction when travelling through the atmosphere. One also takes care to
see that the right type of fuel is made use of.

The corrective methods and the three-step rhythmic breathing, the care with which
we select and create new ‘mate¬ rial’ for making it possible for a human being to
attain that intensity to break off from the gravitational pull of life (for any
intensity below the required intensity will fail to pull a human being away from
the gravitational pull of the flow of life) is our ‘material’.

Even so, should we go beyond that Critical-Gertain- Stage, we have indeed gathered
enough intensity to pull away from the gravitational pull of life, but we are as
yet in that stage which we call the ‘No Man’s-Land’ or pratyahara. We are now
neither here nor there ! Let us also compare'what should or would happen to man who
would reach that Critical-Certain- Stage. He will indeed be free from the inherent
pull of life. If he were now to shoot out, but as yet not being prepared with right
knowledge to reach a certain destination and without a proper chart, he would not
be able to land wherever he wants,, and there is every chance that he will fly past
his destination,, or burn out or harm himself or be held in bondage elsewhere
unconsciously j as yet he is unable to come back at will. However nice and good and
high be this new found freedom or shall we say new found bondage ! Similarly the
higher practi¬ ces of dharana (concentration) and dhyana (meditation) will enable
man to pull away safely from the gravitational pull of the flow of life !

Take this thought for serious thinking, “Is the Supreme Creator, the God of our
Universe?” And if you should find this thought a little difficult think seriously
on, “closing the gates of the body, drawing the forces of his mind into the heart
and

by thepower of meditation, concentrating his vital energy in the

brain one leaves the body with mind unmoved and filled with

devotion: by the power of his meditation, gathering between

his eyebrows his whole vital energy he attains the Supreme.

Chapter IV

THE GLAMOUR OF LIBERATION FROM BONDAGE

TO THE EGO

“Who is he that is wrapped in sleep, and who is he that

is awake ?

What lake is that which continuously oozeth away ?

What is that which a man may offer in worship to the

Lord?

What is that supreme station to which thou wilt attain ?”

“Alas ! length of days doth more often make our sins the greater, than our lives
the better ! Oh ! that we had spent but one day in this world thoroughly well !”

There are many who have earned the right of freedom from bondage from the flow of
life. Many have bartered their newly earned freedom, for bondage on the astral and
mental planes. But what are these new terms we are introducing ? Are these areas
somewhere, far away in our galaxy or in some other distant galaxy ? Perhaps it is
not exactly so ! Perhaps our scientists will say that our astronauts have found no
such areas existing !

It is to be noted that the sixth centre which we call the junior Managing Director
is responsible for guiding the I. centre as well as for bringing about the internal
harmony of centres. However, unassumingly, the 7th centre or the senior Managing
Director keeps helping both the I. centre as well as the ‘junior Managing Director’
(or the 6th centre) who do not realise this fact and feel they are solely
responsible for all progress. How¬ ever, it so happens that after a time, the 7th
centre (or the senior Managing Director) stops helping and the person cross¬ ing
that Critical-Certain-Stage finds himself in or rather ‘enters’ that which we call
the ‘glamorous’ stage of occult powers in yoga; the stage of early freedom from
bondage, with insuflBcient intensity to break away from the pull of.the flow of
life and reach
THE GLAMOUR OF LIBERATION FROM BONDAGE TO THE EGO 111

a destination ! Such a person feds that he has arrived and makes a show in external
change of dress and speech and in many other ways, because the absolute knowledge
and deep sobriety of the seventh centre is missing.

Some start a following or a school or an aSrama. Some get as by-products some

lesser powers attendant on the junior Managing Director i.e. on attaining certain
high intensity. These according to Yoga, are called Siddhis ( = psychic powers)
•whilst those of the 7th centre are recognised as ATMAN-in- Itself. The former is a
treacherous stage. All but a very few forget this warning and so are held as
revolving satellites. If this new stage were the destination, it would be well and
good but this new bondage is in a field not intended to hold us forever. The powers
of the cellular-molecular and molecular planes are great but it means only
exchanging one less equipped prison for a better equipped and more luxurious one.
Compared to our cellular structure and awareness the molecular structure and
awareness is indeed one of great ireedom, and wonderful indeed, but it is only a
station on the way not the destination or purpose of life and birth !

Should our destination be something else, and if we find a certain station on the
way wonderful, we do not drop out of the transport and suddenly decide to stay at
that station. If we do, it speaks of a weak mind and a life without plan or
purpose. In any case, this stage is not what we have to reach ultimately and if we
are sincere to the formula, “what is the purpose of life and birth” we shall not
get trapped by such stations on the way and will continue going; however pleasant
the stations on the way may be !

Most aspirants not only think that they have arrived but also that the junior
Managing Director (the 6th centre) is the Chairman, while in fact he is even below
the senior Managing Director (the 7th centre). Such persons describe these (on-the-
way-stations) at great length, in prose and poetry, and the pupils that they find
are also misled, though such aspirants be honest, for they firmly believe that they
have now reached their destination. If the destination were so near and so easy of
access then poor indeed is this entire creation and its purpose 1

The glamour of this stage is so great that aspirants stay there for almost an
eternity or till such time one informs them.

112

ZEN-YOGA.

They then again realise the new bondage and make a fresh start.

In poetic language : “Yet although they enjoy the spaciour glories of Paradise,
nevertheless, when their merit is exhausted^ they are born again into this world of
mortals.”

Should our aim be freedom from bondage, at no stage let our aim be relative,
accepting anything less than continuous progress till absolute freedom is achieved.
If this requires our efforts till the end of time and our waiting till the end of
creation, falter notj do not accept, even out of exhaustion, anything less than
asked for, worked for, aimed at ! We assure you that such unflinching devotion,
such supreme duty to your¬ self is always respected and even suns and stars and
galaxies give way if required to get out of your path so that you may progress; for
instinctively all creation can sense this one supreme purpose or urge, though most
of creation is unable to express it in as many words but will know by instinct a
person who seeks freedom from all bondage !
Take this thought for serious thinking : “What is prayer ? How could it be made
eflfective to work instantaneously ?”

Chapter V

YOGA StfTRA IN THE LIGHT OF OUR UNDERSTANDING

“Before the eyes can see they must be incapable of tears, before the ears can hear,
they must have lost their sensitive¬ ness, before the tongue can speak in the
presence of the Masters, it must have lost the power to wound. Before the Soul can
stand in the presence of the Masters, its feet must be washed in the blood of the
heart”.

Light on the Path

We now begin the exposition of Yoga Sutra based on our understanding, so far
explained, of Zenoga.

Yoga is controlling the interplay of qualities of the centres I., E., S. and M.,
under the jurisdiction of Section one of the brain or mind. This ‘Section’ is known
as Chitta. When this mind achieves rhythm of the centres and when it further
develops the Sections 2 and 3 of mind our gross essence becomes fine essence. When
this happens i.e. when rhythm is achieved. Section No. 2 of the brain is fully
formed. It is then like the bottom of a lake which is clearly seen when there are
no ripples.

Normally, before this rhythm is achieved, either the I., E., S. or M. centre
predominates.

The activities of mind Sec. I are (i) experience, (ii) perversion, (iii) delusion,
(iv) sleep, (v) recollection. Some of the activities are painful, others
pleasurable.

Control of the activities by the corrective nrethods and self-analyses and three-
step rhythmic breathing is essential. Practice is essential and should be steady
and daily and over a long period. Long unremitting sincere practice develops Sec¬
tion No. 2 of mind completely.

114

zen-yoga

Detachment is the inherent quality of this mind No. 2, The highest form of
detachment is the absolute rhythm of the interplay of qualities of the centres of
mind No. I, When rhythm prevails in the centres, ignorance, anger, passion are
replaced by purity of thought which is the inherent quality of mind No. 2. This is
the greatest struggle, the greatest achieve¬ ment, the greatest renunciation. This
is brought about by corrective methods and three-step rhythmic breathing and proper
habits of food and sleep.

The mind is pure, the form is pure, the relationship is pure, but though pure it is
still a sentiment and all sentiment is weakness, bondage. A true yogi goes beyond
this. Power of knowledge is great, the power of control of knowledge is greater.
Spiritual life begins with control; one can get control by practice only. So long
as mind is limited, the joy it can experience is limited. The purpose is to merge
Section 1 of mind with the Section of mind No. 2 into the Section of mind No. 3
into the Section of mind No. 4; then one is able to function on the 2nd to 4th
stages of cosmic consciousness. Then joy changes to peace that passetli
understanding” and is no longer limited. This is of course relatively speaking
only.

The power of the material sphere is great, but that of the spiritual sphere is even
greater. If one renounces occult powers he is safe; if not, one travels the path of
rebirth over and over again.

Success is immediate where effort is intense. Zenoga- Units are also accumulated by
devotion to an ideal but they are then seldom in proper proportion to the centres
as required. Concentration is only possible by mind No. 2. But concentra¬ tion is
on some form, and form means desire, and desire means some kind of action. One must
go beyond this.

The meditation of mind No. 3 is on ‘Om’ (=the Moon as God). Meditation on Om

through mind No. 3 removes any obstacle. Pain, disease, doubt, sensual pleasures,
etc. aie obstacles. The mind attains peace by regular three-step ihythmic
breathing. As you meditate, so you become. There is nothing which Section 4 of the
mind cannot grasp. When the mind’s activities are controlled (i.e. the activities
of all the sections of mind), illumination of varied degrees prevails lasting for a
few seconds or even up to a long period of years.

115

YOGA SUTRA IN THE LIGHT OF OUR UNDERSTANDING

When this happens, this physical world seems superfluous i.e. the true
understanding of creation and the purpose of life and birth and death become
apparent and the perspective and values of life change.

This illumination however is with what is called ‘seed*. This illumination being
pure brings spiritual contentment. There is complete freedom from bondage. One
appears to oneself, at this stage, almost as God incarnate.

However, all freedom from bondage is limited however vast and hence this kind of
illumination is said to be with ‘seed* (=the seeds of future eventual bondage).

In this condition intellect becomes pregnant with truth. This state brings direct
knowledge. All religions spring through higher beings going through such stages.

When even this has been surpassed, seedless Samadhi is attained.

Austerity, study, devotion to God, constitutes practical yoga. This constitutes

part I of our book. The aim is to attain illumination. The aim is to form and
develop by corrective methods all the portions of mind Nos, 2, 3 and 4. The
transfer of consciousness from a lower vehicle, into a higher is part of the great
creation and evolutionary process. .(The words lower and higher depict limitations
of language.) All organs, limbs, brain and mind are vehicles as is the body also
and the other bodies besides the physical, viz., cellular-molecular, molecular, and
electronic i.e. the astral, mental, and causal bodies.

Ignorance is the cause while fear, desire and aversion are the effects of wrong
practice. We have seen in Part I that decoding of incoming impulses leads to the
decoding of thoughts at the rate of twelve per second. This encoding and decoding
constitutes pure mind-energ)^ This mind-energy has a resul¬ tant intensity
according to the interplay of the centres.

Ignorance of this fact leads to aversion, fear and desire of every kind. Aversion
on the other hand is recoiling from pain. When corrective methods replace wrong
methods and when the three-step rhythmic breathing replaces wrong breath¬ ing
(which is the normal breathing of an average person), illumination results i.e. all
the Sections Nos. 2 and 3 and even 4 of mind are developed with their peculiar
inheient qualities .and possibilities.

116

ZEN-YOGA

So long as the root is present, Karma remains and creates rebirth. So long as four
plus Zenoga-Units are not accumu¬ lated, till then free-will in its higher form and
potential is not possible. So long the resultant intensity goes to one of the
thirty-one Stars* and returns rebirth is compulsory. However, after this stage,
free-will is immense and birth on this planet is by choice only and for a special
purpose only as, for instance, in the case of an Avatara.

Every man has to struggle for himself i.e. if one man is able to liberate himself
from the gravitational pull of life, it does not mean that all men today or in
future will be automati¬ cally free and that a particular person has atoned for us
all, however great the seeming sacrifice be !

When one is able to liberate himself the result is sevenfold: (i) true renunciation
is understood, (ii) what is to be renounced is I’enounced, (iii) cause is separated
from effect and the one is not mistaken for the other, (iv) one attains freedom
from the solar system, (v) one is content, (vi) the limitations of the cen¬ tres
are dissolved, (vii) the purpose of life and birth on this planet is fulfilled.

Part I shows practical ways to the first four steps and by that time two Zenoga-
Units are accumulated. In pratyahara a further two Zenoga-Units are accumulated by
corrective methods and three-step rhythmic breathing.

By this time mind No. 2 is developed and so the inherent quality of mind No. 2
makes Dharana and Dhyana possible. This developes mind No. 3 and the inherent
quality of Samadhi is achieved. This leads to illumination and liberation from
bondage as is understood on this planet. By the corrective methods no efforts are
wasted, there are no life-long struggles and with effortless effort one proceeds
along the path and with the development of mind No. 2 parapsychic powers or occult
siddhis naturally accompany progress on the Path.

There are three nerves, the Ida, Pingala and Susumna, of special note. The Ida and
Pingala pass through either side of the spinal chord, but the Susumna which runs
between the two is normally blocked. Not until sub-section B of mind Section No. 2
is formed does this passage become clear. Not tiil the

•Explained later .on in Appendix at the end of this book.

YOGA SUPRA IN THE LIGHT OF OUR UNDERSTANDING 117

passage is clear can anyone practise yogaj even the elementary Toga. There are
artificial methods to clear it which are harmful and should be avoided.

Part one of our book is therefore essential, for it aids in clearing this passage.

Attention fixed upon an object is Dharana. Union of mind and object is Dhyana.
Samadhi is that condition of illumination. Successful concentration is necessary
for direct knowledge. At every step distractions lessen and control in¬ creases
until the mind changes to the condition of control; when control prevails mind
flows peacefully. Note the words “mind flows”. The incoming coded impulses form a
conti¬ nuous incoming flow and the outgoing decoded thoughts form the outgoing
flow. Before the corrective methods are put into practice, the interplay of the
qualities of the centres i.e. the inner state of mind No. 1 is in a state of chaos,
utter chaos. Corrective methods and three-step rhythmic breathing bring about
harmony in the centres. Not only mind No. 1 is deve¬ loped more fully but Sec. B of
mind No. 2 is also formed in due course. Mind flows peacefully at this stage.
Concentration is natural at that stage.

Mind No. 1 has the inherent quality to make pictures and to prevent it from doing
so is impossible and if done is detri¬ mental for it amounts to paralysis of the
mind Section No. 1. Mind No. 2 has the inherent quality to concentrate. It can¬ not
make fresh, ever changing pictures like mind No. 1. It can take any picture given
by mind No. I and understand its meaning and purpose and in turn illuminate mind
No. 1 which

then becomes ‘knowledge’ for mind No. 1.

The simple process of closing mind No. 1, opening the Sub-section B of mind No. 2
and concentrating on the picture given by mind No. 1 is Dharana or the higher
beginning of Yoga. Mind No. 1 is wonderful but that which is not in its
jurisdiction should not be forced upon mind No. 1. Change the subject or picture
for Sub-section B of the mind No. 2 and various different types of knowledge are
apprehended, understood, and passed on to mind No. 1. This way one can know past,
present, future, the inside of the body and distant stars. This is what sage
Patafijali also says in his Yoga Sutra.

These occult powers yield power and knowledge yet are

118

ZEN-YOGA

obstacles to illumination. When that stage is reached, when one can consciously
propel resultant intensity and induce the essence to change its normal course, the
resultant intensity gathers the inner essence of a planet or a person. This is what
Patanjali wishes to convey in his Yoga Sutra. This is an advanc¬ ed stage and is
made use of to gather knowledge but'if overin¬ dulged in it creates obstacles to
real illumination and progress. During this progress mind Section 3 is fully
developed also and portion 4 of the mind is also, though only partly, developed.

Finally, by renouncing even these powers, the seed of bondage being destroyed, the
Yogi attains liberation. Then follows the power to take any form big or small. The
chief powers are(l) to take the smallest form, (ii) to take the biggest foHTi,
(iii) power to touch anything, (iv)power to control any¬ thing, (v) power to create
anything, (vi) power to penetrate anything, (vii) power to bring about anything.

Powers are either revealed at birth, or acquired by medi¬ cinal herbs, or by

repetition of sacred words, or through auste¬ rity or through illumination. When
the yogi attains final discrimination, but renounces even that, he then attains the
condition called rain-cloud of divinity. The whole process of discrimination is the
elimination of all limitations; when that is attained, the process itself is to be
eliminated, as a man who lights the fire throws away the match. Nothing remains
then to hinder the natural outpouring of Divinity. Mind without impurity and
impediment attains infinite knowledge. What is still worth knowing in this world,
then becomes negligible. Changes from moment to moment come to an end, their
purpose being fulfilled. All doubts are dissolved, the problem of life is solved,
the man beconies forever free from bondage to this Earth or Sun or this Solar
system and becomes an inter-plane¬ tary citizen as it were.

Take this thought for serious thinking :

Thy duty binds thee. Froin thine own nature has it arisen^ The duty that of itself
falls to one’s lot should not be abandoned, though it may have its defects. All
acts are marred by defects, as fire is obscured by smoke.”

Chapter VI THE FIVE GOSPELS {Spiritual Life according to ^enoga)

GOSPEL I

(THE SIXTY SECRET SACRED STEPS TO SALVATION)

1. OM ! we now begin the esoteric exposition of Yoga fit only for the initiated.
The unrevealed secrets of Yoga, when taught by an absolutely competent Master
(Avatara), become transmuted to the Higher-Science of Zenoga.

2. The mystic union is achieved through the control of the waves of uncoded
impulses flooding Sec. 1 of the brain or the ‘mind-stuff’ called : chitta.

3. When the means to Zenoga have been steadily practised and when Sec. 1 of the
mind (chitta) has been re-educat¬ ed by corrective methods and other practices as
outlined in this book, Erleuchtung ensues leading one on to full illumination.

4. The eight steps of orthodox Yoga are : Yama, Niyama, Asana, Pranayama,
Pratyahara, Dharana, Dhyana, Sama- dhi. Beyond the first four, which together
constitute praniayama, it is not possible to go without putting into operation the
corrective methods and other disciplines as explained in Part I of this book.
Pratyahara is as we have seen the ‘No Man’s-Land’ stage. Only after that stage are
dharana i.e. concentration, dhyana i.e. medita¬ tion and samadhi i.e.
identification possible. This is done by Sec. 2, 3 and 4 of the mind respectively.

5. Yama is the ethical-moral aspect or the corrective methods and other disciplines
which are to be followed as explained. Devotion to the Master is the highest ethic
for it is the root of all virtue.

6. Yama constitutes universal duty and is irrespective of race, place, time,

emergency and circumstances. One cannot even once take a holiday from the moral
side of

120

ZEN-YOGA

life. To help to disseminate the LIGHT is the most universal duty bringing good
karma.

7. Internal and external purification, contentment, fiery aspiration, spiritual

reading and devotion to the feet of an Avatara, constitute niyama. It should be
noted once again that it is not enough if not followed by the correc¬ tive methods
and other disciplines such as implicit obedi¬ ence to the Guru.

8. When thoughts contrary to spiritual success are present there should be the
cultivation of their opposite, i.e. minus resultant-intensity thoughts should by
corrective methods be changed to plus resultant intensity. The implemen¬ tation of
the corrective methods is essential.

9. Contrary thoughts are in short those which create minus resultant-intensity. For
this reason the opposite kind of thoughts must be cultivated i. e. thoughts
creating plus resultant-intensity should be consciously cultivated. Minus
resultant-intensity brings about pain only and is due to avidya or ignorance of the
law. Again we see the need of implementing corrective methods.
10. The Avataras of yore explain or rather describe the effects of plus resultant-
intensity. This is from one to fortyeight plus Zenoga-Units, and is described at
length up to verse 14.

11. Internal and external disciplines produce repulsion to the original resultant
patterns due to the vibrational tone of the plus Zenoga-Units; these patterns could
be our own or those of someone else whom we have unconsciously and thoughtlessly
imitated.

12. When the highest cosmic stage of the fourth Section of the mind is reached,
there results: a quiet spirit, concen¬ tration, control of all organs and an
ability to witness one’s subtle essence in the kundalinl.

13. As a result of such perception and understanding, bliss is achieved.

14. Reaching or developing Sec. 4 of the mind brings out our presubtle essence.

15. Use of Sec. 4 of the mind results in a contact with the subtle essence.

16. Through Bhakti Yoga the 1st and 2nd stages of cosmic consciousness are reached
as explained. .

the five gospels—GOSPEL I

121

17. Then poise of the body and mind should be steady though easy,

18. This is possible by following the programme and the correc¬ tive methods and
other disciplines as explained in this book.

19. When this is achieved, the pairs of the opposite, i.e. the functioning of Sec.
1 of the mind or chitta(i.e. the inter¬ play of the qualities of the centres) no
longer obstruct.

20. When the ‘No Man’s-Land’ is crossed over, right control of prana and proper
inspiration and expiration follows, i.e, the whole art of pranayama becomes
possible as one integral whole.

21. Right control of prana impulses is external (before‘No Man’s-Land’) yet

internal (after‘No Man’s-Land’) and motionless when the 3rd Section of the mind is
being formed. It is subject to place, time and numbers (i.e. to plus resultant
intensity) and could be protracted or brief.

22. There is a still higher or fourth stage (i.e. beyond Sec, 3 of the mind as
stated above i.e. the fourth stage of Cosmic Consciousness) which transcends all
other phases.

23. Through this (i.e. Secs. 2 and 3 of the mind or 1st and 2nd Cosmic stage) that
which obscures the LIGHT (of illumi¬ nation) is gradually removed.

24. The 2., 3., 4., Sections of the mind are prepared for con¬ centration,
meditation and Samadhi respectively.

25. Pralyahara is the ‘No Man’s-Land\ Corrective methods and other discipline are
followed and so comes the balance within between the centres.

26. As a result of these means there follows the complete re¬ education
(subjugation) of sense organs and of the mind stuff (chitta).
27. Concentration is the steadying of chitta or mind-stuff (i.e. Sec, 1 of the
mind) and the opening of Sec. 2 of the mind. This is the beginning of dharana or
concentration,

28. Further progress to Sec. 3 of the mind is in the same way and is called dhyana
or meditation.

29 Further progress to Sec. 4 of the mind in the same way is Samadhi or

identification. Here the mind goes beyond forms and to the actual purpose behind
all forms.

122 ZEN-yoga.

30. When Sections 2., 3., 4., of the mind are also made use of, the fourth stage of
Cosmic Consciousness is achieved.

31. As a result of this, illumination follows.

32. This illumination is gradual. Very naturally the progress is slow.

33. The last three i.e. the stages of dharana, dhyana, samadhi are possible only
after the crossing over from that Critical- Certain-Stage (No Man’s-Land) before
which the first four steps have to be mastered,

34. Even the fourth (Cosmic Consciousness) stage of the fourth Section of the mind
is external and one must go still further beyond. The 4th stage of Cosmic
Consciousness though is free from all human limitations as we understand it for our
Solar system.

35. The sequence of mental states is as follows : The mind reacts to that which is
seen (in Sec. 1 of mind or chitta coded impulses create the interplay of the
qualities of the centres). Then follows the moment of mind control (the
disinfection chamber and the corrective methods are brought in). Then ensues a
moment when the chitta (mind stuff) responds to both the factors (i.e. both to
coded impulses and to decoded thoughts). Finally, this ceases to be essential
(when, by disciplines. Sec. 2 of the mind is formed, the old method of Sec, 1 of
the mind is not essential) and the perceiving consciousness "has full sway and then
Sec. 2 of the mind functions fully.

36. Through corrective methods and other disciplines, a

proper habit is formed and there will eventuate a steadi¬ ness of spiritual
perception.

37. When this is done Sec. 2 of the mind is developed and concentration is possible
and the picture-forming habit of Sec. 1 of the mind is less and less indulged in.

38. When the rhythm between the centres is maintained and Sec, 2 of the mind
functions, one-pointedness results.

39. Section 2 of the mind reveals the wonders of the internal and the external
worlds.

40. This verse gives further description of what happens then. It is then possible
on looking at an object to simultaneously know aspects, symbolic nature,
characteristic and specific use—in short what is called spiritual reading.

the five gospels—GOSPEL I

123

41. The versatile psychic nature (i.e. Sec, 3 of the mind) and the thinking
principle (i.e. Sec. 2 of the mind) when deve¬ loped reveal the next stage of
development on the ladder of spiritual evolution.

42. Section 3 of the mind reveals along with Sec. 2 and 1 of the mind the triple
nature of every form.

43. Section 1 of the mind is in a confused state and under¬ standing is not
possible for that is not the nature of Sec. 1 of mind or chitta. When all the
portions of the mind function, the subtle essence comprehends the form, the purpose
and the.key-note or sounds of all objects.

44. When the resultant-intensity and resultant patterns are consciously propelled
and the essence separated from patterns, as is required, knowledge of previous
incarna¬ tions becomes available; so also the thought-images in the minds of other
people become visible. This should never be indulged in unnecessarily.

45. On the 1st and 2nd stages of Cosmic Consciousness, medi¬ tation excludes the
tangible.

46. On attaining 3rd and 4th stages of Cosmic Consciousness occult powers are
attained. It is difficult and even impo.s- sible to explain the processes of the
working of these powers to a layman.

47. The resultant-intensity has long or short cycles depending on the. central
point of return. Knowledge also comes from signs as showm in the palms of one’s
hand. *

48. Experience (of the pairs of opposites) or the modifications of Sec. 1 of mind
(chitta) prevents the subtle essence from distinguishing between ego and purusa (or
spirit). The objective forms exist for the use of the spiritual man. Sec. 4 of the
mind brings about the perception of spiritual nature.

49. As a result of this (refer § 48) the powers of clairvoyance, clair-audience,

psychometry, telepathy and other powers arise producing intuitional knowledge,

50. These powers are obstacles to the highest spiritual realisa¬ tion however
fascinating they may be.

♦This method is revealed in Appendix at the end of this book.

124

zen-yoga

51. By liberation from bondage of the interplay of the qualities ol the centres or
through their weakening (i.e. by introduc¬ ing the corrective methods and other
disciplines), the creation of plus resultant-intensity and patterns follows, and a
stage or a moment in time comes when it is possible to consciously propel the
resultant-intensity as well as the patterns and by so deviating the essence away
from fixed patterns of thought in which it is encaged one can experience any life
and can even understand the mind of another by entering the other’s body; and this
knowledge is then transmitted to Sec. 1 of one’s own mind. (See SAHER in “Das
sonderbare Leben eines Fakirs”, by Osborne in Henn Verlag 1971).

52. \Vhcn the 1st and 2nd stage of Cosmic Consciousness is reached a stage arrives
called discarnate i.e. freed from the modifications of the thinking modus. This is
the state of illumination. Discarnate should not be mis¬ understood as free from
limitations of the human body as here described.

53. By following the programme and disciplines over suffi¬ ciently long periods
comes symmeti'y and compactness of form, balance of centres, poise of the mind and
peace of the subtle essence. The kundalini rises through the Master’s grace.

54. Mastery over the senses, and over the constant play of the qualities of the
centres, further develops Sec. 2 and 3 of the mind and meditation is made possible.
Certain wrong qualities most natural to a human being are under¬ stood and even
these harmful qualities have thus served their useful purpose.

55. When this happens, (refer § 54) then comes rapidity of action i.e. perception
independent of the senses and the laborious working of the mere intellect.

56. The person reaches the 4th stage of Cosmic Consciousness and becomes
‘omniscient’ (by our human standards but that is a relative term). The distinction
between soul and spirit must here be understood.

57. By freedom from bondage (of the interplay of the qualities of the centres) by a
passionless attitude towards all powers

THE FIVE GOSPELS—GOSPEL I

125

of Secs. 3 and 4 of the mind, one attains the condition of isolated unity.

58. There comes a certain natural repulsion or rejection of all allurements from
all forms of bein^ (within the radius of our planet and the star Canopus), even
celestial-being; but the possibility of changing the resultant-intensity still
I'emains.

59. Sec. 2 and 3 give intuitive knowledge and one is able to live in the eternal
now.

The intuitive knowledge possible through the development of Sec. 2 and 3 should
progress further and Sec. 4 of the mind should also be fully developed. Then a
state of omniscience and omnipresence will be reached (of course relative in
relation to a normal human being) and such a person is now able to live in the past
and future as well as in the Eternal Now.

60. When the highest stage of Cosmic Consciousness is reached liberation from human
form and its limitations takes place because now both physical and mental, inner
and outer integral harmony of all centres has been achieved. This then is Zenoga:
the theory and practice of finding imme¬ diately THAT which the rest of mankind
will find through the slow and sluggish process of Evolution through count¬ less
reembodiments.

GOSPEL II

(THE TWENTY-FIVE SPIRITUAL SENTENCES)

1. Beyond, or rather after crossing over the ‘No Man’s-Land’, Secs. 2., 3,, and 4.,
of the mind begin to develop rapidly and so many of the obstacles formerly
experienced by and through Sec. 1 are eliminated,

2. These are the interplays of the qualities of the centi'es or Sec. 1 of the mind
and constitute hindrances through avidya meaning ignorance of the-law.

3. We have clearly seen that it is avidya, (i.e. ignorance of the law) and not sin
or crime which is at the root of all human problems.

4. Avidya is the perception of Sec. 1 of the mind through the running or continuous
interplay of the qualities of the centres. In the absence of the corrective
methods, ‘dis¬ infection chamber’, the three-step rhythmic breathing and other
disciplines that which is perceived by Sec. 1 of the mind is bound to be all-
confusing.

5. In the absence of the development of Secs. 2,, 3., and 4., of the mind, the
wonders of the inner, the psychic and the cosmic worlds are not known and not
knowing enough this Sec. 1 of the mind one arrives at incorrect conclusions as is
quite natural.

6. Desire is the effect of the interplay of the qualities of the centres of Sec. 1
of the mind or chitta.

7. Hate is nothing but a peculiar interplay of the qualities of the centres of Sec.
1 of the mind or chitta.

8. As long as Secs. 2., 3., 4. of the mind are not formed and the technique of
closing Sec. 1 of the mind during their respective process is not practised, it is
natural for any human being to be attached to the physical world of form in its
various fascinating ways. However learned the man, he is still helpless under these
circumstances, for worldly knowledge or technical knowledge by itself does not make
man free.

9. These can be realised and then they automatically remove

THE FIVE GOSPELS—GOSPEL II

127

10 .

11 .

the play of qualities of the Sec. 1 of the mind; then Sec 2 of the mind will help
us enormously. Herein also help the corrective methods.

Meditation or concentration is possible for Secs. 2., 3. and 4. of the mind only,
and so these activities of the inter¬ play of centres and the processes of
different Secs, of the mind cannot simultaneously take place; i.e. either Sec. 1 of
the mind i.e. chitta is closed and silenced or Secs. 2., 3., and 4. of the mind
remain closed. *

Reaction is to the coded impulses; i.e. decoded thoughts are either e.\prcssed or
une.\pressed, or suppressed and constitute pure mind-energy, this is what we should
call ‘Karma’ and not the later desire which follows this pure mind-energy state nor
the action which follows upon such desire which then is actual Karma. This creates
resul¬ tant-intensity which must go to its source and return. Depending on the
length of cycle the fruition will take place either in this life or in some later
life.

12. So long as the necessary Zenoga-Units in their proper proportions are not
gathered and the 4th stage of Cosmic Consciousness has not been reached, so long
remains the bondage. In some manner or other it is in this human form in our Solar
system and on this earth (= Reincarna¬ tion).

13. Good and evil have no meaning excepting that the resul¬ tant-intensity is plus
or minus i.e. the interplay of the qualities of the centres does lead one towards
the Zenoga plus units or does lead one away from it to minus. That which leads
towards it is good and that which leads away from it is evil in descriptive
language.

14. All states in human form below the highest and fourth stage of Cosmic
Consciousness exercise so much limitation and hence are ‘painful’ in some manner.*
These states result from the limitation of either of the Secs. 1., 2., or 3. of the
mind and can be described as producing conse¬ quences, anxieties and impressions.

15. The greatest promise to man from God or Nature is that he is given free-will
which he can use wisely so that the

* This is what Buddha means by his axiom : "AU life is suffering”.

This has nothing to do with pessimism.

128

ZEN'-YOGA

pain (due because of the accumulation of minus resultant- intensity in the past)
can be warded off by corrective methods, by the ‘disinfection chamber’, by the
three-step rhythmic breathing, and such other disciplines as explained in this
book. This creates plus Zenoga-Units consciously which automatically prevent pain
from reaching us.

16. All knowledge based on the interplay of the qualities of the centre of Sec. 1
of the mind or chitta is incorrect and is avidya and thus gives us a ‘false’
impression.

17. That which is exclusively known through Sec. 1 of the mind (chitta) has the
interplay of the qualities of either I., E. or S. centre, i.e. coded impulses
received from sense organs and then decoded. Proper use of corrective methods will
eventually give us liberation; i.e. these centres them¬ selves become the stepping
stones for eventul liberation when corrective methods and other disciplines
(relating to them) are introduced. The same chitta then becomes the cause of
liberation.

18. The division of the interplay of the qualities is fourfold as expressed.

19. Our subtle essence at the fourth stage of Cosmic Conscious¬ ness makes use of
Sec. 4 of the mind yet before that stage, it is content to view through whatever
Section of the mind which may happen to be developed at that time.

20. All that exists is to be used to serve the ‘Chairman’,' i.e. the Atman or the
Lord within.

21. The man who has reached the 4th stage of Cosmic Consci¬ ousness may not take a
human form in our universe even if he so chooses; whilst for those below that stage
it is essential and compelling according to karmic law. Ava- taras are an exception
to all rules and almost all Laws.

22. The association of the subtle essence is usually with the Secs, below the 4th
Sec. of the mind and thus that which those Sections of the mind perceive produces
an under¬ standing (through Sec. 1 of the mind) of the nature of that which is
perceived and likewise of the perceiver.

23. This stage is not free from a certain sense of avidya. One has to go beyond and
to the highest cosmic stage.

24. One can and should go up to and beyond the 4th Sec. of mind and therefore, up
to and beyond the highest

THE FIVE GOSPELS—GOSPEL II

129

stage of Cosmic Consciousness, (the highest possible within the radius from here to
star Canopus) this is for a human being the Great Liberation.

25. The state of bondage of the last kind is overcome through perfectly
proportionate accumulation of Zenoga-Units. The Illumination so achieved is
sevenfold and is attained progressively.

GOSPEL III

MYSTERIES OF THE HIGHER GRADES OF INITIATION

1. When the highest goal is achieved or accomplished, one knows himself as he is in

reality i.e. one understands how it is possible to function with the whole brain or
mind. This union is achieved through the understanding of Sec. 3 and then passing
it on to mind 4 i.e. going beyond the psychic nature of Sec. 3 and of course the
complete under¬ standing by Sec. 1 (the Chitta or ‘mind-stuff’ that cons¬ tantly
forms pictures), i.e. where the interplay of the qua¬ lities of the centres is in
harmony.

Mind is one and not many. Only different Sections of the brain or mind have
different characteristics and each Section is unconscious or unaware of the other
except when the whole brain or mind is developed (i.e. when even the 4th Sec. of
mind is developed). When all the Sections become conscious of each other, the mind
be¬ comes and acts a,s one sequential whole.

2. Till such mystic union of all seven centres in all the four Sections of the mind
is attained, one remains in a state conforming to the vagaries of the various
Sections of the mind. For all Sections except the 4th or highest contain ultimately
only the modifications of their respective cen¬ tres; that is to say : one remains
chained to whatever thought-impulses are ruling the mind at the moment.

3. The first or lowest Section of the mind we may call : Sec. 1 of the mind or, in
this case even, brain. This Sec. 1 experiences various vicissitudes, all subject to
pleasure and pain. One could name at least five such modifica¬ tions (=Bewegungen
der inner-seelischen ^Velt).

4. Till this is attained one is either conscious of mind Sections 1, 2 or 3 or the

interplay of the qualities of the centres of Sec. 1 or the memory of psychic powers
in Sec. 3. These are all but modifications ultimately of the mind as such.

the five gospels

I3I

—GOSPEL HI

5.
6 .

7.

8 .

9.

10 .

11 .

12 .

13.

14.

15.

Section 1 or chitta are five and are ^bject to pleasure or pain, they are painful
or not painful. These modifications are : (i) correct knowledge, (ii)

31 “)

The basis of correct knowledge is a proper use of corrective methods and bringing
about a balance among the centres Incorrect knowledge is a result of the interplay
of the first our centres of mind (Section 1) and of not developing and making use
of the other Sections of mind (such as 2, , and 4 ); and so one gathers incorrect
knowledge only. * Section 1 of mind alone can perceive what often amounts only to
fancy.

Sleep is an important state of being for gaining proper knowledge if Sections 2, 3

and 4 are developed. Sleep is brought about through the fatigue imposed by the
cons¬ tant picture-forming of Section 1 or by its leakages. Memory is a ‘quality’
(=Errungenschaft) of Sec. 3 of the mind and is very deep and far reaching. Yet if
Sec. 3 is not developed memory in its instructive sense is not possible i.e. the
knowledge of past births is not possible.

The control of these modifications or states of the internal organ (Section 1 of

the mind or chitta) is to be brought about through non-attachment j tireless
endeavour is through corrective methods and rhythmic breathing. Tireless endeavour
is the constant effort to restrain the modifications of the chitta i.e. the
constant conscious efforts at each coded impulse into decoded thought, to subject
the same to the corrective methods and ‘disinfec¬ tion chamber’, thus changing the
possibilities of minus resultant-intensity to plus resultant-intensity.

If one were constantly to take care to put into operation corrective methods and
change minus resultant to plus resultant-intensity, then the steadiness of the Sec.
1 of mind follows i.e. Section 1 of the mind develops Sub¬ section B. of Section 2
which in turn develops Sec. 3 of mind and this again in turn develops Sec. 4 and
with it the whole MIND.

Non-attachment is the functioning of mind Sec. 4.

132

ZEN-YOGA
16 The result of such non-attachment results in an exact knowledge of spiritual
Being when liberated from the inter¬ play of the qualities of chitta or Sec. 1 of
the mind.

17. The consciousness of an object is attained by concentration on its fourfold

nature i.e. the form through examination (by Sec. 1 of mind), the quality through
discriminative participation (by Sec. 2 of mind), the purpose through (Sec. 3 of
mind) and soul through identification (by Sec.

4 of mind). Normally a person does not go beyond the interplay of chitta or Sec. 1
of the mind.

18. A further stage of Samadhi is achieved when the chitta i.e. Sec. 1 of the mind
is responsive only to the subjective impressions of Sec. 4 of the mind.

19. The Samadhi just described above passes not beyond the bounds of the phenomenal
world, it passes not beyond the ‘gods’ or those concerned with the other worlds.
This Samadhi is the 1st and 2nd stage of Cosmic Conscious¬ ness. The resultant-
intensity in Zenoga-Units is not in proper proportion and so it reaches certain
stars and suns but then returns to Earth (as explained) through celestial
influences. When this is so, Samadhi is of an inferior

tyP®*

20. Other Yogis achieve Samadhi and arrive at discrimination of pure spirit through
belief, followed by energy, memory, meditation and right perception. By corrective
methods, rhythmic breathing and other disciplines, the passing over to Sec. 4 of
the mind is achieved and the 3rd and 4th stages of Cosmic Consciousness is reached.

21. The attainment of this state (of spiritual consciousness) is rapid for those
whose resultant-intensity is in the proper proportion of plus Zenoga-Units.

22. Mobility, intellect, emotion or vitality; the balance of plus Zenoga-Units in

them all is the sure way to create real free-will.

GOSPEL IV

THE HOLY CONCORDAT

1. If ‘God’ be Light,

and

if all material objects without a single exception are nothing but condensations of
that radiant energy of Light, then ‘God’ is omnipresent.

2. There is only one reason why you are here on earth, and that is to find the true
Spiritual-Self, the Atman or true inner-being. Unless you do find this you will be
compelled to re-incarnate again and again, and suffer until you do find IT.

3. By quieting body and mind, we prepare the conditions hi which Infinite-Spirit

speaks to us and manifests itself. Our effort to do this is a form of worship, and
God will come in that great silence. ' HE cannot come if we are too busy thinking
of personal problems.

If we make an effort to silence the mind in the way shown by Zenoga, that means we
are beginning to forget a purely personal (egoistical) life. The ego is nothing but
.the sum of all thoughts in the mind.
Where there are no thoughts there can be no ego. The silencing of thinking is,
therefore, the same as eliminating the ego.

“Be still and know that ‘T am God.”

i.e. : that the ‘T is linked to God through the Atman.

4. Before one can begin to worship ‘God’ one must be able to forget one’s self; and
before one can do that : one must learn how to control thoughts and silence Section
1 of

the brain. .

5. Wlien the Master sees that you are making sumcient effort HE will come to you
and you will gradually begin to feel His presence.

6 You will have increasing worrylessness of the personal life and increasing
moments of divine stillness, and slowly you feel that within that Silence there is
a Higher Power

134

ZEN-YOGA

called grace descending upon you. That is the test of true worship—the sense that
you are being taken up by a higher power.

7. In that moment when you feel that you are being taken up by a Higher Power you
must not resist, let this Power take you wherever it wills. It will not take you to
any place, but it will take you out of your ego-prison.

8. Should this experience come to you, do not be afraid to let yourself go. What is
there to fear?* You may feel that you are going to vanish into spacelessness, that
there is even danger of death. Even if there were danger of death, it would be
worth dying for such a revelation. But you will not die; this is a temporary
experience on the way to deathlessness.

9. Through Zenoga we must find ‘God’ as being —something which wc are.

Each of us is a Ray of God. To know God is to be God not to think of God. To think
implies duality, the rela¬ tionship of one who thinks and that which is thought,
but to be implies no relationship whatsoever, only the fusion of the ray with the
Sun. This is the highest state of spiritual unity to which man can attain; that is
why the existentialist Philosophy of Heidegger emphasises BEING above all else.

10. The transfer of consciousness from Sec. 1 of the mind (chitta) to Secs. 2, 3,
and 4 is evolution. Spiritual educa¬ tion is not the accumulation of knowledge or
even cumula¬ tive knowledge. Progress is done rapidly by corrective methods and
other disciplines. This is part of the great creative and evolutionary process
constantly going on and so the prophets of doom may rest at ease.

11. The corrective methods and other disciplines are not the true causes of this
transfer of consciousness but they ser\^e to remove obstacles i.e. they serve to
develop Secs. 2., 3., and 4. of the mind.

12. Interplay of the qualities of the centres of Sec. 1 of the mind (chitta)
creates the ‘T am” notion of surface consci¬ ousness.
* Vide, Saher, Indische Weisheit und das Abendland, Meisenheim/ Guru 1965, S : 218,
Anmesh : 23,

THE FIVE GOSPELS—GOSPEL IV

135

13. Consciousness is one harmonious whole whether of the Section of mind 1. 2, 3,

or 4. Yet the surface conscious¬ ness or chitta (Sec. 1 of the mind) produces the
varied forms of the many.

14. Among the forms which consciousness assumes only that which is the result of
Sec. 4 is free from latent Karma.

15. The activities of the liberated soul are free from the inter¬ play of the
qualities of the centres of Sec. 1 of the mind. Those of other people below the 4th
stage of Cosmic Consciousness are of three kinds i.e. due to Sec. 1, 2, and 3 of
the mind,

these three kinds of Karma or pure mind-energy the states of the three centres I,,
E. and S. emerge; those forms which are necessary for the fruition of karmic
effects now emerge.

17. This is worth serious study. There is identity of relation between memory and
the karmic effect producing a new cause even when separated in time and place. So
long as Sec, 3 of the mind is not developed, the deep memory records are not opened
consciously (except by some arti¬ ficial means, hypnosis or drugs etc.). But if
opened by conscious development of Sec. 3 of the mind, one can see certain
relations existing between effects and causes. As the memory records are opened
then though one may now find himself in completely different circumstances
(separated by time and place) one realises how the law of Karma works.

18. Till conscious efforts are not used, till the corrective methods and other
disciplines are not put into conscious operation, man lives (and must live) in the
interplay of the qualities of the centres of Sec. 1 of the mind however educated he
may be. However happy a person may be with Sec. 1 of the mind a day will dawn when
change for the better will be sought after by him.

19. Sages explain how it all works. Only when finally Sec. 4 of the mind is
developed fully do things cease to attract or repel.

20. Maya only means the less permanent and the less essential. The promise holds
latent seeds of future quality and it is up to us to see to that.

ZEN-YOGA

136

The interplay of the qualities of the centres I., E. and S. colour all
chai'acteristics whether latent or patent.

22. As long as this interplay of qualities of the centres goes on without the
corrective methods and other disciplines so long is this manifestation of the
objective forms necessary !

23. These two, i.e. consciousness and form are distinct and separate. (Though form
may be similar, the conscious¬ ness may function on different levels of being.) All
human beings for example have the same potential within them but most of them
function on the various grades of consciousness of Sec. 1 of the mind. Some
function on the various grades of consciousness of Sec. 2 of the mind. A few
function on the various grades of consciousness of Sec. 3 of the mind. Rare people
function on the various grades of Sec. 4 of the mind. No one (except a Maha-
Avatara) can function beyond the fourth stage of Cosmic Conscious¬ ness on this
earth while in human form. Beyond that no form is required of a human being nor is
rebirth necessary in OUT Solar system.

24. The chitta (or Sec. 1 of the mind) with the interplay of the qualities of
centres causes maya.

25. All cognition depends on the stage of consciousness; and hence also all
interpretation of life as presented by God or Nature and as is understood by an
individual.

26. Our subtle essence is called the Lord of the mind (whole mind) and is aware of
the activities of all the four Sections of the mind. Yet it has to function through
that Section of the mind which happens to be developed and so we must wait till
full development of all Sections takes place. Such is the Law.

27. All Sections of the mind (including the fourth) are not the soiurce of
illumination for it is seen or cognised by the “Lord of the mind”.

28. Sec. 4 of the mind can understand the other Sections o the mind yet not itself,
just as chitta or Sec. 1 of the mind r auTi nt understand itself but only be
understood by Sec. 4 of the mind. Our subtle essence can in turn understan all the
four Sections of the mind. (It is understood that for the limitation of language we
speak of ‘four’ Sections of the mind, it is in fact but one mind 1,2,3, and 4 are

THE FIVE GOSPELS—GOSPEL IV

137

merely the four Sections of the one whole mind). At no stage are these to be
misunderstood as different minds.

29. We cannot go beyond the fourth Section of the mind when in human form. By the
time that stage in reached it is unnecessary to have a still higher mind even if we
have to function further; (i.e. actually we discard the thought of a second
separate mind), for human existence would on the contrary tend to confusion instead
of clarifyiilg the matter; for if mind after mind were to exist, it would become
too confused to understand the higher aspects beyond the 4th Cosmic Consciousness
stage.

30. When all that is revealed by the consciousness of Sec. 4 of the mind with the
help of our subtle essence, is conveyed to Sec. I of the mind to be translated in
understandable language, it becomes the consciousness of Self. But it is the subtle
essence, the Lord of the mind, who ultimately conveys the higher aspects and only
after the 4th Section of the mind is developed.

31. Then illumination and conscious understanding follow as a matter of course.

32. Sec. 1 ofthemindhas (only on this physical plane) tograsp what is cognised by
Sec. 2, 3 and 4 of the mind; this it can do with the help of the subtle (Kundalini)
essence. It is the unifying agent and draws knowledge of illumination on to the
physical plane.

33. The person who can consciously shut out anyone of the four Sections of the mind
at will and consciously propel resultant-intensity and thought patterns knows, and
knows truly.
34. With the passage of time such a person moves to greater illumination; on the
way he discriminates and under¬ stands the true nature of all created things.

35. Ages of wrong habits of Sec. 1 of the mind will retain a natural tendency to
continue the interplay of the qualities of its centres and so even a very wise man
makes mistakes even now at this ‘higher’ stage; such is the mind of man.

36. ^Vhenever what is stated in § 35 above happens, the same steps are to be taken;
viz. correct methods, disinfection chamber, and three-step rhythmic breathing and
the like.

37. A person moves towards the highest consciousness without

138

ZEN-YOGA

38.

39.

40.

41.

42.

any motive, except for the sake of being a human being, and because he is a human
being he cannot help living that way of life. He will then be able to go even
beyond the fourth stage of Cosmic Consciousness and enter the fifth Kingdom of
Nature as a purely spiritual being. When this stage is reached, e.xistence in human
form on earth or in the Solar system is not necessary unless volun¬ tarily and
consciously taken as in the case of Avataras. Vyhen the resultant thought-patterns
are corrected and also reduced and when the resultant-intensity is in proper
proportions of plus Zenoga-Units, when corrective methods and three-step rhythmic
breathing becomes natural and other disciplines are inculcated, the astral, mental
and

-‘'''"oP'd. Naught remains

^e interplay of the qualities of the centres ceases, for they

hT, h ‘ u'"'=0 re-educated *r^ frr- h'^ ° fr'* experience else-

When’tht h '■'“"f' Canopus.

Aan-lirt t a faster,

aware ff .he r ''™' ''' “ simultaneously

e^w^ aLT ' - ''“We as ft

i.e hra::t;:f ^

knowledge or Sec. I of mind clmoerve'ae°fal'‘‘

Sme°4Lir''“® "»"■ nndeZnds'

o7t" *n;nrcompk”,^^^^^^^ ^ *“• '

fl'cdfm altVi:: mSafics"'

from those of Sec I of th? different especially

«sence needs nothing Th^'f' «"<. "Ow the subtle Consciousness of the fourth cof”^^
^P'^itual or Cosmic subtle essence existc stage prevails. Our

A ray of the Lieht ha ^ alone as Divinity-in-itself.

Thafis isarva^t' rtfrC “ " r" “

words meaning ‘safe’ and >^ade up of two other

This is the holy coSordatiK^“"”“'^^ return.*

the LIGHT. ‘between you as pure essence and

...Chinese .he term fee ..SUvado...

GOSPEL V

DEVOTION TO AVATARA SURPASSES ALL

1. By intense devotion to an Avatara knowledge of the Avataras is gained,

2. An Avatara is the universal essence of Being untouched by limitations, free from

Karma and desire and is even beyond the fourth stage of mind i,e. even beyond the
stage of the fully developed brain and mind. Then one learns and is guided by the
Super-Gosmic-Mind only.

3. In the MAHA-AVATARA, all Avataras unite to form his person as Master on Earth;
the germ of all knowledge expands into infinity. This infinity is relative with
respect to human consciousness. It is the consciousness above the 4th stage of
Cosmic-Consciousness.

4. The MAHA-AVATARA, being unlimited by time con¬ ditions, is the teacher of the
fourth Section of the mind or those whose minds are already fully developed and so
are called ^primeval Lords’ or Avataras. In some cases HE teaches even ordinary
mortals.

5. The name of Avatara is Om (=>God-is-the-Moon). When this stage is reached the

human language, mind, under¬ standing and reason are superseded. That is why people
cannot understand ‘Om’ or ‘Moon’ rationally.

6. Unless the stage beyond ‘No Man’s-Land’ is reached the true pronouncement of Om
usually remains as a rajere sound and serves no true purpose !

7. All obstacles cease to exist once the ‘No Man’s-Land* is * crossed and the other
side reached. That is initiation in its higher stages,

8. Obstacles to soul-cognition are bodily disability, mental inertia, wrong

questioning, carelessness, laziness, lack of dispassion, erroneous perception,
inability to achieve concentration and failure to hold the meditative attitude when
achieved. These are the interplay of qualities of the centres of Sec. 1 of the mind
and are due to absence of corrective methods, disinfection chamber and the three-
step rhythmic breathing.
140

ZEN-yoga

9. Pain, despair, misplaced bodily activity and wrong direc¬ tion (or control) of
the life currents are the result of the obstacles in the lower psychic nature; i.e.
: when rhythmic breathing is not followed Sec. 2 of the mind is not formed.

10. To overcome the obstacles and their accompaniments, the intense application to
some one truth (i.e, some form of yoga) is required, i.e. the methods as shown in
Part I of this book.

11. The corrective methods as well as the creating of thoughts having ‘plus
resultant intensity’ are essential.

12. The peace of the chitta is also brought about by the regu¬ lation of prana i.e.
by 24 hours rhythmic breathing and corrective methods; for prana is Impulse-in-
itself and the science of the control of all impulses is explained at length in
this book.

13. Section 2 of mind is able to concentrate provided the technique of closing Sec.
1 of mind is understood and prac¬ tised.

14. Section 2 of mind with the aid of Sec. 4 of the mind can meditate. The
knowledge thus gained brings peace. Section 1 of the mind should be closed during
this process.

15. The interplay of the qualities of the centres in Sec. 1 of mind are reduced by
corrective methods, disinfection ch^ber, the three-step rhythmic breathing and thus
the chitta is made more stabilised by re-education on these lines.

16.

17.

The state of dreaming whether awake, or in sleep or in trance is the plane of Sec.
3 of the mind in its less advanced state, men by proper practice and technique Sec.
3 o e mind is controlled and the psychic nature is thereby also kept under control
great knowledge of the psychic wor IS gained. Chitta i.e. Sec. 1 of the mind
experiences

I^ace I.e. freedom from the interplay of the qualities of the centres.

Through intense bhakti or prayer or love of God, is also roug t a out a paralysis
of the interplay of qualities in ec. o e mind and hence a sort of peace is enjoyed,
or igher progress this alone may not prove sufficient unless an Avatara helps

THE FIVE GOSPELS—GOSPEL V

141

18. When Zenoga-Units are gathered in any proportion the person is able to propel
the resultant-intensity and the resulting thought-patterns and can persuade his
subtle essence to separate from the gross body and can experience any life from the
atom to the infinitely great within the venue of the star Canopus.

19. When Secs. 2, 3, and 4 of the mind are developed and when the technique of
closing Sec. 1 of the mind during the process of concentration or meditation is
practised, modi¬ fications of the chitta or mind-stuff are no longer possible. The
Secs. 2, 3, and 4 of the mind give knowledge and bring about the stage of identity
on other planes. The methods of gaining knowledge on other planes differ completely
from the methods of gaining knowledge on the physical plane i.e. it is not by
learning and memory but by intuition and identifying.

20. As we have seen, reason or judicial reasoning is one of the qualities of Sec. 2
of the mind on the physical plane.

21. This is the technique of Sec. 3 of the mind on. the psychic plane. The cosmos
is regulated by one energy only and that is the undifferentiated power of MIND.
Reflect on this.

22. The techniques change, the gross essence to the subtle and in turn the subtle
essence into pure spiritual being. These changes are called pradhana. By it we
learn to handle the one cosmic energy mentioned in § 21.

23. As we have seen, all these are just on-the-way-stations and not the destination
itself which is very far beyond these. Thus meditation and even identification (a
poor substitute for the word Samadhi) is ‘with seed’; Aat wWch is with seed remains
gross, however subtle. Liberation is, how¬ ever, now very near and the initiated
aspirant seldom falls back into bondage.

24. When the chitta or the mind stuff or the interplay of the qualities of the
centres are so re-educated that plus Zenoga- Units are gathered in the proper
proportions, the 4th stage of Cosmic Consciousness is reached. This is the farthest
a person can go in human form on the physical

25. For human consciousness, the truth revealed here is abso-

142

ZEN-YOGA

lute; that stage considered by human standards is the highest.

26. This perception is unique and Sec. 1 of the mind has no jurisdiction over it
i.e. the qualities of each Section of the mind are completely different and as
such, that which Sec. 4 of the mind reveals, Sec. 1 of the mind cannot reveal or
even understand.

27. When we realise that even this state i.e. the 4th stage of Cosmic Consciousness
is not the ultimate state and we go beyond it, then from our human standpoint we
reach the state of pure Samadhi i.e. freedom from human limitations of all kinds
and freedom from birth on this or any planet in our Solar system. We are then taken
to where the Avatara normally dwells as in his home. Spiritual Evolution means
returning home; slowly and painfully through repeated reincarnations or instantly
through Zenoga and the grace of the Masters of whom the total is designated as:
MAHA- AVATARA.

RECAPITULATION

The area of the brain can be divided into several portions, and these can be placed
under the jurisdiction of four main sections of the brain. Each Section of the
brain has its own ^mind’ and thus we may also say: four sections of the mind.

The centres I., E., S., M., comprise the first portion of the brain: this is mind
Section one.

The In. centre is the second portion or mind Section two.

What we call ‘the junior managing director’ or sixth centre is the third portion or
mind Section three.

The ‘senior managing director’ or seventh centre is the fourth portion or mind
Section four.

The routine work of portions three and four i.e. mind Sections 3 and 4 is carried
out by the In. centre or second portion of the mind; Section 2, so to say.

All conscious reactions of pleasure or pain, the range of human emotions and
patterns, are registered (i.e. coded impulses decoded into thoughts) by the I., E.,
S., and M. centres. These four centres, along with their working, form what we call
our waking mind, or consciousness, or ‘normal’ consciousness; Section 1, so to say.

Certain agitations, certain subtle movements, certain giving-off of rays, certain

striking of notes, certain creation of intensity, a “certain something” is the
‘mind’ of each of the four Sections. Normally there is very little reaction in
Sections 3 and 4« Only in a few cases is there a possibility of mind Sections 3 and
4 being active in human beings.

Sec. 1 keeps our contact with the physical world and makes us aware of physical
things i.e. our body, its condition of health or ill health, the world around, our
environment, and the other kingdoms of Nature. Because of this Section of the brain
and its activity we are aware of the world we live in, through the interplay of the
qualities of the four centres. We, therefore, call this portion of the brain or
mind Section 1: the conscious mind. Actually, the word ‘conscious’ is misleading.
Wc can tabulate a§ under:

144

ZEN-YOGA

(1) Section one makes us aware of the external physical world, i.e. all creation.
Its weapons are reasoning (not reason), logic, common sense. It is 'subconscious’
in relation (unless developed and corelated) to the other three centres.

(2) Section Uvo, makes us aware of the inner functions of the body over which we
have no control because we are nor¬ mally in Sec. 1. It is 'sub-conscious’ to the
external physical world but conscious of the other two Sections; viz. 3 and 4. Its
weapons are intuition and reason.

(3) Section three is the so-called 'super-conscious’ mind. It makes us aware of our
past, present and future which is an enchanting but treacherous world. Unconscious
to the former two and the fourth, though fully conscious on its own plane, its
weapon is its ability to function on a 'higher’ (molecular) plane.

(4) Section four is the Cosmic-Consciousness and makes us aware of the causes
behind all other worlds and the reasons of their existence; the beginning and the
ultimate end^ in relation to man and this world. It is conscious on all planes and
in all the worlds related to man—and even the previous three Sections of the minds
are included in it. It is able to function on the electronic as well as molecular
planes that is its starting point and it is aware by direct

perception or 'spiritual reading’ of all that goes on in cosmos.

The four portions of the brain or 'minds’ can be compared to an auditor, engineer,
doctor and a lawyer. These are i ust what they are and each abides by its own
profession, each wonderful in its respective field and quite unsuited in the other
fields; of course, the only exception is Section 4 which remains supreme in all
fields.

The important functions of digestion, breathing, blood circulation, beating of the

heart, movement of the diaphram etc. are in the jurisdiction of brain Section two.
There are two sub-divisions of this Section:—

(a) : One sub-section is already developed at birth.

(b) . the other portion is to be developed consciously by all human beings. The
above mentioned physio-biological functions are looked after by sub-section (a).

All coded impulses and the decoded thoughts therefrom

RECAPITULATION

145

have a distinct pattern. These patterns are stored, filed, inde.xed, registered and
maintained, i.e. all memory from birth to death as well as the memory of the final
resultant intensity (= ‘death’) going to the source and returning (= ‘re-birth’),
all are stored in the mind through movements of such ‘resultant intensity’ on the
molecular plane. The conscious mind cannot remain aware of these activities but
draws on this part of the mind for assistance.

Movements on the molecular and the electronic planes are under the guidance of mind
Section four. All the four minds are conscious simultaneously of all the activities
related to their own sphere but not aware of each other, except in the case of
Section 4.

These are different spheres of jurisdiction (or technical qualities with different
resultant intensities) and we should not class one as superior or inferior to the
other j or one as conscious and the other as unconscious j one as animal and the
other as divine and so forth. Nor should we consider these four Section s of the
brain or mind as separate entities but only as portions o f “one stupendous whole”
called : MIND.

These four Sections are doing their duty whether pleasant or unpleasant. “Do thy
duty however humble. That is better than the duty of another however pleasant. For
to do the duty of another however noble is fraught with danger.

The cells within the body, the different portions of the brain, human beings, our
planet earth, and all creation must evolve. Sooner or later they ultimately reach
that state of cosmic consciousness required by the Divine Plan; but how soon

or how late is our choice ? . ..v j

As these cells evolve within a living body they are shifted from one section of the
mind, or one portion of the brain, to the other; just as evolved man is shifted
from planet to planet or star to star in keeping with his evolution ? ...

We have just studied the four different Sections and their spheres of activity.
Section 3 of the mind we may call the junior managing director’ and Section 4 the
‘senior managing director . When a person has developed his Section 4 and thus
reached a high stage of cosmic consciousness, his ‘senior managing director (Sec.
4) calls in the GH.\IRMAN, or in theological terminology:

God.
146

ZEN-YOGA

It is a fact that this ‘Chairman of the Board’ within one human hemg is the same
Chairman within all other human beings. The Chairman is the common chairman but
whenever presiding at a particular meeting he is the Chairman of that particular
Board ? This is the Divine in man. When man reaches the highest stage of Cosmic-
Consciousness the senior managing director hands over the reins of control to the
Chair¬ man just as earlier the junior managing director handed them over to the
senior managing director. The Chairman does not preside at a meeting before this
state has been reached.

The ‘senior managing director’ is also our real SELF (not ego) and works through
the fourth Section or rather all the four Sections of the mind. In other words, it
means that a sufficient number of cells m us have evolved to justify this Section
No 4 Kmmd Section 4 is not present then Cosmic-Consciousness is ai impossible as
sight to a creature whose eyes have not been formed.

Man must evolve-man must consciously evolve—man must consciously strive with
corrective methods to brina this to fruition Add to this the love of God, add to
this either prayers or japa or meditation or any yoga or any other prade of a
religion that you are inclined to and then it will be possible

a n\w^“‘ of Cosmic-Consciousness is an initiation into a new dimension of Being.

" '7 ‘ i”«n-

olr in

experiences nr Sv.,.oP ■ miensity. buch‘occult’

experiences or astral experiences are possible for See ci

averagfr„b;r*„T„"r«:::ta

to go beyond this stage into the reafm Tf tl 1 i^^c^ **^*'^^

constant corrective methods and ‘die’ r Section by

with the rest of the programme Then

,.age of Co^ic-Comdon».»,; .he ..ege Je carVo^.'

glamour. The end can only be reached by real Ld

RECAPITULATION

147

upon ourself, which begins with that Critical Certain Stage as a human being on
this planet.

Section 2 is created when cells in the human body (brain) have evolved far enough
to form Section 2. Then a person is able to function within himself. His focus
changes from the outside world to the inside world. The vibrations of life change,
the perspective of life changes and man becomes ‘sober’. He knows for the first tme
that he does not know ! He begins to learn ! But Sections 2, 3 and 4 cannot be
formed if the cells in Section 1 of the brain have not sufficiently evolved to form
Section 2 and so on. For this purpose the most imperative steps are the correc¬
tive methods, the disinfection chamber, changing of the minus resultant intensity’
to plus resultant, the forming of psychic reserves, reaching that Critical-Certain-
Stage and going beyond to the stage called ‘No Man’s-Land’ through the help of the
three step rhythmic breathing.

It is therefore clear that;

(i) Man below that Critical-Certain-Stage functions with Sec. 1, and the necessary
sub-section (a) of Sec, 2; very limitedly formed, is his Sec.3; Section 4 is out of
question.

(ii) Please note that a small part of Sec. 2 [i.e, sub-section (a)] is already
formed by Nature to make the instinctive centre function automatically; yet the
rest of Sec. 2 is to be formed consciously. The first part [sub-section (a)]
enables a person to function in the world consciously and with the help of this
sub-section to fulfill imconscious functions within his body such as digestion,
breathing etc,

(iii) It follows therefore, that a large portion of the human brain is not used at
all. Where the cells are still in the process of development we can ‘see’ their
movements; we would see something akin to a nebulae in the heavens where future
Solar systems are in the process of being born ages hence. Therefore, for an
average person, 80% of his brain is not even formed but is merely in the process of
being formed.

Sec, 1 of the brain has areas marked out for different faculties. One of the many
faculties of Sec. 1 is metaphysical. We have seen that the cells when they evolve
sufficiently in Sec. 1,

148

ZEN-YOGA

begin to form Section 2 and so on. VVe would like to clarify that to form Section
2, cells which have evolved sufficiently in Sec., 1 (i.e. in that portion of the
brain) are transferred and their place is filled by fresh ones. The transfer of
such cells to form Section 2 is possible especially when this particular portion is
related to this particular faculty of Sec. 1 ; this is also possible from other
faculties conjointly with this particular faculty.

It is, therefore, not essential for the development of cells of Section 2 (or
development of mind Sec. 2) to go through academic education. In fact, academic
education if not con¬ joined to this faculty of metaphysics or higher arts, may
never develop the cells in Sec. 1 for the benefit of Sections 2, 3, and 4. Thus a
very brilliant individual may remain so or be born again and again as a brilliant
individual according to the resultant intensity—yet Sections 2, 3, and 4 will have
very little chance of formation without which real evolution is hardly possible
i.e. the evolution of being free to use free will judiciously.

Yet how great is Section 1! We must never forget this fact. We should never demean
this part of the mind. We must never forget that this is the mind that ultimately
makes Sec. 2, 3 and 4 possible. In our ecstacy of reaching Sec. 3 we forget the
spade work of our Sec. 1 and call it the ‘lower’ mind or the ‘lower self’, or the
animal mind’ or the ego. Walt Whitman realised this when he rebukes those
temporarily having a glimpse through

Sec. 3 of mind; “Therefore, I believe in you my Soul_the

other I must not abase itself to ‘you’ and *you’ must not be abased to the other”.
Unfortunately eitlier Sec. 1 tyrannises (whenever it is supreme) the other Sections
which, are then in a rudimentary state or when another Section is supreme it makes
Sec. 1 look wretched or, in other words, it (in turn) now tyrannizes. In either
case this should not happen; if it does, it proves that the experience of being
able to function with higher Sections is but recently and sporadically found.
Opinions are then hastily expressed in poetic and profuse language condem¬ ning or
belittling the state, work and prestige of Sec. 1.

Who has not known men of great intellectual prowess ^ ^ mean, cavilling, vain,
psychopaths who lived

wretched ulcer-riddcn lives and died long before their time from one of the
psychosomatic diseases. Hence a man of great intellectual development, without a
corresponding development

HEGAPITULATION

149

of the total personality, may well be a highly dangerous, mecha¬ nical, and amoral
robot.

Who would then prefer, if once the re-education of the mind takes place, to ever
indulge in or be a party to the inside mismanagement! We all see the need of inner
correctives and imposition of proper management. In all cases there is an
introduction of a programme of administration, which is well- meaning, yet often it
all goes over the heads of the aspirants, or the methods are found not to be
practical in our usual daily life; or so it seems.

In whatever we have stated there is no strained effort, no suspense, no artificial

ways of living, no “holier than thou” feeling, no separateness from any life or
creation, no reason to misunderstand anyone or any movement and yet with childlike
simplicity and with childlike grace we attain that state^the Critical-Certain-
Stage.

Normally, a human being is awake for sixteen hours, each day. Thus in 960 minutes
[even if he thinks at the low rate of 20 thoughts per minute (not thinks but
decodes coded impulses)J, we get 960 x20 =19,200 thoughts. The actual decoding rate
is far greater and in-between there are also count¬ less drifts. Taking a round
figure we get a minimum score of 19,000. Each decoded impulse is cardexed into its
respective centre. If now corrective methods are brought about and applied, the
rate could fall to perhaps 10,000 which would, in the first instance, mean so much
energy (19,000—10.000=9,000) saved and stored away for future use.

The correctives add immensely to our plus score and we find ourselves on the Way.
This very life, which otherwise seems a mockery, becomes the base for triumphant
operations !

Similarly, the three step rhythmic breathing would reduce the 25,920 daily breaths
to 17,280 per day and lowering still further (due to the imposition of this
rhythm), the decoding rate. Imagine what colossal saving in energy is brought
about.

The incoming impulses, those practically unobservable power points that reach us
continually, instead of flaring up an burning away like a highly inflammable gas,
turn into a power u
storehouse of vital force thereby ? . r * *!,«♦•

Finally, the most important point to grasp is he fact that

one is to be convinced that these simple, common-place and yet

150

ZEN-YOGA

essential activities like eating, sleeping, sex, corrective methods, check of

drifts and analysis are the stepping stones to real pro¬ gress.

Take this thought for serious thinking, ‘*How can I free myself from my own
shadow ?”

APPENDIX I

A Few Questions Answered.

Q. 1 What is resultant intensity in terms of Yoga ?

A. 1 The Kundalini is sleeping above the Kanda, dispensing liberation to yogis and
bondage to fools. He who knows that, knows yoga.

Kundalini is a man’s basic resultant intensity; minus intensities resulting in

bondage, high plus resulting in liberation. Through purified desire and sanctified
emotion he provides those stable vibrations. The culti¬ vation of emotional
tranquility is one of the first steps. Further, when the body is purified and its
energies rightly directed (parameshwari passing up the Sushunma na^i) and when
rhythm is achieved (by three-step rhythmic breathing) then life becomes radiant.

Q. 2 What exactly is m.eant by pranayama ?

A. 2 The steps necessary for the achievement of yoga are :

1) yama, 2) niyama, 3) asana, 4) pranayama, 5) pratyahara, 6) dharana, 7) dhyana,

8) samadhi The first four and not only the fourth step is pranayama proper. Breath
alone has very little to do with it, though the art of breathing is one of the
means of bringing the ‘‘prana” under control, i.e., energy or nerve impulse. It can
well be called the art of control of the nerve impul¬ ses;, for the real object of
pranayama is to control the nerve impulses and nerve centres.

Prana is Impulse. Vayu is a current of impulses. The sympathetic nervous system and
the para-sympathetic, or the autonomic nervous system, have the ability to carry
impulses. Currents received from within the body or from outside the body either
coming from other human beings or from other terrestrial or cosmic sources, or
from, (1) food and drink, (2)breathing, and (3) sensations of sound, touch, sight
and smell, are converted into incom-

152

zex-yoga

ing coded impulses or out-goirg decoded thoughts, Pranayama therefore signifies the
control of energy, i,e. the impulses of the automatic nervous system and the
numerous activities of the body caused by them. It prevents disposition or
dissipation of energy' and directs it along a particular channel. It means the
controlling of impulses received as well as the directing of energy thus received.
The autonomic nervous system has two sets of fibres, afferent and efferent, i.e.,
the first stops expiration and produces inspiration and the second does the
reverse. These fibres are excited to action by the alternative collapse and
distention of the air vesicles of the lungs where the vagus terminations are
situated.

Pranayama, is then in effect a process of bringing .under control the autonomic

nervous system over which nor¬ mally, we have no control. Mistakenly pranayama is
regarded as regulation of breath alone. Pranayama is the art, or technique of the
control of the impulses by the help of many factors, of which, one such factor is
breath¬ ing.

“Q,. 3, There be some one particular overpowering weakness in each individual

against which all attempts at control fail. Is there no remedy for such a crushing
weakness ? Can you suggest something else besides what you offer in your book ?

A. 3. The breath (or air current) flows in a healthy person (established in perfect
yoga) from the left and right nostril alternatively for equal durations of one
thousand and eighty breaths, for each nostril.

In a healthy person, not established in yoga, it alternates every 1700 to 1800

breaths, i.e., the duration is equal but *e number of breaths being more than in
the above case. A healthy person is healthy physically, mentally, emo¬ tionally and
sexually. Whenever the Uft nostril flows the right ceases and vice versa. The
rhythmic and balanced lormula of the centres as we have seen is 5:2:2:1 for the

fow centres I. E.S. and M. of Sec. 1 of the mind.

c ng t nostril stands for the intellectual centre, the

APPENDIX I

153

left for the emotional, sex and moving, i.e., when the right nostril flows the
intellectual centre is clear, active and tense. When the left flows it is dull,
confused or even dominated.

About 1,700 to 1,800 breaths of a normal persons take about one and half hours or
ninety minutes. This means that for ninety minutes the flow will be first in the
left and then the right (and vice versa). Whenever the flow is in the left the
emotional or sex impulse would overpower or dominate the intellectual, and more of
the emotional sex and moving coded impulses are received and registered. This
ninety minutes of flow is divided into 36 minutes of emotion, thirtysix minutes of
sex and eighteen minutes of moving, but there are no water-tight compartments and
it is not divided for first thirty-six minutes, second thirty-six minutes and third
eighteen minutes. The impulses reach these centres in mixed timing but the total
coded impulses received give the total time for each centre accordingly. When
impulses reach the Moving centre the movement could be mental or physical. However,
as the average person has the more common ratio of 2:4:8:2 the right flows for
twenty-two and half minutes only, the emotional for forty-five minutes, sex for
ninety minutes and moving for only twenty-two and half minutes as explained above.

This is the total flow of coded impulses to the respective centres per every three
hours duration, and for most part of the day the intellectual centre is dull,
confused and dominated. The person with 5:2:2:1 ratio will be able even when the
left is flowing to keep the intellectual clear and undominated which in case of
2:4:8:2 ratio is not possible. It also means therefore that the whole body is more
negatively charged, and all the ill health symptoms of various types are also
resultant thereon. The further away this irregularity of breath is from the normal,
wil be denoted the malady a person would suffer, whether intellectual, emotional,
sex or moving.

Even in sleep our dreams are dependent on the flow ot breath from a particular
nostril, its duration and the centre concerned. Perhaps medical opinion may

154

ZEN-YOGA

or may not agree, but one should accustom oneself to sleeping on the left side so
that the right nostril may have the greater flow.

The unbalanced flow from the left nostril creates high minus resultant intensity
due to overactive conditions of the emotional, sex and moving centre and such a
person is therefore prone to anger, sex, depression, strained nerves, and
inferiority complex.

Can one blow the breath out through the mouth and simultaneously be able to drink
also? Natural laws bring about obvious and definite results. Can one therefore have
a predominantly left nostril flow and yet have a high plus intensity of thought ?
It will be learnt from expe¬ rience that whenever an overpowering weakness is pre¬
dominant then predominance of flow will be in the left nostril. Whenever a malady
or disease is oppressive the left nostril will be active out of proportion as
explained. What is the remedy therefore ? To wait till the rhythm of 5:2:2:1 is
established would take a long time. Three- step rhythmic breathing and corrective
methods will also take their own time to be understood, mastered and then to be
effective. But kind Nature and God have always provided for the sincere some means
to be made 1 K suggest that you block the left nostril for the first 15-20 weeks
between 1 and 2 p.m. in the afternoon with plain sterilized cotton.

When told to block the nostril one should not feel uneasy.

trih^^w" T breathe through both the nos-

tols. We always breathe through on.e at a time.

However if this blocking with cotton is uncomfortable,

durinJ^rt,*^^'^ 6 replaced every ten or fifteen minutes

afewL^IT after

15 20 wp t f ^ increase the time after the first

^ T "> Afw about

D.m ^ ^“ne from 12 noon to 15

as outlitiMl * proper methods and disciplines

in Ael^ 5:2:2:! rh^

from 8-9 p.m. After five tether weeks, Mock from 7.30
 APPENDIX I

155

to 9.30 p.m. and after further five weeks, block 7 to 10 p.m. Neither is this
blocking uncomfortable nor is the blocking visible, if the plug is fine and light
and small.

It is also very beneficial to carry a fairly heavy book, tightly held in the left
armpit.

Q. 4 A, 4.

What are the Vayu-nadis and describe them broadly ? The important Vayu-nadis are
(1) Ida (2) Pingala (3) Sushumna (4) Gandhari (5) Hastijihva (6) Pusha (7)
Yashasvini (8) Alambusha (9) Kushu (10) Sankalini. Numbers (1) and (2) stand for
breathing and smell; (3) and (4) are for the eyes or seeing, (5) and (6) are for
the ears or hearing; (7) and (8) for mouth and tongue, for taste and speech, (9)
and (10) are for the penis and the perineum and a network between them for touch,
i.e., they govern our five senses.

Vayu means a current of impulses or flow of impulses. These impulses as we have

seen earlier could be physical, chemi¬ cal, electrical, radio-active, magnetic,
cosmic and coming through food and drink, breathing and sensations of sound, smell,
touch and hearing, etc. Whenever by proper three-step breathing and other
disciplines the rhythm 5:2:2:1 is established. Sec. 2, 3 and 4 are deve¬ loped.
Even the complete formation of mind Sec. 2 is sufficient to make Sec. 3 of the mind
active. Forming of Secs. 3 and 4 clears the way and high plus intensity flows
through unobstructed and brings about, or rather makes it possible for the co-
relation and proper operation of Sections 2, 3 and 4 of the mind. This in turn
brings decoded thought forms and other valuable knowledge and wisdom from the
Sections 2, 3 and 4 to the intellec¬ tual centre of Section 1. t • j

These Vayu nadis, in short comprise the sympathetic and the para-sympathetic
nervous system, i.e., the autonomic nervous system. The control of impulses with
three-step rhythmic breathing and other corrective methods will play an
increasingly important part in our existence in the future. If for example the
nadis Ida ^nd Pingala

(1) and (2) areforbreathingandsmell,why do they take

iieir origin in the Muladhara Chakra and twist round the

156

ZEN-YOGA

spinal column and end in the left and right nostrils respectively ?

Meditate on this ?

Muladhara Chakra is the pelvic plexus of the sympathetic system. Through this
plexus the sympathetic makes complete relationship with the spinal cord, where it
joins the brain. At the tail-end both sympathetic trunks end in the pelvic plexus.

The nadi Sushumna passes through the spinal cord. It originates inside the sacrum.
It runs up the spine and pierces the base of the skull and joins the Brahma Chakra
or cerebrum. This nadi as it ascends and reaches the level of the larynx divides
itself into two—an anterior and a posterior.
The anterior goes towards the ajna chakra the plexus of command (between and behind
the eyebrows and so reaches Sec. 2 of the mind—and joins the bralima- randhra or
cavity in the brain.

The posterior passes from behind the skull (= reaches Sec. 3) andjomsBrahma-
randhra. It is this posterior position which IS to be developed by the student of
Yoga.

described by Pantanjali in his

th?t?'‘ f 2 and

ini foraed completely, is capable of demonstrat g that has been enumerated in the
Yoga Sutra.

coTht‘ «y^P-‘heti;

of the ^ ^ear and tear

genera T^ "f ^ "^d the whole body in

PinealanaH- the Ida and

fo3i ^ (‘^ediree-step rhythmic breathing) which

XsLfT"‘*“® ‘he pre-ltebral

The reader spinal cord.

rhvthmiV K *he importance of the th- ee-step

chLiber’ di!^^”^’ corrective methods, ‘disinfectant

ult^ate possibility the;eby of functionir^thii^h tl

APPENDIX I

157

Q,. 5, What are the important chakras and give a short descrip¬ tion ?

A. 5. The Important chakras or plexuses are : (1) Muladhara (Pelvic), (2)

Swadhisthana, (hypogastric), (3) Kun- dali (solar), (4)Anahata (cardiac), (5)
Kantha Vishud- dhi (pharyngal) (6) Ajna (neaso.)

Each chakra or centre has its fixed resultant intensity according to natural laws
which are in a fixed ratio to each other. (This is described in yoga as ‘petals’ of
the chakra and designated with letters of the Sanskrit alpha¬ bet). However, seldom
does a human being have the resultant intensity required in each chakra or plexus.
The scriptures have given them the names of ruling deities.

The resultant intensity of a chakra or plexus is this ‘deity’ and exerts an

inhibitory influence through a subsidiary nerve centre in the spinal cord and
controls unconsciously (=. Instinctive centre) the activities of the organs excited
by fibres of the sympathetic plexuses. The names of tlie ‘presiding deities’ ( =
the resultant intensity of each centre) are, (1) Dakini (2) Rakini, (3) Lakhini,
(4) Kakini, (5) Shakini, (6) Hakini.
They are excited by the resultant intensity of the entire person which is then the
Kundalini or the basic resultant intensity of a being. It is therefore said that
the excite¬ ment of all the chakras takes place always through the Kundalini. To
put it crudely, it is the agitator of consciousness. The creative impetus and the
cosmic impulses are communicated through the Kundalini and m turn to the various
chakras or centres and they in turn excite the organs and nerves and the
relevantportions in the grey matter and so our desires are born—itom the desires
come action, and from action, reaction or what is termed “fruits of action” and the
whole chain is forged on man.

Q.. 6. A. 6

as pranayama any effect on concentration or dharana. ^e have noted that prana is

impulse and pranayama is

e science ofcontrol of impulses. By corrective method j

ree-step rhythmic breathing and by establishing a kind Xck called ‘disinfection

chamber’ the art of prana-

158

ZEN-YOOA

yama or the art of controlling impulses begins. When in due course, 5:2:2:1 rhythm
is established and Sec. 2 is activated, pranayama is achieved. When this is done
the mind stuff or chitta (=Sec. I) is not necessarily made to do the impossible
practices of dharana or con¬ centration, i.e., is not made to stop forming pictures
or associate different pictures but is made to create high plus intensities. The
steadier part of Section 2 of the mind (or Sec. 2 B)is then able to function which
in its turn can easily hold one picture at a time almost inde-

Q.- 7. Is Kundalini, a very important nerve like Vagus ? And H not, what is it ? ^

the

rules Tr by their

mportant and some less. The Vagus may be the most important, bntKurdalini is not a
nele, it a force TL

conX'ctinrb/ ^ ^ ^ vehicle for

couldTi? °r or impulse. Vagus

i e for the ba^*^^ Parameshwari to flow through, onlv /nd T'TV but Vaguf iJ

Shaktiwhen itis ve^'S^ius up theSushumna. Knot hi^h I

goes up the Ida and P- f sleeping or coiled, i.e., Kundalini’ a low resultant^
‘sleeping

it is called ‘awakened Kn .'“'^ben it is high

tensity. The Vnoi 9.alini or high resultant in¬ jury forces i e hU ^^Portant
vehicles for conducting

forbeS OT'wo'^e"'Th“ Potential force

meantag „i„T!i “eoiled or sleeping"

power of high result describes eioquently the

ftee a peSSfnd""""*^ “

trickle. I, can bfjir’a • “ a mere

of units of force anH hundreds of thousands

and then that force can symbolically

APPENDIX I

159

break open all doors and locks anywhere. Knowledge of the laws would act
automatically.

Q,. 8. Can there be manifested interference with normal functions of tlie Vagus or
the sympathetic or para sympa¬ thetic, i.e., the autonomic nervous system ?

A. 8. The only visible interference with the normal functions of the Vagus or
autonomic nervous system is either by means of certain mild poisons or certain
medical agents, in short chemicals with psychoelastic effects. Such chemical
effects of dings may be duplicated by :

1. holding the breath for abnormally long duration,

2. prolonged fasts,

3. rhythmic three-step breathing,

4. corrective methods,

5. by thoughts of a particular nature of intense resultant intensity.

All these provoke the resultant intensity and so create voluntary control.
Indirectly, through a change in resultant intensity this can be brought about.

*0,. 9. What relationship can be established between an impulse and the art of
three-step rhythmic breathing ?

A. 9. Pranayama though it denotes the science of control of impulses is generally

understood as the science of control of breath. Let us recapitulate. Prana is
impulse or energy. All visible and invisible happenings in the universe are under
the influence of cosmic impulses. The activities of the human body (including
chitta or the mind stuff or Sec. 1) forming a part of the whole mind automatically
come under its control and this cosmic prana ( = impulses) as it functions in the
body is named variously. There are chemical, physical, electrical and radio-active
impulses, coming from the cosmos, all of which the autonomic nervous system
receives, relays, transmits to and from the brain (the coded impulses to decoded
thoughts = task of Sec. 1).

Q. 10. What stimulation or inhibition can breath have on an impulse for better or
worse ? Cannot this relationship create high or low, plus or minus resultant
intensity?

160
ZEN-YOGA

A.

Can it not therefore lead from sleeping KundalinI to the awakened fCuridalini ? Or
is it all a play of words or shall we dare and verify ?

10. In the process ofprariayama, prana is said to be generated with the intaking of
breath. It is an impulse going .to the brain and nerve centre located in the body
and is therefore an afferent impulse. This is a case of vayu. Apana-vayu on the
other hand is generated by the exhal¬ ing process in the performance of pranayama
and is an impulse which travels away from the brain or nerve centre. It is
therefore an efferent impulse. The junction of the afferent (prana) and the
efferent (apana) impul¬ ses IS said to be formed by vyana-vayu. The function of the
vyana-vayu is to transfer the prana influence or impulses to the apana impulse.
Therefore vyana-vayu IS a reflex impulse.

When this reflex impulse starts from the brain, the energy of the prana impulse is
transferred through the apana impulse to the Skeletol muscles of the body and
movement resu ts. 'Vhen this reflex impulse starts from the plexuses of the
sympathetic, it controls the accumulating effect produced by the prana and apana
impulses in the organs supplied by that particular plexus without produLg any
conscious sensations. “

When this unconscious act is to be made conscious, the

Z of the'u f "W* ascends the posterior

consciouse “““

consciousness is manifested.

WhL^hp acceleratory impulse is called Udana. it to start a reaches the cortex, it

stimulates

excited or<ra inhibiting impulse back to the

r^efferfnT- ^^e vyana impulse. This

equipoises or centre of the brain and it

samanT and is called a

sympathetiTn ' through the para-

brain and J"'””"'''"''‘'ave their nuclei in the mid- '

It must be noted that though the

autonomic nervous

APPENDIX I

161

system is to a large degree, autonomous, there is still a dependence upon and a

close relationship with the central nervous system.
We have seen earlier that the efferent and afferent fibres when excited to action
by the alternate collapse and dis¬ tention of air vesicles of the lungs, stop
expiration and produce inspiration and vice versa. To this breathing, if we impose
the three-step rhythmic breathing which is ‘all-purpose’, (with other disciplines)
it brings us to the technique of pranayama. Anyone honestly following and
cultivating this three-step rhythmic breathing (with other disciplines) will
perceive, or rather feel, subtle changes taking place in his nervous system and a
further development of higher faculties takes place after prana¬ yama is attained.
This nervous system to a certain extent is independent of the central nervous
system. All the three sets of ganglia comprising the sympathetic chain, with
strands connecting them together, ultima¬ tely gain connection with the spinal
nerves and pass through them and the blood vessels. In fact stimulation of
sympathetic or of para-sympathetic fibres causes inhibition to the other.

The brain is not the beginning but the end of all nerves^ where the sum of all
impulses or impressions of the nerves is stored up y filed and indexed. The brain
is therefore the lotus of a thousand petals and these petals surround the cavity
which is also known as the Brahma Randhra chakra. On the shores of this cavity are
arranged the ‘four brains’ or rather the four sections of the brain each of which
touch the shores of this cavity.

Q,, 11. Is it true that when the Kundalini is awakened the Yogi manifests
supernatural powers ?

A. 11, It is said that the resurrection of the soul from the grave of untruths
becomes an actual fact. Health is also supposed to be a gift of the Kundalini.
Kundalini is the mother of joy, of sweet rest, of sleep, faith and wisdom. The
‘resultant intensity’ ^s we understand it is ‘Kunda- lini’and the Yoga schools
understand it perhaps otherwise. Till it is a minimum half-zenoga unit (plus or
minus)

162

ZEN-YOGA

it is said to be asleep or coiled, i.e., twists through Ida and Pingala. When it is
a minimum one Zenoga unit it awakens from sleep or moves up, i.e., consciousness
progresses and reaches the heart centre.

^Vhen two Zenoga units are gathered it reaches the throat centre, when three Zenoga
units are gathered it reaches the Ajiia centre and when four Zenoga units are
gathered it reaches,the Brahma chakra but in this case only if the centres are in
the right ratio : the 5:2:2:1 ratio. Other¬ wise the Yogi’s concentration is
permanently centred in the heart, throat or Ajiia chakra but never can reach the
Brahma centre. The Sushumna nadi is used in all cases once one Zenoga unit is
gathered and inhibition of other impulses is brought about and the Samadhi (with
seed) stage is reached.

When the Yogi reaches the heart centre he works through Sec. 2 of his mind; when he
reaches the Ajna chakra he uses Sec. 3. Only when he reaches the Brahma centre does
he function through Sec, 4 and consequently in or through all the four Sections of
the mind. Till a person is able to function in Sec, 4, he can function merely in
one Section of mind at a time. But when he can function in Sec, 4 he can function
simultaneously in all the four Sections,

When the Yogi reaches the heart centre he works through a cellular-molecular body.
When the Yogi reaches the jfia chakra he functions through the molecular body and
when the Yogi reaches the Brahma chakra he func¬ tions through the electronic body.
The centre where all residual sensations are, as it were, stored up, is called the
muiadhara chakra (at the base of the spinal cord, near rectum) and the coiled up
energy of actions is Kundalini,

(t le coi ed up). All explanations about the shakti could as we e applied to the
autonomic nervous system. The

static or anabolic power is the para-sympathetic (i.e., plus resu tant intensity)
portion of it and the dynamic or cata c ic power is the sympathetic (i.e., minus
resulta- n intensity) portion of it. The ventrical cavity in the ram is t c seat of
Brahma. The passage to that cavity h spane at the lower end of the fourth ventricle

m the brain. This communicates the ventricles of the

APPENDIX 1

163

brain with the channel in the spinal cord and th-' suba¬ rachnoid space. The
KundalinI thus guards important Openings in the cerebro-spinal nervous system.

Further it will be seen that the Kundalini extends from the brain to the muladhara
chakra and is divided into two parts by the Kulakundali which rests on the lower
end of the spinal cord. Kulakundali is, therefore, the resultant pattern in
conjunction with the resultant intensity. It is the cavity which is guarded by six
doors in the grey matter and the Kundalini is the only force (resultant intensity)
that can open them. It is here that the unruly Chitta or the ‘mind stuff’ is
captured and made steady by the processes of pranayama. It is only when the mind
and the prana act as two conflicting entities that they run riot and keep the Soul
in bondage to maya.

Q. 12. Are you trying to present a pet new theory of your own ? A. 12. Truth is
eternal and very simple. It is able to be grasped by a child and yet it can evade
the scholar and the very learned. Being eternal, what was said and taught ages ago
before our times is taught again in our times and will be repeated ages later, only
the language will change. The Gita says: “This indispensable philosophy I taught to
Vivasvan, the founder of the Solar Dynasty; Vivasvan gave it to Manu the Lawgiver
and Manu to King Iksh- vaku. The Divine Kings knew it, for it was their tradi¬
tion. Thereafter a long time later, at last it was forgot¬ ten. It is this same
ancient truth that I have now reveal¬ ed to thee, since thou art my devotee and my
friend. It is the Supreme Secret, oh Arjuna.” Does it therefore follow that it all
falls on deaf ears ? No. But there are three reasons, that make the same eternal
truth appear different so that man seldom grasps it, i. The advanced souls who from
time to time expi'essed this truth, expounded that aspect only which was capable of
being understood by the people around them.

ii. More important, it is but too true that simple state¬ ments of truth are
brushed aside as too elementary by the masses who deem it not deep enough to

164

ZEN-YOGA

impress them and no thought is given to such state¬ ments.

iii. Our hands and feet are as tied, our eyes are blind¬ folded and our mind is as
if under hypnosis due to our daily wrong habits of thought, eating, sleep, sex and
other habits. The simple way to break this hypnotic spell is not consciously
followed or practised, be¬ cause these steps unfortunately seem too simple.
Overeating and eating at odd times, oversleeping and sleeping at wrong hours
agitate the S. and E. centres and dull the I. centre. So too does incorrect
breathing. Try to operate these and other simple steps as shown and progress is
certain.

Q,. 13. Please clarify the so-called four Sections of the brain.

A. 13. There are four Sections of the brain. The first Section has the propensity
of creating forms and making pictures; very rapid pictures to understand life’s
expressions and movement. It can never focus attention for more than a split
second. It is not supposed to do otherwise by Pfature ! If this quality of this
Section of the brain were not operative as it iSy life as commonly understood in
this physical cellular world would be impossible to experience.

It is the world of cellular beings. Normally, 99 q/® of humanity does not go beyond
this Section of the brain. And what is worse, they either cannot or will no t make
use of more than even of this Section. This Section of the brain is the realm of
accumulated facts collected over ages and improved by re-use and yet this world
(the world we can experience through Section 1) is magnificent and its knowledge
and consciousness capable of being very vast. In this Section man is aware of time
and distance by virtue of moving pictures, their speed and distance from each
other. This Section of the brain is Purely intellectual and has no bearing on the
moral, wisdom or spiritual side of a human being ! This Section controls the four
centres for normal operation, viz.. Intellectual, Emotional, Sex and Moving.

Section 2 of the brain has two sub-sections: (a) takes care of the internal very
vital functions of the body like breath-

APPENDIX I

165

ingj movement of diaphragm, heart, circulation, pulse, digestion, excretion, sleep,

etc.

(b) The second sub-section has the special ability to take one thought or picture
at a time (as sent by the I. centre of Sec. 1) for deeper study and to learn the
purpose and find the proper answer to the problem or question pre¬ sented. If that
quality of this sub-section of the brain were not operative all our inventions and
so-called inspir¬ ed creations in art, music, poetry, etc., would never be
possible. (Even though this contact by the intellectual centre of Sec. 1 with Sec.
B of Sec. 2 is unconscious). This sub-section of the brain gives moral aspects and
true values to life. This sub-section of the brain is not operative (consciously)
in 99 q/® of humanity today. This is the world of cellular-molecular beings.

The third Section of the brain has the ability to understand the purely molecular
world. It is in direct contrast to Sec. 1 of the brain, with the result that people
living in either Sec. 1 or 3 find each other’s world meaningless and unreal, even
non-existing and their pursuits vain and illusory; but to themselves they find
their world true, forthright and practical. Time and space as under¬ stood by Sec.
1 cease to exist for Sec. 3. It is however also true that people who live in Sec. 3
live in a world of extreme glamour—glamour in the sense that being able to function
and understand the molecular world, their powers in the physical world are also
great. Being able to operate with higher laws, great is their temptation to use or
misuse them. They appear in our world as saints, prophets, or miracle workers.

The fourth Section of the brain has the ability of Section 1, 2, and 3 put together
—and much more. It is the electro¬ nic world and at will the Yogi is able to
function in any or all Sections of the brain. The new dimensions of consciousness
and power due to an understanding of all laws is great and never misused. Such a
person is almost a god on earth. No Section of the brain can be or should be called
conscious or subconscious or super-conscious. Each Section is fully conscious
within its own domain though The consciousness of the I, centre of Sec, 1 mciy not
be aware

166

ZEX-YOGA

and hence the misleading term ‘sub-conscious’. Sec, 4 is a very distant scene. Do
not be in a hurry. Practise step by step. The road is long and even with the
fastest mode of travel, we shall require quite some time to reach the journey’s
end.

Q,. 14. What happens, when the Soul is freed from bondage to Maya ?

A. 14. The Soul, freed from the control of prana (impulses), chitta (mind stuff or
play of the first four centres of Sec, 1), and vasanas (minus resultant intensity)
lies in the Brahma chakra, the Cerebrum, That state is sup¬ posed to be the state
of Nirvikalpa or seedless Samadhi by which the Yogi gets in tune with the Infinite
and escapes rebirths. This is only possible when the art of control of impulses
(pranayama) including the ihythmic three-step breathing and other processes as
outlined, like corrective methods are perfected and four 01 even more plus Zenoga
units of resultant intensity have been gathered. Thus the Yogi reaches the state
which is called Samadhi.

When this high plus intensity is sent out with whatever sets of resultant intensity
patterns to the central revolving point in the universe, the resultant patterns are
not able to keep up with the high resultant intensity’s speed and rate of vibration
and, therefore, separate or fall out and are dissipated (i.e. are absorbed by
lesser equivalent patterns), the resultant intensity thus returning to the Vogi
then achieves the Samadhi state for him

?’ ^ intensity ?

. 15. Resultant intensity is the Kuijdalini but it must be high to be awake. We

have studied till now the effects‘of law intensity. According to certain cosmic

ff n intensity be high, it automatically

impulses (pra^a) reaching us from e e uman body from any source further below a
certain octave and it therefore insulates and insures our- certain range of
damaging, violent cosmic impulses thrown out and circulated by unfortunate

APPENDIX I

167

beings. This automatically guards the five pranas in the body with their relevant
centres—our whole being is automatically made safe. In turn our reactions (i.e.,
decoded thoughts to incoming coded impulses) to the higher and nobler cosmic
impulses are high and noble (which up to now went over our heads as our resultant
intensity was too low to reach these higher impulses) and it is then easier to live
well and be good than otherwise which is a contradictory condition with people
having low plus or worse, minus resultant intensities. And all this happens without
use of so-called will power.

Q,. 16. What according to you is the disinfectant chamber?

A. 16. The Thalamus is the highest reflex centre in the brain and as all
impressions ascend to it, it is called Udana- Prana. The Yogi, by a conscious
control over the Udana-prana, suppresses all incoming and outgoing sensations in it
and such suppression is necessary to pre¬ vent distraction of mind. The Udana-Prana
is the con¬ trolling switch of the disinfectant chamber. However, no actual
suppression as such or will control as such is needed or is done or is even
possible. The authors of such statements are perhaps not able to verify by personal
experience. But this is done by regular processes of correction methods, three-step
rhythmic breathing, with the art of control of impulses and with such disciplines
the switch is made operative. And then Udana-Prana starts functioning for all
incoming coded impulse from all known or unknown sources and the decoded thoughts
are sent out. The basic resultant intensity forms the envelope around the body we
call the disinfectant cham¬ ber. The Thalamus is the switch that operates this
envelope we call disinfection chambei.

Q.. 17. Is Bandha a link between the art of control of impulses and the art of
rhythmic breathing ?

A 17 The practising of certain bandhas are recomiriended the onS being (1) mula
bandha (2) Jalandhara bandha (3) uddiyana bandha : during the process of breathing
each complete breath.

168

ZEN-YOGA

1) The mula bandha is to be practised with the intake of breath. In this the centre
of the pariniyum is firmly pressed by the heel of the left foot (the body resting
on that heel) and the left leg is placed over the right. The hands rest on the
knees. The full inhalation (Puralea) is done when this is completed. It should not
be tried without the help of a competent teacher.

2) The retention of breath is practised. (Kumbhlea) the head is bent forward and
the chin is made to press firmly against the root of the neck. This is Jalandhara
bandha. Same advice.

3) After this is done the breath is exhaled (Rechalea) the navel drawn up and the
abdomen drawn in. This is Uddlyana bandha. In one pranayama or complete breath all
the three bandhas are practised.

The effect of these bandhas on the autonomic nervous system is supposed to be like
this: In the Kula bandha the pressure of the heel stimulates the pelvic plexus
(muladhara) to action and blocks the downward out¬ going efferent impulses. The
upward ascending impul¬ ses ascend through the svadhisthana and manipura chakraSj
the hypogastric and solar plexuses respectively. When the plexuses are stimulated
there occurs an inhi¬ bition of the organs supplied by the sympathetic fibres from
the plexuses. Consequent upon these disturbances of the catabolic activity of the
sympathetic system there occurs a general circulatory and respiratory disturbance.
This automatically excites the Kundalini. The efferent impulses travel upward
towards the medula.

The Jalandhara bandha prevents these efferent impulses from reaching the medula. It
directs downward the afferent impulses generated by the inhalation of the breath.
This afferent impulse (prana vayu) meets the efferent impulse (apana vayu)
generated by the mula¬ dhara chakra, in the region of the anus. We have seen
earlier that when these prana and apana impulses meet, the meeting is manifested by
internal sounds. These two impulses stimulate the endings of the vagi nerves,
generating a reflex impulse (vyana vayu) which in turn produces an ascending
impulse; the Udana Vayu goes
 APPENDIX I

169

through the posterior portion of the spinal cord during the Uddlyana bandha. This
bandha prevents the Ud’na impulse from descending. The Udana therefore rises by
relays to the cortex of the brain and transmits the impressions through its nerve
endings and the mind, through the medium of Brahma Randhra chakra. The brain thus
becomes conscious of its functions. By cons¬ tant practice with these a Yogi slowly
gets control over the Kundalini. This conscious control does not last long. The
Kundalini tries to resist this interference and begins to move in and out of her
abode in the medula. This in western physiology is termed “the Vagus escape”.

Q, 18. What is the Randhra?

A. 18. Randhra is the inter-communicating tunnel or cavity of the four Sections or

ventricles of the brain and is continuous with the central canal of the spinal
cord. This cavity is constantly secreting a fluid called the 'Nectar of Life’ or
the cerebro-spinal fluid. This has a deeper meaning and science may not understand
it for some centuries to come.

Q.. 19. Is there a simple way to know whether a person is ruled by the 2:4:8:2
ratio or is more and more advanced towards the 5:2:2;1 ratio ?

A. 19. There are many physical tests and ways to know this. The most dependable is
the human palm in this respect. The palm of the right hand of a person of either
sex is

an uiimistaken proof of this. In the palm are the impor¬ tant lines of (1) head, or
depicting the I. centre, (2)

heart, or depicting the E. centre and (3) Life, or depicting

the energy flow of vitality or the S. centre.

The lines (1) and (2) or of head and heart run horizontal more or less parallel
across the palm from below the base of the index finger towards and below the base
of the

In case of 5:2:2 ;1 ratio these two lines will run i JworLLyli„e=laidwl.hca«

a„da«=n,ton. Whan ha 2:4,8:2 is pravalant thasa .«o linaa ahow a widar

gulf batlaan .ham aUhaa a, .ha anding or a. ,h. bagan-

170

ZEN-YOGA

ning or at certain other places along both the lines. Of the lines (1) and (2) the
one above or higher up is the heart* line and the lower is the head** line.

To show that there is proper rhythm and control of this line over the other, there
is, between these two lines, a cross about mid-way between these two lines showing
proper inter-communication.

The head line meets the life line in the beginning. The life linet flows round what
is called in palmistry the mount oiVenns^ depicting vitality. If this mount is well
formed and the life line running round it is long then it shows a vigorous flow of
life (sex) held under proper control. The base of the index finger has what is
called the mount J^^pitcr and is held in great veneration as depicting balance,
judgement, success and noble qualities. Therefore it is worthwhile that the line of
heart should take its source from the centre of the mount of Jupiter so that it
gives the person concerned fine, noble emotions. Opposite to the mount of Venus is
the mount of Moon'jfc’ and right above it far up below the base of the little
finger is the mount of Mercury but between them both is the mount of Upper Mars
denoting harmony, bravery, fighting ability for a righteous cause, the noble
soldier and geneial in contrast to the cruel, despotic soldier and there¬ fore it
is well that the line of Head to end touching this mount for the person concerned
is engaged in a terrible war with himself deep within. The thumb (the only pointer
according to Darwin’s theory of evolution, the placing of which makes man distinct
from the ape) should be supple, flexible and able to bend backwards, denoting a
character of flexibility or rather tolerance and we have noted before in this book
that those who can tolerate can hope and those who can hope could be compassionate.
Should the line of heart curve off to either the long finger or droop and join the
head line the emotions are not

*=E. Centre Centre

t=S. Centre

^ ^^ological Moon, not to be confused with the Moon as Divinity,

appendix I

17i

controlled and dominate the I Centre. Should the line of head at its ending drop
and fall towards the mount of moon (explained above) then the intellectual centre
is dominated by S. centres.

0. 20. What if the age be advanced or the body and mind has already grown stiff for
any particular technique or methods or if the desire to fight back has withered, is
there then no hope ?

A, 20. We would like to answer this question at length, but we would rather quote
here those beautiful lines which express the thought from the Gita which is in
reply to a similar question asked by Ariuna.

Krishna :

“Cling thou to Me (=Avatara)

Clasp Me, with heart and mind so shall thou dwell Surely with me on high. But if
thy thought drops from such height; if thou be’st weak to set Body and Soul upon Me
constantly.

Despair not, give me lower service. Seek to reach Me worshipping with steadfast
Will,

And if thou canst not worship steadfastly Work for Me, toil in works pleasing to
Me.

For he that laboureth right for love of Me Shall finally attain, but if in this Thy
faint heart fails, bring me thy failure. Find Refuge in Me. Lei fruits of labour
go,

Renouncing all for Me with lowliest heart So Shalt thou come; for, though to know
is more Than diligence, yet worship better is Than knowing, and renouncing better
still.

Near to renunciation—'Very near Resideth Eternal Peace.

0 21. How useful or how important are asanas (postures) and which of these do you
recommend ?

A 21 The asanas or postures are enumerated hereafter. Th

* most important point to remember today is that of all the teachers, schools, and
ashrams c.xplaining and teach-

ZEN-YOGA

Stand what they are doing and asking their pupils to do and for what purpose. This
means that 98% of all those who are engaged in yogic asana do it incorrectly or
thoughtlessly and it is like the blind leading the blind. The second point to
remember is that each asana has four distinct effects.

Each student must ask his teacher what exactly is the fourfold effect of a
particular asana he or she may have been asked to follow. These if not understood
would be harmful and dangerous. We shall later enumerate these fourfold effects.
The third point to remember is that these asanas were taught in ancient India ages
ago and by now Nature has made the human frame much more sensitive and some of
these asanas if indulged in would seriously harm rather than heal.

We would request the reader to rather abstain from than indulge in asanas. We shall
also recommend a few that would be very mild and are necessary for healing the
daily wear and tear of the body, the toning of nerves, silencing of centres as an
aid in our programme of cons- truction and re-education.

The fourfold effects of asanas are :

1. Remedying of certain physical ailments.

2. Gaining control of certain nerve -centres.

3. Keeping in abeyance the overpowering effects of the play of qualities of the S.

and E. centres.

4. The most important of all Closing Sec. 1 of the brain while opening Sec. 2
temporarily and passing a certain thought or problem (to be analysed) from Sec. 1
to Sec. 2. Also : to await the receipt of an intuitive solution by opening Sec. 1
again thus trans- lerring the solution or insight gained to the I. centre of Sec. 1
and then closing Sec. 2 again.

The point to reinember is that all asanas lose their mean- ing an are positively
harmful if not accompanied by three-step rhythmic breathing. Before beginning an
asan^ we s ould relax and practise three-step rhythmic breathing. Then take a
thought or a problem and simply state It silently to yourself. Now begin the asana

APPENDIX I

173

Otherwise the Sec. 2 although opened will not be able to receive anything useful
and the opportunity will be wasted. Another point to remember is the time limit.
Any asana to be useful should not be practiced or conti¬ nued for more than 108
breaths ( = one mala of rhythmic breathing . Even if there be miles and miles of
atmosphere^ we can take in only a little measure of air. Even if there be a feast
spread before us we can eat only a certain measure. In the same way even if it be
possible to keep to an asana for hours on end the best is to be satisfied with a
fixed measure and the fixed and maximum measure is one mala or 108 rhythmic breaths
and no more. Excess in all forms is bad and never so anywhere than when indulged in
any of these asanas. Anywhere between 54 and 108 rhythmic breaths duration is
justifiable; anywhere between 36 and 54 rhythmic breaths is good. Anywhere between
24 and 36 rhythmic breaths is satisfactory and gives great benefit and
satisfaction.

Let us now explain how the fourfold effect takes place, and why three-step rhythmic
breathing is essential and why a particular thought or problem has to be thought
out. Whenever we begin an asana, if it is done correct¬ ly, it will have control
over a certain nerve centre. This when it continues for 12 to 24 rhythmic breaths
is able temporarily to shut down the E. and S. centres. Whenever E. and S. centres
of Section 1 are shut (even temporarily). Sec. 2 of the brain automatically opens.
If you have already a thought, or problem in the I. Sec. 1 centre this is passed on
to or Sec. 2 of the brain which then analyses it and gives an intuitive solution.
One may continue this practice for 12 to 24 more rhyth¬ mic breaths and the maximum
should be 54. Now relax the pressure a little on the nerve centre and Sec. 2 wiU
send the solution to the I. centre and Sec. 2 will close by itself. If there be no
thought kept ready^ the last struggling thought of the L centre will pass on to
Sec. 2 and this could be a harmful thought for all we know. Then no sooner Sec. 2
supersedes the normal functions of Section 1, than all the four centres are
subdued. Then the asanas must stop for its purpose is served.

174

ZEN-YOGA

Supposing you argue that nothing is wrong even if the asana is continued and Sec. 2
is kept open for a longer time. It may be ‘nice’ to concentrate longer. Please note
that breathing is good and deep breathing is better but holding the breath long is
harmful because in three seconds (at the maximum) all the oxygen content of the
lungs is burnt up. Similarly Sec. 2 can find a solution to a problem or can think
on a thought in a maximum of 54 I'hythmic breaths.*

Therefore to hold an asana longer is futile. It may satisjy one s ego but does
nothing beyond that. More important is the fact that we begin the asana correctly
and in the first 12 to 24 rhythmic breaths shut off the E. and S. centres through
the control of certain nerve centres.

(b) Pass on the thought or the problem to Sec. 2 which opens automatically by
shutting the E. and S. centresj because the door which opens one, closes the other
and vice versa. This can be continued for 54 breaths, (c) To relax the pressure a
little. This technique of relaxing the pressure on the nerve centre is difficult
and must be shown properly by a competent teacher. Then the solution to the problem
or the thought is sent back to the I. centre of Sec. 1, and Sec. 2 shuts off. This
takes about 12 to 24 rhythmic breaths.

After the asana is over, relax pressure and continue the three-step rhythmic
breathing for about two minutes.

lease note that without mastering the three-step rhyth¬ mic breathing an asana is
of only a little value: for a proper control of the nerve centre is essential to
secure

resnon^bn-rST'"®' Absolute has no other

cS tW r ^dvan-

Shall we not flt"f Absolute must incarnate ! t

accent that in school-boy thought and

accept that in creation we are too far down the line of evolution

ous mixing of ^oblcm^ or"a^st=°" Simultanc

very harmful. questions .s calicd MISJOI.\DER-and h very,

■fHe alone, whom we call

be pleased with nothing unless; • ^=niodern man), has a habit to

Heavens* peculiar car?trbrmadTh^r.r''‘‘^n ' himself high

even immortal. ’ Earth at a 11 costs and later on

appendix I

175

and therefore usually a much smaller Entity (an Avatara instead of Mahavatara)
incarnates to guide us ! May we be forgiven if we have hurt anyone’s feelings.

If there were but one world, peopled by beings, for every million universes then
there would be more worlds peopled by beings in entire creation than there are
living creatures of all grades on our planet !! Of these billions of worlds peopled
by beings there are some who are far behind in evolution and there are others far
advanced in evolution, and so much more advanced as to baffle our imagination.
There is nothing ‘supernatural’ in all this and what to us may appear as
‘supernatural’ only obeys other higher laws. AVhen the fourth Section of the mind
is developed (Cosmic Consciousness) we will understand even these laws.

There have been some who have had glimpses of the cosmic consciousness and have
seen some of the laws operative there,

but the duration of their stay being short, they have felt, on expe¬ riencing again
the normal physical consciousness, that either this physical experience is false or
the other world is false. When such people get repeated glimpses of cosmic
consciousness they are convinced that there is another state which is superior to
ours and they verify in many ways its superiority over our normal consciousness
along with its superiority over usual cons¬ ciousness with its limitations. ^

“He was in tears and was emotionally carried away. So too are those who get
glimpses of the first stage of cosmic consciousness j they are in ecstacy and call
all else

We also know that after long struggle and search the young Gautama became the
Buddha.* He then g^e the ’S ';® Noble Path and the Four-fold Noble Truth. He, then,
without

tears in his eyes could say :

1) There is suffering;
2) There is a cause of suffering;

3) This suffering can be removed;

4) There is a way to remove that cau^se of

He did not say (like an ostrich putting its head in the sand)

that there is no pain and, all is MSy5, b^nse

lingered long eLgh on the second, thtrd and ev«. fourth

*Vide SAHER, Happiness

and Immortality, London 1970.

176

ZEN-YOGA

Stage of the cosmic consciousness, and having more clearly understood was not in a
mighty hurry to say that this world is all Maya. He was born of Maya, that he was
convinced of, for she happened to be his mother !

If we can only study and understand the episodes of such lives like Gautama, Jesus
and others,* we would definitely understand more clearly and then one would not,
parrot-like, repeat what somebody else has said or written.

Now a time comes when a person gets the first glimpse of cosmic consciousness; at
least the first stage of it. This is called grace ’ by many; and normally we say
“when grace descends”.

When by daily corrective methods the resultant intensity reaches two plus Zenoga
units this intensity of the resultant brings about a state we call Vision. This is
the state in which a general clearing or cleansing precedes all other activities; a
cleansing of all unwanted stored-up thought patterns ! This is done by corrective
methods over a sufficiently long period and the patterns ^e changed and reduced by
the interplay of different qualities. The rate of rotation of the patterns drops
simultaneously with the reduction in the number of patterns and the rocketing force
of intensity which is not quite so high is able to throw the entire set of patterns
outside into space and propel them to the source wth similar intensity; just as it
happens at death. This, if brought about by unconscious efforts or misguided
efforts, makes the person unconscious or throws him into a state of trance. Such an
experience without diminishing the number of pa terns or correcting the patterns is
also brought about by

drugs like L.S.D. and breathing, in which the breath is held for a very long time.

However, m all these cases one is in a partial or complete trance and experiences a
temporaiy artificial freedom from the

IZ? T f ^ ‘bondage’. This creates

another type of bondage or slavery viz. addiction to drugs or to wrong breathing.

Even after spending one hundred thousand lives m this ma^er one would not be
advanced even a step fur¬ ther and there is here not the slightest hope of
progress.

^ ^ ere can be no negative spiritual states, nor unconscious spiritua stages.

spiritual state is a state of pure-consciousness

*; like Mam, Milarepa, Mahirshi Ramana, Zarathustra etc.

APPENDIX 1

177

where uncontrolled trance has no place ! If the resultant intensity is minus and if
the propelling is artificially brought about, it would propel the patterns as well
as the intensity to the ‘planet’ having that minus resultant intensity. No minus
resultant can teach wisdom or make one wiser or better. On the contrary the minus
resultant brings the attendant diseases from the ‘planet’ concerned on the way back
to that person.

The only temporary compensation is the false sense of freedom from bondage
(temporarily) till the minus resultant of the person concerned is propelled to
leave and return to the body. For this very damaging result, the reader is
requested to keep away from all alcoholic drinks, drugs, so-called tranquilisers,
so-called Yoga breathing exercises or so-called postures and breathing.

The more the number of times the resultant intensity (along with its patterns) is
propelled away from the body in an artificial manner as many times it contacts its
source and as many times one gets an imaginary freedom from bondage. The terrible
reaction of such ‘enjoyment’ is obvious !

(1) The waste of time in terms not of one life time but many.

(2) The inherent nature of repetition of patterns will force this artificial state;
i.e. another added slavery is enforced and a wrong habit inculcated.

(3) It may become with passage of time so overpowering that one may be forced to
put aside normal work (along with all sense of morals) and, in spite of inner
unwilling¬ ness, be dragged to the artificial ‘enjoyment’ of so-called

release from bondage.

(4) It weakens the I. centre by aiding the E. and S. centres and very soon the I.
centre is permanently frustrated.

(5) When death approaches, one’s resultant intensity is a very large minus !

(6) The propelling of minus resultant intensity amounts to frequent visits to the
source i.e. the ‘planet’ concerned

and the bringing of misery.

Let us now examine :n this light the plus Zenoga units. What is required is the
harmonising plus unit of all centres; there are also Zenoga units which are
excellent in themselves yet not plus units in a harmonising proportion to the

In order to acquire a plus ‘Zenoga-unit’ one must have the

178

ZEN-OYGA

following total of rotations of vibrations in the :

1. Centre 75,000,000,000 R.o.V.*

E. Centre 30,000,000,000

S. Centre 30,000,000,000

M. Centre 15,000,000,000

150,000,000,000 =oneZ. Unit.

The M. Centre has a huge score of 15,000,000,000 though it is the smallest of the
four centres’ score.

It, therefore, conclusively requires one to be active and not to be a hermit.

Otherwise there can be no opportunity to gather plus intensity for this centre in
order to neutralise the minus intensity. This is possible and progress of other
centres is also possible whilst facing the normal problems of life.

The second important centre is the S. Centre. The big plus score of 30,000,000,000
again requires one not to lead a life of abstinance only. It is not the ignorance
of this urge that is required, it is the knowing and proper understanding of this
urge and then putting it to constructive and better use that creates a plus
resultant out of a minus resultant and so increases the score to that which is
required.

The third centre is the E. Centre and the plus score of 30,000,000,000 requires a
harmonising and understanding of all the shades of emotion and merely a single
octave of the emotions does not lead to an all-round, balanced personality.

Finally, there is the I. Centre with the highest score of 75,000,000,000 or equal
to the added score of the other three centres thus creating a perfect balance. This
is comparable to a balance-beam with one arm longer and the other scale heavier.

The score of the M. and S. Centres makes it imperative for a person to live a
normal worldly life; to meet the waywardness of these centres and create a plus
intensity for the I. Centre requires an active, intelligent and honest mind, which
ultimately leads one to Iiigher and yet higher stages.

^ The divergent paths leading to different spiritual destina¬ tions is by virtue of

the qualities inherent in those paths. Un-

♦Rotation of Vibrations, for short R.o.V.

APPEND) X I

179

fortunately this is also the inherent quality of the aspirant or his inherent
resultant intensity ! These different paths (in the absence of proper corrective
methods) are sought after by per¬ sons with different resultant intensities just as
different resultant intensities also seek different planets as their source.
Different metals have different melting points depending on iheir basic resultant
intensity; just as flowers and fruits have different fragrance and colours or food
values, depending on their basic resultant intensity. Life, consciousness,
resultant intensity and thought patterns are in all creation. It may be, that the
pulsa¬ tion of life is in some cases so slow as to be imperceptible; it may be that
consciousness is so simple as not to impinge on our awareness; the resultant
intensity may be so concealed as to mislead us into believing it to be the
‘quality’ of that substance. And thought patterns may be so deeply buried (or
though on the surface may be so faint) as to require the help of the most power¬
ful analysis. Yet patterns are sometimes visible and resultant intensity is
traceable. Life and consciousness in all creation remain yet to be accepted by man.
Yet man suspects life and consciousness to be inert even in ‘lifeless’ substances.

Nevertheless life, consciousness, patterns and resultant intensity could be so

intense and the patterns so re-arranged that in comparison to the highly evolved
beings even the best of human kind would be so much inert matter in comparison !
But that advanced state of consciousness does not accept the idea of inert matter
in creation.

There is no reason to believe that man is not changing and that his consciousness
is not fast developing. We have selected a few planets and a few suns totalling in
all thirty-one out of the myriads within a 600 light years radius. It is just to
show that these have direct relations to our world.*

There are very many similar races of men, there are very many advanced types and
there are very many resembling man as he was when he was an ape-man on eafth..
These worlds are far away and their resultant intensity in some cases has not
reached us like the light of some planets. We see certain positions in the galaxy
that took place hundreds of thousands of years ago and some 20,000 to 50,000 years
ago. All these can be read as the past, present and future by reading the resultant
intensity

*Sce Appendix IV

180

ZEN-YOGA

as it reaches us. Let us consider only those thirty-one ‘planets’ (suns, stars and
moons) ^vhich have a certain range of intensity for man upto the 4th Cosmic stage,
i.e. when even Sec. 4 of his mind is opened.

The practices and methods are not the true causes of the expansion of consciousness
but they serve to remove obstacles or ‘minus’ resultant intensities.

Now let us take, as anology, the case of a rocket. When the rocket carrying the
satellite is on the launching pad it re¬ sembles a person much below that Critical
Certain Stage who does wish to exercise free will in the way one ought to, or, as
one who feels it is not possible to exercise free will at all. At the next stage
the person decides to make use of the corrective methods, analysis, the
disinfection chamber and the rest. It resembles the rocket getting ready for the
flight with all items checked sufficient fuel and the final release button ready.

It may not get free from the gravitational pull if there is something wrong with
the proper methods of launching. Be¬ fore the rocket leaves the launching pad it
knows that there is Mme pull of gravitation which is responsible for its position
on Earth. Then it realises that it can hope to be free because

someone (scientist) knows the proper methods and has decided to make the start.

No sooner it is launched (i.e. we begin to keep the rhythm o he centres) than it

experiences in fact what it always suspec- ted,-that terrific gravitational pull.
It climbs and continues

W pull keeps on pulling. It must

fet free Itself from the inherent pull of the planet. The gravi-

to IhelSTr ^teping all of us as we are, but

^ progress, it is a pull, on obstruc-

SL resultant intensity (for it will

rl Lnt w'*' T a high minus

uTewl hum out and be

^^TJ7 ^hy we warn against aU

upwlrls^ accepted or resolved to strive

n knows of its possibility, that person is

below hat Cntical-Certain-Stage. When someone sW us the methods, we decide to make

the attempt. No sooner is

APPENDIX I

181

the attempt made than the pull ( = inertia) is experienced! This pull is the
inherent pull of the flow of life which is a good force, for it is essential like
gravitation. It is through this pull alone that man ultimately (by exercising
proper methods) reaches that Critical-Certain-Stage. This ‘pull’ brings about
results of the past thought patterns indulged in, to settle some of the
‘outstanding account’ before the person becomes free. This will add character and
sincerity to the person if he honestly keeps his progress in mind. God is the
source that suggests the desire for freedom. The hint may come through a prophet,
or a sage, a saint, or a wise man or any religion, or philosophy or theosophy or
some school or ashrama or book or person, or even through a fool; for God or Nature
have always desired that all creatures be free, that they make use of free will in
time and space and accumulate wisdom. It is not the wish of God to see men
remaining stuck in the mud.

Why must we live in a state of such colossal contradic¬ tions ? Man is not an
animal, man is not a machine, man is not an incapable creature for the simple
reason that even mathe- matically it is possible to gather that momentum, to gain
that speed, which counters the inherent pull of the flow of life 1 Now what does
happen to the rocket which escapes the gravi¬ tational pull ?

Suppose it has 100 miles per hour more than the speed required say of 25,000 m.p.h.
as the escape speed; this is added to that 100 odd extra speed left. That great
force of gravi tational pull which to the rocket is an ‘evil’ force or devil
obstructing its efforts and progress is now its ‘friend’ because it never was an
evil force 1 This reminds us of that anecdote from Sir Walter Raleigh’s life. “If
thy faint heart fails thee, never rise at all”. Let us, therefore, take this simple
rhyme seriously. A person has not to have a “faint heart” and all is well and will
be well.

Take this thought for serious thinking: “Seek m the heart the source of evil and
expunge it. It lives fruitfully m the heart of the devoted desciple, as well as m
the heart cf the man
of desire. Only the strong can kill it out. The weak must wait

for its growth, its fruition, its death. And it is a plant that lives and increases
throughout the ages .

APPENDIX II

PRACTICAL EXERCISES

Sincere students will experience many difficulties, some will find getting up early
difficult, some will find the three-step breathing difficult and some will find the
one meal formula difficult and some will find it difficult to subdue sex. Our
entire inner life depends on the adjustment or balance between the centres. On our
internal harmony will depend our outer life of balance and peace or one of non-
balance and w'orries.

In Africa, in the Congo, only 120 miles apart from each other on the equator are
two spots; one of eternal molten spots o ava lake and the other of eternal snows.
So are centres within man. The cold, high, snow-clad peaks of the I. centre are
very near the eternal molten lava lakes of the S. and E. centres. Just as, compared
to the whole size of Africa, 120 th(» ^ short distance, so compared to the size of
man, distance between the centres is a very short distance indeed.

lost TlT' ‘"S''- mountains to gradually

too thotr height and wore to become smaller and smlller and

finally ^me to the level of the molten lata lakes of the E. and ' imagine what
would happen.

is tonme,to“^''°n '■ "■“< taportant work

clarify the 0 ™?*"* “f the book which

and aoDlv weaknesses one by one

Should not include, getting up late, over-eatin? over-sex-in-

w«S ifevt'" “ i” Itand before any other

Thic . ' Correctives should be applied first.

simultonS^*e°onrmL°rV'^^ months and

to 5 a m slepn^nrr k established; 11 p.m.

brearngt S^^^^^^^^ three-step rhytlLc

are attended to unfailingly.

colour'Iffii^'^Se! ^ t° '^stialise the

P . See It emanate as a ray from in-between the eyes

APPENDIX 11

183

and see it proceed on its forward journey to a distance of two feet in front of you
on the level of the eyes. Increase this dis¬ tance slowly, increasing by about six
inches, but see it pointedly clear as emanating and reaching that distance. At the
end of five minutes, slowly but completely withdraw it to its source. In the
beginning do it for ten seconds. Increase it by ten seconds and 15 centimetres
every week till you reach a distance of one metre, in front of you for a duration
of 5 minutes. After that continue without increasing distance or time.

In the same way visualise a blue ray. This ray emanates from the top of the head
and if extended ten feet would meet the pink ray at that point. The incline is two
centimetres in a metre. As in the previous case, increase time and distance till
the final distance of one metre is reached.

In the same way visualise a yellow (yellow which is tinged with gold or yellow-
gold) ray emanating from the heart and extended in front of you so that on reaching
the distance of one metre can meet the same spot as the pink and blue rays. The
rising incline in this case could be 35 centimetres in a metre. The time and length
can be increased as in the previous two cases.

These three exercises are separate exercises each lasting for five minutes at the
maximum. In between each exercise of this nature, relax or do some other exercise
as shown later.

In the following exercises continue the three-step rhythmic breathing. Sit on the
floor, legs in front, bend as far as possible, from the hips but without
experiencing discomfort and try to touch the toes. Keep the knees straight.
Progress by a centi- metre towards the toes each week till the fingers of the hand
touch the toes of the feet. Begin with ten seconds increasing by five seconds every
week. Maximum five minutes.

Stand with legs apart 60 centimetres or so depending on your height. Hands at back
supporting the lower spine on each side of the spinal cord. Bend forward and
exhale. Breathe in as you make half circle at the hips either to the left or right
and breathe out at the other half circular movement till you reach the position of
origin. Repeat in the opposite direction. Increase by one movement in each
direction every fortnight. Maximum should be ten movements in each direction. Do

184

ZEN-YOGA

not alternate in your movements, just in one direction all the movements and then
in the opposite direction.

Kneel on floor. Bend forward and touch the top of the head to the floor (preferably
do this on a carpet). Keep hands locked behind the. back and take the weight of the
body on the head. The knees and head apart as much as is comfortable. Slowly reduce
this distance. Begin with ten seconds increase by five seconds every week. Maximum
two minutes. Decrease the distance between head and knees by a centimetre evei 7
month but do not bring the knees and head so close that the full weight is not felt
at the lop of the head.

Lie flat on the back on the floor. Hands stretched behind your head. Rise to touch
toes, breathe out, come to original position and breathe in, lift both the legs and
bring them over the head; breathe out, lower legs and come to the original position
and breathe in. This is one movement. Increase by one movement every week. Maximum
fifteen complete move¬ ments. The first step of rhythmic breathing is to be
practised along with this exercise.

Exercise for the eyes : To be done without glasses and with¬ out straining. Keep
this book on a level with the eyes, whether standing or sitting about a metre away.
Do not move the head or neck. Only the eye-balls should move aside drawing an
imaginary circle without jerks or backw^ard, hesitant move¬ ments.

Without glasses, from a distance of 35 centimetres, read the type readable without
glasses. Take the morning paper w ich has many different sizes. Read for one minute
a parti¬ cular size. For one minute look out of the window to a distant object
without straining. Repeat. Five movements. In- crease by one movement every week.
Maximum ten movements.

a e pendulum movements with your eyeballs, the weight being on the level of the
eyes standing or sitting. Swing the pen u um (without glasses) and without moving
the head or nec , eep the eyes on the pendulum till it comes to a rest.

^ move from a lighted room to a dark room and

see e o jects in each room closely, without glasses. Repeat five times. ^

When all the exercises are over, press the eyes closed, tight and open them. Repeat
three times.

appendix II

185

Exercises for nerves : Put a small dot mark that can be seen without glasses on the
mirror on a level with the eyes when sitting. Look into the mirror without glasses
and try to keep the mark exactly between the eyebrows in the reflected image in the
mirror. Observe how much the body swings and how much attention is needed to keep
it steady. Maximum to begin with, one minute. Increase by one minute every
fortnight till the maximum time of five minutes is reached.

Relax in an armchair. Continue the three-step rhythmic breathing. There should be

no movement from head to foot. Begin for one minute. Increase by one minute every
fortnight. Maximum time five minutes.

Sit near a mirror. Look into your own eyes, both eyes, (you will find it easier to
look into one of them at a time). Continue three-step rhythmic breathing. There
should be no movement from head to foot. Begin with one minute. Increase by one
minute every fortnight. Maximum time five minutes;

(the eyes should not blink).

When you get up in the morning, the first thing you should do is to take a glass of
water, ordinary and cool, if possible, not

refrigerated water.

At night, gargle deep in the throat with warm water with

some salt in it. .

Be not over anxious for results. If you are sincere, results

must come and will come. Do not be anxious to meet a Master or Guru, for let us
assure you that you could not be half as anxious

as he is to meet you; but first you must cross that critical certain
stage It is only then that he can meet you for however anxious heLybe to meet you
(or you are to meet him) hcc^notm^t you on your grounds—it is imperative that you
meet him on h

grounds. ^

dailv allotted for this mental exercise think on that subject and note carefully
all the drifts. Keep a diary. Make summaries Te^ week. Make analyses of all these
summaries at the end Tf the first three months. Note the weakn^ses

in order of magnitude. Take up corrective methods and th^ along the lines shown
have your own creative method dravm u^ Check UP every three months for quarteriy
analysis. Simultaneously start the sleep reducing method and sleep only

186

ZEN-YOGA.

from 11 p.m. to 5 a.in, by your local time. Simultaneously reduce the food intake
in quantity and also in frequency, till you take only one mid-day meal eveiy 24
hours. Check up twenty or thirty times a day in which centre you are.

Simultaneously adopt the three-step rhythmic breathing. Master it one step at a

time till you can do it for 24 hours at 12 rhythmic breaths a minute. Employ
simultaneously corrective methods when breathing during some half hour of the day.
Employ also the corrective methods whilst eating. Be very moderate m se.x. Keep to
good and constructive reading if you have time. Learn the proper way to issue
commands through the I. centre to take care of the E. and S. centres. Study

u * ore-read the book. Watch that rte 2:4:8:2 ratio of the centres is slowly
changing to 5:2:2:1. Keep the purpose of Life and birth constantly before you
during the whole day. Check up frequently during the day to see that you have not
lost sight of that purpose for anything that is

done, however nice and satisfactory, which is not fulfilling that purpose ts a
drift. ®

^ equivalent of four plus of thf formations and functioning of Sec. 3 and 4

differem’^'^r^^ ^'-'™ understand and act in a manner so miml ^ Sec. 1 of the

Sec I with

It is the ^ intelligence that is necessaiy.

ofSec, 1. 2. 3 and 4 of .L

rensities that ' ■» understand and see and feel in-

tensttiK that are equivalent to higher frequencies.

StMtv lleT r™ '>>' ' «<■ ■'■'= -uiud because its

s™ Sel 3 ?T ■ 2 »f >bu mind begins to

God and the n “mprehend it. Grace of

meat and move'^ ° therefore the arbitraiy mo-

^™n bit hT^h' ” °^Ood to favour a particular

brought about bv ^ ^^’[^"bss during the evolution of man,

discipline should be undJ^ZrL ‘’“'''’d'r-“

regimentation. ^ reasoned living and not mere

time as one has decided to remain indifferent

APPENDIX II

187

to one’s possible progress and freedom from bondage to thought patterns, till such
time can the patterns be expected to repeat themselves along with the effects
attendant on such patterns. These in turn become causes to bring about certain
results which mistakenly come to be called destiny or Karma.

If God or Nature were anxious to keep man in bondage as amplified by all literature
or philosophy then God or Nature would not from time to time request the Avataras
(= advanced sons of mankind) to remind (and remind forcibly) others, who have not
yet decided to exercise their free will in a proper manner, to reach that Critical-
Certain-Stage !

Many religions are based on Bhakti or devotion, for unless the E. Centre is taken
into account it would not result in plus resultant intensity.

The stage of Bhakti helps; by using methodical corrective methods we wipe out the
minus resultant intensity and quickly build up a plus resultant intensity. The only
limitation is that the plus resultant is basically emotional and thus has no
rounded personality. The law permits two plus zenoga units whether balanced as
required or whether belonging to one centre only to reach No Man’s-Land and four
plus zenoga units to go be¬ yond the No Man’s -Land. The Law does not permit
accumu¬ lation of four (and over) plus zenoga units of a single centre. From here
onwards the aspirant who has already reached a very high stage of Bhakti realises
his one-sided development, and consciously takes birth again with objectives
clearly defined. Such persons then prefer the life of the ordinary householder
because herein one gets a natural chance to build a balanced plus resultant
intensity. Whatever the score of the E. Centre it must be redistributed in proper
proportion over the other three Centres. It is essential not to miss this supreme
opportunity of living correctly as a householder and with corrective methods

to proceed forward ! ^ u

Those who follow the different techniques of Yoga build

up a plus resultant intensity for one of the centres. In Raja Yoga is advocated a
greater balance. But the finest possibility of balance is practice of Raja Yoga
techniques living as a house-

holder.

The table is as follows

188

ZEN'YOGA
§

c/3

1)

bo

(-4 CO >

GO)

r%

o o 0^0

o'o' o o 0^0^

o'o"

o o o o o o ^o o o o o o o o o ^ CN CM CO ^ J2

o s O o o o O o

=>ss

0^5

0^0 o„
o O

:=§SS8S I? O o o lO o ^ ^ CM CO ^ ^

o^

gs"

^2

o*'

o" O o

CM lO

o o o o 0^0 CD o''

o o 0^0 o'* o'

o o ^ #» o o

CO

s ^

o o

s ^ 2 ^ 0^0

2 ^ 2 ^ o

o o
CM lO

o o m

2 ^ 2 <=> O o ' - * *

2 ^ 2 ^ o o

2*' ^

2 ^

■5°

ts -

ob cj ^ 5v O bo ?n ^ §)

^ .s

*13 ^ c •

2 *0 #i.# ^ ^ rt Qu S

O n >—,0! {^4 N ^ rt ~

••••••

CM CO lO CO

(D

rt

<D

•<->

c:

<D

HD
o

VJ

APPENDIX II

189

From the above it is evident that in the case of 1, 2 and 3 the M. or the E. or the
I. centre respectively does pre¬ dominate completely and annihilates the
possibility of the other respective centres to express themselves. In the case of 4
and 5 we note that there is no harmonious balance between the centres. In No, 6
(zenoga) the I. centre perfectly balances the other three and neither side can
predominate and any alli¬ ance with the I. centre is not to be feared nor the
complete alliance between E., S. and M. Centres is not to be^feared by the I.
Centre. The much needed balance is reflected in the balan¬ ced palm of the hand and
the parallel lines of the ‘Heart’ and ‘Head’ in the palm. The great stumbling block
in the way of man’s orderly development is that when he is preoccupied with things
spiritual he tends to neglect other functions by means of which he must bring the
spiritual down to earth. It is appa- rant that ZENOGA or Yoga of intensity of
centres gives the required balance and is the most easy to practise inasmuch as the
coded impulses which are here decoded are consciously treated in .the disinfection
chamber with the corrective methods. In the normal flow of life, with the normal
pull of the flow of life, there are chances that some great Emotional or Sexual
outburst (even very few times a year) may seriously hamper or retard or lessen the
plus resultant intensity. Besides, the correc¬ tive methods are administered not in
any artificial condition as in the case of Bhakti, Jfi^a or Hatha Yoga but in the
actual life of daily living in this world.

We say ‘artificial’ conditions because in Bhakti the person has taken upon himself
a somewhat restricted life and therefore finds that the flow of the coded impulses
of 120 per second is also more or less restricted to a particular channel. In Jnana
Yoga, the person is deep in study and has in different ways also a ‘restricted’
life and, therefore, the flow of the coded impulses is again more or less in a
particular channel. In Hatha Yoga practices, the emphasis is entirely on postures
and breathing and so once again we see that the flow of life is restricted and the
flow of coded messages is also restricted to certain particular channels only. In
Raja Yoga though a person may be leading a normal life it is possible that certain
‘restrictions on life i.e. on the natural flow of life of a householder arise, men
it comes to the life of a householder with the natural and unrestricted

190

JEN-YOGA

•way of life, with the normal ‘pull’ of the flow of life he acquires the best way
to the great solution of the question whether man is a machine with no free will or
a human being with free will which he can use in all matters; and thus can create
consciously his own circumstances as the master of his destiny That is ZENOGA.

^Ve also find that Karma is not action nor is it merely the solely Yoga of cause
and effect. If Karma is action if certainly is not the cause which brings about an
effect. It is already the effect of the main cause ! The main cause is the decoding
of coded
impulses, the state of the four centres and their manage¬ ment. °

AVhenever the proportions are unbalanced we have the mtellectual Will or emotional
or Bhakti Will, or the Hatha or Physical Wi 1 or Sexorartistic Will, orwith minus.
So, intensities the brute Will. When the total two Zenoga units are gathered at one
centre, it becomes either a genius or a monster functioning m that direction
depending on whether the intensity is plus or

this h!mS^ ‘his we note that this very life, this daily life of ours, f condemn,
this

Tht HfrirwK r" common-place,

it enables ^our'or wonderful gift imaginable for

»nSun‘“h "pS"“ “

wind ^ “

W » «» “trArlT/;';'..""".' « (■) '0 ligh.,

out completely. To steady this'll T* put it in a quL place • T Jr ^

lamp which will regulate the • ^

or going out ®

long as inemtin?^hIrr’'Even'if it

thousand years yet brought o,u * V ®

to all ‘he reactiLs o^^::f^irnVro,?tTr

even form a habit in those thousand ^ r” not its inherent quality to be steafiTVAe
lighHn

APPENDIX II

191

lered place is useless for you (however steady it may be there) whenever you need
it in the open.

So is Sec. 1 of our mind. It has as its inherent qualities

(1) to give ‘light’ i.e. cognize, (2) to move or flicker with the incoming coded
impulses and decoded thoughts. To steady this Sec. 1 there are two ways: (1) to put
it in a quiet place free from all incoming coded impulses, i.e. to select the life
of a hermit,

(2) to cover it like a lamp which regulates the wind and prevents from flickering
or going out and be of use to us wherever we may be.

If we take the former course. Sec. 1 will be steady as long as it will remain
there. If it were to remain there for a thousand years and if brought out into the
‘open’ world it will be subject to all the reactions of the incoming coded impulses
and decoded thoughts. Sec. 1 cannot form a habit even in that millenium to be
steady for it is not its inherent nature to be steady. The sheltered life is
useless however steady the mind there could be; for life there is restricted.

If we take,the other course, Sec. 1 will be steadier and useful in the life of the
world. For Sec. 1 is now no more merely Sec. 1 ; it has developed contact with Sec.
2 i.e. has become like a lantern whose inherent quality is steadiness. The
corrective methods, the disinfection chamber, the three-step rhythmic breathing,
the change of habits of sleep, food, drink, etc. form the lantern.

Can we concentrate and how best to do this. We have noted that impulses impinge on
our brain (in the respective spots or centres) at the rate of 120 per each pulse
beat, and after decoding, natural selectivity and rejection, the decoded rate drops
to 12 per each pulse beat. Science will certainly be able to verify this with
sensitive instruments. These 12 decoded thoughts for each pulse beat create a kind
of ‘internal traffic’. These 12 decoded thoughts for each pulse beat start off
internal messages and communications between the centres of Sec. ^ 1. This heavy
traffic keeps the nerves (=nadls) congested like city

roads at peak traffic hours. ^ c- • >

There are also ‘crossings’ and important traffic junctions . The traffic ‘jam’ is
enormous at certain periods and at certain places. Such internal conditions create
certain pathological conditions. Taking sedatives or pills or drugs docs no good,

192

ZEK-YOGA

though apparently they seem to reduce the pains attendant on such traffic jams.
Should we study well such symptoms, we shall know from the traffic the ‘patterns’
or the trend of our thoughts. There are hundreds and thousands of such patterns and
we add to them each day and each hour and these we play¬ back on our mental tape
recorder from time to time. We play these patterns at different speeds and like
gears we can adjust to different speeds though unlike our gears not to any speed.
Twelve thoughts per each pulse beat is a high rate indeed, but such is the rate in
an average person. How can \vc reduce this rate ? What are the methods ? It is very
common for people to say, ‘T spend one hour each morning in concen¬ tration” or ‘T
meditate each morning for one hour”. We do not understand what they actually mean.
There are prolonged drifts and quick drifts of the mind and still quicker
interruptions which we are never able to notice because of their suddenness and
great speed.

We do realise, that with our physical eyes open, we see pictures, clear lifeless
pictures moving, and we honestly think that those in the pictures, really move, how
much mo re so can invisible drifts and quick interruptions befool us ! There are
certain limitations inherent in the physical senses.

Thoughts aie of such a tenacity that we cannot command t em y our will to

disappear. This would amount to sweeping a room clear of darkness with a broom. If
we ever actually try to command thoughts by our will the result would be similar to
the story of the king Canute and his attempt to turn the tide. We have noted the
sorry state of the I. centre due to the use of will m the absence of right methods
of issuing commands. u • • impulses reaching the various centres in the

brain, it should be noted that it will depend on the ratio of centres,

^ wth 2;4:8:2 ratio these 120 impulses will reach

^ centres in the same ratio and in case of a person

^ ^ ^20 impulses will reach the respective centres in that ratio only. So we
realise that : (1) without analysis of our drifts, (2) without knowing the plus and
minus resultant intensity o^ our centres, (3) without introducing the corrective
methods, it is impossible to get any plus resultant intensity. Without collecting
one Zenoga unit it is not possible to function with Sec. 2 and interconnect it with
the I. centre of Sec. K

APPENDIX II

193

Till then concentration even in its rudimentary stage is not possible. Hence what
is concentration and how is it done ? Concentra¬ tion is a single and smaller step
to meditation; how can we meditate? To hold one thought for one pulse beat
exclusively forms the begii^ing of concentration practice. Resolutions should not
be made lightly, for every time we fail we become weaker and accumulate minus
resultant intensity.

From the ‘traffic’ between the four centres and added to this, the traffic of the
In. centre (No. 5 in Sec. 2), we get fifteen major junctions. There are certain
pathological symptoms attendant on these fifteen junctions and one hundred and
eight smaller crossings of this ‘traffic’.

The incoming impulses and outgoing decoded thoughts take a certain form. Further,
the incoming coded impulses have their speed in relation to the intensity of the
centres con¬ cerned and to which they reach. According to their speed they race
through the nerves from the coding centre to the decod¬ ing and back. In decoding
and on translating these decoded thoughts to action, the relevant organs, senses,
limbs are made use of.

However, it is not possible to apply corrective methods at that high speed of

incoming coded impulses or even at the rate of decoded thoughts. What is therit;
the solution ? The ancient sages found the answer after long observations, and a
sure method of helping the sincere aspirant was evolved. Thought, they visualised,
must be confronted by “something” which should be equally subtle as the thought,
the strength being in the inten¬ sity of that something. They found that in
breathing, man had a certain rhythm. They found that the movements of the diaphram,
the heart and the lungs like the movements of the planets had certain rhythm and
ratio and balance, the whole creating some divine music. One thing is certain,^
that oiu breathing could be made more rhythmic and the timings could be improved.

The breathing rate of a normal person is 18-20 breaths per minute. There is no
regularity of this rate for the breathing is faster or slower during the day or
night or from day to day and this change is not consciously brought about. The
practice of three step rhythmic breathing brings this rate down and keei» it
constant at i2 per minnte. This breathing when mastered

194

ZEN-YOGA

and imposed for twenty-four hours a day, slows appreciably the decoding rate of the
centres and this is brought about without using any physical will.

There are some who practise control of the vital energy and govern the subtle
forces of Prana and Apana, thereby trans¬ forming their Prana unto Apana, or their
Apana unto Prana.

Concentration is the art of controlling the impulses. These impulses are received
from (I) food and drink (2) breath- (3) the sensations of sound smell, touch and
sight. We have also noted the corrective methods for each. Sincere adherence to the
methods and techniques shown would bring a person to the verge of the Critical-
Certain-Stage. An important step is Pratyahara. The first four steps bring one to
the bank of a ri\ er. Then thei e is the river and then there is the other bank. On
the other bank is the master waiting for the sincere disciple to come. The disciple
has after a long journey come to the bank of the river. The river we call the ‘No
Man’s-Land’ or the fifth step or Pratyahara,

Man has a certain pattern of behaviour. These patterns are hiinoreds of thousands.
Thereafter, no two human beings seem to e ave similarly or are similar. These
patterns, how¬ ever many t ey may be, are limited and therefore, it is possible o
ma,h.mal.cally code these patterns, index them, and file

'"'■•'O'lical artangement. it is like feeding a computer wtth certam data and

expecting a certain answer:

redneino^ti^^ amage the dignity of man nor his divinity by ^uc ng htm to a machine
however complex by expounding a

hLvt 7- ““'‘'ine. MathematicJlv.

Se^rcerTa 'S'""- These patterns therefore,

Sir^nu!" ‘’'’’T'"' pi*"-' i-'-

a^fnsT o -T *P“S>'t aid action^ These

rather h 1 himself in a different manner or

rllts i e man T" ^s inevitable and as forced

become a cau<!p'^'" ^prets these actions as effects (which in turn

ar^ into ! ' n ” ■“y'l'PloSical ^ttems which

amM tnto thts so-called fine hnachine’ as if by some ‘Higher

libertv and h^tu^'r The ‘machine’ has the

liberty and has the freedom to feed in whatever patterns it

APPENDIX II

195

would like and so control the iwiiitc ; ^

plane and therefore the reL^dar^^^^^^^

yet another aspect where it is claimed that man is nJt like a

mTrUT’' ^ f^'•ora all these menta or psychological patterns. He can create

something new always and be responsible for it. ^

There are yet some more human beings who feel that there IS a'higher Power' that
feeds in the patterns as this Powt would ivmely wish and therefore man will act
according to the desire
hat of the Divine Being. The consolation is, that if we accept the Divine Choice or
Divine will of the Divine Being for all time to come, we shall be idling at peace
in some wonderland called Heaven. Hell therefore is the price of revolt ? There is
yet anothei group that claims man is God himself, and the Supreme Architect. This
leaves the whole world today as it was yesterday—in doubt. What is true? We have
seen that man has also the ability to carry out functions which the advan¬ ced
techniques of science today cannot match. In carrying out certain activities like
breathing, which is not possible for man to do consciously, there is a method laid
down for internal adminis¬ tration which is left to the higher centres of Sec. 1 of
the brain to carry out.

To describe further; suppose we ask a friend to stand at the door and prevent
certain types of persons from coming in. Your friend is sincerely helping in
keeping these people out, but is himself held in bondage in attendance at the door
and cannot peacefully come in and be with you. This ‘friend’ is like your mind
within, the ^other people’ are the types of impul¬ ses you want to keep out; so
your mind remains engaged full¬ time in trying to keep these impulses from coming
in i.e. instead of the bondage of indulgence of certain thoughts, you piously
engage yourself in the bondage of preventing these impulses from coming in ?

Sincere aspirants have found to their dismay that no sooner an attempt is made for
a ‘better life’ than, as if from some unknown quarter of the mind, a host of
thoughts rush in to suffocate this noble urge; and the aspirant is astounded that
such a host of vicious thoughts ever existed within him. Some piously believe that
the Lord is putting him or her to “test”, never

196

ZEN-YOGA

suspecting the strength of the E. and S. centres and the hundreds of thousands of
thought patterns all stored within, as well as the I, centre’s unmethodical
approach to the whole problem ! Taking refuge in repeating a mantra or holy name or
visualising a holy face might not always help in carrying out our daily life, for
our mind cannot properly dwell upon both the subjects simultaneously and no sooner
is the mind left to handle the worldly life, than it plays its own tricks with a
venegence.

So, by putting the teachings of this book into operation, one is able to put into
operation all the steps needed for the art of control of incoming impulses. Sincere
practice will bring one to the verge of that Critical-Certain-Stage which forms one
bank of the river. Just as a river has two banks, so the flowing river of life has
also two banks. One side of the bank is the life of the aspirant (below and up to
that Critical-Certain- Stage)^n the other bank, is the higher, spiritual stage of
the goal of life. Crossing the river is essential in order to go over to the other
side. When in the river we can decide where we shall land on the other side. This
river of life is normally a vciy turbulent river. Crossing from one bank to another
one would need a good boat and a skilful boatman. We do not normally carry a boat
on our heads in expectation of having to

foT» VT' tieeds must search

find . rT"" ^ "«i‘her search for nor

nnd a boatsman before coming to the river.

ha., , pull of tho Earth

T gravitational
the flow of life a detV t Sravitational pull of nary aspirant and in i Christ
orfShT

htui thX S3 fe nn^ll't'- S “ “

a devil for h m off we did not realise that it was

till Columbus otZtitTt®

inherent pull of “u”, ‘* • The

efforts to be free f • force that counters our

Wtite beeS^X’ndt :7 ^

y y and in line with the same flow of

APPENDIX II

197

life and now that we have decided to break off naturallv th(* parting hurts and
there is even a natural tendency to hold on Ihis can happen between any two living
beings—the bond of long association. The advanced sons of man are past this No Man
s-Land and are high up on the other side. They have already overcome the
‘gravitational pull’ but, let us say, are still satellites’ of the Sun. They
realise their new bondage and now seek release from that. The pull is however far
too intense, but these wonderful demi-gods are equal to the task. In figura¬ tive
language this pull from outside is a mighty devil with great powers and the things
he can offer or the weapons with which he can oppose are tempting and awful from
our point of view.

The No hfan s-Land’ or pratyahara is the stage where an aspirant has to add two
plus Zenoga units to the two already accumulated. Pratyahara is, therefore, a stage
sufficiently long for the sincere aspirant who can continue with the methods till
his rhythmic three-step breathing is perfected. The decoded thought rate keeps on
diminishing till it reaches one hundred pulse beats for decoding one coded impulse.
The ground is prepared for the next and very important stage of dhararta (con¬
centration), dhyana (meditation) and samadhi (identification) i.e. the proper use
of Sec. 2 of the mind which is now developed completely. This is done of course
under guidance of a teacher (=Master) which the aspirant is sure to find on coming
to the verge of that Critical-Certain-Stage.

On this stage, i.e. stage of pratyahara occurs the two-fold change :—

(1) The stage of concentration is reached or the stage where for one thousand pulse
beats one coded impulse is decoded and held exclusively. This means that the energy
normally wasted in decoding 12x1000= 12,000 thoughts is preserved and the intensity
of that one decoding resul¬ tant Is multiplied by 12,000. This makes it possible to
create intense plus resultant intensity for every 1000 pulse beats.

This charges the whole body and the important reaction resulting from such intense
charging is the separating of the cellular-molecular and the molecular bodies i.e.
the physical or purely cellular body (with its functions) from the higher molecular
body.

198
ZEN-YOGA

(2) The intensity is high enough to break away from the inherent pull of the flow
of life. To reach this stage and be able to separate these bodies and to be able to
function in them separately, therefore, is the important work of this stage of
pratyahara. For this very important stage, a master arrives to guide the sincere
aspirant if he has practised all that has been shown regularly. If he should be
lucky enough to find an AVATAR A as his Master he need in fact be compelled to do
nothing at all— for in this case all worry is superfluous.

APPENDIX III

CELESTIAL INFLUENCE OR INTENSITIES OF CELES- TIAL BODIES

“The ignorant think of an Avatara who is the unmanifested spirit as if He were

really in human form. They do not understand that His supreme nature is changeless
and most excellent,”

—Gita

The planets of our solar system and their approximate size and distances from the
sun are well known to all. Normally the MOON should not be considered as an
independent planet by itself but as God himself. As the MOON is very close to the
Earth it has therefore enormous occult influence and we can consider it as divine-
in-itself. Actually the Sun and Moon are called luminaries because they shine and
disperse light. Other planets have moons also and Jupiter is said to be a miniature
solar system complete. In each case where a planet has a moon or moons we should
consider it as one single influence together with that particular planet and not
separate. Though such ordinary moons may have a considerable influence on the
planet concerned, they have in relation to our Earth (due to distance) a joint,
single influence.

Our Earth has no importance as a celestial influence but the North and South
shadows, i.e. North and South magnetic fields have. They are important for certain
effects. We can safely say that these are the known astral influences in our Solar
system, known even to orthodox astrology. The group of astroids are not taken into
account here.

Out and beyond our Solar system (and about twenty light years away) is the double
or biniary star, SIRIUS. Of the two parts of this double star, one is bright and
the other is dark. The bright is bigger and twenty-five times as bright as our Sun
(and has two and half times the mass of the Sun), The dark one is smaller and is
composed of matter nearly 50,000 (fifty thousand) times heavier than water (and has
five-sixth of the mass of the Sun) though only 24,000 miles in diameter.

200

ZEN-YOGA

Zenoga considers the effects of these two as extremely powerful and so they cannot
be left out of our final calculations. It is around the biniary star Sirius that
our Sun with its planets is orbiting once in every 25,000 years, so forming the
circle of the greater Zodiac.

Between fifty to seventy light years away (out and beyond our Solar system) is the
first group of five important stars each about hundred to two hundred times
brighter than our Sun and possessing a definite astrosophical influence.

Between seventy to two hundred light years away and beyond our Milky Way is the
second group of seven important stars, each about two hundred to five hundred times
brighter than our Sun and they have even more influence.

Between two thousand to five thousand light years away ■ out and beyond our Super-
Cluster is the third group of six impor¬ tant stars each thousands of times
brighter than our Sun and having still more influence. The giant Canopus for
example is about one hundred thousand times brighter than our Sun. We feel
therefore that unless the effects of these nineteen addi¬ tional Stars (or suns) is
not included, astrology as practised is not accurate and the calculations though
seemingly correct (with¬ out further taking into account the above nineteen stars)
gives as an incomplete picture. The total thirty-one heavenly bodies (including the
North and South shadows) have each a certain resultant intensity with its own
maximum and minimum. Due to this resultant intensity, they hone a peculiar
spiritual quality which determines the rate at which we evolve.

Whenever we say ‘influence’ we mean the final sum total o all the influences or all
the resultant-intensities plus or minus. That which increases, is plus (and
‘positive’ or ‘good’) and that which decreases is minus (‘negative’ or ‘bad’).

Each resultant intensity has certain inherent qualities hke colour, texture, speed,
disease, metals, chemicals, etc. Each

umM eing is likewise influenced by celestial influences according to Astrosophy.

The resultant-intensities of persons with coinciding maxi¬ mum/minimum ranges,

reach the planet or the Star concerned an return to Earth. The thirty-one
astrosophical bodies bet¬ ween them cover a wide-range. This indicates either :

(1) the state of affairs prevalent in a person

APPENDIX III

201

(2) the celestial body with which the person has affinity at any

given moment.

Of these, fourteen types are major resultant-intensity types and besides these the
remaining minor types are meant for ordinary people.

Those beyond the SIRIUS twin-star we denote by simple alphabetical letters and with
minus and plus signs for resultant intensity. Let us take the plus Stars from the
three groups* beyond SIRIUS. In the first group (let us call this first group
of .stars the ‘a’ group) there is one positive or plus star i.e. the first or
nearest to us in that group. One negative or minus star i.e. furtherest in
distance. The remaining three in between are neutrals in the sense that they give
their intensity the ‘colour’ (or plus or minus effect) of the other predominating
Star. Similar to the M. centre (in Sec. 1 of our brain) which always joins the
stronger side (whether plus or minus) in the group-conflict of the three I., E.,
and S. centres.

Group of Stars : (b)

In the second group there are three positive or plus stars, three negative or minus
stars and one neutral star; i.e. 1st, 2nd, 3rd are plus, 4th, 5th and 6th are minus
and the seventh (=fur¬ thest away from us) is neutral.

Group of Stars : (^)

In the third group there are two positive or plus stars and two negative or minus
stars and one neutral i.e. 1st and last are plus, 2nd and 3rd are minus, and the
fourth is neutral.

Now let us first give reference to all the positive stars of all the three groups.
In all they are six, so let us name them as A, B, C, D, E, F; and there are six
minus so let us name them H, I, J, K, L, M; and there are in all five neutrals and
we can name them as V, W, X, Y, and Z.

The bright star of biniary SIRIUS (which is positive in influence or plus) we may
designate as G. The dark star of biniary SIRIUS (which being negative or minus) be
called N. Therefore the seven Positives are viz. A, B, C, D, E, F, G and the seven
Negatives are viz. H, I, J, K, L, M, N.

G. and N. include both parts of the biniary star SIRIUS, bright and dark (positive
and negative),

* Thus we have group (a), group (b) and group (c).

202

ZEN-YOGA.

We can further classify the above as follows :

The seven very high plus resultant intensities in i-elation

to human centres :

1. Maximum plus rotations of the I. centre with

those of the M. centre = A

2. Maximum plus rotations of the E. centre with

those of the M. centre = B

3. Maximum plus rotations of the S. centre with

those of the M. centre = C

4. Maximum plus rotations of the I. centre with

those of the E. centre = D

5. Maximum plus rotations of the I. centre with

those of the S. centre = E

6. Maximum plus rotations of the E. centre with

those of the S. centre. = F

7. Maximum plus rotations of the I. centre with

those of the E., S., and M. centres = G

The seven other very high minus resultant intensities in relation to human
centres :

8. Maximum minus rotations of the I. centre to¬ gether with those of the M. centre
= H

9. Maximum minus rotations of the E. centre to¬ gether with those of the M. centre
= I

10. Maximum minus rotations of the S. centre to¬ gether with those of the M. centre
= J

11. Maximum minus rotations of the I. centre to¬ gether with those of the E. centre
= K

12. Maximum minus rotations of the I. centre to¬ gether with those of the S. centre
= L

13. Maximum minus rotations of the E. centre to¬ gether with those of the S. centre
= hf

14. M^mum minus rotations of the I. centre to¬ gether with those of the E., S., and
M. centres = N

Let us not believe implicitly all that our astronomers ave to say regarding our
planets and stars, for the simple re^on t at our observations through telescopes of
those celestial o les are modified or altered by Nature’s distorting outer-space,

APPENDIX III

203

and unknown rays give us at times completely falsified pictures ! Nevertheless,

much good work has been done, only that it is not enough to be dependable. The
planets, including our Earth, let us describe briefly.

The seven important plus resultant intensities as we have seen are :

!• Plus intensities of the I, centre

+M. centre = A

2. Plus intensities of the E. centre

+M. centre = B

3. Plus intensities of the S, centre

+M. centre = C

4. Plus intensities of the I. centre

+E. centre =

5. Plus intensities of the I, centre

+S, centre = E

6. Plus intensities of the E, centre

+S. centre = E

7. Plus intensities of the I, centre

+E., S,, and M. centres = G

These are the important types and the first three are pure types. But not in the
sense of clean or holy but pure inasmuch as they are unmixed types. The plus
resultant intensity can be equivalent to two or four plus Zenoga units.

The 7 other important high minus intensities are :

8. Minus intensities of the I. centre plus the minus

intensities of the M. centre = H

9. Minus intensities of the E. centre plus the minus

intensities of the M. centre = I

10, Minus intensities of the S. centre plus the minus

intensities of the M, centre = J

11, Minus intensities of the I, centre plus the minus

intensities of the E. centre = K.

12, Minus intensities of the I. centre plus the minus

intensities of the S. centre = E

13, Minus intensities of the E. centre plus the minus

intensities of the S. centre = M

14, Minus intensities of the I, centre plus the minus

intensities of the E., S., and M. centres = N

204

ZEN-VOGA

The minus resultant intensity can be equivalent from two to four minus Zenoga
units.

From the foregoing- we note the fourteen most powerful types of human personalities
with very high plus or minus inten¬ sities. They are ruled by the fourteen positive
and negative stars besides our planets and luminaries. These fourteen govern the
most powerful fourteen types of people on Earth. Our Sun with its family of planets
also revolves round a central point ( ust as all planets including the Earth
revolve round the* Sun) and like the Earth circles one complete orbit in about
25,000 yfcars and so is in each house of the greater circle or Zodiac for about
2108 years. Our Earth completes its round in 365 1/4 days and we have our twelve
months or the smaller circle or zodiac.

w” planets revolves round the star SIRIUS

which for our Solar system is the central point. This central

point IS composed of two stars (binary) viz. the bright and dark or t e very high
positive and the very high negative as we have noted earlier. It follows therefore
that all that exists in -the Solar system cannot be free from auspicious and
inauspicious ays, t e positive or good, and the negative or bad influences
basically. Our Earth is neutral but some of the planets are posuive and negative in
which case the influence varies from higher positive to lesser negative and from
higher negative to Earth though neutral has intense magnetic dQw<r V ^ north and
south zones known as ‘Sha-

mZ,t. mn ^ eq'^lvalent to

Xnl K The other

planets have their respective resultant intensity as follows :

1 & 2 ;

Earth : Neutral but the areas of extreme South and North magnetic fields or
‘shadows’ we denote by-j-

miemiiy

ES and Moon

ES

Mercuiy

(a purely ‘plus’ planet) Venus

(a purely ‘minus’ planet)

+ 25,000—25,000 +35,000 to — 40,000

+ 50,000

—05 000

APPENDIX I I

205

6 : Mays

Intensity

7 : Jupiter

(a purely ^plus’ planet)

8 ; Saturn

(purely minus)

9 : Uranus

(purely plus)
10 : Neptune

(purely minus)

11 : Pluto

+ 75,000 to — 75,000

+ 1,00,000

—1,00,000

+ 75,000

— 75,000

+ 10,000 to — 10,000

12 : SUN

half a plus Zenoga unit

90% to 95% of humanity having their intensities within this range are firmly
governed and affected by the above planets and react to them accordingly. Rarely do
the influences of the other 19 stars come in and then we witness the ruling
personali¬ ties, for such persons are the Ruling types’ who make history,
civilization, culture, religion, or bring about misery, wars, des¬ truction; peace
or chaos, scientific progress or dictatorship by the help of science etc. etc. We
shall describe briefly these fourteen important types; as five of them are neutral
we shall only give their intensities. Then we shall also examine the intensities of
the planets including the luminaries, Sun and Moon, who rule the average type-of
individual everywhere.

I (A) :

The I. and M. centres are at a high plus (between half to one Zenoga-Unit each) and
the E. and S. centres a few thousand each only i.e. the I. and M. is at a
150,000,000,000 plus each which equals one Zenoga-Unit and therefore practically
amounts to inhibiting the other centres. Such a person is intellectually obsessed.
He has an immense ego, can be easily insulted or befriended by praise, pays no
attention to details, yet sometimes shows an unnecessary attention to trifles.
Prone to be very eccentric. Is a genius but purely intellectual and literary. Could
be a great mathematician, astronomer, biologist, research

206

ZEN-YOGA

Student of the atom and a fine linguist or scholar having command over several
languages. The poor development of the E. centre deprives such a person of real
warmth or gratitude. The poor development of the S. centre makes this person over-
pragmatic or materialistic with a sceptical approach to God, Soul and similar
Spiritual subjects.

2 ( 5 ) :

The E. centre and the M. are at high plus intensity; half to one Zenoga-Units each
while the S. centre is at a low of a few thou¬ sand only and the I. centre not much
better. Highly emotional people; fanatics in all walks of life, people who think
they are always right and sincerely believe it. To whatever they do they attach all
emotional vigour. Such people could also be dangerous because they tolerate no
opposition, though basically good and well meaning. Great social workers, religious
leaders are typical. The S. centre not being high, energy is not brought in to bear
on the pressing problems but only on whatever ^appeals’ most; they do what is
considered right, are selfless, and do not exploit situations for their own
advantage. They appear to be heartless in their dealings at some times and over-
tender at others.

3 (C) :

The S. centre and M. centre are at high plus intensity (between half to one Zenoga-
Units each) and the E. and I. centres at a ow o a few thousand only. Students of
medicine who grasp more by intuition than by laborious methods; very intelligent
and engrossed in research in biology. Geniuses in the field of me icine and
biology. The I. though in comparison to S. centre seems low but is quite
satisfactory. The E. being low, such a person IS not warm-hearted and can be
eccentric; could e im^acti^ in life, lather absent-minded but adept in many ^er
brwchB of science. C„„M often be like Dr, Jekvb and Mr. Hyde, having a split
personality.

4 (€) :

This is a fine combination. The genius plus the artist, unlike the preceding
uiraixed types, which are really undesirable because they could be fanatics or
eccentrics due to their one-

APPENDIX III

207

sided development. These are the people who give the world something new in every
field. The E. and I. centres are each half to one plus Zenoga-Units and the M.
centre has a plus of a few thousand while the S. centre has a few thousand more.
These people have their own rhythm and are very pleasing and fascinating. The great
sculptors, painters, musicians, poets and writers; the designers, the publicity
people with ex¬ tremely new ideas, the fashion creation artists (not the
counterfeit type). The philosophers and theologians though not of the arm-chair
class. They are not impractical or misfits in the world of action and earn great
honours in whatever fields they engage themselves. They are usually (though of-
course not always) born in April.

5 (£) :

This is another rare combination which does not fail to leave behind a permanent
mark of greatness. The I. centre is brought to the S. centre while the S. centre is
sublimated (sex as sex is not known). Sex as sex is wholly absent and is the pure
creative genius especially in architecture. The Taj Mahal at Agra (India), the
famous Cathedrals, Mosques and Temples and stupendous achievements like the
Pyramids and Sphinx are examples, also the modern bridges, dams, underground
tunnels and canals like the Suez and the Panama. .Ml wonderful works both modern
and ancient. The I. and S. centres are each half to one (plus) Zenoga-Unit and M.
has a few thousand plus intensities and E. a few thousand more. Isot cold, but
indiffc" rentj not aloof but prefer to be occupied by their own thoughts! —
Introspective.

6 (F) :
This is a potentially dangerous combination, but as m no centre the intensity is
high minus the danger is not acute; otherwise it would be devastating as we shall
examine later on. The S. and E. centres have each half to one Zenoga-Unit and M. is
a few thousand ‘plus’ but, the I. is a few thousands more minus. These people shake
the world to its foundations. All world conquerors, founders of empires and
dynasties, pioneers and travellers, and voyagers like Columbus and Dr. Livingstone
conquerers of the cli of Caesar, Napolean, Alexander. Founders like William

208

ZEN-YOGA.

I and men like Drake, Sir Walter Raleigh. Could be deeply religious and, if the I.
centre is not minus, could produce men like Martin Luther. Usually the intensities
are tinged by a little minus of the I. centre.

7 (G) :

Such people lead fine lives and do great honour to mankind. The resultant
intensities are over four plus Zenoga-Units. The first four centres are almost in
the 5:2:2:1 ratio and hence they produce our saints. These people are able to
function on the molecuto plane and to a certain extent on the electronic plane as
well. These are the advanced souls who fill up day by day the

are in the God-into.xicated state and are also in possession of

s? in”-

feurfa rri'- ■" “"‘y tap'-

« y“ ta which

they strive hard and finally proceed to the ideal stage.

7 (G) (a) :

bodies are comSl 'ta 'i'Ctromc plane. Their modular

also pardy formed. The Sto's oTthe*'"- Sec. 4 is also funelioning ' They^r„'",“‘‘ “
physical la«. Some long cycTe/^f'“ many of the

tant intensity left over brinffl return of past minus resul- Uvesj of course L Zr
TJ their

it and do not feel the oain ^ stage they welcome

rare and work quietly all the wo^W^ persons are

born in all ages anrarV '

called Master^ They a,e alsa

7 (G) (i) :

Thesearestillgreaterlivesandperhansthel,- i,

man can function on this earfh • ^stage m which

centres work in the ratio of 5-2-9.i” f Physical body and the

Units. Such are the prophets or Zenoga-

on the physical, dellular-molecul^ mT"’ i function

uiar, molecular, and electronic

APPENDIX III

209

planes freely. They can also function simultaneously in them and make use of
Sections 1, 2, 3 and 4 of the mind simultaneously. They can transcend the physical
laws and also the laws of the Solar system. Whenever they manipulate the laws
prevalent in inter-solar-planesj we on earth are amazed and interpret their
functioning as miracles. They are able to exercise all laws of the electronic plane
and make these laws precipitate results on the physical plane ,and can precipitate
them much faster, i.e. give faster results because of the inherent immense speed of
the electronic plane.

They create their own circumstances and fulfil their des¬ tiny but they do so as if
they accept a destiny over which they have no control. They are free from the
gravitational pull of life on this earth. Such persons can be truly called Earth’s
representatives in the inter-planatary and inter-solar realms.

The first six types have a total of one to two Zenoga- Units and are persons who
stand on the brink of that Gritical- Certain-Stage. These are the great ones who
make our history, our literature, our science, our architecture, and mould our
thoughts in thousand and one different ways. They appear as children of destiny and
seem to be born for great events. They have a great personality with hypnotic
effects on others. But, as they have not yet crossed the ‘No Man’s-Land’ as yet
they have no equilibrium in their Zenoga-Units. Thus all such great men are
actually ‘small’ men ! They do not or are not able to use their free-will on all
occasions for good or otherwise, though seemingly they parade on the stage of our
world as if they are masters of their destiny. Actually they make fatal mistakes
and take fatal decisions which undo them in the end. They forget frequently that
they have not crossed the ‘No Man’s-Land’ and when they forget this, they turn away
from their mission and we see the end of such ‘great lives when minus intensity
makes an entry. The seventh is a graded stage of candidatio master, master, and the
prophet stage.

8 {H) :

This is exactly the opposite of 1 (A).A great master criminal who believes in quick
thinking and quick moving. Suffering from an immense ego (which is very natural
because he is highly intelligent), he thinks he has good reasons to bear a grudge
against

210

ZEN-YOGA

his nation, or his nation’s head or government or against a great industrial

combine, and he will apply immense energy to make very quick movements from place
to place in order to enlist help or support for his cause or to defeat his
adversary. Never noble in defeat and even more ignoble in triumph ! His ego,
unbending pride, worship of self, are the main weaknesses from which arise many
other weaknesses such as torturing his rivals and adversaries. A dangerous enemy
and an unreliable friend. The I. and M. centres each have half to one minus Zenoga-
Unit, the E. centre a few thousand minus and the S. has a few minus thousands more.

9 (/) :

This is exactly the opposite of 2 (B). The E. and the M. centres are high minus
half to one Zenoga-Units each and the S. at a low of few thousand minus intensity
and the I. a few thousand minus more. Highly emotional and fanatical great
persecutors and like those whose motto is “revenge is sweet”. All religious
persecutions are directly due to such people all over the world. Not the least bit
truly religious themselves, they take an animal delight in persecution j even in
their political persecutions it is equally true that they are no more patriotic
than others but their fierce nature gives them the tendency to mislead.

10 (J):

This is exactly the opposite, of 3 (G). The S. centre and the M.

IS at high minus (between half to one Zenoga-Unit) and the E. at a low few thousand
whereas the I. centre has a few thousand minus intensities more. These are horrible
people. They trade in sex and debase young boys and girls and divert them to e
wrong pat of drug addiction. They do immense damage a over t e world. Never are
they satisfied in their baser sex instincts and stop at nothing. What they are
capable of and what they do, is not possible to describe in a book like this.

11 (K) :

This is exactly the opposite of 4 (D). This is a fearful combi- nation. The genius
plus the beast! The I. and the E. centres are each half to one minus Zenoga-Units
and the M. has a few thousand minus and the S. even more minus intensities. Lower

APPENDIX III

211

types of emotions, added to ego, unbending pride, worship of self. Here we have a
dreadful personality, but perhaps for reasons best known to God, such people are
allowed to work devastation on mankind to fulfil mass resultant karma of peoples
and nations. They have criminal tendencies, are master inter¬ national crooks. They
Subdue other people and make them carry out their sinister plans for self-
glorification. They exploit national and international situations.

12 {L) :

This is exactly the opposite of 5 (E). These are pure criminals of all types, are
very intelligent and often belong to learned faculties. The I. and S. centres are
each half to one minus Zenoga-Units and the M. has a few thousand minus intensities
and the E. centre even more so. Murder and sex is more com¬ mon to them than is
eating and sleeping to ordinary men. They have no scruples.

13 (M) :

This is exactly the opposite of 6 (F). This is a terrible combi¬ nation. We have
those who deal in narcotics, tranquilisers, opium, illegal distillation,
circulation of sex and pornographic nude pictures, or production and printing of
nude pictures, printing and circulation of all subversive activities which
undermine the goodness of man and his moral fibre. Sex and emotions are introduced
through dance and music which sway the lower, animal passions of men and women,
especially the young who are in the age of puberty (or teenagers) and we say that
today this is spreading like wild-fire in aU coun¬ tries. Such a person is like the
atomj he can destroy utterly but like the atom if harnessed (as in atoms for peace)
he would usher in the golden age. This is the golden opportunity in our age for all
nations of the world today. The whole world is under this combination and should
understand the opportu¬ nity. Instead of going down under its pressure and becoming
slaves man could become real superman. The E. anfi S. centres are each half to one
minus Zenoga-Units, the M. has a few thousand minus and the I. a few thousand minus
intensities

more.

212

ZEN-YOGA

14 (jV) :

This is exactly the opposite of 7 (G), (a) and (b) in varying grades. The total
minus Zenoga-Units are over two minus and all the four centres are very active. The
meanest, basest, moral cowards; and if history be true, then we have the Gestapo
Chiefs, Aurangzeb who did not Kesitate to act as he felt best against his father
and his own brothers as well as towards others. Reckless people like Hitler and
Stalin, dreadful people like Atila the Hun, the plotters of Pearl Harbour. Rulers
who were debauched; Jenghis Khan and his treatment of foes; the reverse of
evolution in every age. If these people had a plus combination instead of a minus
they would have been the pride of the human race. They cannot do good even by
mistake. Very selfish and heartless, nothing is too evil for them in order to
fulfil their ends. The only redeeming feature is their cowardice, otherwise they
would do much greater evil 1 They pretend to lead a religious life and hide behind
this mask many awful

characteristics. They have great magnetic and hypnotic powers.

^ The remaining five neutrals have the natural resultant m^imum-minimum intensity
of their own but like clear glass

which

merely adds to the final score and makes it more minus or more

intensities and tendencies to

Srr r "^^^trals, them inten-

sities are shown as from minus to plus, minimum to maximum.

V ± half to one Zenoga-Unit i. and M.

W ± upto half to one Zenoga-Unit E. and M.

X ± between half to one Zenoga-Unit S. and E.

Y ± between one to one-and-half

Zenoga-Units c

Z ± upto one-and-half Zenoga-

Units
I., S., M., and £.

APPENDIX III

213

From this we find that :

I 1(A) and 8H are equal and opposite to group a

of the stars

II 2 (B) and 91 are equal and opposite to group b „

III 3(C) and lOJ are equal and opposite to group b ,,

IV 4(P) and IIK are equal and opposite to group b „

V 5(E) and 12L are equal and opposite to group c „

VI 6(F) and 13M are equal and opposite to group c

VII 7G and 14N are equal and opposite to Star

(a & b) Sirius biniary Star

This gives us seven clear twin streams of energies of vibrations of two

diametrically opposite types reciprocal to each other con¬ taining high magnetic,
electric, cosmic, and radio-active currents which sweep the whole galaxy; i.e.
galaxy in which our solar system is one of the billions. This galaxy is 60,000
light years in diameter and 10,000 light years in ‘depth’ that is to say: like a
coin horizontally placed but slightly tilting.

The reader might question how only a few suns within a small distance from our
Earth could be responsible for these seven twin streams of energies which pervade
the whole galaxy. It is not so. It is the other way round. Right from the depth of
the galaxy and beyond there rise these seven twin streams of energies typically the
same in their effects as enumerated above but highly concentrated. The deeper we go
in the galaxy the more potent is the concentration of the force of these vibra¬
tions of intensities.

There are seven principal centres in the galaxy which step down the intense
resultant intensity of these twin streams lower and lower. At the present stage
these streams find the centres of distribution in the suns we have roughly
indicated. Let us call these the outer centres of distribution. No human being is
able to take or absorb these twin seven streams of force even in their next higher
intensities. These twin seven-streams of force are further much reduced in
intensity by those centres which are within our Solar system; these seven points of
distri¬ bution we call the inner centres of distribution. They redistri¬ bute in
such a way that even average people can absorb those seven twin streams of energies
of force from the planets. As-

214

ZEN-YOGA

pirants of Zenoga beyond the Critical-Certain-Stage can absorb directly from the
outer points of distribution. The intwr points of redistribution are :
1. Ou>- Sun in relation to Sirius the biniary star.

2. The MOON in relation to group (a) positive and negative.

3. Mercury & Venus in relation to group (b) positive and negative.

4. Earth’s S. & N. magnetic fields to group (b) positive and negative.

5. Neptune & Uranus in relation to group (b) positive and negative.

6. Mais & Pluto in relation to group (c) positive and negative.

7. Jupiter & Saturn in relation to group (c) positive and negative.

There is a much greater, hidden, and unknown esoteric meaning m these seven twin
streams of energy of force than meets the eye. They feed our Sun and in turn are
able to feed us and so they feed many other far-away Suns which in their turn feed
their systems of planets. Man is not alone in this vast creation nor is he
conscious of all in cosmos. These streams orce o able to revitalize a being if
known methods

are o mve an m fact do sustain the molecular and the elec¬ tronic bodies.

. . " (Chapter XI ) the Cosmic-Mind gives a glimpse

stanXr of electronic planes and the under-

not be^L Ih?amazement and understanding'"”: ''' language

^“"'^^^^/housand suns blaze forth together It be but a faint reflection of the

radiance of the

O'-Almighty God ! I see in Thee the powers of Nature, the various creatures of the
world, the

a^r'T ‘be shining

evK and Ibrm, with as it were faces,

en?.oih / beginning, no middle, no

If A Universe, whose form is Universal !

AVATARS' ‘‘^"'"‘‘^chmoremust the MAHA-

But what is the use of discussing all this for it could be treated by the present
undeveloped race of man as so much

APPENDIX I I

215

fiction. Man, Svise’ as he is or as he thinks he is needs to unlearn all that he

knows and like a child should begin his studies once again, this time using the
proper way to learn whatever Mighty Nature and God has to teach him. But let us end
at that.

Take this thought for serious thinking, “What other conscious forms could there be
in creation ? Of the total number of forms on earth there is no counting, surely
Nature is not so bankrupt as to be ‘empty’ in the mighty space around us.”

In our days of the inter-planetary rocket, the satellite and interplanetary travel,
we find that the purpose of all this experi¬ mentation is urged or motivated by
man’s inherent drive to be free from bondage, whatever the bondage may be. Certain
nations have tried and have achieved their freedom, and other nations more free,
find themselves in bondage to this earth and so \ve see their repeated attempts
show how very determined they are to be free.

Today, most nations are trying to be free from the domina¬ tion of another nation.
Other nations struggle to maintain that freedom. There will come a stage when
political freedom will not be in danger and man will struggle to be free from
emotional bondage. At a much later stage will come a time when people everywliere
will struggle for freedom from sex bondage and finally in a very distant future
people will struggle to be free from intellectual bondage. In short, they will,
over a very long period of time, succeed in creating the inside har¬ mony of the
centres of Section 1 of brain and mind.

Now, what is the actual purpose behind this urge ? There are many and mixed motives
(many honest and some perverted) behind this urge to reach outer space. One of the
many is research, the natural curiosity of man to know what are the contents on the
surface and under the surface of other planets. On the data collected, the decision
could be taken to land space-ships for further research and to return safely to
Earth. When that stage is reached then only will a human go with the space-ship and
the crew will be highly trained and specia- Used.

Men will depend on sensitive instruments for recording many things. These
instruments will record besides other things, pressure, temperature, atmospheric
conditions, gravitational

216

ZEN-YOGA

pull, contents within planets of certain metals and chemicals. These sensitive
instruments will react to chemicals, metals magnetic, cosmic, and radio-active
rays, etc.

Suppose, we were to say, “Oh, the poor instruments, how excited they are and how
they react !” Such a statement will be viewed as coming from a mind that is not
sane ! Each human being contains within his body substances which emit chemical,
metallic, magnetic, cosmic and radio-active rays 1 These rays emitting from one
human being fall on another human being when they come in proximity just as a
space-ship comes in proximity to a certain planet for study and research. Further,
the human body has extremely sensitive instruments, a few of the gross ones being
our senses and our centres besides others. Our sensitive instruments, therefore,
react and the readings recorded by human sensitive instruments are not inter¬
preted as ‘readings’ but are called emotions or human behaviour patterns.

. p Such readings (i.e. human behaviour patterns) give vital in ormation as in the
case of the sensitive instruments within a space-s ip ut in the case of a human
being we come to the conclusion that the behaviour of a particular human being is
good or bad and from such data we theorise as to what is good nd what IS evil. If
only human reactions could be treated as

t within the human body and

^aced to these instruments for study then we would very easily be abk to solve most
of our psychological problems.
and ^ given out by planets or stars or suns

SltnTmLt Tu record on their sensitive

wilwSr^ recorded and

without hM T sensitive instrument on our planet riirbr® T ^ space-ship. It is also

possible for a

3en™uve “ r? by God and Nature with super

SglyT l^^rnan frame, to record accord-

world todav^^' palmistry) as practised all over the

rfhit^ a *at the sciences

Zf readings

of these sciences as practiced today. From this has arisen L

erroneous conception and interpretation of predestination.

APPENDIX lU

217

We have noted that an average person is below that Criti¬ cal-Certain-Stage and is
more like man the machine, than like man the human being. In cases of such people
the rays emanat¬ ing from the few planets of our Solar system (as known and
practised by present astrology and palmistry) have a certain effect and give us the
idea of each planet having its own minus or plus resultant intensity due to the
same coding and decoding methods as in man.

These effects impinge on the super sensitive instruments within a human being.
These coded impulses, in a person below the Critical-Certain-Stage, enter into a
very mismanaged and chaotic inner state when a disinfection chamber’ or the three-
step rhythmic breathing or corrective methods and other disciplines are missing. In
that case they evoke certain reactions automatically and so create a set kind of
thought-decoding which makes man only a machine or makes him act in a particular
manner only with certain defects attendant thereto; and this can be correctly and
mathematically worked out.

Arjuna said, “My Lord ! verily, the mind is fickle and turbulent, obstinate and
strong, yea extremely difficult to con¬ trol” The Almighty replied, “Doubtless, O
Arjuna the mind is fickle and exceedingly difficult to restrain, but O Arjuna with
practice and renunciation it can be done. It is not possible to attain Self-
Realisation if a man does not know how to control himself but for him who, striving
by proper means, learns such control, it is possible.”

The more a man is in the ‘machine’ state, the more are even trifling acts
influenced by ‘Fate’ and so the theory of pre¬ destination gains further momentum.
All average (or below that Critical-Certain-Stage) persons have either a low plus
(or worse, even minus) resultant intensity and so they are within the range of the
law of the rhythm of Numbers. Such persons cannot but be affected by the
astrological influences of the heavens, caused by the individual intensities of the
planets con¬ cerned. There are only a few planets whose resultant intensity is
equivalent to that of the Critical-Certain-Stage and there are certainly no planets
in our Solar system whose resultant inten¬ sity is above that of the Critical-
Certain-Stage and, therefore, for those persons in the higher spiritual stage and
beyond, these

218

ZEN-YOGA

planets seem to have no effect on them because such beings, like rockets, are free
from the ‘gravitational’ pull of the flow of life. They are also free from the pull
of the planets in the Solar system but are in bondage to and are affected by other
Stars or Suns or Solar systems just beyond our Solar system and these Stars and
Suns have a range of intensity up to two Zenoga- Units (plus or minus) and over.
Thus we shall find that there are Stars and Suns in creation with all grades of
intensity.

The difference between our planets and these Stars and Suns and Solar systems
outside our Solar system is that such Stars and Suns sweep enormous distances and
re-appear at enormous intervals and so predestination occurs in a very few
instances and, that too, only because such persons deliberately work out and create
their own destiny. (E.g. Avataras).

To be more precise and to summarise what we have said: Most of our planets are
below half (plus or minus) a Zenoga-Unit of resultant intensity and have a
correspond- mg minimum to maximum range.

Persons below that Critical-Certain-Stage fall within a mini-or Maximum range that
is equivalent to below half a (plus or minus) Zenoga-Unit.

The law of harmony of Numbers, therefore, brings about a certain interplay between
planetary influence and such people on Earth.

The planets singly and in conjunction have many combi¬ nations of effects resulting
in various actions and reactions on persons below the Critical-Certain-Stage.

The chaos within an average person causes, in the absence ° technique of internal
discipline, a situa- ^on which amounts to feeding certain data into a com¬ puter
and getting a preset result at will.

own^f reached a stage where, of his

unnlM^* 'T* would like to create certain

itions with a view to equalise some minor (P"«-"^tal) minus resultant intensity,
i.e. causes bright over from the past awaiting karmic fiilfil- ment m this life.

1 j®’ left to God or karma (=Na-

ThS Z.T 1 7"^ imposed.

T means, therefore, that predestination has to be so in

3.

4.
5.

6 .

7.

8 .

APPENDIX III

219

the case of persons below that Critical-Certain-Stage and is less and less
applicable till the person crosses over to higher spiritual states. After that the
consciously self^ evolving human being has evolved sufficiently to take care of
himself or herself. Free will as ever, is possible in all matters big and small yet
will be as wisely, judiciously and consciously as far as this world is concerned,

9, It is not true, therefore, that (i) all human beings are machines and that there
is no free will but only predesti¬ nation, (ii) It is not true that those not above
a certain stage cannot come up to that stage to be free from bondage, (iii) It is
also not true that once free from the Earth or human limitations there is no
further limitation in vaiying grades, (iv) It is true that, like truth (whieh is
relative or varying and depends on the enlightened or otherwise state of a person),
the exercise of free will is relative or in direct proportion to the rate of
resultant intensity.

Exercise :

Make a chart of all the known planets in our Solar system. Then try to imagine
these planets going round in their orbits with you sitting on top of this planet
Earth, Then visualise the same movement from a point away and below our Solar
system and see our Solar system also recede away; and now try to visualise from a
point away and above our Solar system and see our Solar system also approaeh
nearer. Repeat for many, many days and then try to put on paper in words or
pictures whatever you see.

APPENDIX IV

WHAT HAPPENS TO THE RESULTANT INTENSITY

FINALLY

(Or the Rhythm of Reincarnation)

1 space is full of forces which are unknown to us, and

that living beings emit radiations or effluvia of which we are not aware, are facts
which science must soon accept. Today, modem science knows that everything—even a
cabbage— receives and gives off waves of resultant energy and so it would e ar more
antastic to disregard this observable phenomena in influences than to accept the
magnetic

fa h seen that ‘resultant intensity’

can be either high or low plus, or zero, or high or low minus.

death? intensity at the time of

natter^^ hundreds of thousands of thought

but chan proved that Nature destroys nothing

tSr rT -°^ber. Can we not

mm na ?ernf? resultant intensity and resul-

equaUo some 7^^^ resuhant minus or plus intensity is at times

mgAe needed ratio of balance between the five centres : L,

o;S tonus “ fbe only I. or E. or m! them. r p us) intensity without the needed
ratio between

energy. As'^emrev^* whether plus or minus, this intensity is change form or ^

cannot be destroyed and so it must may be proiectedT^^^^^ somewhere in some form or
it Tway fromTr n,« to somewhere on our planet or in some form

and recall^ If Projected to some distant planet

m aTotlit ''^^‘"“^^"=*°“«-rthitmustremainin some form

AriunlTtm ® '^ben I was not, nor thou, (O

time wLn * '^bere will never be a

this body infancy b®' ^ the soul experiences, in

another finally it passes into

another. The w.ee have no delmion about this. Those enter-

APPENDIX IV

221

nal relations that come and go. they are not permanent; the hero whose soul is
unmoved by circumstances, who accepts pleasure and pam with equanimity, only he is
fit for immorta- 1 y. e spirit which pervades all that we see, is imperishable. The
material bodies which this Eternal, Indestructible, Immea¬ surable Spirit inhabits
are all finite. I have been born again and again, from time to time; thou too, O
Arjuna ! My births are known to me, but thou knowest not thine !”

In the same way the hundreds of thousands of thought patterns are also very minute
energy impulses; 10,38,800 im¬ pulses is the smallest possible quotient in a normal
man. These patterns, according to the state of the person’s resultant intensity,
form a fraction .of the total sum of energy flowing from the I., E., or S. centres.
Energy cannot be destroyed and the same process holds good as in the case of
resultant intensity viz. that this energy if it should remain on Earth must change
its form, or be projected, or after being projected, be recalled. In the meantime
what happens to the body? It returns to its elements. Can, in the same way, the
resultant intensity and the resultant thought-patterns be said to return to their
elements ? What are their elements ? We have seen that the planets of the Solar
system, sun, or moon and the other Suns in our galaxy have a certain minus or plus
inherent resultant intensity and also a range ‘maximum-to-minimum’ for such
resultant inten¬ sity whether minus or plus.
Now in comparison to the life of a man these suns and planets exist for a very long
duration and they can be considered as both the source and recipients of those
minus or plus resultant intensities. We may thus very well expect that the
resultant intensity as well as the resultant patterns, both together, go to their
respective sources. As the resultant (plus or minus) intensity is composed of the
same energy, as the thought-patterns, both go together at first!

The accumulated plethora of thought-patterns keep on revolving at a particular

rate, within a certain range, and differ only a little in their rate of vibration
from that of the accom¬ panying Resultant-Intensity. Once outside the body (or
corpse) of an individual, and thus free from the restricting in¬ fluences of
psycho-spiritual cohesion and adhesion, they so to say spread out a little. This is
what is called the ‘desire body’ of

222

ZEN-YOGA

the individual. The thought-patterns can function on the cellular-molecular plane;

on the other hand, the Resultant (minus or plus)-Intensity is but a ‘speck’ of no
significance unless a certain minimum of power has been gained. Once over this
minimum it gains momentum in geometric-ratio rapidity (--=2, 4, 16, etc.). High
plus intensity of any type magnifies this speck however insignificant and once over
half a Zenoga unit the Resultant-Intensity reaches very big proportions. This en¬
largement is known as the Mental bodj>, which is not a very correct description. It
is actually the ‘wisdom body’ of the individual which can function on the
electronic plane.

We have seen that even a high minus resultant intensity has a personality and power
of its own but even though the minus resultant intensity be as high as one or two
Zenoga units It will have no ‘Mental’ body because the Resultant-Intensity remains
a mere speck, for it has not the required minimum over which alone begins the
increase in geometric rapidity; and therefore, such a minus or negative force is
not able to function on the electronic plane but is only able to function on the
cellular-

mo ecu ar or molecular planes along with its respective thought- patterns. °

possible to locate, trace and find out by various methods both scientific and para-
scientific that

known ^ 1 , nioonorstar) sends out rays not necessarily

iinZ! Tw ^ magnetic, radioactive, cosmic, or

forth of receiving and sending

tJo .r Resultant-Intensity and accoJ-

rniou^s n^^intaining a har-

ZZ >"te^-dependent traffic between air the planets

iSaxy ! ®*^’'’’^‘“°'^"Solarsystem as also in‘the whole’

This is in ratio dependent on :

The distance of the planet from the Earth- ts speed of rotation on its own axis;
The speed of its revolutions round its centre point;

Its mass (and satellites); ^

Its own total of (plus or minus) resultant intensity.

B^ed on this particular formula, known only to Avataras and Masters, we can arrive
at the calculations of the period of cycles

1 )

2 )

3 )

4 )

5 )

APPENDIX IV

223

i.e., the time required for released Resultant-Intensity and kaimic Bardo thought-
patterns to go and return to Earth.

Dependent on these cycles, which can be short or long, is the time required for the
Resultant (plus or minus) Intensity of the individual to reach the respective sun,
moon, star or planet and return to Earth in the form of re-birth called Sidpa-
Bardo. When the Resultant-Intensity together with the thought- patterns of the
individual returns to Earth, it gathers the neces¬ sary ‘earth’ or physical
elements to function once again on this planet.

The fluid of life is eveiy where in all creation and is not only peculiar to earth
but greatly varying for each planet or sun in intensity; basically it remains the
same as one great ocean in all creation. Whenever the Resultant-Intensity (along
with total karma = called thought-patterns) returns to earth and gathers the
necessary physical elements the ‘life-fluid’ soaks in, because for hundreds of
miles around each ‘planet’ (sun, moon or star) it is potentially there.

The essence, gross or fine, of each individual at the time of so-called death
returns to the respective Centre Point of revo¬ lutions of the ‘planet’ .concerned.
In the case of our Solar system it is the Sun. Each of these i.e. moon, planets,
sun, stars, follow fixed and immutable laws; and so also the Resultant- Intensity
and karmic patterns of each individual and so also the gross or fine essences which
are together at the time of birth and death.

When any two of the three factors are missing, there is no life or movement as
life. (1) Resultant-Intensity, (la) Thought- Patterns, (2) Life (3) Gross or Fine
Essence.

Derivation of the Zenoga-Reincarnation Formula • ^ ^ ^

To recapitulate the notation let us suppose an individual called Mr. Smith died at
the age of 100 (years) and let X be the number of years after which he could be
reborn (X can never be less than one). Further :

g = actual rate of GROWTH of Smith’s Resultant-Intensity

K = Karma of the world where Smith lived (« Earth’s total

karma)

W = Propensity of Smith’s thought-patterns L = Smith’s Lifespan (=e.g. : 100 years)

224

ZEN-YOGA

gs

RI

TP

gK

get

R-I

V=

= the distance of the planet to which Smith’s R-I and T-P must go.

= the above planet’s speed of rotation on its own axis. = the speed of the above
planet’s revolutions round it’s centre point

= the square-root of its mass (including that of its satel¬ lites)

= the planet’s own R-I.

= the Resultant-Intensity of the (deceased) Smith.

= Smith’s thought-pattei'ns.

We state first, the basic equation

= wLK -f s(l-r) pk—(1-s) (g-gs) kv-. rpK

11 we now work it out all through to obtain ‘g’ we might

= wL-, sp-; (1-S) (rp gsv—gv).

= wL-; spj TP = (RI +gL)w. s/r—s

1—S

X- v(gk-p)-fv(gk—RI)s-:.p(w-TP)si-f-(TP-gs)'’—(K-; L)'
Vw

pv-gL

^nint ^ (rotations of the Earth around its own centre point, the Sun=) years.

thain 50 f Smith will be re-incarnated no earlier

■tan 50 t not later than 1014, years after his demise.

Pluto fabout*5*r then

»esee“tTllr”“''TJ''* ' Front this

U Hell and various

When all the three 'n^ * different meaning.

patterns, (2) Lifeand’(3 ) gL ’^“!‘‘‘“''H“'nsity & thought-

of limitation and pain comoiousnis, tper enceTV cially is registers hy earth or

phyffeaf“em^t; tS^n ^

APPENDIX IV

225

or fine essence along with life enters and draws the first breath to start the
mechanism.

So what does happen to the Resultant-Intensity ? No one knows perhaps ! Perhaps it

all dies with the body and is no more ! But it is different from the body. It is
distinct from the body. It is composed of a substance much rarer than ether. It is
in fact much more important than anything else for it is able by its resultant to
influence the incoming coded impulses and translate them into decoded thoughts. It
is not thinking itself but the medium of influence on thinking.

What will happen to the accumulated, hard-earned plus intensities ? It is not part
of an earthly estate which one can bequeath to children and depart.

The Resultant is cardexed and filed in God’s wonderful filing and cardexing system.
If this is filed somewhere by Nature it cannot be filed for all time to come, for
then it would be better to destroy it earlier.

But what are we assuming? Who is this person about whom we are talking ? Is he not
dead ? What part of that man exists which we call that person ? That part of a
person we call the Resultant-Intensity is not the same as the gross essence and
both do not or cannot die with the body on earth. This gross essence cannot be
destroyed by anyone, save itself. This gross essence was created by Nature not to
be destroyed for it was created as a self-evolving substance with a very great
amount of consciousness and with a potential for very great growth. This gross
essence can only destroy itself by trans¬ forming itself into the subtle or fine
essence and so becoming dead to itself and its state of gross essence !

This gross essence is a kind of ‘Junior Ma n a g ing Director’ and the whole
mechanism is under his jurisdiction till four plus Zenoga units are gathered as the
Resultant-Intensity. After that the gross essence becomes the subtle or fine
essence and comes imder the jurisdiction of the Senior Managing Director. This
evolving, conscious essence, and its Resultant-Intensity in man, therefore, go on
evolving from one stage to another! All Evolution is God-Ideation.

It follows, therefore, that if one body is dead the essence and its Resultant-
Intensity seek another body to proceed with the work. It follows, therefore, that,
to proceed with the work,

226

zen-yoga

they must take several bodies one after the other. This they do by obeying (though
in early stages being forced to obey) certain laws. This presupposes that every
time they take a body the beginning Resultant-Intensity is the same as the
Resultant- Intensity when passing out of the body on the previous occasion This
also works out therefore, that the Resultant takes up the same s>TOptoms,
circumstances, environment, achievement, growth, emotions, intellect, sex
(according to sex control)’ habits, corrective or non-corrective methods of the
previous occasion or incarnation.

It would, therefore, take a body that is possible of this combination from a parent
anywhere on this planet of two or more billion human beings. If it has to select
this beginning conmensurate with the Resultant-Intensity which is the same as the
previous ending Resultant-Intensity, the question of I^eredity and unnatural
inequality imposed by another power

sross essence and the

S on th^w T .evolving. The gross essence

rough many such lives to become subtle essence.

is achieved T’ of repetitions till the purpose

Siut;rj. " P^°P- of ‘ho f-o

dSeidesTr; •'^hl of man whether he dailv if the ^ ^ machine. If the analysis is not
done

^aily if the corrective methods are not applied if the coded

freesubjected to the disinfection chamber and if SL ani thebasicfunctions

ofeating,breathing,

Nature is fke to forf; of free-will cv^’th^ i!" immediately mean the denial

NrilZ ‘"‘orests.

honestly ask God CNamre’trtak

Sy " would iLnodia-

such a DCMon h. **u * *'''•** Will and in fact even though

of aTo™ '»
uon ot action : this is Right Surrender.

Plus ran^c *®/““h^"‘-fo‘onsity goes beyond the required

LiMizoffreei^"”? This, is termed

as known on th* ^ gravitational pull of the flow of life

as knowm on this planet! As long as this resultant intensity is

APPEMDIX IV

227

between a certain maximum-minimum the Resultant-Intensity together with thought

patterns will karma-bound return to our planet in set cycles. This is termed
reincarnation. The last departing Resultant Intensity and the karmic patterns of
the incoming or the next life are always in a specific ratio to their parallel
qualities (=oaranaj) and Constitution (=Vasana) of psychospiritual forces.

When the Resultant-Intensity goes beyond the earth’s measure, we have seen that it
cannot return. This is freedom from life and birth as is understood on our planet.
The ocean of life is present in all creation and as such there can be no absolute
Moksha or freedom from the ‘gravitation-life’ pull of the flow of Universal Life,
though from life as it is known on this planet.

We have also noted how a rocket can escape from this planet to be caught or held by
another planet, or go beyond our Solar system to be caught or held in the next
Solar system or it might go out and beyond but then there are millions of Solar
systems all around us in our galaxy and there arc millions of other galaxies. So
Moksha like the freedom of the rocket is a relative term for the individual. By all
means the gradual creeping in of the stage of Cosmic Consciousness is far too grand
as compared to the self-consciousness of the normal state. When this happens, the
Resultant-Intensity accumulates the elements of other planets which may be
radically different to the shape and size and texture of a physical human body. It
may, therefore, even be replaced by a molecular body and later on, in more advanced
states, may be replaced by an electronic body. But there is seldom, a sort of “no-
existence” or merging with the Infinite and no annihilation as we have been
accustomed to think so far. There are very many intermediate stages and stages of
existence and freedoms Or ‘lesser bondages’. Only a Maha- Avatara is beyond all
bondage.

Life in its intensity is varying for each planet but basically it is one g^reat
ocean and is present in all creation. If the Resul¬ tant-Intensity and thought-
patterns are able to deviate consciously (gross or fine) to their Source before
they return to earth, i.e. to the life peculiar to any planet which could be the
source of such Resultant Intensity and thought-patterns then even such Source could
be experienced by the individual in the interval

228

ZEN-YOOA

between death and rebirth. This is an extremely advanced stage of the individual
and beyond the four (plus) Zenoga units stage. '^A^en this happens it is possible
to deviate the essence towards any lower form of life; even when lower than a human
being that particular form of life is experienced consciously as a human ! It is
incorrect to call such an experience which is consciously ex¬ perienced, a
retrograde movement in consciousness.
Consciousness, thought-patterns. Resultant Intensity, gross essence or fine, and
Life in the form of creation are peculiar and inherent in all matter. The ocean of
life is everywhere and in all creation, varying greatly for each planet but present
everywhere and so cer¬ tain elements are peculiar to certain planets. If the
resulting intensity and resultant patterns can consciously deviate essence anywhere
they can accumulate elements peculiar to that planet, to take

a required body in keeping with that planet, and acquire valuable new experience.

Naturally such movements require very great speed.

Tnnnm\, (relatively speaking) is great, being about

300 000 hlometres per second. The speed of the thought- p erns along wiA the
Resultant-Intensity is 1,16 million kilo¬ metres per second; sufficient to escape
from this planet yet it

160 milhon kilometres per second depending on its (plus or

iriria thought-patterns be-

^Nlntensity and then the karmic patterns loose the force of

and more and” K spread out more

a^d r or fragments by other thought-

SiTcioCtriffr' mechanical

tant-Intensitv Wdom when separate from the Resul-

Self Con. ^ ^ nunus Resultant-Intensity alone has

Self-Consciousness of the higher human kind.

versal Life Cosmic-Consciousness and Uni-

Z- ofi? Unm““r --r Absolute Conscious-

only Unmamfest Spint has absolute consciousness.

T e planets and suns and stars according to their intensity

APPENDIX IV

229

have a consciousness, ranging between simple to super cosmic consciousness. At the

infinitely advanced stage of super cons¬ ciousness, movements take place in the
entire galaxy and even beyond. At that stage the speed of light is too slow to be
of any "use. At that stage even cosmic consciousness becomes a great limitation and
so the super-cosmic consciousness functions at the absolute speed of the galaxy and
not at the absolute speed of the solar system which is the speed of lightl This
point is to be "well imderstood. Light takes 60,000 years to cross the diameter •of
our galaxy; a speed (analogically) slower than that of a bullock-cart on earth!

This in our earthly language amounts to being present instantaneously and

simultaneously everywhere in our galaxy. 'This is knowm as the spirit underlying
the whole creation. This is actually spirit manifest. Even this speed of spirit
manifest is slow and is not of much use for the inter-galaxy travel bet¬ ween
millions upon millions of galaxies. So the super cosmic consciousness state then
becomes a great limitation in its turn. So even this state has its own absolute
speed and its own super galaxial consciousness which is called ‘‘seed manifest”
being beyond the manifest state of spirit. This Seed is underlying the whole of
creation even underlying the spirit manifest, yet •yet beyond this Seed manifest is
the Unmanifested Spirit-in- itself.

It is true also that in the Self-consciousness or ego-state the number of patterns

are maximum, they are much less in the simple conscious state of animals and
diminish further again in the Cosmic Consciousness and Super Cosmic state and so
forth. The small number in the former is due to lack of thoughts for the patterns
and in the latter case it is the discarding or out¬ growing of thoughts which
accounts for the diminishing number of patterns.

In the lower, earlier state it is like the mind of a child with limited patterns
that are simple and several complex and crooked patterns have not yet been
accumulated as in the adult stage. In the Cosmic Consciousness stage it is again
like the child stage for the patterns are few and simple; but here the complex and
the crooked have been deliberately laid aside.

The rhythmic breathing, the subjecting of all coding and de¬ coding to the
disinfection chamber, the use of corrective methods,

230

ZEN-YOGA

bring about slowly an intensity of 2 (plus) Zenoga units which slowly take self-
consciousness across the stages of concentration and meditation with the result
that the coding and decoding rate drops very appreciably. The patterns now do not
accumu- late but remain very limited. The stored-up patterns are in turn also
subjected to the same process and corrected with the result that a great reduction
of the number of patterns takes- place. Great amount of mental, emotional, sex and
physical mergy is saved and the Resultant-Intensity increases greatly. This
^mimshing of patterns {=karma) reaches a point in time when the Resultant-Intensity
separates from the thought-patterns and the cast-off patterns ‘in bits and piece’
are absorbed by other rma- oimd entities on their way to progress through spiritual

It is, therefore, not possible for the elementary conscious¬ ness to understand
what is simple consciousness and for simple consciousness to understand what is
self-consciousness and for self-consciousness to understand what is cosmic-
consciousness and for cosmic-consciousness to understand what is super cosmic-
consciousness and for super-cosmic-consciousness to understand

galaxical consciousness to

the f ^ galaxial consciousness, and this in turn tne absolute consciousness.

continn^^ ^ower or more limited consciousness (by a iTch^rr increasing or

progressing consciousness)

To s it" r* ^ blending of the

procesTi of calculating

Ln STofe? “'^iP-^^nnsciousness stage are of use or can help as

or as if in a blending appears to be very sudden

the electrical lightning between the two clouds due to

the electncal energy of the resultants.

ciousnl^*"?'"’ T siniple cons-

yond directh super-galaxical consciousness and be-

i e gaSSTr ^

cr^?on?s i^^PP“®. the Pn^’ose of

pCse ^f cTir°- beyond is rkZd the

in between ' fulfilled. But what actually happens

ittZ “ u ‘i'^-tion, the eLenmry

consciousness reaches the self-consciousness state and the self-

APPENDIX IV

231

consciousness state reaches the cosmic consciousness state and the cosmic-conscious
state reaches the super-cosmic state and so forth in all creation.

Though each higher or less limited state is much more 'wonderful, the gap or gulf
becomes progressively greater and greater with the result that the gap or gulf
between galaxical and super-galaxical consciousness is greater still than that
between our usual consciousness and cosmic consciousness. The gap between super-
galaxical consciousness and near-absolute Cons¬ ciousness is the greatest even in
proportion to the ‘speed of super cosmic consciousness ! Like the difference
between the speed of an animal-drawn carriage and a motor car and between a motor
car and a jet plane, a Jet and a rocket and between an ordinary rocket and a rocket
that can leave the solar System, the difference in speed and progress at each stage
is comparatively faster and greater !

From this it is apparent that it is no use crying about destiny. Let us make proper
use of the free-will given to us to earn yet more. Let us use corrective methods
and make constant progress. Let us increase consciously the plus resultant inten¬
sity, Let us increase the harmony between the inter-play of all the centres and
create' plus Zenoga units and continue the onward march. At the end of the tunnel
is the Light, at the end of the struggle is the Victory.

APPENDIX V

EXTRA NOTE to Chapter XVI

The Neuro-physiological Basis of our Mind

My esteemed friend Florin Laubenthal became famous through his book on the
interconnection between brain and soul; also worthy of mention is Sir John ECCLES
book (Oxford 1953).
However even these authorities underestimated the anatomy of the brain as a clue to
the secrets of the Soul. Zarathustra explains these secrets guardedly in his Gathas
and if you will open the Bible at the Revelation of St. John you will find an exact
description of the anatomy of the brain in the light of Kundalini and Zen-Yoga. The
7 Stars, 7 golden candlesticks etc. are but centres of brain anatomy as would be
seen by the Kundalini when entering the brain through the spinal cord:—

1. Medulla-Oblongata

2. Cerebellum

3. Corpora-Quadrigemina

4. Thalamus et Hypophysis

5. Truncus-Corporis-Callosi

6. Pallium

7. Septum-Pellucidum.

The spinal cord is like a magnet with the brain as its north pole and the.
reproductive organ as its other pole. Along this magnet flows the electromagnetism
of Kundalini And the Kundalini has junctions along the line: the plexuses:
sacralis, prostaticus, cardiacus, laryngens etc. etc. terminating in cavernosus and
Hypophysis. The so-called “rainbow” of St. Johns Revelations is but the corpora
striatii of brain anatomy, both the “lions”=pallium, the
"bull”=brachiapontisandsoon; the whole of the Revelations being but a tortuous and
tentative attempt to explain Kundalini Yoga to culturally less advanced
civilizations.

234

ZEN-YOGA

Now as far as centre 5 of our book is concerned we know that it has 2 Sub-sections
(a) and (b). Now where, anatomically, is the Sub-section (a) of the In. or 5
centre? It is situated more or less between the Thalamus and Hypothalamus and is
called the:

Reticular Activating System

or RAS for short.

It is this RAS which determines what sensory information '(if at all) be brought to
Sec. L and, therefore, to ‘awareness’ In the popular sense. It, therefore, is the
agent which deter¬ mines whether we be able to concentrate or not, for it alone can
enable us to focus our thoughts on a specific point in spite of the constant and
disconnected barrage of impulses from the five senses of perception.

Without the RAS man would be anatomically incapable to pay full attention to any
one specific thing at a time. The RAS diverts incoming messages which can .be
automatically dealt with thus permitting only that which demands special attention
to reach ‘awareness’. It is (anatomically) centered in a cone-shaped maze of nerves
in the brain stem in such a way that its fibers intercept the infiow of sense-data
coming up from the body before such messages hit the thalamus for re¬ distribution
to the decision-making points in the Neo-cortex. As sensory information coming in
from eyes, ears, tongue etc. is also intercepted by the RAS, it can heighten or
reduce the subjective effect of any impulse it chooses. It can block out the
physical pains of a toothache if we wish to go deep in medi¬ tation or instantly
alert us if an intruder suddenly breaks into the room. It can heal a person without
his even knowing it for through its direct connection with the Hypothalmus it can
get corrective action done without even bothering the (so- called) conscious’ mind.
The RAS relieves us of the bother of such activities as breathing and digestion —
until something goes seriously wrong. In addition to screening sense informa¬ tion
the RAS regulates consciousness (in the popular sense of ^awareness ) itself.
Should neural activity in the RAS drop below the sleep-export-point we fall into
stupor; if it rises above

appendix V

235

the anxiety-import-point we toss about all night and go through the hells of
insomnia. In fact, the RAS can close down the ‘^conscious’ mind altogether for the
purpose of a temporary transfer from Sec. 1 to Sec. 2 of the mind.

If all that can be done even by sub-section (a) of the In. Centre—this sub-section
(a) being the RAS of anatomy—it is idle to speculate on what cannot be achieved by
sub-section (b) of the same centre. Further, we should not fail to note that the
achievements of RAS are not ‘speculations on Yoga’ but the tried and tested facts
of Physiology which no critic can deny. The RAS enables you to keep your awarness
sharply focussed on what you consider ‘important’ by blocking out such sense
messages which you (for the time being) consider '‘unimportant’. While the RAS in
kybernetic feed-back enables the Neo-cortex to make computations as to activities,
the limbic system in the brain (the I. Centre of Sec. 1.) evalua¬ tes the pros and
contras or the ‘risks’ of the activity being planned. But alas the limbic system
lies in the sphere of in¬ fluence of the E. Centre. By constantly colouring our
thoughts with emotions the E. Centre joins forces with the S. Centre^ to corner the
I. Centre as a common rival. The anatomical counterparts of these centres are:

1. Thalamus

2. Limbic Lobe

3. Hippocampus

4. Amygdala

5. Septal region

6. Hypothaleunic nuclei

7. Olfactory bulbs

The limbic system taken as a whole is itself a to the Neo-cottex. Just as the Neo-
con» ts 4*'

seat of the I. centre and in its sphere of induence. so is the iimb system
predominantly the seat of E. and S. Centres and m them

venue of jurisdiction. . , •

Properly speaking, the limbic system is not the real brain

of man It all but a leftover from

tion. The child in the womb develops at first a brain similar to that during the
Age of Reptiles-that is to say, a crocodile

236

ZEN-YOGA

brain. When the pregnancy of its mother progresses, then comes a higher brain
structure like that of a horse. With the coming of the Neo-cortex the two forgoing
and obsolete brain structures are not eliminated but combined (the crocodile-like
brain with the\ horse-like brain) and put into a ‘stocking’ (=limbic system) which
then forms a loop around the thalamus, linking to-gether several of the brains key
centres. The tragic part of it all is that the two almost entirely different
“brains”: Neo-cortex (really human) and limbic system (crocodile-khorse
conglomerate) are not functionally separable from each other Vitality for instance
is an attribute of the limbic side etc. Man’s brain therefore resembles a wrongly
programmed computer. Or m other words: scratch even the most intelligent person in
the world and there lurks (the brain of) a crocodile or a horse under the surface
of sophistication. For example, the brain of

a shark or crocodile predominantly consists of the sense of smell so that such

creatures can smell a unitofblood even when diluted with a million units of water.
Man’s limbic system still includes the ordour transmitting olfactory bulbs. That is
why certain expensive perfumes are called “tempting” or “irresistible”. For through
these odours the one perfumed arouses the vital- activity in the animal brain of
the other person (his “passion” the ^ spht-second before his “reason” (the I.
centre in

Dromnt° r sway. Thus the immediate

pomptings of the hmbic system (Centres E. and S.) clash more often than not with
the carefully thought out long-range strategy

1 ^ va • "V P^ycho-hysteital Lial aS

other variations of emotional conflict such as excessive eating

bSo„\ "“"'"S'h'P-' “f

reason T ^ ^ raft of

and na ’ ^ ^ of emotions (E.^Centre)

in arnZhi ^Y^tem can fool “reason”

Y r of ways. A physiological turbulence or even

“ W" "pleasant” such as the i"f*tuetion. Our

jettons dtstort our perception almost in initio and there would

he no hope of progrKs to higher planes of evolution were it not for Yoga.

Anatomically it is like this: the Hippocampus along with

APPENDIX V

237

the limbic lobe picks up signals from the already mentioned RAS and cortex to send
them on a tour of the inner brain. The Hippocampus being the seat of memory can
evaluate events in terms of previous experience, even the experience gathered in
prenatal incarnations. But very close at hand lies the AJVIY- GDALA, the favourite
locus of the E. Centre and thus capable of amplifying the intensity of any
expression to an explosive outburst. Its activity is heightened wherever we come
across new or unexpected things. This could play havoc were it not for the Viceroy
of the I. Centre in the limbic system. That is the Septal region and as agent an
ally of the I. Centre it dampens (in contrast to the Amygdala) the emotional out¬
bursts and reactions of .the E. Centre. Excessive emotional stress releases
Noradrenaline in the brain and excessive amounts of it can cause such inner tunnoil
as to drive a person catatonic. The catatonic’s hypervigilance, itself a
characteristic of paranoia, is also the result of excessive Noradrenaline release.
Thus evolutionary outgrowths in the physiological construction of the brain hamper
man’s further growth on the evolutionary ladder. Luckily we have in Yoga and Zen a
way out of this sorry state.