3 @ This Is the Other World Samsana Equars NinvANna The Lard has the une fra body. —impeigar Hind (Km Tue Two Taurus Eps abe teers trig a sil pe Mie henge es eel per Rec ing Wa he uh sou nig? User pel of Es ‘sy hey ny ay sop he er io ge i erate and comply dependent on the postion of the beer. This epi sot cl witht rk eee my Joe coe ate iy edhe red Biikianry sieht ea ee as ig cg This Behe Orr Wood a Jryond the pedestrian Jee! of understanding that takes truth 40 he \aviale, As the gest spiritual wadons af the word arm truth is ays one, though there are many pathways toi, Truth is Reality, whic is singular. What i relative are our angles of perception an comprehension “The masters af Tantra there dlstingsih between two levels ‘of understanding, corresponding totwo level of reality. Fest there is the wordy Uh) point of ww, waich bellows in a solid material tniverse and which eds tobe parial and often comrupred. And then hore athe spiritual (amis) point of ve, which is informed by ws and leas one to ce truth, that isthe ulate Reality The worldly undststnding, shot Unroxgh with desire and dehusion, is handy reliable guide fae those eleing lasing happiness Te is of ‘course very useful n worldly mattes, though i is ineffectual in spn tual matters Similarly, wisdom dots net enable us to repait a motor ‘ele but it does enable ws to fives armoonions ie that Is conducive {o higher realizations. Ie contrhites t0 our handling of material knowledge and skis by freeing ws fcom negative emotions and atte tuys, Thus even from a mundane perspective, wisdom can be sad (9 make us ote functional, That widom is senior to wordy knowl ‘yi obvious fom the act that in the absence of guiding wisdom, works onlodge all too easly uns destructive. Many rites of ur postmodern technological society have argued precisely tis way. Tee Divine Nature or Cvere Existence ‘he ordinary, unenlightened mind, the world is place of ined experience, affording botbpleasure and pain. At tne i exe ves ve to the impression that ts eh best of al possible wes tai illness, hss, o death make tei point again. This deserbes the raive, unexamined attitude to fe To a more perceptive intlgance however, the word i fa from fan eal place, for can ioe my abi happiness. Everything issubject to impermanence, the blooy tooth of time. Human beings especially are quite short-lived and harvest numerous unpleasant ex- periences, As Gautama the Buddha put it in a nutshell, “Bird is sufleing Life is suffering, Death i sullerng. Everything issuing” This famous declaration is echoed in many Tantric and other tests, Ths Patani, the author ofthe Yoa-Sor, declares in one of his aphorisns: “To the disceming person everything i suffering”? But beyond this recognition of the omnipresence of alexi in the sphere of finite reality, and far beyond the naive attude of the ‘thoughtless individual, ther ea thie, surprising possibly in under- sanding the nature of existence. This isthe Tantric view, according ta which, as one contemporary adept pu our conditional universe (Gamat) the “other” world In more tiitional (uddbist) toms, somata equals ninone ‘What does this mean? Its clearly not the nave perpectve that looks upon ordinary ie av if it were paradise, No delusion or rel deception i invaled here. Rathe, the formals “somadrs els nit- tna” implies a tral cognitive shift by which the phenomenal word is rendered transparent through superior wladom, No lnger are things seen as being stricdy separated from ove another, a if they ‘were insular reales in themcles, but everything is seen together, understood together, and lived topether, Whatever distinctions there ray he, these ae variations oF manifestations of and within the self same Being, As Tama Anagarka Govind explined Thos, good and bad he sacred and the profi, the sensual sad the spiral, the worl nd the raecendem groance tnd Enlightenment, mats and ina, eave notable opposes, oF concep of ent ferent extgrie,Bat 640 fides ofthe sme rely ‘Stiatly speaking, che equation of same with nna belongs to the Ianguage snd conceptual framework of Buddhism, Hoth dhe wor rimdoa and the concept for which it stands are alo found in Hind fam, however. Likes, the des thatthe wold ie none other than This I the Other Weald the uimate Rey sr mh thom a Mind a tn le dhism At eay othe Candywe-Upened (141, rhe ‘hough by sume scholars wo hae been composed nthe econ Tenn cane find 2 seter sage declaring "Veil this te le ia tomas ene universe nothing other tha tinge Reng which contain thin tal? every conceal tet os aciet svi reached bs cima in dx medion a snmerer, aang both Hind and Bhim, Soi ma Trea "Hom J) togec Gah)" and refers tothe essental Wem tetven th nt an the infin, the phenomenal and the nou Sey The term srl boon wanted an be mat” the Tauri oreupontnigall dencing the dinble Realty, The Salgjyd sorement Korowghy Tntrkc in orientation and etal foes dhe pire mei tight of Tara. The Tau adept. Senkaptds tcc ch) one ofthe Dudhit moh dd, chute sah ths how the ous amps ne ben ‘hel enn vi Tiago scacenpudg od ee, Tre ded fem abeye 07 Bees that know i lowers Honey en be found That Samara and Ninna are not 80 How wl the deluded eve understand? “There's noting tobe aggre mating be Aimed or grasps fr fe an ever be concise By te fragmento ofthe atc are de dled eteed; uve and pe remains spontaneity." According to the RatnaSin text of the meal Yasha Saha tation, beings are born out of shay Iv sat gin vanish into uaa Ho the to extant xersons ofthe Ahab Me Tin, sexprre ofthe nsportant Kala tion, aga fs ese sila.A eat of being carci by omnes, omnipence,n fees. When the spital pextone wales cons {Bn tan the mad bcos erased tena eas tbh all ufo lnm and a karmic sd se ne teaches tht the te of tneligene extent ane eal ‘The Tanticdcarton tht ams equal ida in he wea on a lat to les Ft can be inetd dat Sete onl iy he ints Rey and ia i cr ore ve peeve be the ne ele mda on Secon can be wen omen tt th age wns Aeron expercan the worl he none aes tan pce, ni changing Really Both rain ae tome an po gon A tht nterpeation woud be to ke the statement es pes ‘con ad this o imple i the wlan foal The oe ‘pion o wnton i ths: Because oda Resy mace tdi, err elie hs oe von your Ore The ‘cpm the apc of Tat, wh cpl eacae ‘ied in he non the ae fad eo a Benesharay or things desig tad spl ting Gor te nae sg se hws We honey in or noo 1, ota gran, we eatin lok fort le earahe, Tin teaches wt ney the sect hoey a sea oe ‘our tongue by enhancing aur awareness, i Venricauisr, Hontzowratisr, ano Intecnar Teacniwes m another book, I have made a distinction between verticals, borizonalist, and integral approaches to fe" The Sanskrit equivalents fo the fst two are nmi-mag (path of cesation) and pu maga (uth of ativiy) respecte: The tie orientation can be die image (patho wholeness) ‘The horizontaist approach charsctvies the typical extroverted Ths te the Other Wold € Lestyle of the worlding (umsitin), who is prevecupicd ith Mit oF he job, family, belongings, tas, and prospects. AE a etal tage ‘of spiritual development, these horiontalist concerns are appeoptste ‘nrg, and the Hind authorities have prised textbooks ia) ‘on a wide range of ties enabling worldy-minded poople live 3 Detter life. In the West perhaps the best knosn such Serle the amo- Saiz, whic deals with the subtleties and tochcalities of xe ality and was originally designed far the prsleged class of Hinds “To the category of horfomtalit teachings belongs also the vast Jogal Mature of Hindhisn, anova as dhorn-hata, Here the best. Inown work i the encompasing Menars-Dhama-shir (or Mana ‘Smt, which consis of 2,685 verses ascribed tothe legendary Mats |Allsuch Sans scriptures see to prosde guidance on the ist thee seals or pursuts of human existence, namely, material wellre (aha) passionate sel-expresion (tame), and moral she or lislulness (hom) Manu, who Is remembered a¢ the progenitor of the present human race, divided the course of human fe into four stages howe fof student, householder, renouncer, and Hberatd being. Each stige is thought to extend over a period of gventy-one year, yielding at Ideal total of eighty-four yeas. In the fst stage the foundations fora ‘oli ntellectual, oor, nd spiritual ie are lid. In the second stage, ‘he Vedic training is applied in everyay life. Then when one's die Hen are grown and have their own children, Its time to renosnse the hese of a houscholder and retite to the forest or a similar remote area, This isthe beginning of the werilist approuch, The reouncer in the third sige of life inteasties his or her ritual pace tices, meditation, and prayer, increasingly focusing om dhe imate ‘eal of biberation, This als taditionaly recognize as the Fourth nd highest human pursuit (panahs-amko, wetten puna), Whe ‘one’s reaction has bom fut and one has relied the transen= dental Realy, oe innermost Self of oneself a al beings and thing, 4 i appropriate w adopt the spomtaneous Wiese of a bere being, The hiestyle of the fll illumined sage is icrendy Sete