Unit IV.  Kamakala Triangle


1.  Manifested Union of Shiva and Shakti
2.  Archetypes
3.  Return at this Level
4.  Poisons to Wisdoms
5.  Qualities of Essence
6.  Kama-bija
7.  Implications for Practice

Materials needed: Journal

Books needed:

The Sacred Power
The Isaiah Effect


Kamakala forms


Puraka and Rechaka

If we are surrendering each level into the one above it, what would form dissolve into?  Well, think of what goes on in your mind when you are about to create something whether that is an art form, a term paper or an engineering project. Think of something that is personal to you.  What condition is the idea in just before you begin to execute its construction?  A mental image perhaps, or maybe it is a musical theme, or just a felt sense of what is going to come forth.  That is the essence or tattva of the creation.  Now suppose you have actually done the creation and have the item in front of you.  But you do not like it, and so you destroy it.  Is its essence gone?  Of course not.  It has its own rightful existence.  In Yoga it is symbolized by the Kamakala triangle which represents essence as a pattern or archetype.
                                                                                                         Kamakala Triangle
Although the kamakala triangle does not exist as a separate symbol or shape in The Serpent Power (Woodroffe, 1973), it is different from the A-Ka-Tha triangle.  Kamakala is the Hamsa, a different part of the Guru’s footstool (p. 129).  It is known as the Supreme Tattva and is formed by three bindus called Candra (moon), Surya (sun) and Vahni (fire).  Its functions are different from the A-Ka-Tha triangle in that they are tattvic rather than gunic.  That is, they refer to essence rather than to physical manifestation.  This triangle represents the embodiment of Purusa-Prakrti as Hamkara and Visarga and is sometimes called the Hamsapitha (pitha means the yoni or inverted triangle or abode).  Hamsa refers to the bindus and Kamakala to the triangle (pitha) they make.  Woodroffe (1973) says specifically that the A-Ka-Tha triangle emanates from the Kamakala (p. 499F).
Manifested Union of Shiva and Shakti

You will remember that we followed the progress of creation from a completely unmanifested condition to what we call physical or relative reality.  And that now we are retracing that journey back to the Source.  We have examined the triad of gunas that are the attributes or qualities of the observed world.  But what precedes them?  Obviously a desire to create.  Desire cast into eastern symbology is often  represented in terms of human experience such as procreation.  

Mind and Maya Tattvas

If we look at the name of the triangle, kama means “seed” and kalā means “ray” or  “sprout.”  The seed contains two tattvas: Mind and Maya.  In this case, mind  refers to the antahkarana plus citta; and maya is prakrti, the substance out of which the whole universe was formed – the veiling material.  From the union of these two come the three gunas via the tattvas.

So the seed, which we have seen contains two parts,  produces a shoot or sprout that is the “child” of the parents.  Notice the pattern of one becomes two becomes three that appears in many different traditional explanations of creation.  1 -> 2 -> 3 to put it more graphically.  The triad is called Tripura sundari or the three-part body of the Devi who is the supreme energy that is always triple.  The three “feet” or bindus  (circles in the triangle) are white (pure Consciousness), red (supreme individuality) and black (mixed).
The sprout gives us three-dimensionality as represented by a triangle.  This reminds me of a hologram in which a projection is illuminated by the original “light” as well as its own light in order to take up an independent position in space.   For example, Purusa as consciousness sends its energy (light) to Prakrti who is matter.  The energy is reflected from Prakrti to form Universal Mind which is also illuminated by the light of consciousness.  (Review Figure 3 to see a diagram of this idea.) Keep this in mind as we continue to see if it is relevant.


The word “archetype” may be familiar to you from modern psychology and mythology.  It means an as-yet-unmanifested pattern or lattice which supplies the essential details of what-will-be-created.  In Yoga, it would be called a Supreme Tattva.  Tat means “essence” or essential being or internal image.  It is the Thatness or essence of things, real being.  So tattvas are the essential qualities of things, that which makes them unique.  While some books indicate that the tattvas are the five elements, it goes well beyond that.  A tattva is a true or fundamental principle; and, as such, the tattvas run the gamut from the highest level of beingness to physical elements.

So we have 36 tattvas moving from the physical to the unmanifested:

The Tattvas of Sensory Experience

  1-5    Organs of action – voice, hand, foot, anus, genitals
  6-10  Sense organs –  nose, tongue, eye, skin, ear
11-15  Mahabhutas or elements –  earth, water, fire, air, ether (and see Table 6-2)
16-20  Tanmatras or subtle elements –  smell, taste, sight, touch, sound
21       Manas –  mind or organ of thought (man = to think)
22       Ahamkara –  Ego, conception of individuality (aham = I, kāra = action)
23       Buddhi –  intellectual faculty, perceptive choice (budh = to know)

           [Nos. 1-23 are from Tyborg, 1970, pp. 117-119].

These we are already familiar with.  But there are more:

24       Cit –  Sadakhya or Suddha-vidya, 16th kala of the moon (however, see these two below in                           Kripananda’s selection)
25       Sat –  Purusa, Sadasiva, Spirit, divine Person
26       Avyakta –  union of Sat and Cit, primordial element, Mulaprakrti, root                                                       nature, the unmanifest (a = not, vi-anj = to appear)
 [Nos. 24-26 from Woodroffe, 1973, p. 250.] 27        

27          Maya –  Prakrti, illusion, the veiling or obscuring force

        The Five Kañchukas or Cloaks     

28     Kalā –  limitation of omnipotence
29     Vidya –  limitation of omniscience
30     Rāga –   limitation of completeness
31     Kāla –  limitation of eternal existence
32     Niyati –  limitation of omnipresence

        The Tattvas of the Universal Experience

33        Suddha Vidya Tattva
34        Isvara Tattva
            Sadakhya (Sadashiva) Tattva (see # 24 above) – this is different from Suddha Vidya                             Tattva in # 24 or 33 above)
35        Shakti Tattva
36        Shiva Tattva

            [Nos.28-36 are from Kripananda (1995, pp. 131-2)]

Note: different school of thought arrange these tattvas differently which accounts for the apparent duplication.

Some systems might add Chitta - storehouse of memory (chit –  to think or cogitate), (Tyborg, p. 119).

Ardhamatra, or Bodhini, is the level of creation associated with tattvas.  Ardha means “purpose” or “goal.” Since the gunas are in equilibrium at this level, we can assume that creation is still but a “light in the eye” of the creatrix.

Exercise: Tattvas
                                                                                         Kamakala Patterns
Read pages 26-7, 131-3 (the Appendix) and Chapter 7 in The Sacred Power for more information on the higher
tattvas and for a review of the chakra system.

Forms at this Level                                                 

The first movement to create yields Iccha (will or feeling in some reports), Jnana (knowledge) and Kriya (action).  These are the essential elements needed to produce something.  You can see the relationships to the bindus in Figure 7-10.  

Tattva Relationships and Bindus

At the Kamakala level, we have said that the gunas are in equilibrium.  That is called gunatita or nirguna meaning no guna activity.  So what happens when we try to withdraw the gunas into the tattvas?

On the return journey, Bindu dissolves into the moon,  Nada into the sun and Bija into fire.  Moon, Sun and Fire represent states of consciousness as Tripura-sundari.  You might say they are Shakti’s states of mind.  As such they take the forms of Iccha, Jnana and Kriya.  So we can say that the Moon represents feeling (or will) and compassion (karuna).  The Sun stands for Knowing and wisdom (prajna).  And Fire refers to Doing, silence, stillpoint or solitude.  Everything is quiet here because the aspects and elements are in balance.

There are a few other associations of note that connect the tattvas to the gunas, nadiis and chakras.  A table may make these clearer.

Table 4. 

Tattvas and Bindus

  Feeling & Will
  Ida nadi, passive
  Pingala nadi, active
  Susumna nadi, balanced
  Fifth chakra
  Fourth chakra
  Third chakra

This table gives us some ideas about what must be withdrawn at this level.  Feeling/will, knowing and doing will each have its own path and will be more or less inactive depending upon your individual orientation to the world.  If your feelings are serene, balanced and difficult to upset, you have achieved a major goal on the journey.  If most of your doing is given to selfless service, you are on the right track.  If knowing translates more and more frequently into direct perception or intuition or mindlessness, that means you are getting the mind under control.  You get the drift.  You might want to make a quick assessment of where you stand at the moment and determine what needs to be worked on.

The Devatas are the Hindu trinity of Brahma (creator), Vishnu (preserver) and Shiva (destroyer) as depicted in Figure 7-9, Unit III.


The powers are latent and all are in equilibrium.  Nothing is manifested in physical form.  So this means that, at this point, we as  meditators are not aware of anything in the external world.  In other words, we are probably in one of the states of samadhi in which we are still conscious but only of the inner world.  The qualities of things are irrelevant.  Our minds are relatively silent and we may be aware of feeling, knowing and potential doing.  However, the busyness and chatter that are characteristic of the ordinary mental condition are absent.  The mind is focused and/or relaxed and quiet.  The ego is silent.  Buddhi, the watcher, is alive and well.  This state is more like that of falling asleep or waking in the morning, that transition place between waking and sleeping in which we feel easy, relaxed and purposeless.  Our senses are withdrawn and quiet, hence they furnish nothing to the mind.

At this point, on the return trip, we can control the mind and focus prana.  It is possible to visualize events or activities or spontaneous solutions to problems that may appear when the ego-mind is quiet.  The inner vision opens up to Truth.  There may be “voices” or “visions;” and they, too, are watched but not engaged.  Siddhis may become active. . . or not.  Yet, the state of mind is such that they are allowed to pass through consciousness without disrupting the peace and harmony that exists.

There is a sense of groundedness at the same time.  But this is not physical.  We are grounded in our intention and attention which are focused on the internal process.  You could say that here we have consciousness looking at consciousness in a way that is similar to the self-conscious or reflexive mind.  We are watching our own consciousness do what it does.

Return at this Level
How, then, might we employ this information to further our practice?  When I was thinking about this, I had an image of the triangle being drawn up into another dimension like a pyramid.  The point at the top would  represent the next level into which the tattvas need to be absorbed, or Mahanada, which is the first movement to create.  Therefore, to dissolve into Mahanada, we would have to ask ourselves what do feeling, knowing and doing have in common?  Actually, before that, we must see if we have a real sense of what is meant by feeling, knowing and doing.  So let us begin there.


Feelings.  Feelings, or finer feelings, are what emotions have been morphed into.  They are associated with the heart and can be used to ascertain the truth of a situation or issue.  We experience a “truth center” in the heart region or fourth chakra.  We have feelings here of compassion, love, grief, awe, loving kindness, empathy, etc.  These move us to interact lovingly with others.  Empathy enables us to understand what is going on inside another person in terms of their feelings.  Feelings lack the volatility of emotions, but are more stable and reliable as spiritual guides.  In our culture, it is not uncommon for people to suppress their feelings in favor of knowledge or actions which are more likely to be rewarded.  And it takes a certain amount of courage to be a warrior, one who can go out into the world with an open heart to embrace others.  Open hearts often get stepped on.  So we have to get beyond the samskaras that make us vulnerable to that kind of behavior. Meditation on the heart center is a good practice to develop and manifest feelings.  Sufi practices are especially good for this.  See Living from the Heart by Puran Bair (1998) and the Diamond Heart series of four books by A. H. Almaas (1993-1999).  There is a CD called Heart Chakra Meditations by Layne Redmond that has lovely exercises for opening the heart.  Sounds True has it.

Knowing.  Knowing, as used here, means wisdom or knowledge that goes well beyond just information.  It would probably include a large dollop of intuition.  We say, “I just know that,” meaning it comes from a deep place inside us.  This kind of knowing comes from experience, not from books.  Books give us information.  However, if we reflection on this information and join it to our own experience, we may have an epiphany of insight that would qualify as knowing.  As a former college professor, I have had to undergo what could be called an unloading  of everything I thought I knew.  This has been accompanied by many serious humiliations which resulted, I like to think, in a measure of humility . . . finally.

Unfortunately, our culture does not value knowing in this sense, but rather tends to develop empirical information processing which is rational but not very comprehensive in terms of the spiritual journey.  Wilber’s (1983) chapter in Eye to Eye on “The Problem of Proof” gives us some parameters to help discriminate the different domains of knowing.  We have to look in the right place with the right kind of vision to find what we seek.  If you want information, you go online.  If you want real knowledge, you meditate.  If you want wisdom, you live a full life and pay attention to what is going on around you.

Doing.  There is doing and doing.  Most of it is busy work because it is not informed by any coherent purpose or goal.  Then there is doing because we cannot stand ourselves and our own thoughts, so we go out and look for others with the same problem to talk to.  Or we do things to feed our egos and their needs for control.  Or we do in order to build up power and prestige.  Another form of doing has us making money to buy food and shelter.  We work to support ourselves.  There is nothing wrong with this, but it is not kamakala doing.  

Kamakala doing is about giving service to others which may be in response to inner guidance.  Or we spend time and effort doing spiritual practices in order to raise our levels of consciousness and “make progress” on the path.  We do what we can to let go of our attachments and reduce our involvement in worldly pursuits.  We listen to those who are suffering and who need to talk to someone.  We offer our hearts and minds to help others.

So, you can see that there is a potential spiral of feeling, knowing and doing in which every cycle brings us to a higher level of consciousness. These three ways of being circle around each other and are interdependent.  Knowing may lead to doing, feeling may lead to doing, doing may result in knowing or feeling.  And so on.  The feedback we get allows some direction.  If I go to the hospital and hold newborn babies and it makes me feel joyous, I know I am on the right track.  If I can’t stand their smell, I know something is amiss.  When I feel openhearted, I know I can succeed no matter what the task is.

Exercise: Kamakala Forms

Sit with your journal and reflect on how the three forces manifest in your life.  Maybe make a list if that helps you externalize the ideas.  Do you find one that tends to dominate your life?  Are you basically a knower, a feeler or a doer?  What comes in second?  Which is the least well-developed?  Consider ways that you might get from one to the other to see if you can identify any obstacles.  After you get to a stopping place, ask yourself what you can do to balance the forces.  And where they might be leading when the movement is upward toward higher consciousness.  What do they all have in common, for instance?

Practice: Pratyahara

Pratyahara is not a new practice for you, but we are going around again.  And it seems relevant to this level of expertise.  Pratyahara is about withdrawing the senses from the external world as well as the inner world.  So it is the withdrawal process we want to study to see if it can be applied to the withdrawal of tattvas.  Since tattvas are the essence of physical characteristics, we might expect them to have some features in common with them.

1.  As you are dropping off to sleep at night, watch the sensory world disappear.  Look at each sense separately and see what it is communicating.  Then breathe in and on the outbreath, let go of the sensation.  Do not worry if you fall asleep durng the process.  It may, in fact, help.  Do the same thing for your thoughts.  Catch each one with a breath and let it go.

2.  Now, on another occasion,  sit for meditation.  Note each sense and what it is aware of.  Breathe and let each one go.  If one or another gives trouble, notice what it is, but do not allow your mind to judge it.  Just go around again.  Do the same with your thoughts. Also your body if it is antsy.

3.  Sitting for meditation.  Look at each of the three forces: feeling, knowing and doing one at a time.  Begin with doing, then knowing, then feeling in that order.  Isolate doing into the present moment.  Use the Buddhist technique of labeling if it helps you to focus.  Sitting, sitting, itching, sitting, slumping, looking, etc. -  whatever it is that you are actually doing.  Then let it go.  Do the same with knowing and feeling if they are present.

Journal the results and reflect on what you need to do next.

Poisons to Wisdoms

You will remember the three poisons from Buddhism: passion, aggression and ignorance.  Passion is anything related to craving, grasping, greed or holding on.  Aggression is anything that is intended to hurt or injure another.  It includes hatred.  Ignorance is inertia, unwillingness, delusion and illusion.  There are two other poisons we often encounter (and notice the kinship of all of these to the seven deadly sins).  These are envy and pride. Each of these is relevant to one of the realms of existence as being a particular problem in that situation.  Passion is found in the hungry ghost realm, aggression in the hell realm, ignorance in both the god and the animal realms, envy in the jealous god  realm and pride in the human realm.

Fortunately, each of these poisons has its wisdom counterpart into which it can be transmuted or transformed.  Passion and greed can be dissolved in Discriminating Vision as represented by Amitabha because sense perceptions and intellect are converted to prajna – the direct perception of spiritual vision.  Aggression  is redirected by the Great Mirror of Aksobhya because it is the active side of universal consciousness.  The Mirror reflects form on one side and emptiness on the other.  So, if we tune in to the emptiness side, what is there to hate?  It is a matter of focus.  Ignorance is countered by the Universal Law and/or Wheel of Law of Vairocana when ego is subjected to cosmic consciousness.    Envy yields to the All-accomplishing realization and the spiritual action of selflessness of Amoghasiddhi because helping others creates a less self-centered perspective.  And Pride is overcome by awareness of the Equality of all beings, represented by Ratnasambhava, when egocentricity is changed into compassion for all.  In other words, if we are all equal, I am nothing special.

Another way of thinking about this is in terms of the skandhas.  The rupa or sense skandha is flipped by the Great Mirror into emptiness and universal conscious-ness.  The feeling skandha is changed by knowledge of the unity of all into maitri (loving kindness) and Karuna (compassion).  The perception/intellect skandha becomes intuitive consciousness of inner vision.  The volition skandha becomes the will for liberation and the Bodhisattva presence.  And consciousness is converted into tools of enlightenment.  Notice that three of these correspond to the feeling, knowing and doing of the kamakala triangle.  Ratnasambhava is associated with the feeling skandha, Amitabha with the knowing skandha and Amoghasiddhi wih the doing skandha.

Along another dimension, the poisons refer to feelings and their manifestations and accompanying emotions.  The skandhas are mental or knowing obstacles because they are creations of the mind.  The transformed doing aspect in Buddhism would be Bodhisattvahood.  The Wisdom associated with this would be active compassion as represented by Avalokitesvara.  So these ideas give us some more clues as to where we might be directing our transformative energies.

Qualities of Essence

Almaas (2002) in Facets of  Unity: The Enneagram of Holy Ideas offers another perspective on dealing with our deluded perceptions of reality.  Based on the Enneagram, we have nine qualities with sub-qualities, that give us a feeling for the enlightened position while comparing that with our corresponding deficient states.  You may have already processed this book if you have been following along with these guidebooks, so this is just to remind you that all emotional and mental blocks can be transformed into their enlightened counterparts.  This is also a dissolving process, one which can be guided by a master teacher.  The Diamond Heart process is one such approach and Sufi Retreats is another.  For information about the Diamond Heart Approach, write to: Ridhwan, P. O. Box 10114, Berkeley, CA 94709-5114.  For Sufi Retreats, email a letter to the Director at  sufitreats@earthlink.net  indicating why you are interested and request more information.


The mantra of Tripura-Sundari is Klīm.  In this case, it is called the Kama-bija because it is the bija for the Kamakala triangle.  Bija is known as the seed of tattva because tattva comes from it and re-enters it.  It is the sound produced by the action of the forces that created it.  The relationship is bi-directional meaning that the tattva produces the sound, but the sound also produces the tattva.  This is why we chant mantras, to create the state of consciousness we wish to achieve.  And that is why once a mantra is established it tends to keep going on a subconscious level.  

Devotion is a necessary ingredient as well as concentration.  The latter is necessary to vitalize thought and will through the conscious center, i.e., the mantra is awakened.  The will that is being focused here is spiritual Will, not ego’s will.  One needs mantra-consciousness, to be aware of the meaning, in order to make it work.  It is the

        creative thought which ensouls the uttered sound which works now in man’s small
           ‘magic,’ just as it first worked in the ‘grand magical display’ of the World
          Creator.  His thought was the aggregate, with creative power, of all thought.  
          Each man is Siva, and can attain His power to the degree of his ability to
          consciously realize himself as such.” (Woodroffe, 1973, p. 97)

[We will forgive Woodroffe the lapse of memory that the power is Shakti’s and, therefore, it is a Her’s.]

When a bija begins with “K” (Ka), the first letter is the bija and that is Shakti.  By the bija, form is made (Woodroffe, 1973, p. 43F).  The Devi Tripuri is within the Ka inside the triangle, and the letter Ka is the chief letter of the Kama-bija, i.e., the mantra Klīm (p. 341).  Shiva, speaking to Shakti, says, “the letter Ka is thy form.”

When Klīm is spelled out in Sanskrit, we get Ka + La + I + m.  The final “m” is the anusvara or the last sound that occurs when we close our mouths such as the final “m” in Om or A-U-M, so we will take the last sound to be Im.  If we take the letters separately and look up their meanings, we get a further insight:  Ka means “remover of all poisons, the Bija giver of prosperity.”  La means “gives grace of God, Savior of the Universe.”  Im means “nourishing giver of benevolence.”  This bears a bit of reflection.

To practice this bija, you would need to contact a teacher who can give you a mantra to provide a context for chanting it.  Meanwhile, nothing is stopping you from meditating on the word itself.

Implications for Practice

There are three disciplines in Yoga that center specifically on the three main aspects of Kamakala.  Together, they are called Integral Yoga; and they consist of Bhakti Yoga which relates to feeling and devotion,  Jnana Yoga that concerns knowing and knowledge, and Karma Yoga which finds expression in doing or selfless service.

At this point, I would like to call your attention to the triads once more.  There are scads of them, and they all have the same internal organization.  There is a being or stable pole that initiates action.  There is the action itself.  And there is a result of the action.  Table 5 shows my collection so far.

   Table 5. 
         Stable Pole    
 Source  Identification
 Negative pole
 Positive pole
 Dualisim, Vibration
 Kundalini Yoga
 Power of Csness
 Absolute Reality
 Yoga, Physics
 Hinduism, Yoga
 Kamakala Triangle
 Bhakti Yoga
 Jnana Yoga
 Karma Yoga
 Integral Yoga
 Yoga, Christianity
 Yoga, Christianity
 Speech or Voice
 Dzogchen Buddhism
 God the Father
 Christ the Son
 Holy Ghost
 Alice Bailey
 Monad or Will
 Soul or Love
 Body or Active
Alice Bailey

Some of these placements are arguable, but you get the point.  It might be interesting to follow each column down and see if any new relationships appear.  And feel free to rearrange the categories to suit yourself.  These represent just my insights.

Some practices follow:


There are numerous ways to focus prana.  A whole rung of the ladder of Astanga Yoga is devoted to pranayama.  For details, consult Light on Pranayama by B.K.S. Iyengar (1981).  At the level at which we are working, Yogic breath, Puraka and Rechaka, along with alternate nostril breathing are probably the safest.  Since the bodymind is becoming more sensitive and subtle, the more explosive  practices are probably not a good idea.  Iyengar’s book gives detailed instructions on how to do all of these practices and offers information on how they relate to the spiritual journey.  You would find it a most useful reference for your practice.

Practice: Puraka and Rechaka

Sit as for meditation with back straight and head erect.  Begin by allowing your breath to settle until it comes from your belly in an even rhythm and is relaxed.  Then breathe in slowly to a count of 10, exhale normally.  Imagine yourself breathing in light and breathing out toxins.  Do this for ten rounds.

Then switch to a prolonged exhalation:  Breathe in normally, breathe out to a count of ten.  Feel yourself discharging all your problems and issues.  Give them back to the divine, if you like.  Do this for ten rounds.

Next, sit for a while to let the benefits coalesce.

Hatha Yoga

Hatha Yoga is not intended to help you build a beautiful body though it may have that effect.

It is intended to help  you unite body and mind and to balance all the systems and chakras in the bodymind.  Therefore, if you intend to find a class, avoid those that are aerobic or too active.  The postures should be attained, then held for a time while you investigate your internal condition.  A good teacher will circulate during this time and assist students in achieving better balance and control as well as avoiding harmful tensions and efforts.

The breath is the link between body and mind, so a good teacher will remind you to breathe quietly and not to hold your breath.  You can follow the breath into the body to locate points of holding and/or tension and use it to release them.

Hatha Yoga is a perfect practice for the elderly if it is taught correctly.  There should be no pressure to achieve a perfect pose nor to keep up with the class.  Each person is encouraged to work at his/her own level of achievement and to push the limits very gradually so as not to hurt her-/himself.  Violence of any sort is forbidden in Yoga; cf. ahimsa.

Practice: Movement

Find a class or some instruction in a slowly moving body discipline such as Hatha Yoga, Tai Chi or Vinyasa Yoga.  Use it to center yourself and balance the body’s systems as well as to quiet the mind.  At any time during the day that you feel stressed, lie down in savasana (the corpse pose) and relax for ten or fifteen minutes.  Or, if you cannot do this, take a meditative walk for the same amount of time.  This does not mean thinking about your problems, but walking meditation with attention focused on the actual movements.  Do this in nature if at all possible.


It goes without saying that you will meditate every day.


There is a book and a DVD out now called The Law of Attraction that is getting a lot of press and public attention, for all the wrong reasons.  It is not about how to get stuff you want.  The Law of Attraction says that we draw to ourselves that upon which we visualize and focus our attention.  This includes negative things.    However, it does not work exactly that way as you may discover for yourself if you try it.

Since we are taking the position that everything in our lives is the result of  projections of the mind at some level, we might expect visualization to play a major role.  And we have implied that, at this particular level, the power of consciousness is doing just that.  So why can’t we?  Well, we can, but we must tap into the real center of this action which is our own inner consciousness.  And that will respond to untenable desires or forceful efforts to make something happen with benign neglect. . . fortunately.  Besides, if you attempt to use the siddhis to achieve something you want, you risk a massive regression on your journey.  Anything ego-involved is bound to lead to distress because that is not how it works.  So I will leave you to discover for yourself the key to manifestation by visualization.  I suggest you begin with humility.


       Quantum physics suggests that by redirecting our focus – where we place our
        attention – we bring a new course of events into focus while at the same time
        releasing an existing course of events that may no longer serve us.  
        (Braden, 2000, p. 26)

In 2000, Braden wrote a little book called The Isaiah Effect: Decoding the Lost Science of Prayer and Prophecy.  You may have it in your collection.  Among other things, he is bringing together concepts from physics such as vibration and polarity with our desperate need to reclaim the planet.  He says prayer has three elements: direction, power and expression, another triad of the same sort we have been examining.  He also talks about the power of thought, feeling and emotion experienced as mind, heart, and body and how we can learn how to focus them in prayer.  Thought, feeling and emotion are vibrations and can be used to create just like mantra can do.  So, since the next unit deals with vibration and how it creates reality, and vice versa, I suggest you obtain and begin reading this book.  Take notes, so you can compare what he says with the Yogic teachings as they unfold.

We have engaged the Kamakala triangle and its symbols at the level of tattvic creativity and looked at the archetypes associated with them.  We have also observed some of the links between the patterns of creation and their  actual manifestations in the world.  The practices at this level require that we attempt to withdraw our attachments to worldly things, events and persons along with our own emotional and mentals samskaras into the more balanced and serene atmosphere of the archetypes beyond the gunas.  The withdrawal process will  continue as we attempt to bring the tattvas into union at the next level of being.

Unit V. Mahanada is the process associated with the first movement to create.  So we will examine Sabdabrahman and its role in the process.


Almaas, A. H.  (2002).  Facets of unity: The Enneagram of holy ideas.  Boston: Shambhala.  

Braden, G.  (2000).  The Isaiah effect: Decoding the lost science of prayer and prophecy.  New York: Three Rivers Press.

Iyengar, B. K. S.  (1981).  Light on pranayama: The Yogic art of breathing.  New York: Crossroad.

Kripananda, Sw.  (1995).  The sacred power: A seeker’s guide to Kundalini. South Fallsburg, NY: SYDA Foundation.

Redmond, Layne.  (2005).  Heart chakra meditations (CD).  Boulder, CO.

Tyberg,  Judith M.  (1970).  The language of the gods: Sanskrit keys to India’s wisdom.  Los Angeles: East-West cultural Centre.

Wilber, K.  (1983).  Eye to eye: The quest for the new paradigm.  Garden City, NY: Anchor Books.

Woodroffe, Sir J.  (1973).  The serpent power: Being the Sat-Cakra-Nirupana and Paduka-Pancaka.  Madras: Ganesh & Co.

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