Ullaganar Agamic Sciences Center

Dear friends, today ( 17-4-2017 )  marks the second anniversary of Dr Loga's demise.

Even though Dr Loga is not with us anymore, his writings and research findings are being actively promoted with the support of a dedicated team of friends.

And on this day, it's our pleasure to announce that 'Ullaganar Agamic Sciences Center' will open its first center in Penang on the 29-4-2017.

The center will conduct research, training and consultancy with matters related to Tamil agamic science.

Of particular interest is an "access test" that was discovered by Dr Loganathan Krishnan and developed by Dr Siva Kumar.

It's called access test as it gives access to the contents of the unconscious ( using Freud and Jung's ) of a person. This test is very much related to the Tamil psychology system, with its roots in 'Tolkaapiyam' ( 3rd century BC ) and Tirumular ( 6th century AD ) that Dr Loga has named 'Agamic Psychology'.

We believe it's a breakthrough in the field of psychology. And this test, we believe has the ability to bring about major changes in the way the unconscious of a person is currently understood.

Thank you.

( This access test has since been copyrighted bearing Dr Loga and Dr Siva's name. )

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Tholkapiyam and hermeneutics - part 2

By Dr Sivakumar, University Science Malaysia, Penang

Tholkapiyam and hermeneutics - Part 1

By Dr Sivakumar, University Science Malaysia, Penang

Hermeneutics - A summary of comparision between Tamil and European

As a young man I used to read extensively the Western philosophic classics  by way of noting the similarities and differences between Tamil and  Western. Then I noticed that it is the writings in Philosophic Hermeneutics  that parallels in some ways with the Tamil philosophies especially Saiva  Siddhanta.  We can understand better Meykandar Sastras if we equip ourselves  with a good knowledge of the Western classics in Philosophic Hermeneutics. Let me summarize what I have said in many places and quite in detail: 1. As a young man I read quite extensively the phenomenological writings of  Husserl and the writings on Philosophic Hermeneutics by Heidegger, Gadamer, Paul Ricouver and many others. I really enjoyed reading Heidegger’s  'Being and Time', Gadamer’s 'Truith and Method' and Paul Ricouver's 'Conflict of Interpretations' and so forth. I owe a lot to Heidegger’s  views on Time where he distinguishes between Temporality and physical  time which is, interestingly enough the same as Tolkaappiyar’s  KuRippu Kaalam and Cuddu Kaalam. Heidegger also showed that  the understanding is projective because of which it is temporal and so forth.  In Tolkaapiyam this notion exists as Nutippu, Nutalvatu etc.  2. Gadamer introduced the very interesting notion of fusion of horizons and  which gave an idea of the soul fusing in understanding with BEING as part  of its evolution towards Moksa etc. This notion of FUSION of Horizons is what Tirumular calls Ottup Pootal and which also exists in Tolkaapiyam as in  Otta kaadci Utti. Here the fusion is Intentional Fusion, a central notion in Tamil Pedagogy.  The human understanding strives towards fusing with the understanding  of BEING and which is Civanjaanam There is a difference here. While Gadamer  sees the fusion of horizons as endless, in Siddhanta, soul comes to an end in  the evolution of understanding on reaching the Civanjaanam, the Absolute  Understanding. 3. Despite many similarities there are fundamental differences between the two  ancient traditions. I believe that the West has not gone beyond Philosophic  Hermeneutics and have not developed the Hermeneutic Sciences though the  works of Paul Ricouver may be in this direction. In Tolkaapiyam, we have  Hermeneutic Science(HS) developed as Utti Science where the notion of Utti comes closest to the notion of ‘interpretation’ in the Western  Hermeneutics. However Utti means an interpretive movement of the mind  that brings about a clarity of understanding, a mental movement that ushers in the SUN ( uti) so that the doubts and uncertainties disappear. This is  also understood as reducing the hold of Malam. This is the  Literary Hermeneutics of Tol, the Utti Science which also gets mentioned  in Kaudilya’s Artha Sastra. While the Vedantic tradition killed this Utti Science in Sanskrit culture, fortunately the Tamils retained it. Even now there are many studies of the various in literature poetry and so forth.  4. Now the greatest classic in the world on HS is Meykandar‘s Civajnaana Botham and which  developed Metaphysics as the most inclusive HS. Here we have the dream of Husserl to transform Philosophy into a rigorous science already  accomplished beautifully. Not only that – in this Meykandar also transforms religion  into a field of science i.e. HS, an achievement that made Saivism Open and  critical. You can see that in all the Meykanda Sastras there are no authorities in terms of Vedas, Agamas etc where the only authority is TRUTH as is the  case with all the sciences. The ideal is Mey KaaNal, Truth Seeing and the one  who has done it is a Mey Kandar. Once the mind moves in search of TRUTH  and nothing else, then it becomes Open, Logical, Self Critical and so forth. It is not an accident that a student of Meykandar wrote the massive Siddhiyar  where almost all the different schools of Philosophy at that time are  deconstructed with Siddhanta shown as beyond deconstruction The Siddhanta system is a system of axiomatic truths and hence already in the mind of all.  5. Now the greatest difference between the Europeans and Tamils is in  Ontology. While Heidegger recovered ontological investigations in the West  long lost since the days of the Greeks, but he or any other philosopher came nowhere close to establishing the Fundamental Ontology of Pati, Pasu and  Paasam that Tirumular formulated first and Meykandar established as an  Axiomatic Truth later in his Botham, an achievement parallel to which there  is none in the world (as far as I can see). It is this accomplishment that  serves AruNandi to deconstruct all metaphysical systems in India at that time.  It is also this profound insight that allows us to deconstruct any Non Indian  metaphysics that is not triiadic . Now there were many sciences that  were developed by the Tamils presupposing this Triadism in which  Agamic Psychology is one. There are many branches as developed by the  Siddhas since the days of Tirumular all of which remain to be recovered and cast into modern language and applied to solve the problems of  human sufferings and so forth. Loganathan @ Ullaganar ( Note : Most of the Indological studies compared European philosophy  with the Vedantic philosophy. None has ever been compared with the  Tamil philosophy, which has unfortunately been ignored due to the world  fascination with Sanskrit and Vedantic. Ullaganar's study showers some  light on the Tamil philosophy and its comparision with both Western and  Vedantic. We hope now the world recognizes the enormous contribution  of the Tamils, beginning from the days of the Sumerians. ) ( Editing and re-paragraphing by his student ) ( images from wikipedia with thanks )

Agamic Thinking level 4

By Dr Sivakumar and team , Suyameiarivagam, Penang

Ecological Education Level 3

By Dr Sivakumar and team, Suyameiarivagam, Penang.

What is bakti and mukti?

By Dr Sivakumar, University Science Malaysia, Penang.

The Meaning of Life in the Tamil Saivism - A Summary

THE MEANING OF LIFE 

I have  summarized the whole of the Tamil Saiva Siddhanta aka Saivism about which I

have written quite extensively both in English and Tamil. 

1. First of all we are INTENTIONAL and our sense of happiness is related to our intentionallity ( Tolkaapiyam : ellaa uyirkkum inbam enpatu taantaam meevaRRaakum:for all creatures happiness is related to their own desires). But here we notice that there is what can be called a hierarchical structure - one level on intentionality having as its Deep Structure  another and so forth. So as we pursue our life with a particular intentionallity, there comes a moment where that intention drops off as having no more meaning and something else crops up  and  gets hold of the soul- a kind of conversion from within. Economic pursuits suddenly become meaningless and the person, even old , gives up all and takes up courses in the universities and so forth. In this dynamics of intentionallity change, there comes a point where attaining Moksa appears as the most eaningful,  the intention founding the whole life becomes attaining it. It is at this point that a person becomes a Mumuksu, as they say. And since there is no other intentions as the Deep Structure, this is also the Fundamental Intentionallity.

This process may not always take place within one life span -- over and above biological evolution there is MENTAL or cultural evolution. Living experiencing  and LEARNING in all these,  matures a person so that he evolves into the Mumuksu at a certain lease of life.

2. Now this ties with Karma and which is seen both that which determines the evolutionary changes as well as the  ethical development. In Saiva  Siddhanta, ethics is linked with the evolutionary mechanism  ALREADY there in the world. All anmas are already on their way towards BEING, the Home (viidu) and each action  they do either moves them closer to BEING or away from Him. When an action is done so that the anma moves well within the Way, then it is led to feel that what it has done is GOOD, the PuNNiyam. When the action is such the anma by doing it,  FALLS from the Way, then it is given to feel that it has done something evil, the Paavam with pains along with it.  In this way BEING by His very presence and the magnetic pull He exerts already guides the  anmas towards development and growth where pain serves to avoid and pleasure  serves to adhere and move ahead.

3. But why the FALL and the anma becoming the SINNER? Well over and above BEING,  there is this ANTI-BEING, the Malam,  the Dark Killing Energy ( the mythical Yama, Saitan and so forth) which also exerts a pull on the anmas and not without some success. Evil is done when an action comes to be with the dominance  of aaNavam, the Malam and which increases its hold on the anma bringing  about deaths of various kinds- psychic, cognitive, bodily and so forth.

4. Now there is suffering in the real world only because his real world is permeated with this Malam and its derivative Karma and Maayaai. There is also the Mantra World, the mythical heavenly world but actually which is also the REAL but purified of the Malam etc. We enjoy happiness when we live in this world ( populated by the divine forces)  and suffer with pains and so forth when we live in the impure world where there is malam as well. If this is a cave, then the heavenly life is life in the open, under the vast sky. Another metaphor is the hill- the ordinary life is like the life at the bottom - crowded and noisy while the heavenly life is life at the peak ( Muruka and Siva and so forth reside there!)

5.. The quality of suffering changes as we move upwards towards the PEAK and in the limit life becomes wholly blissful. The meaning of suffering is to indicate  that we have yet to move, yet to develop and so forth. Suffering is a blessing, because it lets us know our spiritual immaturity, metaphysical ignorance  and hence the need to tear ourselves away from the current way of life and forge something more spiritual and so forth. We become "converted" only because of sufferings and in that also helped along so that we become closer to becoming the Mumuksu and so forth.

6. This dynamics is ALREADY there as the objective features of the world and therefore   common to all.  When we tear ourselves away from the kind of thinking that curtail our freedom of thought  and become FREE, we can also see the WAY ( the Canmaarkkam) already  within one's understanding! And also the Civanjanam !

Ullaganar 

( Editing and re-paragraphing by his student )

( photo courtesy of www.pixabay.com with thanks )

The science of micro and macrocosm of Tholkapiyam - Part 3

By Dr R Sivakumar, University Science Malaysia, Penang.

The science of micro and macrocosm of Tholkapiyam - Part 2

By Dr R Sivakumar , University Science Malaysia, Penang

The science of micro and macrocosm of Tholkapiyam - Part 1

By Dr R Sivakumar, University Science Malaysia, Penang.

What is Transductive Perception?

What is Transductive Perception?

Now let us take dream experience. There is seeing but the senses are not at work. In fact the dreaming will NOT take place if the senses are active and we keep  receiving information from these senses and our mind is preoccupied with processing them. Thus in  dreaming there is seeing but without the eyes, ears and so forth. 

How is this possible?

This is NOT that very difficult to understand. While asleep the various parts of the  brain that under normal circumstances receive information from the senses and interprets them into the visual, auditory, tactile and etc and provides ‘pictures’ for the anma to ‘see’. Now during dreaming, the same brain parts are activated but without any input from the senses! So we can see the dream-fabrication processes involve the activation of the brain parts that make one ‘see’ something, like witnessing a drama etc.

Such processes are those activated by the  mantra-complexes and such ‘seeing’  is the beginning of the vision of the Third Eye.

Now when you graduate from this to the stage of what the psychologists call ‘lucid dreams’, you have ‘seeing’ of a complex kind where there is a double kind of seeing. The person is aware of the physical environment  but at the same sees over and above the sensorial also something like the dream experience and which the Sumerian called “mamu na meyya” (or something like that), a dream but not really a dream etc. The Jains call this njanappariyaayak kaadci, the Saivites the Yogak Kadci, Vinjnjaanak kaadci Civanjaanak kaadci etc. This is vision normally portrayed in the Yogic posture of Siva where he keeps in half closed eyes on the tip of the nose.

When a person taps such possibilities for seeing ALREADY there, then it will also be possible to WITNESS the icons as if real, just like persons around. In fact for people like Punitavati, Poykai, Azwar and so forth whom we are studying now, such icons and their visions are MORE REAL and MEANINGFUL than the sensory!

Now I must point out here a difference between Agamic Hinduism where the Temple plays an important role and Vedic Hinduism where the study of the Vedas are emphasized with temple worship given only a peripheral importance.

The temple is the stuff of transductive perceptions - it is a device for enabling the transductive perceptions for people who have not yet tapped their innate capacity for such visions.

Going to the temple, getting absorbed into ethos available there is actually immersing into the metaphysical realms of the celestial beings, which for the njanies are quite natural and commonplace.

Thus In Agamic Hinduism, scriptural exegetics, the study of Vedas and so forth are only of peripheral importance. More important is Temple going and getting a kind of ‘vision of the celestial world” it affords.

Loganathan @ Ullaganar

( editing and re-paragraphing by his student)

( pic courtesy of https://pixabay.com/  with thanks )

The Metaphysical Gynecology of Tirumular - Part 15

From Immortality to Moksa

These two verses outline the great secrets about longevity that have been hoarded by the Siddhas as esoteric doctrines to be revealed only to the selected few. However Tirumular being a hermeneutic scientist more than anything else, clearly outlines the details for everybody to understand and practice.

What he proposes is that sexuality that is fundamental to species regeneration and hence to immortality must NOT be suppressed or repressed but rather elicited and TRANSMUTED into the higher kind of Gnostic Energy, the energy that take shape as deep metaphysical illuminations. Such illuminations are also forms of ENERGY and is possible only when the desire for immortality and hence species generation and hence also the normal sexuality is transmuted into that of desire for Moksa, the enjoyment of Absolute Illumination.

This kind of life, he also notes, is a life of even greater joy where the amutu, the ambrosia that oozes from the Inner Moon itself is drunk repeatedly and immeasurable joy and happiness is enjoyed along with a body of diamond strength, the Vaccirat Teekam.

25.

1948.

ஒழியாத விந்து உடன்நிற்க நிற்கும்

அழியாப் பிராணன் அதிபலஞ் சத்தி

ஒழியாத புத்தி தபஞ் செபம் மோனம்

அழியாத சித்தி உண்டாம் விந்து வற்றிலே

உரை:

யாண்டும் ஒழியாவகை நிற்கும் பரவிந்துவின் ஓர் கூறாக உடம்பில், சனன வளர்ச்சிக்குக் காரணமாகி நிற்கும் வித்து உடன் நிற்க, அதனோடு தொடர்புடையதாக உட்சுவாசம் நிட்சுவாசம் ஆகியவற்றிற்கு ஆகவே உயிர்ப்புக்குக் காரனமாகிய பிராணனும் அழியாது உடம்பில் நிற்கும். அதன்வழி உண்ணும் அன்னத்தைத் சீரணித்து அதன் ஓர் கூறாக அகத்தே ஆற்றலை வளர்க்கும். இனி இப்படிப்பட்ட சத்தியை ஆழமான சிந்தனையாலும், மனதைக் கட்டுப்படுத்தும் தவங்களாலும், சூக்குமங்களை அறியத் தரும் மந்திர செபங்களாலும், காலவுணர்வினைக் கடந்துசெலத் தரும் மோனத்தாலும் சந்தான விருத்தியின் வித்துவை வற்றிடச் செய்து ஞானவிருத்தியின் வித்துவாக மாற்றினால், என்றும் அழியாத சித்திகள் பல உண்டாகும். 

25.

1948

oziyaata Vintu udan niRka niRkum

aziyaap piraaNan atipalanj satti

oziyaata putti tabanj cepam moonam

aziyaata citti uNdaam Vintu vaRRilee

Meaning:

The indestructible ParaBindu stays also in the body as the seed of species regeneration. Now it is only as long as this seed persists in the body there will the breathing that sustains life. And because of the active presence of this vital air, there will be digestive processes that produce the various kinds energy required by the body. Now when through metaphysical meditations, various kinds self-control exercises, mantra recital and the practice of Deep Silence, this libidinal energy is transmuted into the Gnostic powers, the species regeneration sexual desires will be desiccated and various kinds of mystic powers become available.

26.

1949

வற்று அனலைக் கொளுவி மறித்தேற்றி

துற்ற சுழியனல் சொருகிச் சுடருற்று

முற்று மதியத்து அமுதை முறைமுறை

செற்று உண்பரே சிவயோகி யாரே

உரை:

தவம் செபம் போன்ற ஞானக்கிரியைகளால், காமக் கனலை ஞானக்கனலாக மாற்றி சிற்றின்ப ஆசைகளின் வித்துவை வற்றி , ஞானக்கனலின் துணையோடு அதனை மறித்து சிவஞானத் திசை செல்லுமா ஏற்றி, ஆணவமலத்தை அழிக்கும் சுழிமுனை நாடிச் செலவே செலவு என்று நின்று சிவஞானச் செஞ்சுடர் பட்டால், ஆங்கு முழுமதியாக விளங்கும் பரவிந்துவின் அமுதைத்தை வற்றாது மீண்டும் மீண்டும் உண்டு மகிழ்ந்திருப்பார் உண்மையான சிவயோகியர் என்றவாறு 

26.

1949.

vaRRa analaik koLuvi maRitteeRRi

tuRRa cuziyanal corukic cudaruRRu

muRRu matiyatttu amutai muRaimuRai

ceRRu uNbavaree civayooki yaaree!

Meaning:

With the practice of meditations, mantra recital and so forth, when the libido is transmuted into the HEAT that dries up the desire for species reproduction, one should re-channel the psychic energy in the direction of Civanjanam, the Inner Radiance. Attaining the movement in Cuzi Munai Naadi and remaining engrossed in it, one should move in the metaphysical realms enjoying various kinds of deep illuminations. Then at the end of it all, one would encounter ParaBindu as the Inner Moon and the genuine Civayogies would remain drinking the nectar that oozes from it continuously.

Comments:

In these two verses Tirmular outlines the well guarded secrets of the Siddhas, the techniques for transmuting the immensely powerful sexual libido into the Gnostic libido that would allow them not only the enjoyment of Civanjanam but also Supreme Bliss. 

This is the famous Saiva view of transmuting the SiRRinbam, sexual happiness into Peerinbam, the Supreme Bliss.

But this requires the drying up of the normal sexual desires into which is written along with  bodily happiness also the mechanism of species regeneration. To enjoy the immensely satiating Supreme Bliss, that of Full Moon and not the snake, one must practice japam, tavam and so forth that would re-channel the libido in the direction of metaphysical illuminations. The Sexual Energy is transmuted into the Light of metaphysical illuminations and it is only with such transmutations that the snake within is overcome and Inner Moon, the Nanna Su'en of the Sumerians is encountered. The people who attain this are the genuine Civayogies and which means that this is primary goal of all Yogas.

The Snake and the Moon

The workings of the metaphysical realms have been understood in terms of the Sun and Moon and the Snake that is also linked with the Moon. This trend of thinking, central to Tantrism,  seems to be have been also widely prevalent from ancient times in Africa, SEAsia and the Far East. It is also available as remnants of ancient cults even in the christianized European countries like Italy, Greece and so forth to this day.

In Sumerian literature there are many references to the worship of the Moon, the Sun and the Snake that was called  Usumgal from which we have Tamil udumpu.kaL, a large reptile. It is interesting that  In-Anna, who also assumes the form of a large Snake is the eldest daughter of Nanna Su'en, the Moon God and which god became the Soma in later times.

Thus this myth leads us to think that the Snake, In-anna, is a product of the Moon, something that is given birth to by the Metaphysical Moon.

Now against this it is interesting that Punitavati sees a conflict between the Snake Siva wears on His neck and the Moon He wears on His tuft. She also thinks that the Moon remains always the Crescent Moon only because it is always attacked by the snake on His chest!

So what can be the iconic meanings of the symbols of the Snake and Moon?

The following two verses of Tirumular  throw immense light on this metaphysical question.

What he proposes is that sexuality that is fundamental to species regeneration and hence to immortality must NOT be suppressed or repressed but rather elicited but TRANSMUTED into the higher kind of Gnostic Energy, the energy that takes shape as deep metaphysical illuminations. Such illuminations are also forms of ENERGY and is possible only when the desire for immortality and hence species regeneration and hence also the normal sexuality is transmuted into that of desire for Moksa, the enjoyment of Absolute Illumination and at which point the snake is no more but only the Full Moon, the Nanna Su'en and not Usumgal.

This kind of life, he also notes, is a life of even greater joy where the amutu, the ambrosia that oozes from the Inner Moon itself is drunk repeatedly and immeasurable joy and happiness is enjoyed along with a body of diamond strength, the Vaccirat Teekam.

So it appears the reptilian shape of sexual libido is also a force that throws the soul into perpetual Historical Existence, assuming various forms of living creatures one after another. It is a FLOW,  a crawl of a kind resembling the reptiles in the metaphysical world. But against this stands the Full MOON, round and complete and hence Closed within  itself, no more flowing, crawling and hence flowing from one kind of species to another and hence caught up in what the Hindus call Samsara. The encounter with  the Moon puts an end to the historicity and with that transmutes the desire for Immortality, perpetual historical existence with a biological body even in the form of offspring, into Moksa, the releasement from such a samsara. 

It is interesting that Moksa is called Viidu PeeRu, the Final Homecoming and which carries the implication that this movement towards the Moon was already there as part of the historical processes and that there is an EVOLUTIONARY dynamics written into the cosmic processes and that we EVOLVE from creature nature into something higher only in the end to escape from the Snake and install the Moon.

Getting out from reptilian form of sexual libido by transmuting it into the Moon form of it, the Amutu, is already EVOLUTIONARY in nature.

Now Tirumular also notes that there is a relationship between breathing as such and the presence of the sexual libido. Thus the creatures can LIVE only as long as there is sexual libido agitating their motivational dynamics. This carries the implication that only as long as the Snake is there, there will be breathing and living. This also carries the implication that once the  Snake is replaced with Moon, the breathing will cease and with that enjoying a biological form of existence.

The soul in beginning to enjoy the Moon is also transported into a form of Being-in-the-World that does NOT result in assuming a biological body.

Loganathan @ Ullaganar 

( editing and re-paragraphing by his student )

( pic courtesy of https://pixabay.com/ )