The Tamil Siddha medical system and its revival.

Questions : What are miracle healings?  What is the role of a persons mental status in determining his/her health status?

Answer By Loganathan Krishnan @ Ullaganar: 

The so called miracles are so only because, I think, the curing process remains mysterious and beyond the reach of the numerous diagnostic tools that are all physicalistic in their structure.

For example, x-rays can penetrate the flesh and reach the bones and reflected rays affect the photographic plates in ways that an experienced person can read and learn about the internal structure of the body. If the bones are fractured we can SEE the exact nature of the fracture through x-ray photography. There are now, I understand, other kinds of photography than can give even more detailed picture of the internal structure.

Now if we analyse the curing process only with these kinds of instruments, the psychical, being nonphysical remains UNREACHED. It is this unreacheableness of the curing process within the physical eye and its extension that lead us to think that there are miracles cures.

However once we use my Access Tests and follow the changes the psyche undergoes, we can see that curing takes place with the help of archetypes. In this way perhaps we can say that curing takes place with God' Powers but what is important is that, the process ceases to be mysterious and hence miraculous. It becomes just as natural as medicinal healing but only that, that which heals is not ordinary medicine but rather archetypal interventions. Many diseases can be cured by enlisting the help of certain archetypes.

This is the central medical philosophy of the Tamil Siddhas who developed a distinct medical science of enormous modern value. Over and above the use of pharmaceutical stuff, surgery, dietary control and so forth, they also prescribed various kinds of rituals as means of curing the person.

The ordinary medicines do not affect the psyche or the soul but only the physical body and hence rituals are recommended for reaching it and cleansing it. A pure psyche develops it own immunity against the disease bringing forces and ensures good health for the individual and rituals are prescribed as the ways to cleans the soul.

Note : It is this type of healing science that the Tamils excelled, right from Sumerian times, continued through Tolkaapiyar, Tirumular and a galaxy of other Sittars that came after that.

Ullaganar Agamic Sciences Center is in the mission to revive this science. We all know the shortcomings of the allopathy medical system, a medical system which doesn't recognise the existence of the human psyche. Treating the physical body without treating the psyche can only be a symptomatic treatment and does not treat the root cause of a disease.  A combination of both will definitely provide the synergy, a true sense of becoming, BEING!

Modern medical system treats the human body as an automaton, it doesn't recognise the existence of the human psyche as the modern diagnostic tools, no matter how sophisticated they are, just cannot detect the psyche which is non-physical.

To the best of our knowledge, the Tamil Siddha medical system is probably the only medical system which recognises the existence of the psyche and treats it in addition to the physical.

A new medical system along the lines of the ancient Tamil Siddhas which recognises the existence of the psyche, has to re-emerge to supplement and compliment the current medical practice that has failed to accomodate the reality of the Psyche in their diagnosis.

This science has to be revived for the benefit of mankind. 

The Linguistic Philosophy of Tolkaapiyar - Part 2

That which distinguishes Tolkaapiyam from PaNini and the tradition of Sanskrit linguistic studies is the massive PoruLatikaaraam and which also makes it quite contemporary. 

Such studies as contained here, began in the West only from the beginnings of 20th cent and because of stimulations provided by the Phenomenology of Husserl. We have fields as Conversation Analysis, Ethnomethodology and so forth because of this. 

But what are the essences of this PoruLatikaaram? 



The PoruLatikaaram. 


The Sutras number around 563 and the topics are essentially a Hermeneutic Analysis of EXISTENCE and hence can be easily confused with anthropology, ethnology and so forth. However we should remember that by PoruL is NOT meant here the material wealth, which is also one of its meanings but rather the Existential Meanings people have and which makes them ACT in various ways. 

People in all walks of life are SEEKING something and what they seek out, the MEANINGS are the matter of study here and for which the various kinds of languages people use - the Vazakku, the ordinary speech, CeyyuL, the composed literature, the Meyppaadu, the body language and so forth are used. There is also mention of the language of Mantras but an analysis of which, except for a broad delineation, is not given. 

This book, interestingly enough begins with AkattiNaiyiyal, the Hermeneutic Science of Domestic Life and goes onto to PuRattiNaiyiyal, a study of akam’s sociological expressions. Then it returns to Akam where KaLaviyal takes up pre-marital love behavior and KaRpiyal, the dynamics of married life. The next chapter that follows, PoruLiyal, deals with the common elements to both KaLaviyal and KaRpiyal in addition to some extraneous elements. 

Then it is followed with what can be called essentially socio-psychological i.e. Meyppaaddiyal where the feelings and emotions are taken up for an exhaustive study. ‘Meypaadu’ means the bodily experiences, emotions and feelings (uNarvu, uNarcci uruci, cuvai etc) and are called so only because they are the accessed inner states of the anmas by inferring from the observable bodily features.

In fact the principles of Hermeneutic Science are more evident here than anywhere else. 

This is followed with Uvamaviyal, the Science of Analogy and which initiates studies into THINKING processes but as they occur in natural life both in oral and written discourses. In the History of Indian Logic, later it became incorporated as one of PiramaaNas. This chapter also distinguishes analogy (Uvamam) from metaphors (ULLurai Uvamam), a distinction that became lost and replaced with that of Uruvakam, figures of speech and possibly because of the influence of Sanskrit treatises on AlaGkaaram, i.e. Poetics. For Tol the uLurai Uvamam was important because it is that which allows the determination of TiNai, the Inner Ecology of speech 

This is followed by the massive CeyyuLLial, the poetics, stylistics and rhetoric as well as an understanding of various kinds languages. In fact in this chapter we have some sutras that pertain to some interesting observations on the communicative acts in general. 


The Ecological Thinking 

The first chapter AkattiNaiyiyal is philosophically and historically the most important in the sense it outlines some central insights that gave the Tamil Philosophic Thinking its distinctive identity as well as the insights that served the later Tamil philosophers to assimilate and deconstruct the various streams of metaphysical thinking that poured in form various parts of India and eventually led to the burst of Bakti movement along with the formulation of philosophical treatises like MeykaNda Sastras and Sri VaishNava Acarya Hridayam and so forth. 

All communicative acts of which only some are verbal are said to issue from the Inner Ecologies of TiNais, altogether SEVEN in number. They are also divided into Akam with PuRam reflexes. The Akam are: the LOVE dominated KuRinjci Mullai Marutam, Neytal, and Paalai and the socially disapproved KaikkiLai and PeruntiNai. The PuRam reflexes are: the Vedci, the PuRam of KuRinjci, Vanjci that of Mullai, Uzinjai that of Marutam, Tumbai that of Neytal, Vaakai that of Kaanjci and PadaaN of Paalai, Kaanjci that of PeruntiNai and PaadaaN that of KaikkiLai. 

Thus we can see the WHOLE domain of Human behavior is analyzed and made sense of in terms of SEXUALITY and in which LOVE based ecologies are said to be ACCEPTABLE while those not so, the KaikkiLai and PeruntiNai, are not acceptable. Thus we see that Sexuality is already analyzed along with ETHICS and that both domestic and public behavior are taken to be founded upon these basic instinctual forces. 



These insights, not accepted because they are mystic disclosures or the contents of smrities and sruties, but rather as TRUTHS ANYONE can see for themselves provided they analyze EXISTENCE hermeneutically, gave the solid foundations for battling with the nonscientific elements that poured from within and without into the Tamil countries. This battle continues to this day only that now this tradition which is immensely rational and scientific, is almost dead. 


Loganathan Krishnan @ Ullaganar


( editing and re-paragraphing by his student )

The Metaphysical Gynecology of Tirumular - Part 20

Overcoming Immortality and Becoming a Mumuksu.

These two verses are of outstanding importance in throwing light upon the basic impulses that have shaped the metaphysics of man from at least from the Sumerian times. These notions were expressed as metaphors and mythical themes earlier but only in Tirumular we seem to attaining a scientific clarity (and again lost even among the so-called acaryas) 

In Sumerian literature we see Suruppak expressing the same ideas as getting across the river of turbulent waters and reaching the shores across. In the epic of Gilgames, the same theme appears in the mythical garb of the tragic Hero of Gilgames who, despite valiant attempts to vanquish death (like JiuSudra) fails to do so and hence made to understand that he cannot escape DEATH that remains already allotted to him.

In these verses we have a SCIENTIFIC explanation of these instinctual pressures and while some succeed others fail. It all has to do with transmuting the sexual libido and transmuting it into higher forms of Psychic Energy where the Para Natam in the inner of the Inner Sun is made dominant and ascendant and which will allow one to reach the Inner Moon that oozes the Amutu, drinking which one attains a permanent kind of youthful vitality.

The BURNING the presence of Apara Vintu and attaining the Inner Moon and so forth is also present in Rig Veda where Yajna and Agnihotram is emphasized and Soma Juice is sought after. Throughout the ancient world, in Egypt and in India the kings were associated with the Sun and Moon as was also the case with the Sumerian kings. The genealogical notions of Suuriya Vamsam Candra Vamsam and so forth of the kings can also be seen more clearly now as their essence.

The fact is EVERYONE has already these sun and moon in the depths of their soul and that anyone who BURNS the Apara Vintu and activates the Para Natam can in fact enjoy what all these kings of the ancient world only hoped to achieve.

34.

1957

விந்து விளைவும் விளைவின் பயன்முற்றும்

அந்த அழிவும் அடக்கத்தில் ஆக்கமும்

நந்திய நாதமும் நாதத்தாற் பேதமும்

தந்துணர் வோர்க்குச் சயமாகும் விந்துவே

உரை:

சந்தானவிருத்தியில் தள்ளும் அபரவிந்துவின் இத்தகைய விளைவும், அந்த விளைவின் பயன் சம்சாரத்தளையில் தொடர்ந்து  வீழ்த்திக்கொண்டே இருப்பது  போன்ற பயன்களை முற்றும் அறிந்திருப்பதும், பிறகு அதன் அழிவும் இவ்வாறு அபரவிந்துவை அடக்கி சந்தானவிருத்தித் தொடர்பான சிந்தனைகளில் விழாது அடக்கி இருக்கும்போது ஆகின்ற ஆக்கமும், அந்த ஆக்கத்தின் காரணமாக அகத்தே எழும் பரநாதமும் அந்த பரநாத்தால் முமுக்சுவாகும் பேதமும், தனக்குத் தானே மெய்ஞான விளக்கமாக தந்துணர்வோருக்கு, சுக்கில உற்பத்தியை தடை செய்யும் விந்து சயம் மெய்யாகும்.

34,

1957.

Vintu viLaivum viLaivin payanmuRRum

Anta azivum adakattil aakkamum

Nantiya naatamum naatattaaR peetamum

TantuNar voorkkuc cayamaakum vintuvee.

Meaning:

This is the way to cause the cessation of the production of the seminal fluid (Vintu cayam) that throws an anma into an eternal cycle of births and deaths. One must understand fully the presence of Apara Vintu and all its effects on the anma and it is this that will cause the destruction of its presence within. Now when one maintains its absence (as an active component of the psychic functioning) then there will be the transmutation of energy into great powers and which is produced by ParaNatam and which also lifts up the anma into desiring Moksa, causing the cessation of the production of seminal fluid.

35.

1958

விந்துவென் வீசத்தை மேவிய மூலத்து

நந்திய அங்கியினாலே நயந்தெரிந்து

அந்தமில் பானு அதிகண்ட மேலேற்றிச்

சந்திரன் சார்புறத் தண் அமுதாமே

உரை:

பிறப்பீனும் வித்தாகிய அபரவிந்து என்னும் வீசம் ஆன்மாவின் மூலத்தில் மேவி இருக்கின்றது. அந்த மூலத்தை மெய்ஞானத் தெளிவின் எட்டி, விரும்பி வளர்த்த ஞானாக்கினியாலே மேலான சுத்தநிலையை நயந்து அதனை எரித்து, யாண்டும் அகத்தே நிற்பதாகிய ஆதித்தன் வடிவ குண்டலினியை எந்த கட்டுப்பாடும் இல்லாத அதிகண்டமாகிய ஞானவெளியில் ஏற்றி ஆங்கு சந்திரன் வடிவில் நிற்கும் குண்டலினியைச் சார்ந்து நிற்க அகத்து யாண்டும் இனிய வற்றாத வீரியத்தைத் தந்துகொண்டே இருக்கும் அமுதப் புசிப்பு மெய்யாகும்.

35.

1958

vintuven viisattai meeviya muulattu

nantiya aGkiyaalee naynterintu

antamil paanum atikaNda meeleeRic

cantiran caarpuRat taN amutaamee

Meaning:

The SEED, the Apara Vintu is there already in some deep corners of the anma. One must access this depth with clear and faultless metaphysical understanding and BURN it with Njana Agni, the Fire of Metaphysical Illuminations with the intention of attaining a state of absolute Inner Purity. There then, one must raise the deathless Inner Sun to the Space of Boundless Expanse, and if one stands with the Inner Moon there, then one can drink the cool Amutu of eternal youthful vitality.

Comments:

As Tirumular explained earlier, there is a stage in sexuality where, while coitus is enjoyed but there is no ejaculation that comes along with passing the seminal fluid that would cause pregnancy and hence species reproduction and sustenance in the world of Samsara, the historical and phenomenal. In verse 34, Tirumular explains how one can emerge victorious over this instinctual pressure for self preservation, self-propagation and all as phenomenal expressions of the deeper desire for immortality. Here it is interesting that it is UNDERSTANDING to the full the workings of Universal Seed in the depths, the presence of Apara Vintu within, that can in fact bring about this victory. The whole approach is Hermeneutical and not at all alchemical, ritualistic and so forth. It is also interesting that he mentions that the Para Natam that comes with the control of ordinary sexuality, must be activated while enjoying enormous psychic POWER, a tremendous BURST of psychic energy. The control and conquer of the instinctual forces that bind one to the ordinary sexuality of marriage, self-reproduction through getting progeny and so forth  brings about tremendous ENERGIZATION and POWER that allows rising ABOVE the normal and become a Mumuksu, one who desires nothing else but Moksa.

In verse 35 he explains further that this Para Natam as the ‘antamil paanu', the inner that never declines rises in depths of soul once we BURN that Apara Bindu that remains the SEED that creates pressures within one to perpetuate oneself in the world i.e. seek out to be IMMORTAL. When this Inner Sun is further raised up to an inner Space of Boundlessness, then there emerges the Inner Moon that oozes the amutu, drinking which one remains eternally youthful, the enRum patinaaRu, the eternally Sixteen of the ancients.

Loganathan @ Ullaganar

( editing and re-paragraphing by his student )

( photo taken from https://pixabay.com/ with thanks)