The Tamil Hermeneutics and Metaphysics- Part 3

The Genealogy and Teleology

The genealogical, how ideas  originate and develop, in the Nietschean sense of the "Genealogy of Morals" is simultaneously TELEOLOGICAL, a notion that distinguishes the Greek West from the Tamil East and perhaps along with it the whole of the East. 

But this, it must be stated immediately, is NOT for the world, for World History but for the episodizing subject. There is NO END as such for the World and towards which it is moving irrevocably , the Spirit is  NOT trying to realize itself in World History as Hegel so boldly declared. The Spirit that has some kind of meaning in World History is NOT AT ALL a Spirit for imperfections of whatever kind are inconsistent  with the Being of the Spirit.

The Cosmos is the Dance of BEING and that too  out of GRACE, a LOVE that is wholly and totally spontaneous, an overflowing that seeks nothing in return for BEING is Perfect, Complete in Himself, the ParipuuraNam.

However there is an END, an ABSOLUTE END as the distant horizon, the NOT-YET  but which is a distinct POSSIBILITY for the episodizing self which is the MEANING of its EXISTENCE characterized by a sequential and genealogical structure. 

The  BEING-Present -AS-THE -WORLD, the Enlil of the Sumerians, the Purusha of Purusha Suktam, the VishNu of later times, the Sathaacivam of  the Saivas ,   is not for Itself  but for the infinite number of psychic entities  ensnared in the historical flux , not knowing how to extricate themselves, i.e. the notorious Samsara so widely present in the Indian thinking.  But BEING (or SIVA) being completely saturated (ParipuuraNam)  is not only OUTSIDE the historical flux but also its Ground, the  UNMOVED MOVER of Aristotle. 

This Unmoved Mover moves the world (understood metaphorically as a DANCE)  in order to facilitate the psychic entities effect existential episodizations  and through that escape from the snares that throws them into eternal historicity.   It is this way of being of BEING that the  DANCE metaphor  of Siva Nadaraja captures. Only  THAT which is outside history but nevertheless IS in the world without being-in-it , can facilitate the fettered psychic entities to escape from the endless birth and death fostering historicity, the Samsara i.e.. attain the releasement.

The notion of GENESIS here is  NOT simply morphological, biological, phylogenetic etc. as in  the purely evolutionary accounts.  What is peculiar here is that something NEW emerges because of existential episodization which involves the Destruction of the inherent IGNORANCE, the anjnjaanam, the Avidya . The Y that emerges because of the episodization,  is such that there is now LESS  Metaphysical Ignorance  compared to X, that which is episodized and hence because of that less of ANavam  in the interiority  of the psychic entity. Because of this the genealogy is  PROGRESSIVE  and inherently TELEOLOGICAL because it moves towards the absolute destruction of IGNORANCE, of Avidya, of Anjnjaanam etc.

But what kind of progress that we are talking about here?

The genealogy is not simply of morals but something more fundamental than that.  It is inherently PURIFICATIONAL, each episodization makes the self LESS IMPURE and indirectly more ethically sensitive but finally transcending even  the bipolar and judgmental  disposition ( the IRUVINAI of Saiva Siddhanta), the bondage to Karma as such.  As we progress we become less and less IMPURE and looking at the same phenomenon positively, we become more and more Human and finally  Spiritual with the divine sparks shining brilliantly as part of the personality. 

The acts of episodization are then  acts of self -cleansing,  of absolving from within the delimiting fetters, the chains that imprison one into the  interminable Samsara, the historicity. The kind of genealogy  that Hermeneutic Counselling emphasizes and promotes TRANSFORMS the person so that he is a BETTER person , a  better individual.

Episodizing thus is NOT destruction, a dismantling  or even deconstruction , a pure act of wanton dissipation but rather a DISCONSTRUCTION, a restructuring of Consciousness or Understanding  that along with assimilating the Truths of the past also embodies  something NEW as Gift from BEING, the ARUL of BEING. 

Thus Disconstruction involves UNFOLDMENT,  the attainment of something NEW as a  GIFT from BEING.

The evolution of the psychic entities , the evolution of the mind,  is that of UNDERSTANDING and hence  hermeneutical . Only those whose understanding is deep and profound and of course an understanding  which is also an understanding of TRUTH are the developed.  The one who shines in such  an understanding,  the Civanjnam,  is the  true Teesikan, the illusrious ., the  Brahmanah, who is the Sattyakaama ( the Truth lover) and who despite being born to a woman  who did not know who his father was ( because she slept with  several men ), persists in saying what is true and because of Yajnavalkya called him a Brahmanah (Brihadaranyaaka Upanisad)

A person is higher only because he/she  has  a deeper and more profound understanding of Existence , whatever  the  birth. The UNDERSTANDING is the criteria or laksanana that earns him a higher social standing. And this has nothing to with  birth or lineage - it is purely a matter of individual achievements.

ULLAGANAR

( editing and re-paragraphing by his student )

( picture taken from wikipedia with thanks )

Realism in Agamic Science - Part 2

Talk by Dr Sivakumar, University Science Malaysia, Penang

Realism in Agamic Science - Part 1

Ta;k by Dr Sivakumar, University Science Malaysia, Penang

The Tamil Hermeneutics and Metaphysics- Part 2

Disconstruction and Personal Development.
 

Through the empirical  studies of many  TEXTS including the non-verbal drawings such as my  Access Tests , I rediscovered what Tholkaapiyar, more than two thousand years ago discovered as an important structural element in every TEXTS viz. sequential organization that he called  Athikara MuRaimai, an organization quite distinct  from the Whole-Part relationship, the pakuthi-thokuthi that has played a central role in Western Hermeneutics.  

It is this which enabled me to see EPISODIZATION as something that is done by every author , including young children,  who would execute a coherent TEXT that is COMPLETED and hence a  WHOLE in some sense. But of course this is done UNCONSCIOUSLY but it is there in the TEXTS that he brings forth for everybody to see only if they have the eyes to see.

But what is this episodization, the verbalized form of 'episode'?

When X is episodized there is simultaneously the allowing to emerge an Y which is distinct from X and because of which episodization is terminating-initiating, the antam-aati of Meykandar , and hence DISCONSTRUCTION as distinct from Heidegger's destruction and Derrida's deconstruction. 

And to do this, X has to be seen as a WHOLE for otherwise its LACK cannot be seen and articulated.  That which is episodized, the X,  has to be seen as TOTALITY in order to see what is still  wanting in it, what deficiency lurks within but still remains unnoticed. To episodize is to HIGHLIGHT this LACK and hence to push it down to the PAST, now as something that belongs to HISTORY and allow , in virtue of that, a Y to occupy the presence, be the CURRENT, the ongoing concern.  Hence episodization is 'depresencing', the dethroning the current, the ongoing , the presence as NO MORE so and replace it something NEW. Episodization is inherently revolutionary.

Thus what is episodized is pushed DOWN in the ladder of progress, of development and growth.  But it is NOT vaporized , allowed to disappear into a NOTHINGNESS. It is retained in the current, the ongoing etc as that which has been ASSIMILATED, understood and already incorporated into the ongoing  positively or negatively or as the Tamil   philosophers would say, as Akam or PuRam, as within the ongoing or exterior to  it.  Or as Parapakkam or Supakkam  in the style of AruNandi Sivacariyar, a famous Tamil philosopher of the 13th cent.A.D. 

To episodize then, is to allow the presence of another WHOLE, a Gestalt more comprehensive and inclusive than that  which has been episodized and pushed down now as belonging to the past. The UNDERSTANDING that remains unepisodizable in this sense is SUPAKKAM, the TRUTH.

The Tamil Saiva Siddhanta  metaphysics  was  given this turn by Meykandar  by his understanding that BEING is antam-aati:  the Ground  disconstrucution  and regeneration .

This competence to episodize  also  noted as  a FUNDAMENTAL competence of self, the individual psyche, as its essence as  observed  by Meykandar who notes this by saying that the psyche in essence is the aintezuttu, the si-va-ya-na-ma, the cognitive demons that enables a psyche to episodize, consciously or unconsciously.

Now because episodization is SEQUENTIAL  where the deficiencies in the earlier are made good in the latter, we can note an ABSOLUTE END, the MUKTI as a situation where further episodizations are IMPOSSIBLE.  When we arrive psychically at this way of Being, it informs us that that's the END , the CLOSURE, towards which we have been moving all along.  But now finally it has ARRIVED, it has come HOME, the Viidu  where the episodizing tendency is put  to rest, NOT allowed to show itself from within.

Thus there is STRUCTURE and GENESIS in the Pedagogic Hermeneutics that centres on episodization as the  FUNDAMENTAL activity that all psychic entities practice, consciously or unconsciously. 

There is Global Structure  and Local Structure of that which is episodized.  The Global Structure puts it as belonging to History , to Tradition  as a part of the grand World History. The Local Structure discloses the individual concerns, that with which  a finite mind is concerned .  In the Historical, there is SEQUENTIAL structure  which can be a progress or the converse. Where the deficiencies of that which is episodized , the X, is understood and because of which a Y that does not have that deficiency is allowed to be the PRESENCE, there is sequentiality along with PROGRESS or DEVELOPMENT. 

Here there is also a GENESIS: Y is generated from an X by the act of episodization. The genetic does not exist within the Local Structure, between X as a whole and its constituent structures., within Whole- Part relationships or as the Tamil philosophers would put it  between avayavi and avayavam, the organismic whole and its organs. The Genesis and Development or its converse is noted only within Sequential Organization, the Athikara MuRaimai of Tholkappiyar. The static structuralism does NOT  disclose the movement that allows us to recognize Progress and Development or the ABSENCE of it.

And here we see what distinguishes Hermeneutic Counselling from others. In Hermeneutic Counselling we allow, encourage, work for the confused and bewildered individual to EFFECT EPISODIZATION on his OWN UNDERSTANDING on his OWN so that the present understanding that's the source of  worries pains , mental sickness etc. is episodized and in its place a new understanding, a Y , comes to prevail and along with it mental health and better clarity.  It is NOT a total breakaway from the past but rather a disconstruction, the assimilating what can be into the present and discarding what cannot or should not be  and this evaluated on the basis of TRUTH. It is actually a reconstituting self with less of the negative and more of the positive and auspicious.

This applies not only to Depth Psychology but  also to the whole gamut of Human Sciences.

Let me add here a bit : as far as I know the Vedantic thinking  inspired by Sankara and as available  in the Tamil philosophical texts  such as  Tattuvaamirtam, Amirtasaaram of Tattuvarayar (16th cent), the Kaivalya Navaneetam of Tandavaraa a  CuvaamikaL, ( 14th or 15th cent ?) , the Vedanta IlakkaNam of Icuur Caccatanatar (19th cent)  and so  forth DO NOT articulate  a metaphysics in terms of this kind  of episodization or cangkaaram. The  Sarva  Darsana Cangraha of Vittiyaranya   also does NOT  understand the  Indian philosophical systems in terms of Parapakkam and Suppakkam as is done by AruNandi Civaccariyar, the foremost pupil of Meykandar.  While Namazvar  does subscribe to this view,  the Upaya Vedanta of Ramanuja does not  and hence the Sri Vaisnavisam failed to articulate the Camayaatiitam , that of transcending religions and become  absolutely universal  by becoming metaphysically  PURE, something that gets very clearly articulated in KaNNudaiya VaLlal's "ozivil Odukkam ' (13th cent)  and the metaphysical verses of Thayumanavar ( 18th cent)

ULLAGANAR

19-2-98

( Editing and re-paragraphing by his student )

( photo of Jacques Derrida taken from wikipedia with thanks )

Experiencing the Mythical

Experiencing the Mythical.

Western Historicism emphasizes the phenomenal reality and hence World

Time consciousness and along with it physical causality. 

A historical event must have a set of antecedent events which causally determine the event and its nature under question. Any personal problem is also analyzed in terms of

a set of causal events: the cultural background, the sociopolitical patterns

of life, the forms of upbringing, early childhood experiences and such

external factors.

Dream experiences shatter all these by throwing us into

the realms of the mythical and metaphorical. The world is begun to be seen

as a DRAMA enacted by forces that are powerful and at the same time

uncanny. The events in a person's life and in fact what a person is, is

constituted by these archetypal forces which are most of the time

unconscious. This ahistorical way of seeing the world and what happens to

one belongs to the field of transductive perception the beginning of which

is dreaming experience. It is that which has been described as the THIRD

EYE which is just a colorful way describing what everybody has a competence

that probably remains untapped. Everybody dreams but only some who can

recall them a limitation that can be corrected by practice.

The dreaming experience allows us a peep into our own unconscious, the

hidden recesses within our mind where the forces at PLAY are made at work.

But it is not always the case that we have dreams that are archetypal and

sublime, something bordering deep religious experience. 

The soul must be ready for such deeply satisfying dream experiences. The worldly people, tied to the earthly are denied such accesses. One must be desirous of Deep

Wisdom, the Absolute TRUTH, a true understanding of the world, free of

various prejudices that condition our worldly existence. There must be a

fine tuning and a receptivity of the mysterious and subterranean forces

that may be dark and unsavory at times. One must be brave to face the Dark

Side of oneself by discarding the false face-masks that one wears for the

world and also for oneself. One must be ready to unmask and be NAKED , ready

for a certain of kind NIRVANA, a psychological nudity , a baring of oneself

of prejudices that condition our ordinary experiences.

Thus dreaming experience is purificatory in a way and when one

persists in it , interpret and gain a proper understanding of the hidden meaning, there is

the destruction of IGNORANCE or the anjnjaanam in the Indian philosophies.

And as we persist more and more in this task, more of this Abconsciousness

is destroyed and inner self flooded with INNER RADIANCE or uLLOLI. It is

actually wiping clean the dirty windows so that the light that is always

there shines within undistorted and unsullied. The SEEING becomes PURE so

that the understanding becomes free of falsities. In the end it leads to

enjoying the ABSOLUTE understanding i.e. civanjaanam, the TRUTH. One gains

an understanding of METAPHYSICA UNIVERSALIS that is in the bosom of every person

only waiting to be owned and appropriated as the understanding of self itself.. 

The deeply symbolic dreams are actually archetypal in nature and hence

disclosures of BEING itself. Each archetype is a presentation of BEING and

not the product of mental fictions. One does not fantasize or imagine them

even transcendentally. They are presentations of BEING , shapes BEING

assumes in order to enact the DRAMA of life however BEING remaining forever

uninvolved in the PLAY. BEING does not play as a sport or anything like

that, it is not a LILA , game of amusements but a more serious unfoldment

of the GRACE of BEING, an infinite KINDNESS that knows only the sufferings

of the souls. Being FULL OF LOVE, BEING assumes these archetypal forms to

instruct and illuminate the psychic beings suffering in their worldly

entanglement. Such deep dreaming experiences are LIBERATING through

providing ILLUMINATIONS of a profound kind.

ULLAGANAR

( editing and re-paragraphing by his student )

( Photo by Katie Moum on Unsplash with thanks )

The Tamil Hermeneutics and Metaphysics- Part 1

Phenomenology and Pedagogic Hermeneutics

A passage from ' Phenomenology and Sociology" by Thomas Luckmann (Ed) (Pp 8&9)

" Phenomenology describes the constitution of our experiences by recourse to the most direct evidence available. Its criteria of verification differ, however, from those used to good purpose in social sciences. In contrast to the epistemologically naive observations and 'measurements' of more or less public events that we practice  in the social sciences when we look for 'data', the 'data' of phenomenology are of a more elementary nature. We find them by inspection of our experiences. By using the methods of phenomenological 'reduction' we proceed step by step from historically, biographically, socially and culturally concrete features of everyday experience to its elementary structures. This is a procedure that differs from the 'inductive' generalizations of empirical sciences. Evidently, the result of inspection and 'reduction' can be communicated in a further step to fellow-men. By recourse to evidence of the same kind on their part, they can be inter subjectively verified. " 

  

This notion "intersubjective verification", communicating and seeking confirmation(?) from fellow-men about the phenomenologically reduced elements of MY experience,  creates problems for phenomenology as a science.  For the notion of Others, fellow-men just as true and SAME in some ways as myself, exceeds phenomenological reduction unless we invoke the notion of  PARALLELISM which in turn presupposes the being-there of others just  the same as myself. Also how does the notion of "EVIDENCE" that Husserl mentions in his writings on Phenomenology has applications or meaning in the context of the meaning of verification here? 


I see the problem in this way. The self, exercising phenomenological reduction or what Husserl called 'eidetic reduction', does not require evidence for itself for in the perception of elementary structures of its consciousness,  the 'elementariness' of them is enough for self to be certain. The evidences   are required NOT FOR SELF but in the context of communicating to OTHERS  who may disagree with them.  Here again we come across the being-there of others just like myself as a PRESUPPOSITION of phenomenology. The notion of eidetic reduction and seeking inter subjective verification, the THEY also perceiving elementary structures in THEIR own experiences remains a PRESUPPOSITION that remains irreducible.  The Other can protest, combat, disagree , ridicule , comes to blow with me etc. . I CANNOT reduce away such behaviours phenomenologically  to elementary structures of my OWN experiences without denying the OTHERNESS of others. If I try to do that, then I become an idealist like the Indian Vedanties, where everything become kaRpitham, my mental construct without any substantial reality or simply REFLECTIONS of one Brahman through different contextualising factors that they call upathies.

In Pedagogic Hermeneutics( or Hermeneutic Science, in the way I have articulated) we overcome this problem by accepting as a TRUTH the plurality of individuals jointly concerned with UNDERSTANDING the  world, existence etc. and who MAY GO WRONG in their seeking. This possibility of being wrong, making mistakes etc. is AVOIDED by seeking continuously AGREEMENT with others.  

The act of communicating is actually an act of INSTRUCTING. I learn through my hermeneutic interpretative movements, and UNDERSTANDING that I have gained becomes that which I communicate to an OTHER who MAY NOT agree. But when there is LEARNING that which I communicate and because of which  there is agreement, then it becomes possible that  I am NOT MISTAKEN, that what I have understood and bold enough to communicate is a TRUTH. Between me and those who agree with  me there is SAMENESS of UNDERSTANDING. The possibility of this SAMENESS of understanding  between individuals absolutely different and autonomous  also makes that which is communicated OBJECTIVELY true, a stuff of the world  out there and NOT a fiction of my mind.

What I am saying here is that which is available in the  notion of "otta kaadci utti" in the last sutra of Marabiyal (` 400 B.C.)  ,  one of the most important  phrases,  the origins of which goes back  to the school system of the Sumerian times. ( ~ 2000 B.C.) The " utti " (> Sanskrit ukti)  here are textual interpretations that  will bring about  SAMENESS  of SEEING and hence agreement. Thus emerges also the notion that TRUTH cannot be idiosyncratic  or even the secret  held within the closed doors of a bunch people.  

TRUTH allows and sustains   PUBLIC AGREEMENT and hence ASSENT by all  who are capable of raising themselves to that level of cognitive functioning.

ULLAGANAR

9-2-98

( editing and re-paragraphing by his student )

( photo of Thomas Luckmann taken from Wikipedia, with thanks )

The Tamil Hermeneutics and Metaphysics - Introduction.

Hermeneutics and Metaphysics.

All over the world we see the human mind being trapped into various traditions, the sampradayas with some individuals assuming the position of leadership, claiming and arguing that his tradition is the ONLY tradition that contains the TRUTH and hence everyone ought to follow it. All such claims while lift up the mind, in a way they also trap or seek to trap it pushing the mind into pre-existent mould and arresting further intellectual adventures. 

There is a deep component of Tamil Philosophical tradition that is AGAINST such imprisoning of the mind and hence continuously combative towards such attempts. Tolkaapiyam is an expression of this and later the Bakti revolution. Underlying such bold assertions is the notion of Hermeneutic Science, within which is also brought in the religious life. An individual can reach the HIGHEST state of Being only if he FREES himself from traditions and becomes PURE. The ideal state is that of DEEP SILENCE within which is enjoyed Civanjanam, that which founds Metaphysica Universalis. To enjoy this understanding and live by it,we have to ABANDON all srutis and smritis and what not after benefiting from their study . 

This movement of the mind is essentially HERMENEUTICAL , in fact the practice of Pedagogic Hermeneutics, that ANYONE can practice.

I am revising my earlier studies in this field and sending them again with the idea of continuing this line of thinking further. 

ULLAGANAR.

( to be continued )

Metaphor Agamic Science Part 2

Talk by Dr Sivakumar, University Science Malaysia, Penang

Metaphor Agamic Science Part 1

Talk by Dr Sivakumar, University Science Malaysia, Penang

The meanings of colours - Icon Thinking of Punitavati

The meanings of colurs

There is a tremendous confusion with respect to understanding the 

meaning of icons and one of them being the colours of such icons: 

the black of Tirumaal, the red and gold of Siva, the brilliant light 

color of Muruka, the Pure White of Vaaliyon (Balarama) ,Brahma, 

Saraswati etc. One of the most ridiculous interpretations is that 

Tirumaal and KaNNan must be Tamil gods because they are black!

 

 The icons, it must be noted here, have nothing to do with skin 

colour of the people for they are celestial beings, mantra-bodies and 

hence transcendent to the racial make-up of the people in whose mind 

they emerge and through a play, make them raise metaphysical 

questions and through that enable them to gain illuminations.

 

 Punitavati deals with the colour of Siva in the following verse: 

Why His body is golden but becomes silver on wearing the sacred 

ashes? Earlier she has also noted that Tirumaal was one half of Siva 

taking the place of Uma Herself and thereby becoming Blue. But now 

she sees the Woman Herself as an equal and inalienable part of Siva 

and because of which the body as a whole is golden

What are meanings then?

 Read below as to the meanings of the color codes of the muurttams.

 

39

 கொம்பினை ஓர் பாகத்துக் கொண்ட குழகன்றன்

 அம்பவள மேனி அது முன்னஞ் -- செம்பொன்

 அணிவரையே போலும் பொடியணிந்தால் வெள்ளி

 மணிவரையே போலும் மறித்து

 (அ-ரை திரு வி.க)

 கொம்பினை - பார்வதி தேவியாரை. குழகன் தன் - சிவபிரானுடைய, அம் - அழகிய. அணி

வரை - அழகிய மேருமலை . மணி வெள்ளிவரை -அழகிய கயிலை மலை, மறித்துப் பொடி யணி

ந்தால் என்று கூட்டுக. மறித்து - மீண்டு

 உரை(உலகன்)

 நீலவண்ணத் திருமாலையும் உமை அம்மையையும் தன்னுள் சரிபாதியாகக் கொண்டிருக்கும் போது நீலசி

வனாராகத் தோன்றும் சிவன், அம்மையை மாத்திரம் தன்னின் சரிபாதியாகக் கொண்டிருக்க, 

செம்மேனியனாகத் தெரிகின்றான். மேலும் அதுபொழுது அழியாத பேரின்பங்கள் அனைத்தின் மூலமாகி

ய பொன்மேருவினைப் போன்று பொன்மேனியனாகவும் திகழ்கின்றான். அதுபொழுது ஆன்மாக்களை 

தீய்த்து சுத்தமாக்கி பொன்மேரு புகுத்த திருநீறு பூசிட, வெள்ளி மணிவரையாகிய கயிலை பி

ரானாகவும் ஆகின்றான் காண்!

39.

 

 kombinai oor paakattan koNda kuzakanRan

 ambavaLa meeni atu munnanj - cempon

 aNivaraiyee poolum podiyaNintaal veLLi

 maNivaraiyee poolum maRittu

 

 Meaning:

 

 While Siva appears as Blue when He incorporates VishNu and Uma as 

integral parts of Himself, He appears Red when he incorporates only 

Uma as an equal half of Himself. And furthermore He shines forth Gold 

like the PonmeeRu, that Hill that contains everything of Supreme 

Bliss. But when he wears the white ashes with the intention to burn 

and purify the anmas to make it possible for them to enter this Pon 

MeeRu, He becomes the Silver on the silver peaks of Kailash

 

 Comments:

 

 Punitavati has been concerned above with symbolic significance of 

the Snake and Moon and why the Moon always remains the crescent moon 

on His tuft. Now her attention shifts to the semiotics of the body 

colours the Red Gold and Silver, which are also elements of deep 

dreams. BEING assumes these forms to INSTRUCT the anmas of some deep 

metaphysical TRUTHS and Punitavati, having grasped them, is hinting 

at them here.

 

 BEING as Man-Woman Complex, the destructive-generative Power of the 

world is RED and shines forth as Gold, the two colors being 

interchangeable. The Gold color signifies something non-diminishing 

and hence that of Supreme Bliss, the Sivaanantam. It is the kind of 

happiness that all, including the devas, are after and which is 

possible only if possessed wholly by this androgynous archetype where 

the Woman and Man are equally present, where the distinction between 

masculinity and femininity is neutralized completely so that 

existence becomes transsexual, something above the polarity of Male 

and Female. What it means is that we have to transcendent our sexual 

and polar dimensions and rise above by incorporating both into our 

being. The man has to become the woman, and the woman likewise the 

man.

 

 This Gold Bodied Siva-Sakti is also full of aruL, LOVE SUPREME and 

because of which He-She cannot be INDIFFERENT to the sufferings of 

the anmas caught in Samsara, the web of historical relationships 

that come along with the assumption of a physical frame and along a 

biological identity. This condition is also a kind of condition of 

Impurity, of metaphysical blindness, of ignorance. Hence there is a 

need to PURIFY them so that they see the Golden possibilities, which 

are always there for them to appropriate and enjoy. For this purpose 

and wholly as an expression of His aruL or LOVE, Siva wears the ashes 

over His body that signifies this WILL within Him. And at that point 

BEING becomes present in world however not immediately but at the 

peak of the snow-clad Kailash, meaning He becomes available only if 

we try to climb up the metaphysical ladder and seek Him out. He pulls 

us unto Him by becoming present at the Peak and in responding to that 

pull we cannot remain where we are - we have to LEARN, get 

illuminated and becoming pure in this way climb up the Hill. This 

aspect of BEING is the meaning of the color SILVER as opposed to the 

GOLD.

 

ULLAGANAR 

( edited and re-paragraphed by his student )