Dance of the Shiva, q’i (chee) and Tibetan Sunyata. Manifestation of Mysticism.

अनेजदेकं मनसो जवीयो नैनद्देवाप्नुवन्पूर्वमर्षत् ।
तद्धावतोऽन्यान्नत्येति तिष्ठत् तस्मिन्नापो मातरिश्वा दधाति ॥

anejadekaṃ manaso javīyo nainaddevāpnuvanpūrvamarṣat |
taddhāvato’nyānnatyeti tiṣṭhat tasminnāpo mātariśvā dadhāti ||

The self is one. It is unmoving: yet faster than the mind. Thus moving faster, It is beyond the reach of the senses. Ever steady, It outstrips all that run. By its mere presence, the cosmic energy is enabled to sustain the activities of living beings.

तस्मिन् मनसि ब्रह्मलोकादीन्द्रुतं गच्छति सति प्रथमप्राप्त इवात्मचैतन्याभासो गृह्यते अतः मनसो जवीयः इत्याह ।

tasmin manasi brahmalokādīndrutaṃ gacchati sati prathamaprāpta ivātmacaitanyābhāso gṛhyate ataḥ manaso javīyaḥ ityāha |

When the mind moves fast towards the farthest worlds such as the brahmaloka, it finds the Atman, of the nature of pure awareness, already there; hence the statement that It is faster than the mind.

नित्योऽनित्यानां चेतनश्चेतनानाम्
एको बहूनां यो विदधाति कामान् ।
तमात्मस्थं योऽनुपश्यन्ति धीराः
तेषां शान्तिः शाश्वतं नेतरेषाम् ॥

nityo’nityānāṃ cetanaścetanānām
eko bahūnāṃ yo vidadhāti kāmān |
tamātmasthaṃ yo’nupaśyanti dhīrāḥ
teṣāṃ śāntiḥ śāśvataṃ netareṣām ||

He is the eternal in the midst of non-eternals, the principle of intelligence in all that are intelligent. He is One, yet fulfils the desires of many. Those wise men who perceive Him as existing within their own self, to them eternal peace, and non else.


Eastern mysticism approaches the manifestation of life in the cosmos and all that compose it from a position diametrically opposed to the view that prevailed until recently among the majority of Western scientists, philosophers, and religionists. Orientals see the universe as a whole, as an organism. For them all things are interconnected, links in a chain of beings permeated by consciousness which threads them together. This consciousness is the one life-force, originator of all the phenomena we know under the heading of nature, and it dwells within its emanations, urging them as a powerful inner drive to grow and evolve into ever more refined expressions of divinity. The One manifests, not only in all its emanations, but also through those emanations as channels: it is within them and yet remains transcendent as well.

The emphasis is on the Real as subject whereas in the West it is seen as object. If consciousness is the noumenal or subjective aspect of life in contrast to the phenomenal or objective — everything seen as separate objects — then only this consciousness can be experienced, and no amount of analysis can reveal the soul of Reality. To illustrate: for the ancient Egyptians, their numerous “gods” were aspects of the primal energy of the Divine Mind (Thoth) which, before the creation of our universe, rested, a potential in a subjective state within the “waters of Space.” It was through these gods that the qualities of divinity manifested.

A question still being debated runs: “How does the One become the many?” meaning: if there is a “God,” how do the universe and the many entities composing it come into being? This question does not arise among those who perceive the One to dwell in the many, and the many to live in the One from whom life and sustenance derive. Despite our Western separation of Creator and creation, and the corresponding distancing of “God” from human beings, Western mystics have held similar views to those of the East, e.g.: Meister Eckhart, the Dominican theologian and preacher, who was accused of blasphemy for daring to say that he had once experienced nearness to the “Godhead.” His friends and followers were living testimony to the charisma (using the word in its original connotation of spiritual magnetism) of those who live the life of love for fellow beings men like Johannes Tauler, Heinrich Suso, the “admirable Ruysbroeck,” who expressed views similar to those of Eastern exponents of the spiritual way or path.

In old China, the universe was described as appearing first as q’i (chee), an emanation of Light, not the physical light that we know, but its divine essence sometimes called Tien, Heaven, in contrast to Earth. The q’i energy polarized as Yang and Yin, positive and negative electromagnetism. From the action and interaction of these two sprang the “10,000 things”: the universe, our world, the myriads of beings and things as we perceive them to be. In other words, the ancient Chinese viewed our universe as one of process, the One energy, q’i, proliferating into the many.

In their paintings Chinese artists depict man as a small but necessary element in gigantic natural scenes. And since we are parts of the cosmos, we are embodiments of all its potentials and our relationship depends upon how we focus ourselves: (1) harmoniously, i.e., in accord with nature; or (2) disharmoniously, interfering with the course of nature. We therefore affect the rest: our environment, all other lives, and bear full responsibility for the outcome of our thoughts and acts, our motivations, our impacts. Their art students were taught to identify with what they were painting, because there is life in every thing, and it is this life with which they must identify, with boulders and rocks no less than with birds flying overhead. Matter, energy, space, are all manifestations of q’i and we, as parts thereof, are intimately connected with all the universe.

In India, the oneness of life was seen through the prism of successive manifestations of Brahman, a neuter or impersonal term in Sanskrit for divinity, the equivalent of what Eckhart called the Godhead. Brahman is the source of the creative power, Brahma, Eckhart’s Creator; and also the origin of the sustaining and supporting energy or Vishnu, and of the destructive/regenerative force or Siva. As these three operate through the cosmos, the “world” as we know it, so do they also through ourselves on a smaller scale according to our capacity. Matter is perceived to be condensed energy, Chit or consciousness itself. To quote from the Mundaka Upanishad:

By the energism of Consciousness Brahman is massed; from that: Matter is born and from Matter Life and Mind and the worlds . . .

In another Hindu scripture, it is stated that when Brahma awakened from his period of rest between manifestations, he desired to contemplate himself as he is. By gazing into the awakening matter particles as into a mirror, he stirred them to exhibit their latent divine qualities. Since this process involves a continuous unfoldment from the center within, an ever-becoming, there can never be an end to the creativity — universal “days” comprising trillions of our human years, followed by a like number of resting “nights.”

We feel within ourselves the same driving urge to grow that runs through the entire, widespread universe, to express more and more of what is locked up in the formless or subjective realm of Be-ness, awaiting the magic moment to come awake in our phase of life.

Tibetan metaphysics embraces all of this in discussing Sunyata, which can be viewed as Emptiness if we use only our outer senses, or as Fullness if we inwardly perceive it to be full of energies of limitless ranges of wave-lengths/frequencies. This latter aspect of Space is the great mother of all, ever fecund, from whose “heart” emerge endless varieties of beings, endless forces, ever-changing variations — like the pulsing energies the new physicists perceive nuclear subparticles to be.

In the Preface to his Tao of physics Fritjof Capra tells how one summer afternoon he had a transforming experience by the seashore as he watched the waves rolling in and felt the rhythm of his own breathing. He saw dancing motes revealed in a beam of sunlight; particles of energy vibrating as molecules and atoms; cascades of energy pouring down upon us from outer space. All of this coming and going, appearing and disappearing, he equated with the Indian concept of the dance of Siva . . . he felt its rhythm, “heard” its sound, and knew himself to be a part of it. Through this highly personal, indeed mystical, experience Capra became aware of his “whole environment as being engaged in a gigantic cosmic dance.”

This is the gist of the old Chinese approach to physics: students were taught gravitation by observing the petals of a flower as they fall gracefully to the ground. As Gary Zukav expresses it in his Dancing Wu Li Masters: An Overview of the New Physics:

The world of particle physics is a world of sparkling energy forever dancing with itself in the form of its particles as they twinkle in and out of existence, collide, transmute, and disappear again.

That is: the dance of Siva is the dance of attraction and repulsion between charged particles of the electromagnetic force. This is a kind of “transcendental” physics, going beyond the “world of opposites” and approaching a mystical view of the larger Reality that is to our perceptions an invisible foundation of what we call “physical reality.” It is so far beyond the capacity or vocabulary of the mechanically rational part of our mind to define, that the profound Hindu scripture Isa Upanishad prefers to suggest the thought by a paradox:

तदेजति तन्नैजति तद्दूरे तद्वन्तिके ।
तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥

tadejati tannaijati taddūre tadvantike |
tadantarasya sarvasya tadu sarvasyāsya bāhyataḥ ||

It moves. It moves not.  It is far, and it is near. It is within all this, And It is verily outside of all this.

Indeed, there is a growing recognition mostly by younger physicists that consciousness is more than another word for awareness, more than a by-product of cellular activity (or of atomic or subatomic vibrations). For instance, Jack Sarfatti, a quantum physicist, says that signals pulsating through space provide instant communication between all parts of the cosmos. “These signals can be likened to pulses of nerve cells of a great cosmic brain that permeates all parts of space (Michael Talbot, Mysticism and the New Physics).” Michael Talbot quotes Sir James Jeans’ remark, “the universe is more like a giant thought than a giant machine,” commenting that the “substance of the great thought is consciousness” which pervades all space. Or as Schrödinger would have it:

Consciouness is never experienced in the plural, only in the singular….Consciouness is a singular of which the plural is unknown; that; there is only one thing and that, what seems to be a plurality is merely a series of different aspects of this one thing, produced by a deception (the Indian Maya).

Other phenomena reported as occurring in the cosmos at great distances from each other, yet simultaneously, appear to be connected in some way so far unexplained, but to which the term consciousness has been applied.

In short, the mystic deals with direct experience; the intuitive scientist is open-minded, and indeed the great discoveries such as Einstein’s were made by amateurs in their field untrammeled by prior definitions and the limitations inherited from past speculations. This freedom enabled them to strike out on new paths that they cleared and paved. The rationalist tries to grapple with the problems of a living universe using only analysis and whatever the computer functions of the mind can put together.

The theosophic perspective upon universal phenomena is based on the concept of the ensoulment of the cosmos. That is: from the smallest subparticle we know anything about to the largest star-system that has been observed, each and all possess at their core vitality, energy, an active something propelling towards growth, evolution of faculties from within.

The only “permanent” in the whole universe is motion: unceasing movement, and the ideal perception is a blend of the mystical with the scientific, the intuitive with the rational.

Spirit is Matter on the Seventh Plane; Matter is Spirit – on the Lowest Point of its Cyclic Activity; and Both — are MAYA. Note Quote.


In the 1930s the scientist Sir James Jeans wrote:

the tendency of modem physics is to resolve the whole material universe into waves, and nothing but waves. These waves are of two kinds: bottled-up waves, which we call matter, and unbottled waves, which we call radiation or light. If annihilation of matter occurs, the process is merely that of unbottling imprisoned wave-energy and setting it free to travel through space. These concepts reduce the whole universe to a world of light, potential or existent . . . . — The Mysterious Universe

The idea of matter being crystallized light echoes what H. P. Blavatsky wrote half a century earlier in The Secret Doctrine, where she speaks of “that infinite Ocean of Light, whose one pole is pure Spirit lost in the absoluteness of Non-Being, and the other, the matter in which it condenses, crystallizing into a more and more gross type as it descends into manifestation” (The Secret Doctrine). Material particles, she said, were infinitely divisible centers of force, and matter could therefore exist in infinitely varying degrees of density. Our physical senses have been evolved to perceive only one particular plane of matter, which is interpenetrated by countless other worlds or planes invisible to us because composed of ranges of energy-substance both finer and grosser than our own.

Modern science has analyzed matter down to the point where it vanishes into wisps of energy. Energy is said to be a measure of motion or activity. But motion of what? It is a truism that there can be no motion without something that moves. Scientists in the last century believed that wave-motion took place in a universal medium called the ether. This hypothesis was abandoned because the ether proved to be chemically and physically undetectable, and science was left with the unlikely idea that waves are transmitted through “empty space.”

Modern physicists believe that underlying the material world there is a quantum field, also called the quantum void or vacuum. The quantum field is said to be “a continuous medium which is present everywhere in space” (The Tao of Physics) and matter is said to be constituted by regions of space in which the field is extremely intense. Scientists assert that the quantum field is non-material, but deny that it is mere nothingness. Paul Davies states that the quantum void is not inert and featureless but throbbing with energy and vitality, a seething ferment of “Virtual” particles and “ghost” particles. (Superforce) It therefore seems to be actually a form of ether, which is non-material only in the sense that it is not composed of physical matter. Rather than material particles being “knots of nothingness,” as Davies calls them, they may therefore be seen as vibrations in an etheric medium composed of a subtler, superphysical grade of substance. The same reasoning applies to all the other “non-material” fields and forces postulated by science.

Everything is relative. Physical matter is condensed energy, but what for us is energy would be matter for beings on a higher plane than ours, as is suggested by the fact that energy does not exist in a continuous flow but is composed of discrete units or quanta. Likewise, the energy on the next plane would be matter to an even higher plane. The loftiest form of energy in any particular hierarchy of worlds is what we call spirit or consciousness. As H. P. Blavatsky put it: “Spirit is matter on the seventh plane; matter is Spirit – on the lowest point of its cyclic activity; and both — are MAYA.” (The Secret Doctrine). To say that spirit and matter are “maya” or illusion does not mean that they do not exist, but that we do not understand them as they really are. Any particular plane of energy-substance can be understood only with reference to superior, causal planes. Everything — from atom to human, from star to universe — is the expression of something higher.

Throughout the ages, sages and seers have suggested that hidden within the phenomenal world in which we live there are inner worlds of reality — astral, mental, and spiritual — and that the physical world is but a pale shadow of the spiritual world. These inner worlds cannot be investigated with physical instruments, but only by delving into the depths of our own minds and consciousness, and this requires many lives of self-purification and self-conquest. Scientists using only materialistic methods are in no position to deny point-blank the possibility of such higher planes.

Most scientists, in fact, now believe that some 90% of the matter in the universe exists in a state unknown to them; it is called “dark matter” because it is physically unobservable, and its existence is known of only by its gravitational effects. Such matter is suggestive of the higher subplanes and planes postulated by theosophy, which are composed of matter of increasingly slower rates of vibration and are therefore beyond our range of perception. Given scientists’ confessed ignorance of most of the matter in the universe and their inability to explain satisfactorily the evolution of life and consciousness and the “laws of nature” along materialistic lines, any suggestion that they are on the verge of discovering the innermost secrets of nature or of reducing the mystery of existence to a single equation is premature to say the least!

In theosophical philosophy, the physical universe is regarded as no more than a cross section through infinitude. Universal nature is composed of worlds within worlds within worlds, filled full of conscious, living beings at infinitely varying stages of their evolutionary awakenment. Our finite minds cannot embrace the infinite. As G. de Purucker says in his Fundamentals of the Esoteric Philosophy, we can do no more than to try and form a simple conception of the Boundless All: never-ending life and consciousness in unceasing motion everywhere. The ancients, he says, were never so foolish as to try to fathom infinitude. They recognized the reality of being and let it go at that, knowing that an ever-expanding consciousness and an ever-growing understanding of existence is all that we can ever attain to during our eternal evolutionary journey through the fields of infinitude.

Holism. Note Quote.


It is a basic tenet of systems theory/holism as well as of theosophy that the whole is greater than the sum of its parts. If, then, our individual minds are subsystems of larger manifestations of mind, how is it that our own minds are self-conscious while the universal mind (on the physical plane) is not? How can a part possess a quality that the whole does not? A logical solution is to regard the material universe as but the outer garment of universal mind. According to theosophy the laws of nature are the wills and energies of higher beings or spiritual intelligences which in their aggregate make up universal mind. It is mind and intelligence which give rise to the order and harmony of the physical universe, and not the patterns of chance, or the decisions of self-organizing matter. Like Capra, the theosophical philosophy rejects the traditional theological idea of a supernatural, extracosmic divine Creator. It would also question Capra’s notion that such an extracosmic God is the self-organizing dynamics of the physical universe. Theosophy, on the other hand, firmly believes in the existence of innumerable superhuman, intracosmic intelligences (or gods), which have already passed through the human stage in past evolutionary cycles, and to which status we shall ourselves one day attain. There are two opposing views of consciousness: the Western scientific view which considers matter as primary and consciousness as a by-product of complex material patterns associated with a certain stage of biological evolution; and the mystical view which sees consciousness as the primary reality and ground of all being. Systems theory accepts the conventional materialist view that consciousness is a manifestation of living systems of a certain complexity, although the biological structures themselves are expressions of “underlying processes that represent the system’s self-organization, and hence its mind. In this sense material structures are no longer considered the primary reality” (Turning Point). This stance reaffirms the dualistic view of mind and matter. Capra clearly believes that matter is primary in the sense that the physical world comes first and life, mind, and consciousness emerge at a later stage. That he chooses to call the self-organizing dynamics of the universe by the name “mind” is beside the point. If consciousness is regarded as the underlying reality, it is impossible to regard it also as a property of matter which emerges at a certain stage of evolution. Systems theory accepts neither the traditional scientific view of evolution as a game of dice, nor the Western religious view of an ordered universe designed by a divine creator. Evolution is presented as basically open and indeterminate, without goal or purpose, yet with a recognizable pattern of development. Chance fluctuations take place, causing a system at a certain moment to become unstable. As it “approaches the critical point, it ‘decides’ itself which way to go, and this decision will determine its evolution”. Capra sees the systems view of the evolutionary process not as a product of blind chance but as an unfolding of order and complexity analogous to a learning process, including both independence from the environment and freedom of choice. However, he fails to explain how supposedly inert matter is able to “decide,” “choose,” and “learn.” This belief that evolution is purposeless and haphazard and yet shows a recognizable pattern is similar to biologist Lyall Watson’s belief that evolution is governed by chance but that chance has “a pattern and a reason of its own”.

While the materialistic and mystical views of mind seem incompatible and irreconcilable, mind/matter dualism may be resolved by seeing spirit and matter as fundamentally one, as different grades of consciousness-life-substance. Science already holds that physical matter and energy are interconvertible, that matter is concentrated energy; and theosophy adds that consciousness is the highest and subtlest form. From this view there is no absolutely dead and unconscious matter in the universe. Everything is a living, evolving, conscious entity, and every entity is composite, consisting of bundles of forces and substances pertaining to different planes, from the astral-physical through the psychomental to divine-spiritual. Obviously the degree of manifested life and consciousness varies widely from one entity to another; but at the heart of every entity is an indwelling spiritual atom or consciousness-center at a particular stage of its evolutionary unfoldment. More complex material forms do not create consciousness, but merely provide a more developed vehicle through which this spiritual monad can express its powers and faculties. Evolution is far from being purposeless and indeterminate: our human monads issued from the divine Source aeons ago as unself-conscious god-sparks and, by taking embodiment and garnering experience in all the kingdoms of nature, we will eventually raise ourselves to the status of self-conscious gods.