MANUAL OF

THE NEW YOGA

LESSON 1:

THE NEW YOGA OF AWARENESS

(VIMARSHA YOGA)
…from awareness of experiencing
to a new experience of awareness

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 Awareness is the Self.

Awareness, Shiva, is the soul of the world.

Thus, identifying individual awareness with universal awareness and

attaining divine bliss, from where or from whom should one get scared?

The Shiva Sutras

Every appearance owes its existence to the light of awareness.

Nothing can have its own being without the light of awareness.

Kshemaraja

Meditate on one’s own body as the universe,

and as having the nature of awareness.

The yogi is always mindful of that witnessing awareness which alone is

the subject of everything, which is always a subject and never an object.

The Vijnanabhairava Tantra

The body is an awareness.

For seers, to be alive means to be aware.
There is something in us all that can witness with our entire body.

Carlos Castaneda

Having made itself manifest, awareness abides as both the inner and the outer.

The visible world is the body.

Uptaladeva

Shiva is the Self shining in all things, all-pervasive, all quiescent awareness.

May the Shiva inpenetrated into my limited self through his power, offer
worship to the Shiva of the expansive Self – the concealer of himself by himself!

The wishing tree of Self-Awareness, with its mighty branches, standing full-
grown in the region of the Heart, has the loveliness of Experience for its flowers,
and the festive splendour of unimpaired Bliss for its fruits.

Somananda

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Listen! Our Lord [Shiva] whose nature is awareness, is unlimited, the absolute
master of the arising and dissolving away of every power.

The power which resides in the heart of awareness is freedom itself. The purpose
of its creative activity is the group (kula), the entire range of experienced self,
experienced object and process of experiencing.

The Supreme Goddess is the absolute freedom of our own awareness which assumes
these various forms.

The Shastras and Agamas proclaim with reasoned argument that it [awareness] is
free of thought-constructs [nirvikalpa] and precedes all mental representation of any
objects.

Abhinavagupta

Awareness is devoid of objects;

That is why it is called
Eternally free from bonds.

Mandukya Karika

Awareness ‘itself’ is going nowhere, is doing nothing ‘outside’ of itself, there not
being anything outside: it belongs to no one exclusively, has no restrictions,
derivations or explanations … awareness just is.

Awareness is a singularity beyond personality and impersonality – which cannot

be contained, curtailed, expanded or transcended from ‘without awareness’.

It is not important to simply label this awareness with a word like God, the
Absolute or what have you, as to submit and abandon yourself to this singularity
of awareness …the awareness that runs through you as one person of a multi-
personal universe of unlimited awareness …

Spiritual awareness cannot be locked up in churches, temples and mosques …

from which imposing directives issue forth, nor can it thrive diluted as part of
the mainstream culture it is supposed to be educating … Spiritual gatherings,
spontaneous or organised
Michael Kosok

CONTENTS

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AWARENESS AS ULTIMATE REALITY................................................... 6
TIME TO BE AWARE............................................................................ 7
THE NEW YOGA - ‘TANTRA’ REBORN............................................... 11
AWARENESS AND ‘EXPERIENCE’.......................................................14
THE MARK OF LORD SHIVA ..............................................................17
AWARENESS AND ‘ENERGY’.............................................................. 20
AWARENESS, SELF AND BODY ...........................................................21
PRACTICING THE YOGA OF AWARENESS......................................... 22
MACROMEDITATION ....................................................................... 23
MICROMEDITATIONS 1..................................................................... 24
MICROMEDITATIONS 2 .................................................................... 25
MICROMEDITATIONS 3 .................................................................... 27
THE YANTRA OF SHAKTI.................................................................. 28
THE GUIDING WORDS ...................................................................... 29
LESSON 1 - SUMMARY ....................................................................... 30
THE GRAND MANTRAM OF AWARENESS .........................................31
LESSON 1 – KARIKA ........................................................................... 32
LESSON 1 - GLOSSARY OF SANSKRIT TERMS ..................................... 33

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 AWARENESS AS ULTIMATE REALITY

Awareness is bliss.

Awareness is the self.

Awareness is freedom.

Awareness is the divine.

Awareness is all that there is.

Awareness is the sole absolute.

Awareness is light, space and time.

Awareness is the substance of matter.

Awareness is the inwardness of energy.

Awareness surrounds and permeates all things.

Awareness cannot be explained by any ‘thing’ at all.

Awareness is the condition for our experience of any ‘thing’.

Awareness is ultimate reality, the source and essence of all realities.

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 TIME TO BE AWARE

Humanity has reached a turning point in time, a turning point which requires us to
establish a whole new relation to time, a whole new way of being in time, a whole
new awareness of time. The nature of that turning point in time, of that new relation to
time, that new way of being in time, and that new awareness of time is simple but
profound. Quite simply: it is time to be aware. ‘To be’ is to be aware. ‘Time to be
aware’ means: it is time for human beings to grant themselves the time to be – to be
aware. Without granting ourselves time to be aware we impoverish ourselves. For to
be aware means to be aware of all there is to be aware of - all there is to sense and
feel, experience and explore, enjoy and delight in, process and ponder, recollect and
anticipate, delve into and draw insight from in the present moment.

Without granting ourselves time to be aware of all that there is to be aware of in the
moment, we become overburdened, fatigued, stressed out or dis-eased by all that we
have been too rushed to give ourselves time to become aware of. We reduce
awareness itself to the next thing to do or say, act on or react to. We reduce being to
doing. In doing so, we reduce our lives to a series of actions strung out along a two-
dimensional timeline. We reduce the moment to a mere point in time, and time itself
to a seemingly empty space between one moment point and another – one which we
have become addicted to filling with doing, whether in the form of speaking or acting,
working or engaging in ‘leisure activities’. Even ‘meditation’ becomes something to
be done – for example through the form of the type of bodily stretching engaged in
under the name of ‘yoga’ that substitutes for a meditative stretching of awareness.

Doing dominates over being aware because all the business powers of this world
conspire to keep us busy at all costs, not least by forcing us to sell our time to
employers whose only interest is in exploiting it to the greatest extent possible and
making it ever more ‘productive’. The old Protestant work ethic with its famous
adage - “the Devil makes work for idle hands” - is so instilled in us that idleness itself
has to be induced by falling sick or aided by the use of drugs, and any idle time we
have has to be used to do something - if only to take drugs or indulge in activities
which either require no awareness or in which we lose all awareness. In this way ‘the
Devil’ does indeed make work for idle hands, ensuring that even if they are not

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working they are still doing, still not allowing themselves time to just be - to be
aware. As a result we live as two-dimensional beings in two-dimensional time,
racing along a line from one action, one contracted focus of awareness in time, to
another. We have forgotten that time is not just a two-dimensional line along which
the moments are strung like beads, but that each moment has a spacious, three-
dimensional insideness.

There is not a physicist in the world who recognises the true nature of time and space
– that if what we experience as time is the space between the moments, then what we
experience as ‘space’ is time within the moment. Each moment is actually an enduring
and expansive time-space of awareness in which we can ‘abide’ or ‘dwell’ – the root
meaning of ‘to be’. It is this time-space of awareness within the moment that we
normally only experience as the physical space around us ‘at’ some point in time.

The true meaning of ‘meditation’ is giving ourselves time to be aware, which means
also giving ourselves ‘space’. Giving ourselves this ‘time’ and ‘space’ means
inwardly expanding the time-space within the moment. This is a time-space that is
infinitely expandable - but only inwardly, from within. We cannot meditatively
expand our awareness if we do not first of all take time to linger, dwell and abide
within the moment, exploring all there is to be aware of within it. If our experience of
time is just one of skipping from one thing to another, one task to another, one
thought to another, we are merely skating the surface of the moments and reducing
them to points on a two-dimensional line.

Those who live in two-dimensional time know only two dimensions of life – doing
and thinking, or action and speech. They may act on, react to or reflect on their lived
experience past, present and future (their two-dimensional time). But they never truly
grant themselves the time to simply be aware of all there is to experience within the
moment. Were they only to take time to stop doing and be aware, they would become
aware of just how much more there is to experience in the moment. Their lives, their
lived experience, would be immeasurably enriched by that expanded awareness,
rather than contracting or crowding out that very awareness. Not taking time to be
aware however, we become closed to the rich dimensions of our immediate
experiencing in the moment. Instead we identify with an impoverished and limited

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range of experiencing – becoming stuck in particular ways of experiencing
ourselves, other people and the world. Or else we seek ever-new experiences through
action rather than awareness - through doing rather than being. So ‘extreme sports’,
‘high speed action’ and drug-induced ‘highs’ substitute for the enriched experience
that comes from slowing and deepening our awareness within the moment.

Identification with limiting ways of experiencing ourselves, other people and the
world is embedded in our very use of language. Thus instead of being aware of
having a certain feeling such as anger or sadness, we say “I am angry” or “I am sad”.
Instead of being aware of having a particular thought or feeling about some thing or
person – for example the thought that ‘John is a bastard’ - we so identify with the
feelings expressed in that thought that we take it as a ‘fact’ that ‘John is a bastard’. As
a result of this identification with a limited way of experiencing something or
someone, our thoughts and feelings cease to be a true and authentic expression of all
there is to be aware of in relation to that thing or person - and make it impossible for
us to experience them in different ways. Identified with the ‘text’ of our thoughts and
feelings, we close our awareness to the whole experiential context in which they arise.
Restricting awareness of the larger context of our experiencing – not being aware of
how much more there is to be experienced in and through any thing or person – we
also restrict the lived ‘text’ of our own lives and relationships. If the contextual space
of our awareness is not fully occupied by that text – if we are not wholly preoccupied
with it – we feel empty and need to fill it with action or emotional drama (whether in
ourselves or through television, film and vicarious soap operas).

Herein lies the vicious circle in which individuals and relationships become bound up.
For all those things which we have given ourselves no time-space to become aware of
in the moment cumulatively mount up in time – causing us stress, fatigue or dis-ease,
bringing us to a point where we must put a damper on or repress them, or impelling us
to impulsively act on them or ‘act them out’ in an unaware and emotionally reactive
and dramatic way. Not living meditatively - not granting ourselves time even to be
fully aware of how we experience ourselves, we end up with a world in which neither
real life people nor fictional characters have any time for one another. Instead their
lives are reduced to a series of emotional dramas - interspersed by and compensating
for periods of uneventful or impoverished experiencing. They have no time for

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themselves or each other because they give themselves no time to be aware. Time
itself is measured out purely in quantities, and so-called ‘quality time’ is seen as
something to be ‘created’ only at certain times, rather than as our birthright as beings
– as a rich inner time-space of awareness that can be opened up at any time, within
each and every moment of our lives.

‘Being aware’ means not just attending to the awareness of our thoughts, but also to
all the immediate bodily dimensions of our experiencing – to our felt bodily sense of
all that is present or going on within and around us. It also means attending to the
spaces, inner and outer, within which we experience both ourselves and others, both
thoughts and things. For those spaces we can become more aware of are not empty.
By attending to the awareness of them we come to the experience of space itself, inner
and outer, as something singular - as a singular field or time-space of awareness that
is the spacious, inward expanse of the moment.

Space and time…themselves arise from time-space, which is more primordial than
they themselves…

Modern man must first and above all find his way back into the full breadth of the
space proper to his essence. That essential space of man’s essential being receives the
dimension that unites it to something beyond itself…Unless man first establishes
himself beforehand in the space proper to his essence and there takes up his dwelling,
he will not be capable of anything essential within the destining now holding sway.

Martin Heidegger

Being aware also means dwelling or abiding in awareness in the same way that we
abide and dwell in space. Whenever we stop sensing space, both within and around
us, we contract the space of awareness in which we dwell. Whenever we lose our
awareness in thought and action, rather than attending to the awareness of all that we
experience in an immediate sensory way around and within us – spaces and objects,
colours and shapes, sensed feelings and impulses – we also cease to hold open an
expanded time-space of awareness. And whenever we allow our attention to just flit
from one thought or action, one narrow focus of awareness to another, we lose sense
of that larger field of awareness in which alone we can truly dwell or ‘be’ – and
within which we can also come to truly know ourselves, each other and the world in a
feeling way.

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 THE NEW YOGA - ‘TANTRA’ REBORN

Awareness is no ‘thing’ and no being’, but nor is it an empty ‘nothing’ or state of

‘non-being’. It cannot be derived from, reduced to or explained by any thing such as
the body or brain. That is because it is the ultimate and absolute field condition for
our experience of any body or being, the condition for our experience of any thing or
phenomenon, self or world, we are aware of – including the experience of our own
self and world, our own body and being. Conversely, every body and being, every
thing or phenomenon, is an awareness – a unique portion of that absolute and
unbounded awareness that is the divine source of all beings and all bodies, all things
and phenomena, all selves and all worlds.

What I term ‘The New Yoga’ is the yoga of awareness - understood as the very
essence of the divine and of all that is. As such it is also ‘tantra reborn’ – giving new
expression to the truths already recognised in medieval tantric metaphysics and
experienced by its adepts: that the divine (Shiva) is awareness as such, not any being
or divinity ‘with’ awareness; that awareness is our very self, that Self which alone
cannot be turned into an object but is pure subjectivity or awareness as such; and that
we dwell within awareness as we dwell within space - within the timeless yet all-
embracing time-space of the moment.

There is nothing that is not awareness, or that is ‘outside’ awareness - no domain that
is merely mundane or profane. For the divine is that singular but unbounded field or
space of awareness embracing all qualitatively distinct experiences that emerge from
and within it – including all distinct states, conditions and qualities of awareness, and
all phenomena we are or could possibly become aware of - in this or any other
dimension of awareness, inner or outer, physical or non-physical.

To be is to be aware. ‘To be’ is also ‘to abide’ or ‘to dwell’. ‘Meditation’ in The New
Yoga means constantly taking time to be aware and therefore to abide or dwell in
awareness – in the expanded time-space of the moment. The New Yoga, as ‘the way
of awareness’ leads from a new awareness of all that we can experience in the
moment to a new experience of awareness in its divine spiritual depth and

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expansiveness. In particular being aware leads to the experience of being-in-
awareness – whether alone or with others. Being aware also allows us to identify with
the divine awareness in which we dwell – rather than with any particular experience
of ourselves, other people or the world that we have within that awareness. The path
of The New Yoga is thus a path that leads from Being Aware to Being-in-Awareness
and to Being Awareness.

From a tantric perspective, Being Awareness does not mean entering a suprasensuous
state of Buddhistic nirvana in which we cease to be aware of anything, even
ourselves. On the contrary, it intensifies and enriches our sensuous experience of all
there is to be aware of – in particular all those countless sensual shapes and qualities
of awareness that find expression in our immediate sensory experience of the world.
For there is nothing we can be aware of – no body or thing, no being or self, that is
not itself an awareness. That includes our own body and self and that of others. To
experience our own body and self as an awareness means experiencing our every
bodily movement and psychological mood as mudra – as the expression of a
movement, mood or mode of awareness. To experience our bodies as an awareness
transforms our body as a whole and our every sensation into a sense organ of our soul
– a way of sensing and coming to know ourselves, other people and the world.
Through Being Aware, Being-in-Awareness and Being Awareness, we come to Be the
Awareness that both our Self and Body essentially are. We come, in other words, to
an experience of our divine Awareness Self and Awareness Body – that uniquely
individualised portion of the divine awareness that knows itself in and through us, that
takes shape or bodies itself as each of us, and that is also aware of itself as each of us -
and aware too of all that each of us is aware of.

Being Aware, Being-in-Awareness and Being Awareness also allows us to bear with
divine ‘grace’ all that we experience or are aware of, feeling it safely held and
embraced in the divine space of the awareness that we are. It also allows us to body
the awareness that we are in relating to other beings – aware that every other being
too, is an awareness, a unique embodiment of the divine awareness embraced by the
same divine space of awareness. For awareness is not ‘yours’ or ‘mine’, the private
property of a body or brain, self or subject, ego or ‘I’, person or divinity. It is our
common and divine source as beings, that which we each embody and personify in

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our own unique ways. It is the womb in which we eternally dwell, a womb we do not
leave at birth and from which we are constantly reborn - now and in the hereafter.

Above all, it is through Being Aware, Being-in-Awareness and Being Awareness that
we can learn to be with each other in awareness, and to be aware of each other as the
unique awareness that we each are. In particular, through the unique methods of The
New Yoga we can come to a tangible, sensory experience of another human being as
a unique human face and embodiment of the divine. More than that, we can come to
behold the divine face and divine body of another human being – the face of their
divine Awareness Self and the glory of their divine Awareness Body.

That is why The New Yoga marks a radical departure from both traditional, modern
and New Age ‘yoga’ practices, whose focus lies on the physical body alone. The aim
of The New Yoga, as tantra, is not to learn how to stretch and contort our physical
bodies, but rather how to stretch or extend (tan) our awareness – to hold open a space
of awareness in which we make room for everything of which we are aware, and in
which we can both receive and be received by other beings as the unique awareness
that we each are. The tantric practices of the New Yoga lead to a profoundly sensuous
experience of spiritual intimacy and intercourse with others – for through the innate
powers of the Awareness Self we can learn to merge and meld our Awareness Body
with that of others, thus experiencing the unique qualities of their awareness or ‘soul’
in our body, and of our soul in theirs. In this way it offers a new understanding and
experience of ‘love’ – not as a feeling, but as a capacity (Shakti) for bodily
identification with the soul of another and its qualities of awareness.

The New Yoga is ‘tantra reborn’ because it is both education in the fundamental and
divine reality of awareness, as recognised in tantric tradition, and initiation in the
divine spatiality, substantiality, sensuality and sexuality of awareness – the aim of
tantric meditational practices. In the true tradition of tantra as opposed to other forms
of mysticism, Christian, Buddhist and Vedic, it denies the illusory character of the
sensory world and sensory experiencing and the ‘suprasensous’ nature of the
‘spiritual’. Instead it both affirms all things sensory and allows them to be
experienced as the expression of the innate sensual qualities or ‘flavours’ of
awareness (rasa) and the divine elixir that is the ‘bliss’ of awareness (chitananda).

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 AWARENESS AND ‘EXPERIENCE’

We tend to think of our own ‘consciousness’ only as awareness of something specific.

A ‘phenomenon’ is any such ‘thing’ we are aware of - whether this ‘thing’ be a thing
or thought, object or person, emotion or sensation, intuition or impulse. It is this
awareness of phenomena that constitutes what we call ‘experience’. Therefore we
tend to think of ourselves as ‘conscious’ beings only because we experience
phenomena – because we are aware of them. But if our consciousness consists only of
what we experience or are aware of, what or who are we? What or who is the self or
‘I’ that is doing the experiencing – the experiencing self. In reality, most people are
far from knowing that self. What they are aware of instead is their own experienced
self – the self they experience themselves to be at any given time. This is because the
experienced self is also an experiencing self – for it is through its eyes that we
experience the world and other people. Yet, it cannot be the experiencing self, for
though an experienced self can also be an experiencing self, it does not work the other
way round. The true essence of our experiencing self is that it cannot also be an
experienced self - something we consciously experience like anything else. For it is
only through the experiencing self that we can experience anything like a ‘self’ at all.
But what then is the true nature of the experiencing self if it is not our experienced
self? The answer provided by the teachings of tantra is that the experiencing self is
awareness as such. It is therefore only through our awareness of experiencing –
including the way we experience ourselves – that we experience our true self, the
experiencing self that is awareness. The awareness of experiencing leads to a new
experience of awareness itself as our true self. The way in which awareness of
experience provides a reflection of our experiencing self or awareness-self was
termed vimarsha in the teachings of tantra. The yoga of awareness is therefore
vimarsha yoga.

Each of us experiences ourselves in a unique way. Some people experience

themselves in more or less the same way all the time. Others experience themselves in
quite different ways – having a different experience of themselves at different times,
in different places and situations, and with different people. Everything we experience
in ourselves and in our world can affect our self-experience – our sense of who we

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are. Conversely, the way we experience ourselves shapes the way we experience the
world and other people. But not everyone has the capacity to allow what they
experience – what or how they feel for example – to alter their self-experience, their
basic sense of who they are. What happens to them, whatever they experience, they
remain identified with a particular experience of themselves.

Both our self-experience and our experience of the world and other people may be
positive or negative. Most forms of self-help and psychotherapy aim to remove
negative elements of a person’s experience, for example the experience of suffering or
lack of self-worth, and replace them with positive ones such as pleasure and self-
esteem. The yoga of awareness offers a different understanding of negative
experiencing and a different approach to it. It does not seek to overcome suffering by
replacing negative with positive experiences. Instead it understands all suffering as
something that arises from being identified with any element of our experience –
positive or negative. In particular it arises from being identified with specific ways of
experiencing ourselves – for it is our self-experience that shapes both our experience
of the world and other people and our relationship to them.

One way people seek to escape from or overcome negative experiencing of

themselves, other people or the world is to think about that negative experience or
explore their feelings about it. But thinking and feeling alone does not break our
identification with a particular way of experiencing ourselves. For the thoughts and
feelings we have about our experienced reality are in fact part of that reality – they
too are something we experience. Modern cognitive psychologists recognise that
thoughts we have about our experience also shape our experience. They see the
vicious circle whereby the negative thoughts arising from what we experience not
only reflect but also actively reinforce negative aspects of our experience and
intensify negative feelings connected with it. Their way out of this circle is to get
people to distinguish negative thoughts they may have about their experienced reality
from that reality – thus making room for different mental interpretations and
emotional responses to their experience. Many people find such ‘cognitive’ therapy
difficult, because it seems to deny or dismiss the sheer intensity of their own negative
feelings and experiences, one which necessarily finds expression in negative thoughts
even if those thoughts are not helpful. But hidden behind the relatively simplistic

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principles and methods of modern cognitive psychology however is a far deeper and
more sophisticated yogic understanding of life that goes back centuries – indeed
millennia. This is the understanding that to think, feel or experience something –
anything - is one thing. But to be aware of having a particular thought, feeling or
experience is another. Together with this went the understanding that thoughts and
feelings we have about our experience form part of our self-experience. If we identify
with these thoughts and feelings therefore, we reinforce our identification with our
experience.

Practicing the yoga of awareness means sustaining our awareness of all that we are
experiencing, including our experienced self. Awareness of experiencing is what
allows us to actively identify with, deepen and intensify our experience rather than
being identified with it. To be ‘unconscious’ of something is the very same thing as to
be identified with it. The Self that can consciously identify with an element of its
experience is not the self that is (‘unconsciously’) identified with it. It is a Self that
must by definition be distinct from all its own identifications and from every aspect of
its own experience. That Self is awareness.

Vimarsha - awareness of experiencing - turns experience and the experienced self into
a mirror or ‘reflection’ of awareness and of the experiencing Self. The reflection of
awareness in our bodily experiencing however, is not the same thing as mental
reflection on experience – thinking about it.

Western psychology still operates within the confines of a philosophy that defines
‘knowledge’ as a result of mental intellectual reflection on our immediate bodily and
sensory experiencing. It knows only two things – ‘experience’ and ‘reflection’,
‘body’ and ‘mind’. It does not understand that all mental reflections on our bodily
experience form part of our bodily experience. True knowledge only comes through
awareness of both our immediate experiencing and the mental thoughts or reflections
we have about it. It is not from experience but only from awareness of experiencing
that truly deep thinking and knowledge arise – not as reflection on experience but as a
reflection of that boundless field of awareness (SHIVA) in which all experienced
phenomena and all experiential worlds (SHAKTIS) arise.

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 THE MARK OF LORD SHIVA

Thought

Awareness

Experience

Freedom from suffering cannot come about through exploring our own thoughts and
emotions - or any elements of our experience, negative or positive. It can only come
about through awareness of all that we are experiencing at any given time. The
diagram above explains one of the basic esoteric symbols or yantras of The New
Yoga, understood as a yoga of awareness. This logo is also the traditional sign or
mark of the tantric concept of divinity personified by Lord Shiva (Maheshvara). Here
the three golden bars represent the domains of Thought, Awareness and Experience
respectively. The upward- and downward-pointing arrows beside the large circle
represent the ‘vicious circle’ whereby the thoughts we have not only serve to reflect
the way we experience ourselves, the world and other people, but actively reinforce
that experience.

The figure eight or ‘lemniscate’ in the circle represents something quite different.
This is the way in which we can become aware of both our experience and our
thoughts about it, rather than getting stuck in identification – either with our thoughts
or with the experiences they ‘reflect’. The downward- and upward- pointing arrows in
the lower part of the lemniscate indicate the way in which our awareness of what we
are experiencing can, by itself, alter the whole character of our experience, freeing us

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from identification with it. The upward-pointing arrow in the upper part of the
lemniscate represents our awareness of the thoughts that accompany our experience. It
also represents the way in which our awareness, having altered the character of our
experience, can in turn generate new thoughts about it. The downward-pointing arrow
indicates the way in which our own thoughts, experienced in the form of mental
words and word patterns, work our awareness into particular patterns of experience,
thus shaping our experience. The central gold line and the arrows leading from its
centre represent sustained awareness of both our experience and our thoughts about it.
The space within the circle represents our entire field of awareness – a field which
embraces all elements of our inner and outer experience, including our thoughts. The
red dot or bindu at the centre of the circle represents the spiritual ‘heart’ of this field
of awareness (hrydaya). This is the you that is not identified with any element of your
experience. The you that is simply awareness.

The foundation of tantric philosophy is the recognition that awareness is the ultimate
reality, and not any phenomena - whether things or thoughts, sensations or
perceptions, feelings or emotions - that we may be aware of. In the metaphysics of
The New Yoga, awareness is understood as having its own innate substantiality and
spatiality, its own innate sensual qualities and characteristics, its own innate patterns
and bodily shapes. Awareness (akula) forms itself into those individualised units of
consciousness (kula) that we call beings. It is only from the outside that these
bounded units of consciousness appear as physical bodies – whether human bodies or
the seemingly ‘insentient’ bodies that we perceive as physical objects.

Awareness, as the ultimate reality, also forms itself into those mental patterns or
‘thought forms’, which shape our experience of the world and of every body in it. Our
thoughts take the form of mental words spoken inwardly or aloud. But our awareness
of thought is not itself a thought – it is something essentially wordless and thought-
free. Thoughts themselves take shape in our awareness as mental words and verbal
concepts (vikalpa). But they do so from within a field of awareness that is essentially
wordless and thought-free (nirvikalpa). Having arisen as mental words however,
thoughts work our awareness into patterns of worldly experiencing. All that we
experience in this world therefore, is already a patterned interpretation of underlying
qualities of awareness or soul. In a word therefore - wording is worlding. The wording

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or verbal patterning of our thoughts is what shapes or works our awareness into
patterns of experiencing and action. Therefore it is only through awareness of our
thoughts as mental words and word patterns that we can prevent these words and
word patterns from working our awareness into unhelpful or limiting patterns of
experience and action.

Simply to think a thought to ourselves in the form of the word pattern “I am angry” is
to work our awareness into a particular pattern of experience and action. For one thing
the wording “I am angry” says “I currently identify with ‘being angry’.” Then again,
the very word ‘angry’ is an emotional interpretation of a particular mood or quality of
awareness. Just as calling something ‘red’ ignores the unique tone of its redness, so
does calling oneself or another person ‘angry’ ignore the unique tonality of awareness
that we or they are experiencing. Every ‘emotion’ we experience is an experiential
interpretation of a quality of awareness – one shaped or reinforced by the very words
we use to name it. ‘Anger’ is not just the name of some pre-existing thing in the form
of an emotion. It is an emotional patterning of experience that goes together with the
impulse to engage in a particular pattern of action (‘getting angry’). In saying to
ourselves or others that “I am angry” we do not merely name an emotion - we identify
with or reinforce a particular emotional pattern of both experience and action. We
anger, just as we sadden or happy. Emotional nouns and adjectives are also verbs.
Another word for a mental wording and patterning of our awareness is mantra. Mind
is ‘mantra’, but not necessarily in the root sense of this word, which means a word
which guards or protects, saves or liberates (tra) our awareness from over-activity of
mind (mana). To know our mind as ‘mantra’ in this sense means guarding our
awareness of mental wordings and their power to pattern both our experience and
behaviour. Thus instead of thinking “I am angry” - thereby identifying with this
‘anger’ and acting it out - we remain wordlessly aware of having the thought that “I
am angry”. Reflecting on feelings in thought and/or reactively expressing feelings in
words are the most common ways in which people avoid having to fully experience
feelings with awareness. Our awareness of a thought is not a thought, but is
something thought-free. Similarly, our awareness of an emotion is not charged with
emotion but is emotion-free. Awareness is thus the very essence of freedom - moksha.

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 AWARENESS AND ‘ENERGY’

Modern science recognises only a universe of matter, light and other forms of energy.
Whilst referring to all sorts of ‘subtle’ energies, New Age spiritual philosophies
parody the modern scientific world outlook by accepting the dogma that ultimately
‘everything is energy’. In contrast, tantric metaphysics affirms the fundamental reality
of awareness. The spiritual metaphysics of Kashmir Shaivism in particular was a
unique and profound expression of the true scientific relation between awareness
(SHIVA) and energy (SHAKTI), these being understood as distinct but inseparable
aspects of a singular dynamic relation. In The New Yoga this profound metaphysical
relation is articulated in the form of a dual scientific principle.

1. Awareness is the inwardness of energy.

2. Matter is the outwardness of energy.

Most people have had the experience of an insight or heightened state of awareness
making them feel more ‘vital’ or ‘energised’ - or alternatively feeling their energy
drained by an excess of sensory or emotional experiencing. Even the sensory
‘overkill’ of the sights and sounds experienced in a supermarket is energy draining -
so completely absorbing our awareness that energy ceases to be released from that
awareness. This reflects a second dual scientific principle of The New Yoga:

1. Awareness releases energy.

2. Experiencing absorbs awareness.

To maintain our energy we need to sustain a state of aware experiencing. Only in this
way can we prevent our awareness being so absorbed in our experience that it ceases
to release new energy from a state of potentiality. Similarly, to ‘recover’ our energy
requires that we re-establish a state of aware experiencing. This means either
expanding our awareness to fully embrace all that we are or have been experiencing
(the function of meditation and dreaming), or restricting our experiencing so that it
can be fully embraced in our awareness (the function of meditation, rest and sleep).
True awakeness however, is a state of awareness that can not only embrace all that we
are experiencing but constantly and creatively release fresh energy and experiences.

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 AWARENESS, SELF AND BODY
Every possible experience we can have of ourselves and of reality as such is limited
and partial – and therefore potentially limiting. Every dimension of our experience
implies the possibility of other dimensions. Every experiential world implies the
existence of other such worlds. Every experienced self implies the existence of other
selves we could experience. Any experienced self is always a partial self – a self that
constitutes just one part of our whole self or soul. The whole self or soul is not any
experienced self – it is a field of awareness that embraces countless possible ways of
experiencing ourselves, countless possible ways of experiencing others and countless
possible experiential worlds. Only when we cease to be identified with any particular
and partial experience of ourselves do we realise our true self, our whole self or soul.

Such ‘self-realisation’ can only come about through bodily awareness. For along
with every partial experience of ourselves and of reality goes a partial experience of
our own bodies. Thus the more we think the more our awareness tends to become
concentrated in just one part of our body – our heads. The more anxious or emotional
we are the more our awareness concentrates itself in our chest region, affecting our
breathing. The key to maintaining awareness of our self as a whole is

1. to attend to our bodily awareness of whatever we are experiencing – to where and

how we experience it in our bodies.
2. to sustain awareness of our body as a whole whatever we are experiencing and
wherever we are experiencing it in our body.

Only through sustaining awareness of our body as a whole can we sustain awareness
of our self as a whole – our whole self or soul. Whole-body awareness is what allows
us to achieve true self-realisation rather than losing ourselves in whatever we might
be experiencing at any given time - becoming identified with our experienced self and
our experienced world. For awareness alone is our whole self or soul, distinct from
every partial self we might experience. Whole-body awareness is also the key to
maintaining awareness as such – to distinguishing whatever we might be experiencing
from our awareness of experiencing it. The New Yoga is ‘tantra’ reborn. One
meaning of tantra is that it is a form of yoga based on direct bodily knowing and

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awareness (dehavidya). For every way of experiencing our self goes together with a
particular way of experiencing our body. Through whole-body awareness we come to
experience our body itself in an entirely new way. Through sustained awareness of
our experienced body and self as a whole we arrive at a fundamentally different
experience of both body and self. We experience both body and self as an unbounded
field of awareness and not as any particular body or self experienced in that field. The
body we begin to experience is a body of awareness unbounded by the flesh – it is an
awareness body. The self we begin to experience is not any part of ourselves we
might be aware of. It is awareness as such. This experience of self as awareness was
personified in the tantric tradition by Lord Shiva. In this tradition, Shiva is our own
divine ‘self’ or ‘I’ and that of all other beings - a self that does not ‘have’
consciousness or awareness but is awareness. This divine self does not ‘have’ a body
but embraces all bodies in its awareness field. Just as our own awareness embraces
not only our own bodies but the bodies of other people around us so does the divine
awareness field that is Shiva embrace every body in the entire universe. It was in this
sense that the entire universe was understood as the divine body (divyadeha) of Shiva.

PRACTICING THE YOGA OF AWARENESS

Stepping back from our lived experience into awareness of experiencing is by no

means the same as intellectually distancing ourselves from or repressing our
experience. On the contrary, this step back is the stepping stone that leads us to a new
and deeper experience of the self and body as an awareness field free of all limiting
experiences of ourselves and our bodies. Practicing the yoga of awareness however,
requires that we go through the following ten steps of mentally rewording our mental,
emotional or somatic experience in such a way as to achieve the step back from
experiencing to awareness.

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 MACROMEDITATION
10 Steps from Experiencing to Awareness

1.
I am my experience of THIS
(…this sensation or emotion, thing or thought,
place or person, event or situation etc.)

2.
I AM AWARE OF experiencing This.

3.
I AM NOT MY EXPERIENCE of This.

4.
I am THE AWARENESS of experiencing This.

5.
In experiencing This, I am also aware of
experiencing MYSELF in a particular way.

6.
In experiencing This, I am also aware of
experiencing MY BODY in a particular way.

7.
I am not this EXPERIENCE of my Body and Self.

8.
I am THE AWARENESS of experiencing
my body and self in this way.

9.
I am not THIS EXPERIENCE.

10.
I am THIS AWARENESS.

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 MICROMEDITATIONS 1

• Be aware of how you inwardly feel and experience different regions and parts
of your body – head and eyes, neck and chest, belly and bottom, legs and feet.
• Be aware of the way you feel and experience your body as a whole.
• Be the awareness of your body as a whole and how you experience it.

• Be aware of something outside you in space.

• Be aware of your body as a whole as something in space.
• Be the awareness of the space between and around your body and the object.

• Be aware of something outside you in space.

• Be aware of your body as a whole as something in space.
• Be the awareness of both your body and the thing outside, and sense them
both as embraced by a common space of awareness.

• Be aware of a person, and attend to the look on their face and in their eyes.
• Be aware of your own body, feeling your own face and eyes.
• Being aware of both the other person's eyes and your own, intend your
awareness of the look in their eyes to communicate through your eyes.

• Be aware of any thing in your experience, inner or outer – whether an object.

or person, thought or thing, feeling or emotion, sensation or impulse.
• Be aware of your immediate bodily and sensuous experience of that thing.
• Be the awareness of your immediate bodily experiencing of that thing.

• Be aware of all you are experiencing right now, inwardly and outwardly.
• Be aware of your overall experience of yourself right now.
• Be the awareness of all your experience, including your experience of self.

• Be aware of a thought or stream of thoughts in the inner space of your head.

• Be aware of all the sensed spaces within and around your body as a whole.
• Be the awareness that is those spaces, and sense them as a singular space of
awareness.

• Be aware of a particular feeling or emotion that you are experiencing in a part

of your body.
• Be aware of the space of awareness in which you experience that feeling or
emotion.
• Be the awareness of that space and sense it as a space of awareness.

• Be aware of any localised sensation, pleasurable or painful in a part of your

body.
• Be aware of your body as a whole, and its sensed inner spaces.
• Be the awareness that is the space within which you experience that sensation,
pain or pleasure.

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 MICROMEDITATIONS 2

Take time to:

Be aware of your eyes.

Be aware of your nose, mouth and jaw.
Be aware of your face as a whole.

Be aware of your face and eyes.

Be aware of the top, back and sides of your head.
Be aware of your head as a whole.

Be aware of your head as a whole.

Be aware of breathing through your nose.
Be aware of the inner space of your head.

Be aware of the surface of your chest.

Be aware of your chest expanding and contracting as you breathe.
Be aware of the inner space of your chest.

Be aware of your head, chest and upper body as a whole.

Be aware of your feet, legs and whole lower body below the waist.
Be aware of your abdomen and breathe with it.

Be aware of the surface of your lower abdomen.

Be aware of your abdomen expanding and contracting like a balloon as you breathe.
Be aware of the inner space of your abdomen.

Be aware of any part of your body.

Be aware of another part of your body at the same time.
Be aware of your body as a whole.

Be aware of a single sensory quality of an object such as its shape, colour or texture.
Be aware of another sensory quality of that same object.
Be aware of the object as a whole.

Be aware of an object you can see.

Be aware of another object you can see without shifting your gaze.
Be aware of the common space in which both objects stand.

Be aware of an object you see.

Be aware of the eyes through which you see the object.
Be aware at the same time of the object you see and the eyes through which you see
it.

Be aware of the space around your body.

Be aware of the sensed inner space of your body.
Be aware of both outer and inner spaces.

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Be aware of an object you see.
Be aware of the object and of the eyes through which you see it.
Be aware of the object seen, the seeing of it, and the eyes through which you see it.

Be aware of the surface of a wall.

Be aware of your chest surface.
Be aware of both at the same time.

Be aware of the surface of a wall.

Be aware of the surface of your chest.
Be aware of the space between those surfaces.

Be aware of an object.
Be aware of the space around that object.
Be aware of the space around your body.

Be aware of an object.
Be aware of your body.
Be aware of the space between your body and the object.

Be aware of the space surrounding an object.

Be aware of the space surrounding your body.
Be aware of the space around your body and the object as one space.

Be aware of something you sense in the space around your body such as an object.
Be aware of something you sense in the inner space of your body such as a feeling.
Be aware of the outer and inner spaces as one space.

Be aware of everything there is to be aware of around you, without focussing on any

one thing.
Be aware of everything there is to be aware of within you, without focussing on any
one thing.
Be aware of every thought or feeling you have about the things you are aware of,
without focussing on those thoughts or feelings.

Be aware of anything more there is to be aware of outside you.

Be aware of anything more there is to be aware inside you.
Be aware of any further thoughts you have about the things you are aware of, without
focussing on the things you are thinking about.

Be aware of the felt boundary between your insideness and outsideness, the sensed
spaces within and around you.
Be aware of how open or closed, porous or impermeable that boundary feels.
Be aware of whether your overall sense of self comes more from the spaces within or
around your body.

Be aware of any thought you have about some thing you sense within or around you.
Be aware of the thought as a thought, without focussing on the thing you are thinking
about.
Be aware of the thing and of the thought as two quite distinct and separate things.

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 MICROMEDITATIONS 3

Be aware of any object or sensory quality.

Be aware of any part of your body.
Be the awareness of both.

Be aware of an object as a whole.

Be aware of your body as a whole.
Be the awareness of your body and the object.

Be aware of an object you see.

Be aware of the eyes through which you see it.
Be the awareness of seeing the object through your eyes.

Be aware of the space around an object.

Be aware of the space around your body.
Be the awareness of the common space around your body and the object.

Be aware of the space around both your body and an object.

Be the awareness of that space.
Be the awareness that is that space, sensing it as a space of awareness.

Be aware of the space around you.

Be aware of anything you sense in that space.
Be the awareness that is that space, sensing it as a space of awareness.

Be aware of the sensed inner space of your body – of head, chest or abdomen.
Be aware of anything you sense in that space – whether thought, feeling or impulse.
Be the awareness that is that space, sensing it as a space of awareness.

Be aware of the sensed spaces around and inside your body.

Be aware of those spaces as part of one singular space.
Be the awareness that is that singular space.

Be aware of anything you sense in the space around you.

Be aware of anything you sense in the space within you.
Be the awareness that is the space in which you sense things within and around you

Be aware of any thoughts that arise about something within or around you.
Be the awareness of those thoughts, without focussing on the thing you are thinking
about.
Be the awareness of the thing, without focussing on the thoughts that arise about it.

Be aware of the space in which you sense some thing within or around you.
Be aware of the space in which thoughts arise about that thing.
Be the awareness that is that space – the awareness within which you sense things and
within which thoughts arise about them.

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 THE YANTRA OF SHAKTI

In tantric metaphysics, Shakti denotes the feminine aspect of divinity inseparable from
Shiva. The term Shakti derives from the root shak – meaning ‘capacity’ or ‘power’.
Shakti is the capacity or power of awareness to reflect and find itself reflected in
experience, just as light is reflected in a mirror. The esoteric symbol or yantra of
Shakti is the triad or trinity (trika) represented in the form of an inverted triangle. This
reflects the threefold dimensions of experience – our experienced self, our
experienced world and the process of experiencing.

Experienced Self Experienced World

Experiencing Self

Process of Experiencing

Here again, the space within the circle represents the field of awareness within which
all experiencing occurs, the red dot or bindu at the centre of this field being the
experiencing self - the ‘heart’ or hrdaya from which the experiencing self is both
emanated (visarga) and reflected (vimarsha) in its experience of self, other and world.
The entire threefold realm of experience belongs to the realm of Shakti. Only the pure
awareness of experiencing belongs to the realm of Shiva. The continuous coupling or
‘intercourse’ of awareness and experience that is Shiva-Shakti was seen in the tantras
as the divine ‘couple’ (yamala). The relation of Shiva and Shakti is a dynamic one in
which awareness of experience leads to a new, sublime and divine experience of
awareness. Paradoxically however, it is only through awareness of even such ‘divine’
or ‘spiritual’ experiences that the latter can be effectively sustained.

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 THE GUIDING WORDS

The key to the whole of The New Yoga lies in the following guiding words:

from a new awareness of experiencing to a new experience of awareness

Aware experiencing is the key to an entirely new understanding and experience of

awareness as such - one in which we no longer think of it as a blank sheet or screen
but rather feel it as something imbued with its own innate sensual qualities of
spatiality and substantiality, shape and colour, texture and tone. Our awareness of
spatial experiencing, for example, can lead to a new experience of the inner and outer
spatiality of awareness itself. Thus the guiding words here are:

from awareness of spatiality to the spatiality of awareness.

Similarly, our awareness of experienced light and colour can lead to a new experience
of awareness as something with its own felt radiance and its own mood colours. Here
the guiding words are:

from awareness of light to the light of awareness – in all its colours

Each and all of the diverse yogas that make up The New Yoga are based on guiding
words of this sort - so-called chiasms or ‘interweavings’ – the root meaning of ‘tantra’
through which the relation of two key terms (for example awareness and light) can be
both conceived and experienced as a double relation through the genitive ‘of’ – for
example the awareness of light/the light of awareness). Above all, it is through
attending to our awareness of the sensory dimensions of our experience that The New
Yoga can lead us to a new and deeply sensual experience of awareness itself.

… from a new Awareness of Experience

(the awareness of sensory experiences)

Awareness Experience
… to a new Experience of Awareness
(the experienced sensuality of awareness) 29
 LESSON 1 - SUMMARY

Guiding words:

…from awareness of experiencing to a new experience of awareness.

Letting thoughts arise in one's awareness, without identifying with them.

Resting in wordless awareness of one's immediate bodily and sensory experiencing.

Questions to ask oneself:

Was I aware of that experienced thought or feeling before I expressed it or did I
automatically identify with and react from it?

Were my words an expression of awareness, or of identification with my experience?

Summary of Principles:

Awareness finds expression in experience. It can also lose itself in experience -

binding us to limiting experiences of ourselves, other people and the world.

Awareness of experiencing (including our experienced self) is freedom - freeing us

from all limiting ways of experiencing ourselves, other people and the world.

Awareness of our direct bodily experience of different mental-emotional states allows

us to embody those states of being instead of reacting from them emotionally or
mentally repressing them.

Awareness of experiencing is what allows us to actively identify with, deepen and

intensify our bodily self-experience rather than being identified with it.

‘Unconsciousness’ is being identified with a particular bodily experience of self. The

Self that can actively and consciously identify with its bodily experiencing is not
passively or ‘unconsciously’ identified with a particular bodily identity.

That Self can choose to actively identify with and embody a whole range of selves.

That Self is Awareness. It is not any experienced self but the experiencing self.

Mantra:
Not "I experience this" but "I am aware of experiencing this."

Not "I experience this" but "It (awareness) experiences this in me."

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 THE GRAND MANTRAM OF AWARENESS
I am aware of ‘this’ here (me here, this self, my body, my sensations, feelings, thoughts etc.).

I am aware of ‘that’ there (that person or thing over there, its body, sensory appearance,
colour, shape etc.).

I am not just ‘this’ (this me here as this self and body etc.).
I am also ‘that’ (that person or thing, other self and body that is ‘not me’).

What I most truly am is the awareness of both this and that (of me and you, of self and other,
of my body and other bodies, of what I sense within me and the things I perceive around me).

The awareness that I am does not belong to me. I am it because I belong to it, because I am a
part of it. It is what is constantly selving, bodying, sensing, feeling and thinking itself both as
‘me’ and as all that is ‘not-me’.

I am aware of me as this awareness ‘me-ing’ itself.

I am aware of you as this awareness ‘you-ing’ itself.
I am aware of every person as this awareness personifying itself.
I am aware of every thing as this awareness thinging itself.
I am aware of every thought as this awareness thinking itself.

I am aware that everything I am aware of is an awareness,

a shape of the very same awareness that I am.

I am the awareness which is me-ing itself as just this me I am aware of.

I am the awareness which is you-ing itself as just this you I am aware of.

I am the awareness which is just this me, just this you, this room, this thing, this colour, shape
or sound – that is just this ‘that’.

I am that awareness which is thinging itself as every thing I am aware of - making room for
itself as just this room, chairing itself as just this chair, walling itself as just these walls of just
this room, shaping itself as just this squareness or roundness of just that object in this room.

I am the awareness which is also roading, housing, treeing or skying itself as just that road or
house, tree or sky out there, that is bricking itself as just that brick of just that house, that is
greening itself as just that green of just that leaf of just that tree, that is skying itself as just
that sky I can see from this window, clouding itself as just that cloud in that sky, bluing itself
as just that blue of just that sky, starring itself as just that one star.

I am the awareness which is giving faces to itself as just this face of mine or yours, his or hers
at just this moment, which eyes me through your eyes as it eyes you through mine, with just
that look in just this moment.

We are each the pure awareness of a me and a you, a this and a that, a here and a there, that is
‘Shiva’.

We are also the constant sensuous presencing of that awareness that is its power or ‘Shakti’ –
its me-ing and you-ing, its facing and eyeing, rooming and roading, treeing and leafing,
greening and bluing, skying and starring. Awareness forever stars itself as the stars that we all
are, in both its nighting and daying, its darkening and lightening, its clouding and clearing, its
storming and flooding, its quaking and trembling, its earthly gracing and divine heavening.

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 LESSON 1 – KARIKA

God is awareness.

My self is awareness.

My body too is awareness.

Awareness and experience are distinct.

My awareness of a thought is not that thought.

My awareness of any experience is not that experience.

Thoughts arise as words from wordless, thought-free awareness.

The wording of thought works awareness into patterns of experiencing.

Awareness embraces and transcends all experienced realities.

Awareness is freedom from all limiting experience.

The experiencing self is not the experienced self.

The experiencing self is awareness as such.

Awareness is God.

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 LESSON 1 - GLOSSARY OF SANSKRIT TERMS

BINDU/VINDU – the ‘black-white hole’ or singularity’ of awareness at

the centre of all things, and linking all things.

CHITI – awareness. CHITANANANDA – the essential quality of divine

bliss (ANANDA) associated with awareness (CHITI).

DEHAVIDYA – bodily and embodied awareness and knowing.

VIDYADEHA – the ‘divine body’, understood as a divine awareness of

all bodies and a divine ‘awareness body’.

HRDAYA – the human being’s centre of awareness understood as a

‘heart’ linking it to divine awareness.

KARIKA – metaphysical verse(s).

KAULA – a tantric tradition based on the dynamic relation of KULA

and AKULA

AKULA – the field of awareness which surrounds and embraces any

group or KULA of bounded units of awareness – a group of embodied
beings.

MANTRA – from the roots tra (to guard or liberate) and mana (mind).
Any sound, syllable, word or phrase that guards or liberates awareness
from mental activity.

MOKSHA/MUKTI – the freedom that comes from identifying with the

divine awareness field through aware experiencing.

SHIVA/MASHESHVARA – the ultimate or absolute reality of the divine

reality understood as an unbounded field of free awareness (AKULA).

SHAKTI – the group or totality (KULA) of experienced selves and

bodies, worlds and phenomena that emerge as the embodied universe
in the divine awareness field.

TANTRA – the divine ‘loom’ of awareness and experience, SHIVA and

SHAKTI that interweaves all things and constitutes the very fabric of
reality.

TANTRAS – metaphysical treatises or ‘weavings’ expounding on

TANTRA.

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TRIKA – the triadic or trinitarian dimensions of tantric metaphysics.

VIKALPA – thought in the form of verbal constructs or wordings.

NIRVIKALPA – the wordless, thought-free awareness in which all

thoughts arise.

VISARGA – the expression, emanation or ‘emission’ of awareness in

experience.

VIMARSHA – awareness of experiencing - and of the experiencing self

as distinct from the experienced self. The reflection and reabsorption of
experiencing (SHAKTI) in the experiencing self - the self that is nothing
but awareness as such (SHIVA).

YAMALA – the divine couple that is SHIVA-SHAKTI.

YANTRA – an esoteric sign or symbol of TANTRA.

YOGA – any means of yoking oneself to divine awareness.

© Peter Wilberg 2005

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