Developing and Understanding Mantra: A Movement from Veda to Tantra
Stephen Brown, 2004 Advised by D.R. Brooks, Ph.D. Department of Religion
his paper examines the use of mantra in two Rather, this is meant to be a detailed study of Mantra and separate but parallel traditions: çaivism and an investigation of mantra as a specific sort of tool for çäktismT . “Çaivism” refers to traditions that follow the expanding consciousness. Hindu god Siva, while “Çaivism” refers to traditions that worship Sakti (lit. power), the goddess consort of the Developing and Understanding Mantra: Lord Siva. Both of these systems reside within a meta- A movement from Veda to Tantra category known as Hindu tantrism. Hindu Tantrism itself Padoux quotes the Principals of Tantra: “From the is a refinement of and a response to the ideas advanced mother’s womb to the funeral pyre, a Hindu literally lives by upaniñadic and yogic philosophy. The upaniñadic and dies in a Mantra.” This quote is likely, as Padoux says, philosophy is historically paralleled to Buddhism in what a “pompous” one. It strikes me as being filled with the is known as India’s axial age from 600 to 100 B.C.E. religio-centrist and religio-jingoistic attitude common to Yogic (lit. to yoke or control) philosophy is a tradition all early and much modern scholarship on eastern religion. which takes the intellectual advances of the upaniñads This statement can easily be interpreted in at least two and layers upon them a series of physical and meditative ways: first, as an insulting commentary on the “simpleton” practices. Hindu, content to say the functional equivalent of “open Çaivite scholar Paul Muller-Ortega once said “The sesame” at each moment of their lives in a false belief that mantra is not an arbitrary set of syllables, and no amount they control their world; second, and I think perhaps of secondary meaning built onto a set of arbitrary syllables more instructively, this statement reveals the tendency will make it a mantra. The mantra is a powerful vehicle of the Indian mind to rely on an efficacious praxis which you hop on and ride straight into enlightenment.” This appears to the outsider to be an inane set of meaningless statement is rooted in a discussion of the opposing views utterances, known in the tradition as mantra. of southern çäkta tantrism and the “Kashmiri” çaiva tantrism on the issue of what a mantra is and how it Veda Mantra functions. Muller is arguing that the southern çäkta The Veda are initially a set of stories and “myths” tradition of using mantras with no “intrinsic” meaning written as hymns to be sung. As Vedism ages and the and literally “layering” meaning upon arbitrary syllables language of the Veda becomes too culturally distant to as a form of mantric practice is distant and perhaps even be meaningful to those hearing it, there develops a highly inexplicable from the “Kashmiri” Çaivite perspective. philosophical system of sonic significance attached to the Rather, the Çaivite mantra is thought to be literally a verses that make up the Veda. It seems clear in reading the manifestation of çiva consciousness that functions as a content of the Veda that they are in fact telling a story, vehicle to ascend into the heart of çiva. This is the very and not one necessarily designed to function “mantrically” thesis I will test: What exactly is the nature of the çaiva on an obvious level. Whether or not the development of mantra theory and practice? Does çaiva philosophy mantraçästra [science of mantra] is contemporaneous directly suggest the mantra is a tool itself empowered, with the reduction of knowledge of Vedic language is a or does it actually believe it is the understanding of the highly debated point. There is undoubtedly a “sonically” mantra that functions to create freedom consciousness? affective sound in the recitation of the Veda; what is less As a matter of clarification, this is not an attempt to clear however, is whether this is a function of the Veda understand the “sonic” nature of reality, described by acting as poetry or Veda acting as mantra. The Veda Andre Padoux as “väc”, with its multiple layers of realism. comes to be spoken of as the sonic mirror of the cosmic
28 Volume 3 • Issue 1 • Fall 2004 structure of the universe. The recitation of the Veda at a and discussion of mantric meaning. For the çäkta, it is certain moment seemingly shifts from a series of hymns in fact, the meaning layered upon the syllables that is the sung to praise and pacify a set of marauding war-gods key to the practice of the mantra. The practice of reciting to a set of mantras sung to ritually advance the creation the mantra is literally placing the mantra on the body and maintenance of the universe. Vedic mantra evolves (nyäsa) and then placing each of the attendant deities from an explication of and story about what Eliade calls and concepts on those places of the individual syllables in ill tempore (in the beginning time) to an enaction and with each repetition of the mantra “ka e I la…etc.” In bringing about of that in illo tempore. This is mantra at the çaiva philosophy, these mantras are described and its infantile stage, slowly defining and building itself from given extensive subtle meaning. The key to grasping the a set of pre-existing but not necessarily related building çäkta/çaiva separation lies in two words: practice and blocks. philosophy. In the practice of the çrévidya the attendant meaning and understanding of the mantra takes precedence Upaniñad/bhakti/yoga as the actual vehicle of accomplishment, much like the Subsequent to the Veda, Mantras take on two basic negative dialectic in Nagarjuna’s Buddhist path, one must forms. There is the familiar “om / dative nominal / word become a “philosopher king” to achieve enlightenment. of praise” or some combination thereof, i.e. “Om Namah In çaivism the discussion of the symbolism of mantra is çiväya”. Also quite common is the considerably less relegated to philosophy and systematically isolated from the formulaic descriptive mantra which usually combines a list practice. In fact, in the çaiva tradition, it is the actual of attributes of the deity supplicated and a proclamation mantra and its inherent power that is the vehicle, not a of devotion or a request of some sort of boon. These highly intellectualized endeavor to build the theological represent a second stage in mantric development. These worldview onto a set of syllables seen in the çrévidya. mantras are specifically designed to be intoned [audibly and inaudibly] and are intrinsically empowered; this stands Mantra in the General in contradistinction to the Veda which is empowered by a How can the preceding discussion be tied back into connection to the “justified and ancient.” It is in this period a greater understanding of mantra? It can be used to [known as ‘classical’ Hinduism] that mantras assume their inform our discussion of how mantra develops from songs modern form. It is during the upaniñadic and yogic sung to empowered mantras used for liberation. Padoux revolution that mantra is first used as a meditational tool. makes the claim that mantric development from story- Mantra comes to be described as individually soteriological telling songs to incoherent syllabic combinations can be through its use as a meditational tool. The mantras of yoga seen as a historical evolution towards the innermost or develop into tantric mantra, which takes these forms as silent (tüñëém) mantra because of the proclivity of yogic well as a quintessentially tantric third: the bija mantra. and tantric traditions to vaunt the silent and innermost recitation of mantras as the highest form of recitation.2 Tantra However, the silent and higher forms of mantra are The bija (lit. seed) mantra is a series of syllables which not a “late” development. In fact the concept of multi- have no apparent meaning to the uninitiated. The difference valent mantric practice is quite well defined by the late between çäkta and çaiva uses of these bija mantras may upaniñadic or early yogic period. Not only are the ideas not be quite as broad as our introduction implied. Both developed but the traditional preference for the silent is traditions use these apparently incoherent strings of syllables well established.3 I cannot presume Padoux’s intention as meditational and ritual tools. The bijas themselves are for that particular claim, but I think it pushes hard into so difficult to understand that the greater discussion lies in the traditional tendency of sympathetic scholars to say “x how they are used and talked about in these two traditions is a movement towards the increasingly subtle.” In fact, respectively. The çäktas, as stated earlier, have a tradition I think quite the opposite is the case. The evolution of of layering a series of meanings onto each of the particular less and less grammatically coherent mantras does not syllables of their many mantras, the foremost of which in indicate a move towards silence and an increase in subtlety, the çrévidya, a tradition prevalent in South India, is the but I posit rather that it suggests a movement towards a kädi çrévidya: “k @ $ l ÿI— h s k h l ÿI— s k l more advanced concept of the function of mantra and an ÿI—.” An example of this is the syllable “hréà”: it is said to increase in the “realism” and gross function of mantra. In represent the earth and its goddess bhüvaneçvaré; hréà the Vedic period the mantra moves the universe invisibly also represents a portion of the gäyatré: dhiyo yo naù and the ritual in which it is used provides the sacrificer pracodayät. It is also understood as breaking down into with a set of [often] intangible results. The yogic and four individual characters each of which represents a state tantric revolutions bring about a set of mantras that of consciousness.1 violently1 and immediately go about transforming the Are we to here suggest that the çaivas do not mind, body, and subtle layers of the reciter’s being. To elaborate on the meaning of their seed mantras? No, in quote Douglas Brooks on the matter: “Hindus resort to fact, they often associate the syllables with many of the the unseen only under duress.” The movement of mantras same deities and elements as their çäkta counterparts can be seen as mirroring this greater traditional movement and have a tradition of nuancing mantras greatly. What towards concretizing experience and results in a replicable then is the difference? The difference is in the application and reliable way.
jur.rochester.edu 29 traditions to which they belong and hare kåñëa hare kåñëa kåñëa Grasping at the structural and within the ritual prescribed by these kåñëa hare hare.” The first of these theoretical straws of mantra traditions.”2a This claim is somewhat is a çaiva mantra that is given to Important in improving our unsalutory, however. Mantra is each and ever person who goes to a understanding of mantra, is certainly in many cases ritually linked Siddha Yoga program, in programs delineating where each of these and specific to a moment in a ritual; lead by Shivananda instructors, mantras get their respective authority. however, mantra is not an exclusively and in the teachings given nightly The Veda derives its authority by ritual tool. Mantras can be used as throughout the globe by a variety proceeding from the mouth of god. It interruptive protectorates, meditative of modern gurus. The second, a is referred to as the çruti, the heard. tools, greetings and hundreds of other vaiñëava mantra, is used by dozens These Vedas were transmitted by the purposes. The practice of mantra best of groups, but is best known as the lord to the Maharsis who transmitted known in the west is the recitation popularly intoned initiator mantra of it to the Brahmins, who transmit it of mantras [jäpa] as a self-sufficient ISKCON a.k.a. the “Hare Krishnas.” back to god in their chanting. So practice. Mantra repetition, while In the Siddha Yoga case this mantra here, the authority of these “mantras” clearly a practice, cannot necessarily is given freely and with little more is placed not only long ago and far be cast into the set of actions known prescription than to use it as an away, but its use is limited to the as “ritual.” This all goes towards implement of concentration or as a Brahminical caste. This mantra is replying to Padoux’s argument that metrical controller for the breath in cast into an inevitable cycle of sonic mantra is culturally bound. The meditation. While the tradition has a circularity. That is to say, the mantra theory of mantra, especially when series of advanced rituals based on the in the Vedic sense is not a vehicle, it considering the possibility of the use of this mantra, is the initiation of a is not a tool, it is not itself efficient; svabhava mantra, suggests that the general mass into the mantra somehow rather, it is a set of intonations uttered mantra must have some self-possessed inane because it is not attached to a by a set of officiants, the first of which efficacy and intention beyond the strict set of ritual prescriptions? One is god, the latest of which are his [caste things thought and said about it. would be forced by the simplest logic preferred] descendants. Here then, On the issue of appropriating to say no. The tradition believes the the mantra can be seen as an exclusive mantra Padoux says: mantra to have a life of its own. They religious privilege, used to restrict understand the mantra to be capable access to religious power socially. We should never forget…(1) Mantras of entering the mind and heart and The mantra of upaniñadic and are efficient forms of speech within a voice of the initiate3 and forcing it later Hinduism derives its authority particular tradition, where speech into a higher plane of consciousness by proceeding from efficacy in is conceived of within a particular and automatically beginning to open mythico-relgious framework. If we application. The mantra may be said the doors of perception of the higher pluck them from this cultural milieu, to come from some god i.e. “this very which is their nourishing soil, is “the self. mantra was given to swami x by the luminous bud of mantra,” as A. The mantra is not a culturally lord x himself.” The tantric mantra Avalon used to say, likely to survive” bound set of words any more than gains meaning by, as Muller-Ortega One may well doubt it. (2) We must love is limited to a specific instance puts it “…[tending] automatically to remember that mantras, even in their of experiencing it. Padoux’s fault here move to its own source.”4 Here not higher, supposedly redemptive forms, is not being wrong, but rather being only does the mantra come from çiva, are always part of a precise and incomplete. It would be absurd to it is in fact the substance of çiva, and compulsory ritual context, outside of claim that mantra does not arise from which they are useless and powerless. thus closes in increasingly smaller culture, and that there is not a set of A mantra may be a liberating word concentric circles on itself [and but only in accordance to precise and prescriptions about how mantras are increasingly larger concentric circles binding rules.2b to be utilized. However it would be to encompass itself]. Additionally, equally absurd to claim [as Padoux these mantras are themselves efficient Padoux here attempts to reduce mantra does] that these are the only the and are not caste and birth restricted. into something less self-efficacious functional characteristics of mantra. The mantra here can be given to the than in fact it is. I don’t want to take Mantra is a complex, multi-valent, initiated, or the uninitiated by way of up a discussion of whether or not linguistic and sonic tool to open hearing, or may spontaneously arise the west can reasonably appropriate consciousness to the experience of the in the mind of an individual this is mantra, but I do have issue with his heart of the universe, the individual known as a svabhava [self-becoming] basic claims here. Mantras are not self. mantra. only valid in a particular mythico- Padoux claims that the illocutionary religious framework. The west is the The śaiva Mantra power of mantra is not inherent perfect example of this fact. There mXyijþe S)airtaSye mXye ini]Py but rather socially bound. He says are two mantras that are very well cetnam!, “mantras, the uses of which are strictly known in the west, both of them hae½arm! mnsa k…v¡s! tt> zaNte codified, have, mutatis mutandis, no referred to as mahämantras “oà àlIyte. other efficacy than that ascribed to namaù çiväya” and “hare räma If one maintains the mouth widely them by the Hindu, Jain, or Buddhist hare räma räma räma hare hare open, keeping the inverted tongue at
30 Volume 3 • Issue 1 • Fall 2004 the center and fixing the mind in of the perception and substance of the middle of the open mouth, and that universe. As a result, the omni- voices vowel-less ha mentally, he will presence of consciousness and its be dissolved in peace. manifest forms of çiva and çakti VBT 81 leaves all limitation subject to change, and all experience of limitation subject Is the śaiva mantra qualitatively to expansion. In his explication of the different from other forms of bija mantra sauù, Abhinava seems mantra? to suggest that the very practice of It is with some difficulty that we mantra can be free and natural in a move into the second portion of our sense, even though he is casting it in a study, the çaiva aspect of mantra. specific ritual dimension. He says: We will focus exclusively on çaiva bija mantras. There are clearly a large …The nature of these three phonemes set of mantras employed by the çaiva is that the are composed of three states tradition which are not seed (bija) of repose, respectively, in the knowable mantras, not the least of which is the object (s), in the process of knowing well known “oà namaù çiväya” (au) and in the knowing subject (ù). mantra. However bija mantras, being The Depending upon which state of the most esoteric and important repose one selects, the pronunciation mantras in çaivism [to say nothing extends as far as that phoneme alone. of a dearth of philosophy which is A threefold pronunciation therefore accessible on linguistically bound occurs. Commentary on the mantras], will effectively provide us paratrimsikalaghuvrrti vs21- with a basis for discussion of çaiva 24p17. mantra. Here we will address the question: While the ritual contemplation of what is the çaiva perspective on this mantra is an obvious dimension mantra, and how does mantra function of what Abhinava is teaching, I think in the çaiva system? Undoubtedly another level can be seen as well. a good number of our previously This passage describes the mantra as expressed ideas about the freedom and expressing three levels of reality and self reliance of the mantra are rather reality-perception. These three levels Shiva as the Supreme Lord with Parvati the Supreme Goddess and Manifest Shakti. mitigated and qualified by the strict of knowing and being are understood ritual structure of çaivism. However, as coinciding and interexpressing. both Alper and Padoux stake a claim This is based on the interdependence comes to know the true nature of that in their respective articles in the of the three expressions “I will,” “I object, which is without aspect other volume Mantra which is ultimately know” and “I act,” each of which co- than being. The ù represents the reductive. They want to claim that arise in the proclamation of another. perspective, or rather the assumption mantra can only be understood as That is to say, one cannot make the of the perspective of Bhairava. This limited, and can only be used in statement “I know” without also visarga, or emanation, ejaculation, rule-bound environments, however invoking both “I will” and “I act.” pulsation, of Bhairava, is the playing the philosophical perspective of the Even the knowing is itself an act, the with and manipulation of the S and Tantra simply does not support this act is dependant on knowing, the Au as an experiencable state. thesis. The Tantra is rife with a set of knowing itself arises from the will Seeing this mantra thusly, as comfortably unresolved controversies to know, which is itself an act. The an expression of the natural state on any number of subjects, not the interconnectedness suggests a well of the universe, we can also open least of which is mantra. The Tantra woven web with no clear entrance doors on how it is, in fact, naturally wants to have it both ways. They and exit points. This sauù mantra is empowered. The idea here is that want mantra to be an exclusively not only a mantra designed to bring not only can one open doors of insider and ritual tool for specific about enlightenment, it is in fact perception with the mantra, but that application and implementation; yet, an expression of the nature of the doors of perception continuously at the same moment, they want that universe. The S is the contracted form open and close as a function of the same mantra to have the possibility of Sad, referring to knowable objects, nature of reality, and as such the of spontaneously entering the heart or the manifest world. This S is nature of reality mirrors the mantra of an individual. This very fact is linked to the sheath of mayä, which in the same way that the mantra encoded into the tantric world- is the potential of manifestation. The mirrors reality. This is also mirrored view. The Tantra claims the world Au represents the process of coming in the nature of the individual. This to be the substance, the perception to know the nature of an object, the state is expressed in kñemaräja’s of the substance, and the enaction systematic reproval such that one pratyabhijïähådayam sutras 3
jur.rochester.edu 31 where one is initiated by the çakti this light slows it moves from a photic present in the heart as the true emanation to a sonic emanation, nature of the individual. Here the a sounding forth of the cosmic or nature of the universe as manifest supreme word (parä väk). This çakti interacts with the inner- sounds at the moment of creation knower such that the understanding and extends through and beyond and experience of the world as the the present moment. The supreme emmissional (visarga) power of çiva word is said to descend successively is spontaneously recognized. This through four stages: parä, paçyanté, spontaneous recognition is expressed madhyamä, and vaikharé. A brief as an expansion of the inner core, discussion of each will be illuminating or the heart of the yogin. The final to our understanding of mantra. state of experience resulting from the expansion of that heart is described Parä by kñemaräja and expresses the This is the state of undifferentiated connection between mantra and çiva which descends into manifestation nature and individual in the final and yet remains unchanged and verse of the PBH: undifferentiated. This state is both that in which all other states manifest and that which becomes differentiated Shiva Natraja: A Medieval Temple Painting. tda àkazanNd sar mhamÙ vIyaRTmk pU[aRhNta vezaTsda svR sgR s
So then perhaps this example of undifferentiated, pulsating tone, all As a result of this coincidence of fact, Abhinava’s description of a particular knowledge and understandings which nature thus acts as a mantra in one’s mantra suggests the potential use language are inevitably linked experience of the world, constantly understanding of the mantra as with this the highest possible plane. pulsating with the emmissional innate and natural. Here we see that As such, all convention is given by power of çiva. This then causes the both dimensions of the mantra are Abhinava a transcendental correctness exact result expressed in the function at least recognizable in this passage, and realness. This level of parä is the of the mantra, consciousness feeds in that it is both ritually bound and very potential from which all sounds back on itself. The consciousness it is unbound as it is the expression and manifest objects move, it is the of the world pushes itself into the of pure çiva consciousness bursting ontological root of expression. So, it individual’s experience causing an forth. is precisely as Padoux says “paräväc, infinite expansion of consciousness. from the standpoint of language As kñemaräja says in PBH vs. 15: Śaivism and the science of as well as of manifestation, should mantra not be regarded as an initial state of bllaÉe ivñmaTmsaTkraeit 15 Mantra must be seen as fitting speech but as the basis of paçyanté, When he acquires the inherent into the greater structure of çaiva power of universal consciousness, the Madhyamä, and Vaikharé, which 6a yogin assimilates the universe into perspectives on language. Çaiva alone are actual stages.” himself. philosophy holds the experiential PBH 155 world and our convention of language Paçyanté used to describe it as being of the This stage is literally the 3rd person The initiation described by this same substance. The entire world is plural form of the root paç meaning experience is in fact that highest seen as emanating forth from Çiva. “to see.” It implies the first manifest form of initiation. This is recognized The visarga described in the mantra stage of the transcendent form of by the çaivas as the highest state of sauù as pulsating and vibrating and speech. Paçyanté expresses the initiation, the so called samsiddhika emitting initially takes the form of tendency of consciousness to “see” “spontaneously perfected” state light. As the pulsation (sphuratta) of objects. It signifies the first level of
32 Volume 3 • Issue 1 • Fall 2004 what could be called conventional exposed by Muller in Triadic Heart, duality. In this stage the mind tends Vaikharé and appears to open up through a away from itself, but there is not in This stage is referred to by Padoux complex lens of ritual prescriptions fact an object for it to attach to, nor as “the non-supreme energy.”6b This that are not entirely obvious. Perhaps is there actually a differentiation in is the level of physical and concrete this suggests an inaccessibility of the unmitigated sounding forth of manifestation. Here the delusionary these ritual prescriptions to the the paräväc in the form of syllables power of speech causes the bringing modern world, in the disappearance and the like. This stage however, about of a world bound and caught of an initiated elite to show the ritual is both the key to freedom and the in the snare of absolute physicality. prescriptions. As a final suggestion, key to being bound in the tantric This physically manifest world is, for perhaps it is the case that the ritual perspective. Paçyanté could perhaps all of its delusional substantive form, dimension is intentionally obscured best be described as ‘curiosity.’ This actually only the contracted form of not to make it secret, but to confuse curiosity has both conventional the supreme word. those who believe there is in fact a and transcendental vectors. As a secret to the mantra, that is to say, to conventional vector, paçyanté can And again, Mantra weed out the deluded. Shall I find a be seen as the motion towards a set So we can see, even in this very world where the mantra is in fact self- of differentiated objects outside of basic discussion of speech, a number sufficient? Only time will tell. one’s self. On the Transcendental, of tendencies that mirror the visarga this very same level of curiosity can or emmissional and spanda or be seen as the desire and vehicle that vibrational aspect of the supreme 1. Brooks, Douglas. Auspicious Wisdom. moves towards the undifferentiated consciousness. The pulsation of Albany, NY: SUNY Press. 1990. p 90-100 experience of consciousness. It would consciousness is seen as constantly 2. Feuerstein, Georg. Tantra: The Path of also be instructive to view this level as expanding and contracting on a Ecstasy. Boston, MA: Shambala Publications, human will (iccha) supporting action photic, sonic, and gross level.Mantra, Inc. 1998. and knowledge. As such, paçyanté as specifically chosen bits of speech, 3. Muller-Ortega, Paul. The Heart of Self- is the level of human cognition best represent this tendency of the Recognition. Unpublished, 2003. X 3 and shows light upon the manifold very texture of reality (and unreality) experience of the differentiated world to open and close upon itself. By 4. Muller-Ortega, Paul. Triadic Heart of Siva. and on the luminous form of the using mantra, one can harness the Albany, NY: SUNY Press. 1989. p 83 single pointed vision of the goddess. tendency of sonic reality to force his 5. Padoux, Andre. “What Are They.” Mantra. own awareness towards the experience Ed. Harvey Alper. Albany: SUNY Press, 1989. Madhyamä of an undifferentiated consciousness. a. p306 This stage is best described b. p308 and translated as the middle. This Conclusions, implications, and 6. Padoux, Andre. Vac. Albany, NY: SUNY stage represents a move away from ideas. Press, 1990. differentiation. Here phonemes Our argument finds itself all a. p183 emerge and form words. The too comfortably eschewing rules b. p216 formation of words allows for the first and ritual context. The ritual and time for the development of cognitive rule complication is irrefutable and Stephen Brown graduated in 2004 with honors in conceptualization and experience. It central to the tradition. The Tantra Religion and Classics. His research specialty at the is here that one actually experiences proposes a highly ritualistic universe University of Rochester was Tantric traditions and their differentiation proposed in the and espouses a path which is highly Sanskrit language. He is now beginning his PhD level of Paçyanté as a set of concrete ritually bound. I have found here work in South Asian Studies at the University of Texas at Austin this fall. cognitive objects. However, these an excellent point of entry into objects are not actually real as they another study: what exactly is the do not have physical substance. Here ritual dimension of Tantra? Padoux exists the experience of real objects. and Alper both speak ad nauseum Because the conventional experience about this decidedly ritual bound of cognition is actually an experience understanding of mantra but never of objects refracted and projected on actually explicate that dimension. the screen of personal perception, the Does this suggest an all too common day-to-day experience of human life manifestation of the insider/outsider takes place at this stage of middling. problem? The explication of an Harnessing the middle is harnessing initiation based tradition by non- the buddhi, manas and ahamkara to initiates seems to leave something to pursue an ascention of cognition into be desired. The texts of çaivism are the supreme word. So we can see here intentionally ambiguous and encoded that this level tends both towards with a series of complex schemes transcendence and away from it at the available only to insiders. The same moment. secrecy of the sauù mantra is deftly
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