Part III
Tantriks consider the siddhi they call 'swallowing (internalizing) the universe' to be the summit of attainment: one has access to anything in the cosmos, on any planet, anywhere, simply by thinking about it. Thus all desires are fulfilled by the mind alone.
Yogis who know this mystic process can mentally move through the regions of the universe as easily as someone using an elevator can move from floor to floor in a building. The yogi's elevator shaft is his body's central psychic channel, which runs through the length of his spinal cord. By meditation he can link this channel to the shishumara-chakra, an astral tube coiling from the Pole Star down to the nether regions, and project his subtle mental body through it for an easy journey to other planets. He may even teleport the elements of his physical body through the channel, reassemble them in the place of his choice, and so seem to appear there out of nowhere.
Shortly before midnight, the tantrik gave me a battered tin box to carry and led me to a nearby burning ground, where the body of a pregnant woman had been saved from the fire for his use. I watched in growing horror as he stood on the corpse and recited mantras. Using a special instrument he took from the box, he removed the fetus from the womb of the dead woman. Examining the tiny limp form, he assured me it was still undead, though beyond hope of revival. He'd kept the soul within the body by a magic spell, he claimed. He pulled a razor-sharp knife and a large jar half-full of some solution from the box, and then, chanting more mantras, he began to butcher the baby, dropping the pieces of flesh into the jar. Aghast and trembling, I fled the scene.
I went to the watchman who had let us into the burning ground. "How can you permit this?" I raged. "That woman's family paid you people to consign her body to the flames, and you're allowing such evil things to be done to her and her baby!"
The watchman cautioned me in a frightened whisper. "Don't say anything more, please! That man knows what you're speaking to me now. Don't make him angry! You must be very careful with him - he even knows your thoughts. If you don't like what he's doing, why have you come here with him?"
Feeling ashamed of myself, I mumbled, "I only wanted to see the secrets of his power..."
The watchman shook his head in pity and said, "Your curiosity will ruin you. You're a young man, you look well-bred and intelligent, why are you getting mixed up in this? Just leave. Don't spoil your life." But I couldn't leave, as I didn't know where to go. One does not stumble around the Kerala countryside at night, for snakebite is a likely consequence. I settled down near the watchman's campfire and soon dozed off.
Some time later - it could have been one or two hours - the watchman roused me. The tantrik had come out of the burning ground carrying the jar under one arm. In the other hand he held the baby's skull. "Why did you leave?" he admonished me, not unkindly. "If you want to do things that other people cannot do, you have to do things that other people cannot do!" He laughed, and his easy manner stupefied me.
"Look at this!" he exulted, thrusting the jar under my nose. I thought he would unscrew the lid, and my gorge rose. But he only wanted to explain that by treating the baby's flesh in the solution he'd made a powerful ointment. He reproved me again for not having stayed and watched how he'd done it. In the darkness the jar looked empty to me.
"Go get the box," he ordered. "We'll go back to my place and tomorrow I'll show you what this preparation can do." He led me through the fields back to his house. Inside, he went to bed with two of his girls. I slept fitfully on the veranda.
The next morning he set the jar down on a small table between us. Now I could see that the bottom was covered by a pasty substance. With a hand caressing the shoulder of a girl on either side of him, he leaned back in his seat and probed my mind for a moment with a quiet stare. "I think you ought to test the power of this ointment," he said, raising his eyebrows allusively. "There's a problem at your factory that you can solve with it ... some missing cash?"
He was right. A considerable sum of cash funds had disappeared recently, and suspicion had fallen upon a Mr. Murthi, though no proof could be found against him. The tantrik smeared a bit of the ointment on my thumbnail and told me to look carefully at it. As I concentrated, I saw in the nail the image of the office from which the money had been taken. I found I could alter the view with directions given in my mind, just as a TV studio director changes the image on the video screen by telling the cameraman to pan, zoom in for a close-up, and so on. But my mystic thumbnail scope was incredibly more versatile, for it even showed the past.
I saw that it was not Mr. Murthi, but another man who had entered the office surreptitiously to take the briefcase of money and hide it in his car. I followed him after work; he drove to the place of an accomplice and stashed the briefcase with him. The accomplice spent the money on black-market gold so that the cash could not be traced. And I saw how the thief had his share of the gold made into doorknobs that he placed on the doors in his home, naturally without telling his family what they were really made of.
Later I tipped off a friend at work who wrote an anonymous note to the police. They verified that the doorknobs in the man's home were solid gold. He was arrested and convicted on charges of grand larceny.
From my further discussions with him that day, I learned that when people came to the tantrik for the recovery of stolen or lost property, for a fee he had one of his girls trace the missing goods with the mystic thumbnail scope. The existence of the ghastly ointment was kept secret, of course. The customers thought it was the power of the girls themselves.
The thumbnail scope had its limitations. Though it could penetrate any closed door or wall, it could not see above or below a specific height or depth, nor look into powerful holy places or temples and could be baffled by expert singers performing certain melodies. Certain kinds of smoke would likewise render it ineffective.
I asked him about his karma. "You have attained this siddhi by very obnoxious methods. What do you think lies in wait for you in future births?"
On this point he was surprisingly philosophical. "Those who would master this knowledge must be ready to face the consequences without flinching. I will surely have to suffer for all the black deeds I have done. But that's part of the game we play.
"We tantriks view all existence as an ebb and flow of Shakti. We connect with that power, and it sweeps us up to untold heights. Later on, the same power may plunge us into despair. But what else is there? Everything is but a manifestation of Shakti."
This man's question - 'But what else is there?' - for which the tantriks have no answer, bothered me. If there was really nothing else beyond the goddess and her power, then he, and the old witch on the veranda, and my master who poured liquor over women's bodies, and the brahmin who broke coconuts on his head, had attained all there is to attain. I couldn't accept that. There had to be something more.
I was now not interested in going any further with vamamarga. But I thought that the theoretical principles and the basic discipline I'd learnt from my master were of great use to me. I had no inkling that once the lid of the Pandora's box of occult mind power had been pried off, it was not so easy to close again.
Question: If they had attained everything, then why were they still striving for more by those processes mentioned?
After three and a half years in Kerala I was transferred back to Tamil Nadu, to work under the rather severe chief accountant of the Salem branch, Mr. S. Venkata Subrahmanian. As it is common usage for educated English-speaking Tamils to be addressed by the first initials of their names, he was known to one and all as SVS.
My two good "same-age" friends were co-workers Vaidyanathan, serious, bespectacled and a bit shy, and Shankara Subrahmania, a jolly, big-bodied chap. The first six months I lived alone in a small rented room; after that I shared a place with Shankara until the spring of 1974.
I returned to Tamil Nadu with more than just office experience. While in Kerala, my youthful interest in the opposite sex had continued to flourish, but with a difference. From left- and right-hand tantra, I'd learned a highly sophisticated way of interacting with the female psyche. The several close relationships I'd had with girls while in Kerala were experiments in the power of Shakti, by which the sexual drive is channeled not towards physical gratification but to heightened experiences of mind. I'd learned well from my vamamarga master that the physical act of sex spoils the opportunity to really exploit women for what they have to offer men. So on the surface at least, I'd remained a good brahmin boy. But the real fact was that my lust had assumed such cosmic proportions that I saw no point in trying to satisfy it by mere physical means.
I returned, too, with considerably reinforced faith in Hinduism. Thrice I'd taken part in the yearly pilgrimage to Ghandagiri, seeing the mysterious flame of Ayyappa each time. The one year I'd delved deeply into occult tantrism had satisfied me that there is more to existence than mechanical pushes and pulls. Now I felt enough confidence to openly dedicate myself to the mainstream Hindu ritualism I had formerly ridiculed.
In Salem I became an ardent devotee of Karttikeya, a deity quite popular among Tamils. He appeals to the mystical as well as material impulses of the common man, and that suited me just fine. Moreover, I'd never forgotten the childhood vision I'd had at his shrine.
Occult 'self-worship' (ahamgrahopasana) is very prominent among Karttikeya's devotees. During Thaipusam, a festival held each early spring year, hundreds of thousands of pilgrims who flock to his temples in Tamil Nadu, Ceylon, Malaysia, Singapore, Mauritius - wherever South Indians have put down roots - are taken possession by the god and the horde of ghosts who serve him. In the trance of Karttikeya, some even thrust spears through their tongues or cheeks. Yet they feel no pain, nor do they even bleed; they prophesize and perform minor miracles, 'becoming' the god for a while.
In an interesting parallel to Christianity, South Indian Hindus believe Karttikeya to be the son of God (Shiva), born of miraculous conception. He is called Kumara, the child divine, and Mahasena, commander of the devas and militant foe of demons. His weapon is the Shakti Vel, 'the Spear of Power.'
Though he easily awards his worshipers the bounties of material enjoyment (bhoga), his intention is to instill tyaga (renunciation) in them later on, as he showed in his own life. Once he so lustfully pursued the lovely damsels of the heavenly world that the devas complained to his mother, Parvati. To teach him a lesson, she revealed that every female in the universe is a form of herself. Deeply ashamed that he had really been lusting after his own mother, he vowed to maintain brahmacharya (celibacy) from that moment on.
But I just wanted to be known as a basically normal but dedicated Hindu believer. I wasn't aware of his hidden agenda to push me to the brink of frustration so that I'd give up my materialistic life altogether.
As Coimbatore was only a few hours due southwest of Salem by train, I'd often visit home on the weekends. Overlooking Coimbatore is a large Karttikeya temple on the side of the Nilgiri hill range. One Sunday at Mum's request I went there accompanied by my brother's fiancee and her father and two sisters. The idea was to make a good impression on them of our family.
We'd walked halfway up the long stone stairway that brought pilgrims from the foot of the hill to the temple entrance, and had stopped for a rest at a shrine of Ganesh. All at once I splashed a startling remark into the gentle stream of pleasant conversation by turning to the girl and saying, "You know, before I was born, my mother had a daughter who died in infancy. You are her, born again. Welcome back to the family."
She blinked, reddened, and looked at her father for help. He winced and shook his head. "Now why do you tell such things?"
"Because I am the one you have come to see." As I answered him, it was clear that I wasn't answering him.
The four exchanged uncomfortable looks. Emboldened, I who was not I any longer wasted no words. "I am he with six faces - Shanmukha, Karttikeya himself!"
"Kannan," a sister blurted, "is your head full of rubbish? You'd be in enough trouble if you blamed the god for your one face only, because simply rubbish comes out of it."
I closed my eyes and clapped my hands thrice, then sat still while they murmured amongst themselves. Within a few moments a peacock appeared on the scene, announcing himself with a loud call. The peacock is Karttikeya's familiar.
Smiling slightly, I opened my eyes. With a discourteous grunt, the father got to his feet. "Let's go up now," he muttered to his daughters. I rose and joined them. "Right now there is a lady in the temple who is very devoted to me," I chatted amiably as we stepped out of the shrine's shadow onto the sunny stairway. "She is wearing a green sari and will soon come down the stairs." A group of women came out of the temple to begin their descent just as we reached the top. One wore a bright green sari. "Coincidence!" hissed the girls, their eyes flashing daggers of reproach my way. Their father walked ahead stiffly, acknowledging nothing.
Inside the temple, the priests were bathing the murti with various liquids. As they poured milk over Karttikeya's form, I felt the same substance coursing over my body. I rolled a shirtsleeve up to my elbow and told the father to look at my forearm. He frowned, then gasped as his eyes fell upon the white droplets condensing on my skin. His three daughters shrieked and clutched each other. The crowd pressed in around us, babbling excitedly. I was finally ushered outside by the priests, who didn't want their ceremony disturbed.
Though it didn't wreck my brother's engagement, this incident was the first noticable crack in my connection to the everyday world.
Contd...on Part IV