Indigenous Practice and Community-Led Climate Change Solutions: The Relevance of Traditional Cosmic Knowledge Systems 1032484365, 9781032484365

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Indigenous Practice and Community-​Led Climate Change Solutions

This book centers Indigenous knowledge and practice in community-​led climate change solutions. This book will be one of the first academic books to use the consciousness framework to examine and explain humans’ situatedness and role in maintaining ecosystems’ health. Drawing on teachings from the Indigenous Adi-​Shaiva community, the authors present up-​to-​date research on meanings and implications of South Asian traditional cosmic knowledge, which focuses on relationality and spirituality connected to climate change. This knowledge can create innovative climate change solutions in areas including land, water, traditional management, sustainability goals and expectations, and state development projects. Overall, this book provides an innovative framework for non-​ violent climate solutions, which has its foundations in a traditional cosmic and consciousness-​based context. This book, which aims to bridge the gap between Indigenous and Western perspectives by re-​educating researchers and decolonizing popular climate change solutions, will be of great interest to students and scholars studying climate change, conservation, environmental anthropology, and Indigenous studies on a broader scale. Rani Muthukrishnan, Ph.D., Director of Research Compliance, Texas A&M University, San Antonio, Texas, USA. Rani’s research interests include consciousness science and diversity of divine feminine manifestation based on the Vedagama tradition, human–​ nature interaction, nature–​ culture intersection, children’s cognition of nature, advocating for women’s roles in relation to nature, culture, and sustainability, and impact of climate change on biodiversity. Ranjan Datta, Ph.D., Canada Research Chair in Community Disaster Research at Indigenous Studies, Department of Humanities, Mount Royal University, Calgary, Alberta, Canada. Ranjan’s research interests include advocating for Indigenous environmental sustainabilities, responsibilities for decolonial research, Indigenous water and energy justice, critical anti-​racist climate change resilience, and cross-​cultural community research.

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Indigenous Practice and Community-​Led Climate Change Solutions The Relevance of Traditional Cosmic Knowledge Systems Rani Muthukrishnan and Ranjan Datta

First published 2024 by Routledge 4 Park Square, Milton Park, Abingdon, Oxon OX14 4RN and by Routledge 605 Third Avenue, New York, NY 10158 Routledge is an imprint of the Taylor & Francis Group, an informa business © 2024 Rani Muthukrishnan and Ranjan Datta The right of Rani Muthukrishnan and Ranjan Datta to be identified as authors of this work has been asserted in accordance with sections 77 and 78 of the Copyright, Designs and Patents Act 1988. All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. Trademark notice: Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe. British Library Cataloguing-​in-​Publication Data A catalogue record for this book is available from the British Library ISBN: 978-​1-​032-​48436-​5 (hbk) ISBN: 978-​1-​032-​48438-​9 (pbk) ISBN: 978-​1-​003-​38906-​4 (ebk) DOI: 10.4324/​9781003389064 Typeset in Times New Roman by Newgen Publishing UK

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Contents

1 Introduction

1

2 Decolonizing Positionality

13

3 Consciousness Framework

35

4 Methodology

53

5 Antiquity and Scientific Legitimacy of Consciousness Framework for Climate Change

65

6 The Value of Sarvajnapeeta in Handling Climate Change

83

7 Charyapada –​Significance of the Lifestyle in Climate Change

99

8 Advocating for Traditional Knowledge-​Based Climate Change Solutions

114

9 Operationalizing Consciousness Framework for Achieving Climate Change Solutions

132

10 Role of Colonization and Neo-​Colonization on Climate Change

147

11 Protecting Traditional Land-​Based Conscious Traditions for Our Future

162

References Index

175 189

1 Introduction II Shivoham II

This book explores how to deal with the current climate change crisis in our everyday life through our Indigenous traditional knowledge, land-​based culture, and practices. We focused on expanding traditional cosmic knowledge as practiced by the Indigenous Adi-​Shaiva community in India, which has many meaningful implications for policy-​makers and thought leaders on the current environmental crisis, such as climate change. As part of Indigenous traditional knowledge and practice (i.e., Adi-​Shaiva tradition and written entirely from Sakshi Pramana), we used the Indigenous term “II Shivoham II” to offer our deepest honor and respect for our traditional knowledge systems (TKS) and practice. The term II Shivoham II also refers to the essence of all Adi-​Shaiva worship and practice, becoming Shiva (Shiva +​Aham =​Shivoham). Given that our book is based on Indigenous knowledge and practice, it is important to understand who we are and what we are doing through II Shivoham II. Therefore, we used the term II Shivoham II as our running head for all of our chapters to showcase that we all have the responsibility to protect our environment. Many studies have already suggested that climate change is the direct and indirect effect of a lack of applying Indigenous consciousness framework in our daily life and planning (Ajayi & Mafongoya, 2017; Makondo & Thomas, 2018; Mbah, Ajaps, & Molthan-​Hill, 2021; Pandey et al., 2018; Petzold et al., 2020). Often viewed as a wicked problem with multiple interdependent causes, solutions for extreme effects of global issues like climate change can be found by applying traditional cosmic knowledge systems. The solution is two-​pronged and based on the nature of the earth and the nature of human beings. In this book, we have discussed and shared our learning experiences of traditional knowledge, land-​based culture, and practices as a consciousness framework. We also discussed how the Indigenous consciousness framework is efficient and measurable and helps us bridge the worlds that can only be experienced and not visualized. This framework is the medium for making meaning, understanding the contrast, contradictions, and compulsions of the human mind and the world it creates.

DOI: 10.4324/9781003389064-1

2  Introduction This book is also a window for up-​ to-​date research on meanings and implications of South Asian traditional cosmic knowledge, which focuses on relationality, traditional knowledge, and spirituality connected to climate change. Relevant areas include land, water, traditional management, sustainability goals and expectations, scientific and state development projects, and environmental problems. While understanding the ethos of this research will be focused on an interdisciplinary approach, the framework is relational. One of India’s Indigenous spiritual practices (i.e., Veda–​Agamas) is more than 6,000 years old; these practices offer consciousness-​based practices that are applicable at Brahmanda (cosmic/​macro) and Pindanda (individual/​micro) level (Krishnananda, 1994). Indigenous spiritual practices are timeless and both macroscopic and microscopic in scope. Indigenous spiritual practices provide a basis for establishing the inter-​relatedness, inter-​connections, and non-​exclusive right to exist without violence (Datta, 2020; Fleming & Ledogar, 2008; Redvers et al., 2022). The need of the hour is to recognize inclusive non-​violent meaningful solutions to global problems that are community-​led and community-​engaged, thereby providing legitimate recognition for traditional cosmic knowledge systems. Such an encompassing thought current is provided in the cosmic consciousness framework found in the Vedas and Agamas (Shivkishen, 2015). The cosmic consciousness framework is deeply interconnected with communities’ TKS. As such, the traditional cosmic knowledge system also takes responsibility for humanity and becomes the protector of the present to have a future. Rationale This book aims to center community knowledge and practice in community-​ led climate change solutions. We hope our book may create meaningful bridges between Indigenous and Western perspectives by re-​ educating researchers, providing multiple ways of knowing and doing, and decolonizing the meanings of climate change solutions. This book will also disseminate Adi-​Shaiva Aboriginal Agricultural Tribes’ (ASAAT) traditional cosmic knowledge among a wide readership within and outside academia. This book applies critical methodologies from cultural studies, the pramana system from the agamas and the current understanding of ecosystems within the consciousness framework. This combination exposed the weakness of current solutions available for climate change and provided a framework for non-​violent solutions from traditional cosmic and consciousness-​based contexts. It also employed case studies and personal experiences that gave voice to traditions silenced in the modern market economy. This book provides the counterpoint based on a consciousness framework with multiple perspectives for decision-​makers and readers searching for breakthroughs. This book is to us as the ceremony of the conscious flowering within each of us. The consciousness framework flows with the oneness that does not

Introduction  3 distinguish the boundaries of the modern demarcation of sciences. It touches upon several of them but also moves beyond these barriers. Much to our surprise and delight, our deeper inquiry into the parts of the solution took us into many specialized areas of science, history, philosophy, the corpus of literature or source books, and neurosciences, to mention a few. We found subtle and nuanced interconnections, which we see as a celebration of our expanded conscious nature as we surveyed the world around us and understood how consciousness framework and TKS could provide solutions to complex global issues such as climate change. Our book is transdisciplinary, focusing on how to understand climate change from a traditional spiritual perspective and how to build community-​led resilience in our everyday life. This book inspires us to discuss critically: How can we work toward climate change resilience for Indigenous and non-​Indigenous? Moreover, how a broader view of resilience includes our responsibilities for climate change, reclaiming Indigenous land–​ water entitlements, and creating a sense of belonging. Although we write from the consciousness framework, our book challenges the thinkers to develop complete knowledge with the disciplinary depth from the Veda–​Agama framework that incorporates the entire humanity. It inspires us to ask epistemological and critical questions that form the basis of the TKS discussed in the book. Using the consciousness framework, we can develop a deeper understanding of the relatedness to nature and its implications for future generations. Studies on TKS documented the resilience strategies, adaptations, and cultural and spiritual values of traditions without exploring deeper roots that explain the significance of nature-​based traditions; however, our book focuses on the super-​equation, which is subservient to human consumerism and extinction of fear-​based adaptation. Modern human consumerism is a fractured narrative of human need. The consciousness framework is expansive to include all aspects of human and natural behavior. The consciousness framework used in our book goes beyond these acknowledgments and examines the roles and responsibilities of humans, constructing a viable, sustainable society based on hyper-​specialization and responsibility. We present our readers with the cosmological basis of nature and the interrelatedness to guide their actions. Importance of Anubhooti In our book, we delve into the core of the consciousness framework and TKS with a common foundation called Anubhooti (Figure 1.1). Because there is no other way to explain the Anubhooti, and the term Anubhooti is untranslatable, we attempt to describe this as an experience. Anubhooti is an experience that leaves an instant, permanent, simultaneous, and synchronous imprint on our physical body, emotional state, psychological process, and neurological wiring. Specifically, Anubhooti is the process of experiencing or understanding something directly and personally rather than through second-​hand knowledge

4  Introduction

Figure 1.1 The Deeksha is the fast track for consciousness expansion. There are several levels of Deeksha, some lead to a personal experience. However, only a being who is recognized as Nijavatara, embodiment of consciousness, is able to transmit the experience to common people. When common people receive the Deeksha, it results in continuous transformation at all levels resulting in Anubhooti, an instant consciousness breakthrough that is synchronous at various levels.

or external sources. It is a term often used in the Adi-​Shaiva tradition. That experience is foundational for transformation, where the aim is to directly experience the higher consciousness. We share a simplified experience to illustrate the simultaneous nature of these happenings. Let us say we are going for a walk on a trail, and ahead of us, suddenly, the bell alters us to an event. The gates we had not seen before descend right in our path. The bell increases in volume and continues to hammer urgently. We hear the distant whistle, and the hooting train whistle suddenly invades our aloneness. The fresh air from a few moments ago is now filled with the smell of burning coal. The noisy bell, the high pitch of the train whistle, the smell of the coal, the train speeding on the tracks, and the blur of the train cars as they pass the railway gate fill our senses simultaneously. It takes a few minutes to sort out all that happened to us in this short time. We experience physical, emotional, and psychological discomfort, all of which happen

Introduction  5 simultaneously. In Anubhooti, our experience will leave us perplexed in a pleasant way, and we are puzzled by the new ways of thinking. Anubhooti, when experienced as the Deeksha (initiation) given by the Nijavatar (the embodied form of consciousness), can be felt even at the brain level, where neurons seem to be rewiring. Soon after receiving Deeksha, the first author noticed that certain behaviors were simply erased from standard patterns. First author had the habit of coming to conclusions too fast in most situations and felt compelled to act too fast, popularly known as “jumping to conclusions” in a reactionary manner. While tracing the root of this habit, the first author traced it to the education system that rewarded “fast” responses; however, the author did not know how to come out of this reactionary pattern that had been hard-​wired by years of education and training. The author experienced intense brain churning during a Deeksha, like touching a caterpillar with sharp papillae to tender skin or a large brush onto the brain touching multiple points. It seemed like a sharp bush that prickled different parts of the brain; only this experience was also sprinkled with tiny electric lights, somewhat like a lighted seed light on a bush. The electricity impact lasted for a long time after the Deeksha was over, and since the author was instructed to remain in silence, in awareness, to allow all the systems to assimilate the experience, recording these direct experiences is possible today. Soon after Deeksha, the first author gradually noticed that the compulsion to jump to conclusions had diminished and virtually disappeared. This Anubhooti was possible by the initiation received from Nijavatar, and as our consciousness expands every day, we add more significant experiences to this foundation. An Anubhooti is continually expanding and has no limits. In this book, we share these personal experiences to make people know the dimensions of consciousness and conscious possibilities in a person. Decolonial Feminist Framework The decolonial feminist perspective is a suitable framework to present TKS for several reasons. First, it allows for critically examining the Western gendered system historically dominating knowledge production (Celorio, 2022; Manning, 2021). Second, it emphasizes the importance of alternative socialities and the need to recognize and respect different ways of knowing (Lugones, 2010). Third, it provides a counter-​hegemonic perspective that challenges the dominant colonial narratives and promotes anti-​racist and anti-​oppressive principles (Minoso, 2020; Martínez-​ Cario & Buscemi, 2021). Finally, it recognizes the importance of decolonization and recovering traditional Indigenous values and cultural identity (Itchuaqiyaq & Matheson, 2021). The decolonial feminist perspective challenges Western knowledge systems by interrogating the assumptions and frames through which institutional feminist knowledge production, management, and organization studies have been

6  Introduction developed (Manning, 2021; Raghavan, 2021). It also challenges the colonial, capitalist, and patriarchal knowledge system that historically dominated knowledge production. The decolonial feminist perspective emphasizes the importance of alternative socialities and the need to recognize and respect different ways of knowing (Vergès & Bohrer, 2021; World Rainforest Movement, 2014). It recognizes the importance of decolonization and recovering traditional Indigenous values and cultural identity. The decolonial feminist perspective offers a more inclusive and equitable approach to knowledge production that values diverse perspectives and challenges dominant power structures (Paramadhita, 2022). Following the decolonial feminist framework, in this book, we consulted several active people in the Adi-​Shaiva tradition to provide feedback on the practical aspects described in the book. Some of our knowledge partners provided us with clarity and practicality of the narrative. Others were activists and experienced Adi-​Shaiva practitioners. To share the validity of TKS and the consciousness framework, we write from the decolonized feminist perspective narrative based on our Anubhooti. In the Adi-​Shaiva tradition, our Anubhooti is the first step toward experiencing the pervasiveness of the consciousness framework. Who Should Read This Book? We have written this book from our Anubhooti to share the depth of our Adi-​ Shaiva knowledge and tradition. We are also acutely aware of our minority status, and in reading this book, we hope it gives courage to those who feel that their experiences are being marginalized to voice them. We present a voice that speaks up after centuries of political erosion of support, forced conversions, genocide, erasures of knowledge, and constant misinformation. Unfortunately, the signature of these activities can be found worldwide. Europeans’ initial intentions were not always immediately apparent, and some Indigenous nations were approached with respect, while others were met with violence and exploitation (Jaimes, 1992). The TKS of the original inhabitants was always consciousness based and had built-​in ways and means of protecting their cultural values, but slowly their traditions also started to change (Isakson & Sproles, 2008). In the United States, the Indian Act, still legal today, was designed to control every aspect of Indigenous life, from language to the right. The United States government’s actions and policies actively sought to eradicate First Nation’s culture and sovereignty, forcing Native American culture to be erased (Lindsay, 2012). The arrival of European settlers had a devastating impact on Native Americans, deeply rooted in oral tradition and cultural practices (Brown, 2001; Cothran, 2023). Colonization changed every aspect of the land and its people, from trade and hunting to culture and religion (Hoover, 2017; Johansen, 2023). Colonial powers justified their conquests by asserting that they had a legal and religious obligation to take over the land and culture of Indigenous peoples (Blakemore, 2019). The impacts of colonization

Introduction  7 include environmental degradation, the spread of disease, economic instability, ethnic rivalries, and human rights violations. If we care about the decolonization narrative, this book will be of interest to all of us. In this book, we detail similar, parallel events on the consciousness-​based ecosystem and the impact of its loss on the global collective consciousness. This book is for understanding more about the Anubhooti of the manifestation of living with the divine feminine aspects in the Adi-​Shaiva tradition. The Adi-​Shaiva tradition is often closely tied to the Shakta tradition, which focuses on Parashakti as the shakti, the power of the Paramashiva. In the Shakta tradition, it is said that Shiva becomes shava (dead) without Shakti. In the Adi-​Shaiva tradition, Shiva and Shakti are embodied together as the Ardhanareeshwara, where Parashakti takes over the left half of Paramashiva’s form. Further, because of the concept of Dhatu and cosmic consciousness, the Adi-​Shaiva community, the author is aligned with, does not limit opportunities and possibilities based on the roles based on sex. At the peak of the consciousness-​based tradition, women were able administrators of temples such as Rudrakanyas, repositories of knowledge, and upheld the traditions (Kailaasa Office of Nithyananda Hindu University, 2019b). We write this book for generations of students who have never been introduced to the history of consciousness-​based ecosystems, and several may not have ever heard about the existence of Sarvajnapeeta, as colonial history has erased these from our immediate memory. Several generations of students still need to have the gift of Anubhooti, the output of the consciousness-​based ecosystem, to apply in their daily life. The entire book is written from the Sakshi Pramana, the experience of an unenlightened being who received initiation from Nijavatar. Finally, we write this book to share with open and curious individuals who are interested in learning from the consciousness framework as it is relevant to all beings. The consciousness-​based traditions support every individual in their attempt to re-​discover their pre-​colonial traditions and experience their hyper-​ specialized space and interconnectedness with their ecosystem. This book is committed to bringing traditional environmental culture, practices, and ancestral knowledge into the global arena to promote the use of consciousness framework in decision-​making at all levels. We propose that the global community will benefit from seeking guidance from Chit Sabha, which should be an integral part of the decision-​making process. This will enable societal and planetary concerns to be addressed. Challenges in Writing This Book We were challenged in three ways in writing this book. The first challenge was to find relevant works of Adi-​Shaiva tradition in libraries. Like the TKS, the Adi-​Shaiva tradition is one of the oldest and most significant sources of preserved traditions, literature, and practices. The tradition has one of the most extensive Shaivism-​related manuscripts from ancient and medieval India.

8  Introduction The Adi-​Shaiva tradition differs from other Shaiva sects regarding its beliefs, practices, and rituals (Shavia Lahari Radio, n.d.; Sri, 2015). The core of the Adi-​Shaiva tradition is the emphasis on Anubhooti and the attention to the consciousness of oneness with Shiva through nyasa (invocation by mantra) and performing rites. In the Adi-​Shaiva tradition, gender is not a limitation. The embodied being takes us beyond the mind through Anubhooti and gives an experience that anchors a being in the alternate, multiple possibilities and realities. Our theoretical framework for this book supports our perspective, enabling us to explain and expand to present our lived experience of Anubhooti. The English translations were mistranslations and included faulty translations for many untranslatable words. The faulty translations have led to a series of generalizations separate from the consciousness framework; instead, it is a part of Western religious concepts. For example, paap is usually translated as sin by European scholars who are raised in other philosophies that are faith-​based religions. In their philosophy, god is separate from the individual and resides at a higher moral level. God also punished humans for falling from these high morals called sins (Sarkissian & Phelan, 2019). However, there is no concept of sin in the consciousness framework as we are all seen as the reflection of the consciousness and therefore considered divine. When we referenced books by Indology or Indic scholars, we found their understanding and explanations rather intellectual and did not express their Anubhooti. When texts are translated intellectually, the experience promised in the verses is not shared or revealed; thus, the “myth” of the promise has become perpetuated as fiction. As far as we can see, the older books by colonial translators had the limitation of their lack of Anubhooti, and the modern writers relied on analysis rather than applying the formulas for their self-​discovery. The promise of the consciousness framework is the Anubhooti. Thus, translations that cannot carry the power of Anubhooti will be intellectually shared, blunting the power of the process and methods provided in the verses and works. In our literature survey and general reading, we have not come across many or any narratives that explain the Anubhooti of the Adi-​Shaiva tradition and apply it to a complex global problem. This entire book is written from our personal Anubhooti, from the strength of our individual experience. We chose this framework because it allows us to explain Anubhooti and its applicability in modern times at several levels. Many libraries did not carry the original texts, and we had to rely on copies available in scanned or alternate versions. Sometimes the quality of the text was not adequate for appropriate translation. We also had to verify our translations with Sanskrit and Tamil scholars leading to differences in vocabulary as they tended to provide generic translations not enriched by their Anubhooti. Without comparable works from the lens of Sakshi brahmana or Anuboothi, we have explained some of the basic concepts of the Adi-​Shaiva living traditions. We were also challenged by the sheer magnitude of the alternate information that negated the power of the

Introduction  9 consciousness-​based traditions built over centuries, from the mistranslations of the missionaries to the schools constructed upon these faulty translations. In our book, we have stayed close to our goal of writing about the consciousness framework from our Anubhooti and Sakshi Pramana. Summary of Chapters in the Book Chapter 2: Decolonizing Positionality

In this chapter, we discussed the unequal power balance between TKS and modern science, resulting in our choice to use a decolonizing framework. We analyzed the real threat to the knowledge system, bio-​piracy, and the destruction of traditional support systems. We discussed how we had created decolonial conversations within ourselves and beyond and how our understanding helped us to deconstruct who we are and who we need to be. In this chapter, we also discussed how our decolonial positionality helped us to take responsibility for developing this book and presenting the traditional cosmic consciousness framework. Chapter 3: Consciousness Framework

This chapter introduced the consciousness framework, key concepts, and interrelated concepts. We also presented relevant models, explained expectations and assumptions that guided the framework, and discussed the positionality of humans and other beings in the consciousness framework–​ based ecosystem. The journey of conscious humans from Dhatu –​the consciousness wax where one is molded to becoming Daatha –​protector/​giver, who becomes awakened, is briefly explained using the consciousness framework. We discuss how humans have the highest possibility for enlightenment (the consciousness breakthrough), which allows them to empathize with the entire ecosystem and constituting elements, including plants, animals, earth, water, fire, and air. Based on this, we present how humans have the power and responsibility for the welfare of the entire biosphere. Chapter 4: Methodology

In this chapter on methodology and methods, we presented the pramana system, constructed by three kinds of observers and the cosmic law. The Shastra Pramana (cosmic law, roughly equates to hypothesis) from Shrutis and Smritis form the reference framework for the consciousness experiences. The Apta Pramana is the documented observation of the individual experience replicated by an enlightened being no longer alive, validating the Shastra Pramana. Atma Pramana is the documented observation of the individual experience of an enlightened being who is currently alive, validating the

10  Introduction individual experience documented in the Shastra Pramana and Apta Pramana. Sakshi Pramana is the individual experience of a being who is not enlightened, validating the Shastra Pramana, Apta Pramana, and Atma Pramana. We will also discuss how Shastra Pramanas can have a Pratakshya Pramana, a manifestation that can be measured using instruments. Chapter 5: Antiquity and Scientific Legitimacy of Consciousness Framework for Climate Change

In this chapter, we show that the consciousness framework has existed for over 10,000 years and has been practiced by Indigenous communities such as the ASAAT. The consciousness and TKS developed from this framework provided resilience to communities during past climate change. These TKS have the corpus and methodology to document and produce repeatable processes continuously. This is a living system in which modern-​day individuals who experience Anubhooti can be verified by the pramana system used in the corpus. We show how this scientific process was ignored due to the colonial origin of modern science and religious colonization that strived for homogenized identities leading to the erasure of Indigenous systems. Chapter 6: The Value of Sarvajnapeeta in Handling Climate Change

We discussed how the Sarvajnapeeta model supported the physical operation of a consciousness-​based ecosystem, which allowed diversity to flourish, and provided resilience to its stakeholders. We elaborated how the seat of Sarvajnapeeta functioned to promote expansion without conflict or competition and became the seat of consciousness framework through which multiple possibilities of a thought current could be expressed. We briefly present the application of the conscious framework at micro and macro scales. In this chapter, we also explained the cosmic equation, which states that if there are two of a kind, there is a possibility of infinite of the kind, i.e., if there are two similar species in an ecosystem, there is a possibility for an infinite number of similar species. We conclude the chapter by detailing how the Sarvajnapeeta model remains valid as an antidote to homogenization, one of the dominant causes of climate change. Chapter 7: Charyapada –​Significance of the Lifestyle in Climate Change

In this chapter, we explained the significance and purpose of Charyapada as the action-​oriented aspect of the Sarvajnapeeta for maintaining an individual’s cosmic consciousness connection. We discussed the process to ensure a connection with all the elements in the ecosystem. Charyapada followed a series of codified time-​based consciousness practices that led to conscious expansion. Empowered by the experience of consciousness expansion, an individual can pursue multiple ambitions of their choosing and, after achieving

Introduction  11 them, continue to be excited about life without facing depression of success. Starting with expanded consciousness synchronizes an individual’s ambitions with the purpose of the Sarvajnapeeta ecosystem. This method of fulfillment aligns an individual’s ambition with the long-​term sustainability of the ecosystem. We also discussed how Charyapada confers respect toward the free will of other entities sharing the ecosystem and examined how Charyapada can help address the global climate crisis. Chapter 8: Advocating for Traditional Knowledge-​based Climate Change Solutions

In the eighth chapter, we discussed how hyper-​specialization, based on an individual’s ambition and activism, develops and sustains a dynamic ecosystem such as Sarvajnapeeta. We also showed the power of an individual who has taken up the responsibility to become a leader and supports expanding the hyper-​specialized area of knowledge. Further, we elaborated on how the consciousness framework provides flexibility and the possibility for perpetual expansion in these hyper-​specialized areas. Contrary to the popular notion, we discussed how the more hyper-​specialized one becomes, the higher becomes the awareness of interconnectedness, thereby reducing blind spots, i.e., unawareness of impacts in other areas. We contrasted this difference with the dominant Western societal setup, which cannot give an equitable and viable solution for climate change without isolation or creating blind spots. Finally, we showcased the application of the consciousness framework on the hyper-​ specialized resilient co-​ existing structure as codified in the Varna–​ Ashrama–​ Dharma (VAD) system. Chapter 9: Operationalizing Consciousness Framework for Achieving Climate Change Solutions

Today, in the fractured landscape of the consciousness framework, it is not easy to visualize a community or a society coming together to support an individual’s consciousness expansion by maintaining the required infrastructure for Charyapada –​this altruistic support for the Sarvajnapeeta results in operationalizing the consciousness framework. A gratitude economy rooted in individual consciousness breakthrough forms the operational bedrock. Such an individual has been inspired to take responsibility for a hyper-​specialized area and create a virtuous loop. We show how the root of modern environmental problems has been the imposition of unconscious consumption patterns and blind spots regarding their interconnectedness. By immersion in the consciousness framework, an individual’s resource consumption could be reduced voluntarily, and sustainable practices can be increased by reducing blind spots through self-​discovery.

12  Introduction Chapter 10: Role of Colonization and Neo-​Colonization on Climate Change

This chapter focused on the erosion of consciousness infrastructure by colonization and subsequent neo-​colonization. We show how the traditional political, economic, social, legal, and cultural support systems in the consciousness framework-​based ecosystem were brutally dismantled since core consciousness could not be wiped off. Furthermore, we elaborated on how the colonial practices were imposed to invalidate, de-​legitimize, and disrupt traditional systems, cultures, and consciousness-​based systems and education, thereby choking the system. We have included a critique of neo-​colonizers’ role in the post-​colonial era with activities such as religious homogenization through mass religious conversions, denial of heritage rights, and erasure of cultural memory. We analyzed the systematic criminalization of traditional practices available for individuals through the consciousness framework resulting in the shell intact but without the power or agency for revival. Prioritizing the resurgence of Sarvajnapeetas is a necessary step in recovering consciousness-​based systems that can support a sustained change in behaviors that can help mitigate climate change. Chapter 11: Protecting Traditional Land-​Based Conscious Traditions for Our Future

In this chapter, we analyzed the intense marginalization of consciousness-​ based ecosystems in today’s neo-​ colonial multi-​ layered oppression in the post-​colonial framework. We presented the intense need for the revival of consciousness-​based systems for solving wicked global problems like climate change. Our analysis showed a gap in the consciousness-​based model with the lack of political and legal protection and legitimacy. We proposed that the need of the hour was to revive Chit Sabha (house of consciousness), an independent guidance body in every political jurisdiction to guide society’s economic, political, and social functions. Chit Sabha should be seated only by legitimate inheritors, per Indigenous consciousness traditions and norms. Because such systems are built for the entire humanity, they become the protectors of the future by preserving the possibility and pathways for transmitting higher-​ consciousness connections aligned to Purushartha (self-​declared purpose of an individual’s life).

2 Decolonizing Positionality II Shivoham II

Using traditional Western research methods to explore Indigenous traditional knowledge system (TKS) has often been felt by the Indigenous people as inappropriate and ineffective in gathering information and promoting discussion. On the other hand, using TKS as a research method links Indigenous worldviews, shaping the approach of the research, the theoretical and conceptual frameworks, and the epistemology, methodology, and ethics. In this chapter, we discussed the unequal power balance between Indigenous TKS and colonial Western science, resulting in our choice to use a decolonizing framework. We analyzed the real threat to the knowledge system, bio-​piracy, and the destruction of traditional support systems. We discussed how we had created decolonial conversations within ourselves and beyond and how our understanding helped us to deconstruct who we are and who we need to be. We also discussed how our decolonial positionality enabled us to take responsibility for developing this book and present the traditional cosmic consciousness framework. It is acknowledged that while we have made significant advances in some areas of research methodology and methods of inquiry, a significant challenge exists within Western1 ways of thinking and conducting research (Castellano, 2004; Geia, Hayes, & Usher, 2013; Kovach, 2010). Western ways of doing and acting are commonly called dichotomous thinking, rationality, and individualism (Battiste, 2000). Western ways of doing research with Indigenous communities can place the communities at greater risk of losing their relationships with their land, losing their employment, disconnecting from their culture, and experiencing family and relationship problems (Datta, 2015 Kovach, 2010, Geia, Hayes, & Usher, 2013). As a result, Indigenous culture, tradition, and practice may lose out to Western ways of thinking, acting, and doing research (Chamberlin, 2010; Smith, 1999). Indigenous people and their ways of understanding do not receive attention, and, in most cases, Indigenous voices get lost within Western forms of data analysis and academic writing. Several Indigenous studies have found that storytelling as an emerging research method is timely, accurate, appropriate, and culturally relevant for many Indigenous communities (Barnhardt & Oscar Kawagley, 2005; Cajete, 1994; Dei, 2011). Indigenous scholar Cajete (1994) argues that TKS is an DOI: 10.4324/9781003389064-2

14  Decolonizing Positionality essential human learning and teaching foundation. Consequently, storytelling is a central focus of Indigenous epistemologies and research approaches (Iseke, 2013). Through TKS, Indigenous peoples are empowered, and research becomes “ours” rather than “theirs” for “our own communities and reflects Indigenous knowledges and empowers ourselves” (Iseke, 2013, p. 560). Upon analysis and reflection on living and practicing the consciousness framework in our daily lives, our collective lived experiences have led to a common understanding: the imperviousness of the scientific method compared with the flexibility and overall positive applicability of the TKS in all aspects of our life. Activities carried out under TKS always opened up numerous possibilities, and adaptability across all tasks fueled growth and development at multiple levels. The routine that supports the consciousness framework begins with self-​ care in the form of yoga, followed by a shower. As the preparation progresses, the focus gradually moves from external preparation to inner purity, which allows us to receive conscious experiences during worship. The experiences are enhanced by japa, the procedure to be followed, the precise steps we need to execute, the flow, and the sequence. Each of these details, the preparation, the chanting, the sequence of offering, and the steps we follow in our daily ritual expands our capacities to construct modular units in all areas of life and engage in supportive thought processes at various levels. The meticulous attention to detail when planning our daily routine keeps the routine refreshing. For example, if one has to offer fresh flowers and if fresh flowers are available in the garden, gathering flowers every morning is an intimate and enchanting experience. Even as we take in our surroundings, we can estimate the time for completion and the process we follow and reflect on the framework we use for worship. Some days we might have more flowers; other days, we might have only a few. When we share the flowers with our family members or community, we plan the number of ways we can portion these flowers for everyone. Usually, children are responsible for bringing flowers and water for worship daily. This enables the children to engage in the process with responsibility. All skills and knowledge can also be applied to planning simple or extensive, multiple, complex projects. We learn to be purposeful and timely in our actions. Thus, a simple morning routine, such as preparing for the worship embedded in the consciousness framework, enables intention to flow into action without causing any compartmentalization in us. From our everyday experience, the vibrations of japa in Sanskrit are especially remarkable. During everyday worship, when the sacred Sanskrit sounds are chanted, the author experiences brain expansion by enabling instant recall, long-​term recall, and intense focus. It is as if the brain’s capacity has doubled or tripled. This has helped the author tremendously in several areas of life. Studies show similar effects of Sanskrit chanting on athletes (Samajdhar & Mukherjee, 2020) and children with attention-​deficit hyperactivity disorder (VK, K., & Chaube, 2021), to mention a few. In due course, this capability of multiple, simultaneous tasking has become somewhat of a routine. All these benefits were acquired outside of the Western education that we received.

Decolonizing Positionality  15 Box 2.1  About ADHD Attention-​deficit hyperactivity disorder (ADHD) is an early childhood neurodevelopmental disorder. The causes for ADHD are unknown. According to the Centres for Disease Control and Prevention (2022), it is normal for children to have trouble focusing and behaving at one time or another. In children with ADHD, they do not just grow out of these behaviors instead it can be severe causing difficulty at school, at home, or with friends. A child with ADHD might: • • • • • • • •

daydream a lot forget or lose things a lot squirm or fidget talk too much make careless mistakes or take unnecessary risks have a hard time resisting temptation have trouble taking turns have difficulty getting along with others

ADHD is treated with a combination of behavior therapy and medication. ADHD can last into adulthood as many adults have never been diagnosed and they may experience different sets of symptoms. In the consciousness framework, ADHD is considered as a brain that supports a high-​action-​oriented lifestyle and could be channelized with Deeksha (initiation), Yoga (sacred geometry), and Charyapada (spiritual routine).

Instruction in the modern school system influenced by the Western understanding of education offers a mainstream Western paradigm that offers scant recognition, encouragement, or support for the explorative, individual experiential-​based activity. The education system is created for impersonal, objective instruction, and not Anubhootis, which expand the consciousness of the pupils. The system and science of handling Anubhooti-​based knowledge creation and knowledge transmission do not exist in the Western system. The methods of instruction are limited and generally need more support and challenge for the students to be creative and move beyond creativity into the conscious realm. In the Adi-​Shaiva tradition the manifest and unmanifest aspects of the cosmos represent the five dynamic faces of Paramashiva as shown in Figure 2.1. The conflict we face in the Western paradigm continues to be the compartmentalization of science, spirituality, and work-​and-​life balance. This constant

16  Decolonizing Positionality

Figure 2.1 The pramana system followed by the conscious framework is similar to the three-​part process of the Western world. Experiments are conducted in the pramana system, similar to the Western system. The TKS has a validation system for incorporating Anubhooti in creating true knowledge, whereas the Western scientific knowledge system has no method to incorporate personal experiences. Both systems can use instruments to measure certain outcomes.

division creates dilemmas in all aspects of life –​be it sorting through the goals of life, knowledge-​making, or even how we eat or pray. There is no conflict and dilemma in the consciousness framework as there is no compartmentalization of life. In the consciousness framework, one faces a dilemma if there is a pattern. A mind that develops in the freedom of the consciousness framework grows with envisioning infinite possibilities and learns to take responsibility to make it into reality. Compared to this freedom, the foundations of the Western thought current are damaging and restrictive. Once we have Anubhooti, our conscious expansion becomes a part of our daily life. It is nourished with the practice of undertaking daily worship –​ which involves dhyana (i.e., meditation), japa (i.e., chanting), and puja (i.e., series of ritual performances), which has provided us with benefits on multiple levels. The information presented in this chapter is prepared from our everyday practice on TKS and is based on our before and after situations since we began this practice.

Decolonizing Positionality  17 Box 2.2  About Chitta Chitta (consciousness) is the fundamental quality of the universe. Consciousness can be perceived through the brain when it integrates information from outside and creates an experience. In TKS, this capacity of the brain is enhanced through Deeksha (initiation), Charyapada (lifestyle), Anupaya (thought processes), Sanskara (memories), and Abhyasa (habits). According to TKS, consciousness is infinite, and if the information supplied is infinite and complex, the brain creates the experiences to allow that truth to be experienced. This complex interaction between the consciousness, the brain, and the Charyapada that supports infinite human potential is the consciousness framework. Anubhooti is real but hard to quantify using current Western systems. In the Adi-​Shaiva tradition, Anubhooti is not a projection of an individual mind. It could involve simultaneous lasting transformation at the physical, neurological, emotional, and psychological levels –​observing changes in the event or outcome of the event. Anubhooti is the direct, immediate, intuitive experience or perception of the invisible and the indescribable –​the realization of consciousness. Freedom to Explore In the Adi-​Shaiva tradition, there is an enormous range of freedom to explore, and the framework is inclusive and non-​violent, allowing us to create a safe space to support innovations. As the consciousness rises, the labels drop, boundaries disappear, and the space of expansiveness opens up. All that remains is the experience of the deep connections that sustain life on the planet and the cosmos. In our everyday practice, the consciousness framework constantly inspires experiential-​based discoveries, the Anubhooti. We learned from our consciousness framework practice that all beings operate at varied conscious frequencies; hence we have beings inclined more toward unconscious activities and beings who operate at a more conscious level. In our practice, the conscious level is sometimes evident in the manner of natural expression or as actions are performed. Beings with higher sanskara load are inclined toward more unconscious activities, while lower sanskara load beings operate at a more conscious level. For example, planting a tree with the future in mind and protecting it is undertaken from the higher consciousness, whereas chopping a whole tree down for entertainment is an act of low consciousness. The consciousness framework also recognizes that the consciousness of the beings can be raised by specific methods, which we discuss in subsequent chapters.

18  Decolonizing Positionality

Figure 2.2 The simplified consciousness-​based knowledge system wheel exists to serve humanity with conscious breakthroughs. The flexibility of the wheel is provided by a mixture of the physical aspects, spiritual space, agency of participants, and Anubhootis. Thus, a wheel does not have to be round to serve its function. In order to have a fully functional consciousness-​based system, guardianship of the spaces that support freedom for an experiential exploration of individual truth is essential.

Our everyday engagement with the consciousness framework allows the creation of spaces that support a range of conscious beings, truly diverse and unique yet united in the conscious path they seek. The beings in the conscious path experience little conflict as they provide each other with the space required to function and recognize the path of their own journey. That is not to say that the consciousness framework cannot handle disagreement. On the contrary, this framework is mature enough to manage any dispute that may spring up and the distant ripples of the actions too. The consciousness ecosystem creates spaces that nurture heterogeneity, recognizing multiple thought currents and allowing numerous pathways, some of which may seem to contradict each other, to function simultaneously. Such numerous possibilities are best explained using a decolonizing framework, our choice in this book. Anubhooti is essential for creation of consciousness-​based knowledge as depicted in Figure 2.2. Regarding Biopiracy We take a small detour to showcase the differences in the Western paradigm and consciousness framework by exploring biopiracy. The concept of biopiracy can only exist in the Western scientific context; from the TKS perspective, it would fall under cultural appropriation. The root of the biopiracy problem is about the ownership of knowledge and how knowledge is created. The source of these questions regarding ownership goes back to the colonized understanding of the world. The invaders and colonizers subjected the original

Decolonizing Positionality  19 inhabitants to religious conversion (R. S. Singh, 2022), criminalized the practice of TKS (Nagarathna, 2013), and brutally punished the few who stood up to speak against this (Datta & Chowdhury, 2022). Further, all free resources that were traditionally available to run their lives became the property of the invaders and colonizers –​the land (Gurumurthy, Chami, & Kumar, 2022), the forests (N. K. Singh, 2022), the water (Wahi, 2022; Sah, 2023), and even the people (Tripathi, 2023). Owning knowledge or a product of learning is alien to most TKS, as knowledge is sacred (Ugale & Ugale, 2023). Knowledge is co-​created and is a product of the ecosystem. It is built by generations of practitioners and thinkers who contribute to the corpus of knowledge, Ray, Kulshreshtha, & Suvrathan (2022) note that “peregrinations of the deity are crucial to comprehend the social and cultural landscape of the temple, as additional structures, such as monasteries were included, and the shrine acquired functions as almshouses and centers of learning.” All stakeholders invested in creating knowledge to keep the TKS relevant and alive. In our lived experience, the consciousness-​based knowledge system empowers participants to experience their individual Anubhooti and build their life on the confidence of their Anubhooti. In doing so, the person is automatically aligned with the cosmic framework and their life’s purpose. We illustrate this alignment with the example of Sri Ramakrishna Paramahamsa and Swami Vivekananda (n.d.). The interaction between the Master Sri Ramakrishna Paramahamsa and his disciple Swami Vivekananda showcased the expansion of consciousness, confidence in Anubhooti, and the gradual alignment to the conscious framework. The incidents happened over several decades but unfolded in stages as Swami Vivekananda discovered the seed of possibility and expanded with every opportunity. Without focusing on the dates, the theme that unfolds in this interaction is as follows –​Swami Vivekananda meets his master and has his first Anubhooti. He rejects the possibility intellectually but is constantly attracted to that “space” and “state” of being that Sri Ramakrishna carried. Eventually, he decides to explore the conscious possibilities more and begins his exploration of the conscious landscape in which the Anubhooti led him. Knowledge, cognition, and understanding blossomed in his mind as he walked forward in the path. After the Samadhi of his master, he began his Parivrajaka yatra, a wandering free of limitations of itinerary or carrying any comforts relying solely on the generosity of the strangers and the land. His travels took him all the way to the tip of India in Kanyakumari, where his mission to unite humanity was revealed to him. From there, he went on to speak at the Parliament of the World’s Religions in Chicago in 1893, which was the first engagement with the consciousness framework for millions of people. His speech at the Parliament went viral and can even today be viewed on YouTube (Swami Vivekananda, 1893). Thus, the cosmic knowledge system is empowering and liberating at the same time.

20  Decolonizing Positionality This interpretation of knowledge and life differs greatly from the Western knowledge system. In the Western paradigm, knowledge creation has an economic purpose, and learning becomes exploitative. The consciousness framework provides freedom with a purpose. Freedom for our purpose is freedom, health for health is freedom, and wealth for wealth is freedom (Nithyananda Paramashivam, 2021). When knowledge is created with a perceived economic end goal, it becomes bound by the ideologies that support its creation. Reflecting on our academic journey, the formal education experience in the Western system was meant to support an economic enterprise. From a young age, the authors were instructed first in their native language and gradually to English, and the teachers inspired the students to attend college or higher education institutions. When the student completes the bachelor’s degree, two paths become available: seek employment based on the skills or find a branch of higher learning such as a master’s degree. If the student decided to continue the education, they could commit to completing a doctoral degree. At the end of all education in the Western paradigm, the students’ options were still much the same: they could choose employment, or they could choose to specialize further. It was clear at any stage that although two possibilities seemed to be available in the beginning, the final aim was the need to find gainful employment with the knowledge and skills they had obtained in their learning years. Somewhere along the way, during these years of learning, students also learned about ownership of the products they created as a part of their education. Some of these end products are merely recordings of knowledge from existing traditions. Even the knowledge outputs or products in the form of manuscripts, theses, dissertations, books, and ideas that could be patented, commercially viable products, were valuable parts of the scholarly enterprise. Suppose one had obtained extramural funding for their projects from funding agencies. The agency would expect precise results matching the proposal initially submitted, along with the timeline of responses. Many checkpoints are built into the system to ensure the product is delivered as promised. The knowledge yet to be created was already subservient to the funder’s vision. It had an owner, the intellectual property rights ensured that someone would profit from the discovery, and distribution channels ensured that the funding agency received monies from the profits. The grabbers of traditional knowledge are fully aware that it was neither created under the Western knowledge system nor are they eligible to demand the benefits unless the creators decide to share. The biopiracy depicts the systemic greed that is normalized in the system. The case study of the US Patent and Trademark Office revoked a patent on certain pharmaceutical uses of turmeric, Curcuma longa, in 1997, and the patenting of Azadirachtin that was withdrawn in Europe in 2000 showcases the long and extensive battles for traditional communities to fight to preserve their heritage (Fedricksson, 2022). For millions of people, knowledge is a part of their heritage that has been handed down for generations. In modern times,

Decolonizing Positionality  21 communities need to acknowledge creation and ownership to ensure they can maintain the benefits for humanity. Architecture of TKS At first, it may be challenging to understand how the open framework of TKS works or survives in its purest form, as such a framework is without Western equivalency. The evidence of fully functional TKS has also probably been systematically erased and destroyed through colonization. The survival of the TKS in its pure form requires revisioning the support system. It requires society to support the thinkers who wander with absolute freedom, unbridled by any limitation, as they search for their individual truth. This deep search could take decades, needs to be carried out alone to ensure independent expression and discovery of the truth, and go through intensely individual experiments. During this time, the wandering thinkers meet leaders of various traditions and learn from them. Hundreds of youth travel all over the land searching for Anubhootis to attain suddhadvaita anubhooti (the experience of pure cosmic oneness), leading to enlightenment. Traveling monks/​sanyasis were considered the epitome of the pure TKS system. They dedicated their lives to discover knowledge that elevated human consciousness and shared it freely to empower others. Not only in the Adi-​ Shaiva community but all over India and the rest of the world, where wandering was an allowed spiritual practice with social support, there was intense colonial activism that led to the criminalization of wandering (Nagarathna, 2013). Any ideology or institution or societal norms did not bind these traveling mendicants. They lived free without any attachments or possessions, expressing their individual truth. Yet, these monks threatened colonial ambitions. Box 2.3  About Adi-​Shaiva Devotees of Shiva are called Shaivites. According to the Kamikagama text, Adi-​Shaiva is born in the family of sages such as Kausika, who were initiated directly by Shiva immediately after the creation of the world. They are qualified to undertake all the rites prescribed in the Agamas related to the temple, such as consecration, installation, worship in public, and expounding the Agamas. Adi-​Shaivas are the Shivadvija, twice born for Shiva through initiation from the Guru. The Adi-​Shaiva followers have a prominent place for Guru as the living incarnation of Shiva (Nithyananda Paramashivam, 2014a). The Guru or preceptor may test and train his disciples before bestowing the next level of initiation. It is the dharma of the Adi-​Shaiva to work for the welfare of the whole universe.

22  Decolonizing Positionality Arenander (n.d.) records that for children with ADHD, meditation and other consciousness-​based techniques can help with restructuring their brain. The consciousness-​based system can significantly contribute to our education system by supporting differently abled children. Today, about 10% of children are diagnosed as neurologically differently abled (Environmental Protection Agency, 2023a,b). In these children, the brains are wired for movement and active participation that involves their whole body, and they cannot sit still for a long time or be passive observers in the learning process (Centers for Disease Control and Prevention, 2022). Some children find the method of instruction, continuous sitting, and emphasis on reading, writing, and other academic activities uninspiring. All these make the differently wired kids challenging to handle in a classroom where the instruction is essentially carved for a homogeneous population. The Western paradigm starts with instruction and curriculum leading to knowledge creation without individual experience as depicted (simplified) in Figure 2.3. In the consciousness-​based education system, activities and Anubhootis are the building blocks of learning. In TKS, most learning is experience-​based and through the Deeksha as real experience about life happens through the body, not just the body! Through Deeksha, the conscious frequency can be altered (Nithyananda Paramashivam, 2019a). Here, students are allowed to grow with responsibility which challenges them to discover their strengths, explore, and

Figure 2.3 The simplified Western knowledge system primarily relies on standards and skills and is eventually tied to the economy. Investment and education outcomes are measured in terms of economic gains, such as the number of jobs created or filled.

Decolonizing Positionality  23 grasp the truth by themselves. TKS recognizes all children are enabled in several different ways. Every kid has at least one strength that they can build on. In the consciousness-​based system, the kids are allowed to pursue the expression of their Anubhooti based on their personal choice, desired availability, design, and capability. Each child can experience and grow to their fullest potential in this ecosystem in several dimensions. There is no comparison or standard; there is no regulated expected norm other than the full expression and flowering of their consciousness. In the Adi-​Shaiva tradition, the children experience consciousness-​based upbringing from a young age, where they will be allowed to pursue their Anubhooti in a bold, unconventional, risky, but intensely personal manner. They will still have protection from the ecosystem and oversight of Guru. Still, they independently and intensely work from intrinsic motivation, taking full responsibility without waiting for permission or struggling with confusion, blazing their trail (Nithyananda Paramashivam, 2016g). One can imagine the brilliant contributions the ecosystem can create from the young minds. But unfortunately, the tradition that provides these possibilities is banned in many countries and forms a direct assault on the consciousness-​based ecosystem. We present a detailed discussion of the consciousness-​based ecosystem in successive chapters. Triple Planetary Crisis Climate change has brought forth the interlinkings of the triple planetary crisis that humanity currently faces: climate change, pollution, and biodiversity loss. Climate change refers to long-​term shifts in temperatures and weather patterns that, in the long run, will completely alter the ecosystems that support life on the planet. The report on climate change notes: “It is unequivocal that human influence has warmed the atmosphere, ocean and land. Widespread and rapid” (Intergovernmental Panel on Climate Change, 2021). It is impossible to do anything that does not release carbon emissions. However, the energy we use, industries, transportation, old unsustainable buildings, and agriculture are the leading causes of the release of greenhouse gasses into the atmosphere. The same report cites that climate change has increased the intensity and severity of droughts, water scarcity, wildfires, rising sea levels, flooding, melting polar ice, the frequency of catastrophic storms, and declining biodiversity. The harmful air pollution that poisons people on Earth is related to climate change. Air pollution is caused by various causes, such as burning fossil fuels like petroleum and gas, factories, wildfires, volcanoes, and even the mold inside the homes. Mold is a fungus that grows best in damp and poorly ventilated areas and reproduces by making spores. Inhaling the spores can poison the lungs and eventually lead to death. The World Health Organization has recently reported that more than a million people die yearly due to pollution-​ related issues (World Health Organization, 2023). Air pollution is also related

24  Decolonizing Positionality to acid rain and other destructive practices for forests, resulting in biodiversity loss. Biodiversity loss is accelerated when there is a decline in ecosystems, plants, and animals. The biodiversity loss includes everything from overfishing to habitat loss (e.g., deforestation to make way for development) to desertification due to climate change. The loss of biodiversity has a lasting impact on our food supplies and access to clean water. Without food and water, human life has no future on our planet. The consequences of these three interrelated problems are evident by their impact on our daily lives. A fivefold increase in deaths due to weather-​related disasters has displaced more than 21 million people by climate change (United Nations News, 2021). The United Nations is leading several global initiatives to mitigate the impact of climate change. The climate change issue is studied, and mitigation measures are supported by United Nations Climate Change Staff (2023); Pollution is studied, and mitigation strategies are proposed by the United Nations Environment Program (www.unep.org/​), and preservation of biodiversity is managed by the Convention on Biological Diversity (www.cbd.int/​). The United Nations sponsors numerous global treaties and agreements, such as the Kyoto Protocol and the Paris Agreement. They also support many programs and campaigns to raise awareness at the grassroots level, such as Marrakech Partnership, Race to Zero, the Fashion Charter for Climate Action, Sports for Climate Action, and Climate Neutral Now. All these encourage engagement at the local, grassroots level. Due to economic, cultural, and other constraints, local governments often cannot meet these mandates and uphold the requirements. Beyond Environmental Education Everyone thinks of education as a solution to the problem of climate change. Environmental education creates dissonance due to the nature of instruction in schools. Environmental education uses problem-​solving and action-​oriented goals and emphasizes acquiring environmental knowledge and awareness through practice in school programs. However, such educational ideals conflict with the dominant practices in schools, which emphasize the passive assimilation and reproduction of simplistic factual knowledge and an unproblematic “truth” (Stevenson, 2007). In a review of successful elements of environmental education, Stern, Powell, and Hill (2014) identify the following aspects: 1 Active and experiential engagement in real-​world environmental problems provides impactful environmental education. In particular, issue-​ based, project-​ based, and investigation-​ focused programs in real-​ world nature settings (place-​based) provide desired outcomes. 2 Successful programs empowered students and created a student-​centered learning that developed skills and perceptions of self-​efficacy.

Decolonizing Positionality  25 3 The success of programs was higher when various forms of social engagement, with inter-​generational learning and cooperative group work among students, were a part of the learning experience. 4 Emotional connections are important drivers of success in environmental education. These experiences were derived from interactions with animals and places to extensive group discussion and collaboration involving communities and real-​world problems. Other successful programs used a problem-​solving approach on specific places and issues, explicitly linking program content to students’ home lives and/​or provoking student reflective connections. As such, environmental education struggles to find several vital studies that aim to empirically isolate program components that tend to lead to more positive outcomes for students. Holistic experiences, essential for environmental education’s success, are not possible within the educational context. The authors hope this book provides a pathway beyond environmental education and the colonized narratives shared in education systems. This book takes the journey into the TKS, especially that of the Adi-​Shaiva community, that is relevant for mitigating climate change today. Decolonizing Positionality Narratives In this section, we present the positionality narratives that help us to formulate the book. We weave in information from many modern fields as they are somewhat equivalent to the specializations presented in the ancient Adi-​Shaiva way of life. Understanding the impact of the value of the life-​positive solutions that the traditional Adi-​Shaiva and agamas are best done in a decolonizing space and narrative. Positionality As a researcher using the TKS method (Datta, 2015; Dei, 2011), understanding the questions Who am I? and Where did I come from? is essential. Our TKS can explain who we are personally, professionally, emotionally, and spiritually as researchers. Rani Muthukrishnan’s Positionality Narrative (First Author)

In the 1980s, when I got admission into the doctoral program in ecology in south India, my family grappled with some significant decisions. My parents were reluctant to send me into the forests due to a few well-​rehearsed reasons: 1 Emphasizing educating a daughter when there was a son at home could cause social tensions, which they felt they had to defend and explain to their kin and peers.

26  Decolonizing Positionality 2 The lifestyle as a full-​time scholar would be different from home life, and I would grow distant from my roots and traditions. I might forget family values. 3 They were concerned that I would change, and they could no longer understand me or my work and relate to my life. They feared they might become strangers in my life, doing and saying things they could not understand. 4 I would have to work with minimal family guidance, and they had no precedence in this path. 5 Generally, women in leadership roles find leading challenging as most men would not agree to choosing a female leader. The alternative they proposed was to work for a few years and embrace marriage and family like the rest. This did not sit well with me. Then, they also submitted another problem regarding my choice for further education –​ why Western schooling, not traditional schooling? The irony was the tradition they spoke about was not lost on me. The convention would not allow me to participate fully because I was female. My grandfather declared that my choice would result in me traveling along a lonely path, eventually working for others and distancing myself from tradition. At that time, traveling and distance sounded romantic and could mean freedom from the limitations that refused to let me be and allow me to grow. In my way, unknowingly, I was already practicing one of the consciousness-​based methods for finding the individual truth. I was assigned a remote forest field station in the Western Ghats for my fieldwork with other students. From the first day, we worked hard to establish a camp with just a few amenities. We camped in a forest ranger’s hut in the middle of the forest and woke up every morning to the call of birds, the scent of fresh air, and the calm chatter of the crystal-​clear running water in the stream nearby. Our days revolved around our fieldwork as we collected our data and focused on writing our reports and completing our work. We had no electricity, but we managed with lanterns. In due course, years later, we moved to a location with electricity. I was nervous and excited about the freedom to discover new things and soak up the experiences in the field. I was always acutely aware of the rare privilege of working in forests with so much sacred traditional history. One day, as I was walking the path to my field station, I met an older woman from one of the tribes in that area. Curious to see me walking alone in Western clothes in the middle of the forest, she opened the conversation. “What is it that you do in this forest?,” she asked. “Doing research,” I said. She asked, “And what is research?” I said, research is something you do to understand a system like a forest. Or you have a question and seek an answer based on your understanding, observation, and experiments. Then, you use the data to support your results.

Decolonizing Positionality  27 She gave me a blank, dazed look. Then she softly, practically whispered, and to this day, I can’t think if it is that she was speaking to herself or if she meant for me to hear it. She said, “Hmmm… we already know much about the forest. Why not ask us? You could learn more!” I needed to learn how to respond to that. It exposed my need for more in-​ depth research from the traditional perspective. I lived and worked in this area, but I didn’t know what she and her people knew about the forests. Even while writing my dissertation, I felt a deep sense of dissonance, as if I was tuned in to a conflict. My knowledge reflected only a fraction of what the keepers of the traditional systems knew. Still, the traditional knowledge that could enrich my studies was considered taboo and beyond the scope of my research. The data I produced would not add to the traditional knowledge base due to differences in the epistemology and framework. However, I would benefit from them; they could not be shared with the tribes. I couldn’t find a middle ground to incorporate the TKS with the scientific method I “signed up” to learn. At that time, I needed a robust vocabulary, better articulation, and a more profound understanding of my issue to find a solution. But I understood that these struggles reflected issues that were not just central to my academic life. It had to do with the society and the education system that did not value the rich traditional local knowledge. In my botany classes in my master’s program in botany, we were taught an entire semester of ethnobotany. Reflecting on my interaction with the traditional medicine woman, I recalled this class. I understood how plants in a traditional lifestyle, the plants they use, medicines, food, and fiber are cataloged from tribal communities. Just as the medicine lady pointed out that I was an outsider to her knowledge system, the data I gathered would be available to other people who would use this traditional knowledge without attributing anything to the source or giving it back. That day I understood that my coursework in ethnobotany and my present line of research aligned with what others needed to know. Ethnobotany was the label given to the knowledge owned by the native people, developed over generations and centuries. I was being trained to catalog this knowledge under ethnobotany that someone else would benefit from. Something in me shrank at this insight that day. Decades later, two discoveries led me to the path I stand on today. First was the meditation program conducted by Swamiji, Supreme Pontiff of Hinduism (SPH) Sri Nithyananda Paramashivam. Here I had a small glimpse of the possibility that sparked my interest. Observing the silence of my mind in the sessions led by Swamiji was fascinating. I felt like someone had turned off a discordant orchestra in my head. When the noise turned off, I listened and experienced for the first time that, as a human being, I had the privilege of experiencing higher possibilities for human existence. As participants shared their experiences, I understood that this experience was beyond emotion, beyond gender, and

28  Decolonizing Positionality universal. That weekend workshop opened new dimensions and possibilities in me, eventually empowering me to stand strong against the gut-​wrenching experience of raising a son going through a rough school and social experience in rural North America. I had also enrolled in another Ph.D. program, this time in education in the USA. Critical reading of the materials provided here made me realize the colonial roots of my earlier learning and how it shaped my attitude toward knowledge and TKS. This grounding helped me to clarify my thoughts regarding the vacuum in the Western education system –​the lost opportunity to be impactful and connect with the local people to know what they already knew and to give value to them through our research. Instead, we practice recognizing land ownership as a courtesy and somehow morphed into a complete solution. We forgot to be partners and ensure that we were service-​oriented in our activities. In my fieldwork in the Western Ghats, we should have made an effort to reach out to the local community to present our studies and how our studies could change their lives. As an ecologist, I went to the field without understanding who the land belonged to, knowing little about traditional communities and their knowledge systems. And we measured species diversity, enumerated the composition of the forest community, observed the phenological rhythm of this forest, and estimated the pollinator diversity and density, we failed to integrate with the local experts. The practitioners of TKS probably knew most of this information already in a qualitative, seasonal manner. In the traditional lifestyle, the people who lived close to nature considered it a complete organism. She was a living organism, an ecosystem, and she was benevolent. She provided for their needs, protected them from danger, and was a dear mother. In the cosmic sense, the forest was their cosmos, and they built their lives around the seasons of nature. It surprises me to this day how effortlessly I was schooled to accept that the forest had an economic value and must be enumerated for biodiversity and labeled as a “hotspot” to be valued. They have their uses in administration but have no real meaning to the local people. The lifestyle of nature-​based folks was complex and filled with exceptional consciousness-​based routines because they wasted zero time. They used everything carefully, sustainably, and seasonally. One morning the team in the field station started trekking at dawn, around 3 am, because we had a long distance to go to the valley. We had to cross a dry, rough patch with stretches of rocks covered with moss, grass, and granite ledges. Our guide showed us some plants from which we could pluck the leaves and chew to stimulate saliva in our mouth, thus needing no water in our long trek. He treated each of these as valuable resources by how he harvested a leaf, berries, or roots. He only gathered less than 10% of the fruits or berries, saying that we had to share it with all the wild animals and the birds that live here. And whenever he plucked a medicinal root or plant, he took only a little portion of it, replanted the rest so the plant could recover and grow back, and, in many places, he stopped to water the plants as the land was too dry.

Decolonizing Positionality  29 I observed numerous incidents such as the one described earlier, which showed me how native practices built in value and enforced exceptional stewardship, demonstrating utmost care, sensitivity, and depth of knowledge due to their intimate connection with nature. The relationship made an entire community feel they were one with nature, and the bounty from therein nourished them. And here I was, coming from a very colonial perspective, being trained to be an ecologist in the best of Western traditions trying to take sides, finding faults with both systems without deeply understanding either due to my inherent bias. Decades later, I discovered the traits I had cataloged, analyzed, and admired were an integral part of consciousness-​based practices. I was able to experience a deeper personal connection and personal meaning that provided an emotional connection and depth of knowledge through consciousness-​based practices. I realized that my compartmentalized life with a persona for a career that would keep others comfortable with my conformity and trying to find a space for the “real me” in my personal life was hypocrisy. My search for a non-​violent open-​frame system intensified during that time. I also discovered that meditation had to be a part of the equation from my previous experience. Meditation helped me calm my mind, listen to myself, and be resilient. I was fully educated in the Western perception that knowledge and its products could be another monetizable commodity. In the Eastern tradition, knowledge was considered a seed that should be shared, continuously grown, but not owned. The conscious-​lessness of the Western system was normalized. The unlearning required for developing consciousness made me understand that I was trained to be a worthy employee, not an enlightened citizen. I was fully trained to work for others but did not know how to care for myself. Because I continued to practice the meditation taught by SPH Sri Nithyananda Paramashivam, I continued to expand my capacities through a series of conscious breakthroughs. These cumulative experiences gradually gave me confidence in my higher destiny as a conscious being. From this perspective, I share my evolving perception of traditional learning systems that informs this book. Much of what I share here is based on my experience, understanding, and the thought currents I am currently working on. The core of the TKS is based on the understanding that cosmic secrets are revealed to consciously awakened individuals. Such consciously awakened individuals are called Guru Mahasannidhanam in Adi-​Shaiva tradition. It is the highest level of awakened consciousness; they can initiate others to have similar experiences as recorded in the ancient texts (Nithyananda Paramashivam, 2023b). In the Adi-​Shaiva tradition, anything from cosmic origin is meant for the greater welfare of all beings. Further, any knowledge of cosmic origin must be viewed eternally as a seed that continually evolves as our individual and collective consciousness grows. One of my struggles with the Western framework is how it is set up to slice my conscious world with rules and expectations. For example, all educators emphasize acquiring a skillset; however, when I master the skillset, I will

30  Decolonizing Positionality become a commodity. The possibilities for higher conscious-​based options are limited as the enterprise runs on rules that scuffle creativity, innovations, and responsibility. The underlying notion of acquiring any skillset is the ability to read social situations. Being brought up in a different country and culture, I did not have any of those skills. Thus, mastering skills and adding skillset-​ based culture does not allow people from diverse backgrounds to be recognized equally for their unique perspectives and capabilities. The final product and the process of consciousness-​based tradition differ, even if the starting point for any discussion is a final product. For example, in the Western tradition, the successful completion of the project might involve a checklist and assessing the quality of the work. In consciousness-​based practice, these are by-​products of the learning and evolution of consciousness. Thus, the attention to the checklist’s exactness is less important because of the evolving consciousness base. The consciousness-​based Adi-​Shaiva tradition provides enormous intellectual freedom, allowing the younger generations to explore, review, and practically apply the cognitions from Agamas and other scriptures. This flexibility enables the infusion of new thinkers to keep the tradition alive and the instructions relevant to the current generation’s concerns. Many people have asked me how an ancient text like the Bhagavad Gita is still relevant today. The answer to that question lies in the content of the book. The depth of the content in the Bhagavad Gita, Agamas, and the Vedas is stunning. They are created apaurusheya, not by human beings; instead, they are from the conscious source itself. The knowledge of the texts remains true regardless of age, time, and material prosperity. With age, many things may come into fashion and go out of style, but the consciousness is eternal and continues to provide guidance and answers for all seekers today and will continue to guide even in the future. With consciousness as the base, it is possible to create timeless, eternal relevant content because consciousness is the unchanging truth. This new understanding is best provided by an awakened conscious living being, as it is essentially an interpretation pertinent to the new generation and the subsequent generations. In Sanskrit, this is called smriti, interpreted for generational understanding. Using the knowledge and the tradition that elders already built to further the ability to explore it more profoundly and to interpret it based on our visualizations is unique to consciousness-​based practices. At this level, the experimental part of the scientific method resembles the Adi-​ Shaiva consciousness-​based experimental techniques. But the experimental approach in consciousness-​based tradition is linked to the experiential transformations sustained through consciousness-​based practices. The purpose is not to falsify something to show that the other thing is true. Instead, the consciousness-​ based practices led me to understand that the deficiencies are an artifact or limitations imposed by the base upon which the study is framed. I write this book not as a scholar but as someone who has struggled to straddle the two disparate worlds I lived in.

Decolonizing Positionality  31 After many years, for over two decades, the power of the initiations I received directly from Guru Mahasannidhanam, SPH Sri Nithyananda Paramashivam, has provided me with the clarity and vision to write this book. And it is only now that I am beginning to make sense of the vision of the Vedic sages, the possibilities of human life, and the flow of consciousness. I do not represent any organization officially, although I am an initiated disciple of the SPH Sri Nithyananda Paramashivam of the Adi-​Shaiva tradition. All errors and omissions are my lack of knowledge and my poor assimilation of what has been given by my Guru. I have received my Shiva Deeksha and have since practiced the nithya Shiva puja (daily Shiva puja) as required by the initiation. The morning routine of yoga and puja energizes me and keeps me active without needing coffee or other stimulants. In this lifestyle, and through the Shiva Deeksha, I have been able to overcome all the limitations imposed upon me due to my sex, lack of knowledge, low self-​esteem, and poor confidence, and instead discovered my higher purpose and the consciousness framework, which is applicable in multiple areas of life. This framework allows me to create new things, and preserve the old without feeling that I have to choose one or the other. As far as I know, the ability to include multiple perspectives in the framework while remaining focused on the goal is a unique aspect of the consciousness-​ based tradition. New interpretations provide new thought currents that enable the co-​creation of knowledge in every generation keeping it relevant to the current generation and providing a base for future generations. Consciousness-​ based traditions renew and revive from the roots of the cosmic truths that guide all aspects of human life, wicked scientific problems, or political issues. The source has no beginning and no end. Thus, it has no creator or owner, and the outcome of this knowledge cannot be owned. Ranjan Datta (Second Author)

I was born and raised in minority communities; minority refers to religious and ethnic minorities in Bangladesh. Minority communities in Bangladesh are in danger of displacement from their traditional land and land-​based practice by the mainstream people in their everyday life. Minority people often face racism in all areas, including employment, land-​based knowledge, and practice. Most of the minority people in Bangladesh are deeply connected with Indigenous TKS. In my minority community in Bangladesh, we see our TKS as our lived experiences. Minority TKS in Bangladesh suffers from various forms of colonization, including racism, discrimination, fear, and underprivileged conditions (Datta, 2020; Chakma, 2010). For instance, my understanding of who I am started with many painful stories. As I was born into a minority family in Bangladesh, my family has been displaced several times and lost many family members because of our minority identity. I grew up with much discrimination and oppression. I learned many unwell-​coming stories from my mom that as a minority, our ancestor’s land was not our land. My parents were

32  Decolonizing Positionality forced to justify many discriminatory stories because of their minority status and Indigenous identity. Losing land, losing family members, and growing up in oppressive ways were forcefully justified by mainstream people. Historically we did not have equal rights as mainstream citizens in Bangladesh (Roth & Myers, 2017). As a minority researcher, making our stories known to the unknown is difficult for me; however, my ancestor stories helped me overcome many challenges. For instance, I recall childhood stories on my many walks along the river with my mother and siblings. My mother would walk ahead of us, and then at various points, we would stop, wait, and listen; our ears would be up like antennae; we knew what would happen. I lost my father right after birth, so my mother was everything to me. She taught me our many land–​water stories as healing processes. She used to show me various plants (land and aquatic) and told me to show respect, honor, and keep trust in them. She also used to explain why they were necessary for our everyday survival, who I am, and who I will be. I know my stories are here; I will be a story when I die too. Through stories, my children will connect with me. I grew up with many traditional stories explaining that our land–​water is our mother, God, friend, and part of our family. We are the children of our land–​water; therefore, they are our parents. Our land–​water Gods live with us, and we can touch, feel, respect, and celebrate with them. Therefore, who I am is for me many relational stories instead of just one. If I asked my mom, “Where did we come from?,” her answer was “We came from this land.” I also learned from my mom that we must show our respect to our land–​water every morning. How I am shaped is a collection of stories; my ancestors are stories. Our land, water, sky, moon, sun are stories regarding who I am. Who I am is family education which was paramount for my parents; I am the product of their vision and hope during a bleak time when we were subjugated to a penal system of living under the complete control of mainstream oppression. This form of social control of a group of people was the most punitive in Bangladesh (Adnan, 2004; UN Human Rights Report, 2017). I learned from my ancestor stories and the actions of my parents as they learnt from theirs, the unsung grassroots researchers whose lives were shaped by forces beyond their control and yet they were able to perceive, prevail, and reconstruct their lives for their children and the generations to come. My stories are practice; they are very much alive. My stories remind me of who I am and my responsibilities toward my research participants. I use my personal stories to remind me of my responsibilities as a researcher, centering my participants’ voices as they walk forward into an unknown sphere of academia. They say, “Here we are and we are walking into your space. Make way and don’t hinder because we have a story to tell; our story is also your story.” Therefore, I see traditional storytelling as an intergenerational space where children, youth, and adults connect with each other. Thus, the Western paradigm that limits diminishes and sometimes dismisses the consciousness-​based traditional methods due to their non-​conformity needs

Decolonizing Positionality  33 to grasp the knowledge-​creating processes’ fluidity fully. The consciousness-​ based traditions do not allow knowledge to be owned or monetized. At the same time, they ensure that the roots are protected and the knowledge is safeguarded. In Eastern traditions, the knowledge is applied to create communities that are consciousness-​centered laboratories. The Western methodology considers the body of knowledge as an opportunity for monetizing through intellectual property, making an enterprise that enables developing skills and generating employment. This model is like an endless hamster wheel that gives skill-​based jobs and a lifestyle choice built around that. People are exchanging their freedom for a paycheck. It does not give people the mental space to think, internalize, and express their boundless creativity and possibility. Further, only skill-​based living is unconsciousness-​based as it does not allow people to develop deeper thinking and question the deeper aspects of life, such as the purpose of life, the cosmic laws, or appreciate their own higher conscious possibility. When people do not know their grand narrative can be scripted as conscious human beings, they are willing to damage precious things for immediate, petty gains. For example, if one owned the painting created by Picasso and knew its value, they would not burn it when they were short of wood on a frigid day. The lack of consciousness-​based education and knowledge at all levels leads to unconscious self-​sabotage acts by citizens, leaders, and even nations. Global climate change directly expresses the collective unconsciousness that drives human behavior. TKS became an empowering research tool for us as researchers, educators, and learners in both case studies. It created a new understanding and a critical lens for exploring relationships with the land, providing diverse knowledge and a space for self-​reflection as a researcher (Datta, 2015). As Anzald´ua (1990) argues, “we need to change ourselves in the way that we perceive reality, the way we see ourselves, and the way we behave –​create a new consciousness” (p. 5). The storytelling method created a space for me as a researcher to find multiple identities in research, such as relational meanings of identity for participants. Christensen (2012) argues that “this demonstrates the empowering potential of research storytelling and makes feasible research objectives aimed at transforming, positively, the outlook of research participants on their own experiences and decision-​making” (p. 6). Similarly, in case of study A, our personal stories helped to identify us as being related to the participants instead of a researcher. My stories helped me overcome many unknown obstacles between the researcher and the participants. I have observed how storytelling became a celebration for me. In our celebration, we enjoyed each moment of the research. Research as a celebration provided a great learning space where we, as a researcher and participants, became we. We (researcher and participants) collectively decided each of our research steps, including what to do, how to do it, who can, and why we should do it. Research became action for us, which was referred to as a collective struggle for the community.

34  Decolonizing Positionality Note 1 Lincoln (1994) explained Western research as the rape model of research where “the researcher comes in, takes what he [sic] wants, and leaves when he feels like it” (Lincoln, reported in Beld, 1994). Indigenous scholars Battiste (2000), Kovach (2010), Smith (1999), Wilson (2008), and others have argued that Western research without decolonization can be viewed as “oppression” of the Indigenous communities.

3 Consciousness Framework II Shivoham II

In this chapter, we introduce the consciousness framework, key concepts, and the interrelated concepts that help us grasp the framework’s vastness and applicability. We also present relevant models and explain expectations and assumptions that guide the framework. The possibility of consciousness flowering is highest in humans compared with other beings, and the characteristics that support it are explained in this chapter. The journey of conscious expansion is also a shared human responsibility that arises from the origin, the Dhatu –​the shared consciousness wax where one is molded to become a Datha –​protector/​giver when humans have an Anuboothi. Further, the positionality of humans and other beings in the consciousness framework ecosystem is also discussed. We used the consciousness framework from the micro and macro levels to clarify and understand the key concepts, enabling us to understand the possibility of consciousness flowering in all beings. In the consciousness framework, all forms of life have a purpose that is unique to them. In Adi-​Shaiva tradition, human birth is just one of the many possibilities of living on planet Earth. There are 8.7 million known species on Earth, of which only 1.2 million have been identified and cataloged (Sweetlove, 2011). The chance of human life is only 1 of the 8.7 million possibilities. Nevertheless, human birth is a valuable blessing, for in human birth, a person can experience the purpose and possibility unique to human life on planet Earth. Human birth aims to seek enlightenment (Nithyananda Paramashivam, 2015b). Box 3.1  Enlightenment in Consciousness Framework In the consciousness framework, the term enlightenment refers to an experience where individuals are enabled to live with the flowing energy of existence, in synchronicity with all its happenings (Nithyananda Paramashivam, 2009). The expression of consciousness framework through a human body allows one to be in restful awareness, realize the infinite potential and continuously, consciously experience every

DOI: 10.4324/9781003389064-3

36  Consciousness Framework moment. An enlightened being is in a restful awareness of all actions within and around and can recall the experience after a long time since it was performed with full awareness. Every one of us might have experienced a moment when time seemed suspended, and everything was recorded with clarity and slowness. It is common to have this experience around sunrise or sunset. We need to find a quiet spot and in nature, sit down in comfortable aloneness, without a phone or other distractions. Gradually our senses become attuned to the subtle rhythm of our surroundings, the rustle of grass, the chirp of birds, and distant noises that might filter to you. It is in those moments a multisensory experience gradually unfolds in us. We might experience unusual silence around us and within us, or we might experience a calm and peace that leaves a profound signature. We experience empathy with all beings that share our immediate environment. This experience, which can exist for a few minutes or many hours, will alter our mental state. The immersion experience in nature will make us feel intensely vibrantly alive. The clarity of details will be etched vividly, and the recall will be perfect even after many years. Such is the clarity in the Anubhooti. They neither react nor jump into hasty actions. Instead, they are focused on the flow of the existential experience. When enlightenment is activated, cosmic intelligence is awakened. Everybody can have a glimpse of enlightenment (Nithyananda Paramashivam, 2009, p. 661). An enlightened being will always receive every happening with excitement and enthusiasm. For an enlightened being, every happening is a new and fresh opportunity the cosmos is showering on them. Enlightenment is a lived experience. Only with enlightenment in the consciousness framework can the journey as a human being begin, and the journey’s purpose can be fulfilled. The enlightened state recognizes the everyday basis of all manifested and unmanifested forms we experience. Individual experience is the only way to manifest a stable enlightened state.

Box 3.2  Pancha Kritya of Paramashiva In the Adi-​Shaiva tradition the manifest and unmanifest aspects of the cosmos represent the five dynamic faces of Paramashiva as shown in Figure 3.1. The manifest is what we see around us –​the mountains, trees, rivers, insects, stars; the unmanifest is all that is nascent in the cosmos. The cosmos is limitless, without boundaries. The five dynamic faces represent the constant, simultaneous, synchronous acts of Paramashiva

Consciousness Framework  37

Figure 3.1 The constant, simultaneous, synchronous actions of Paramashiva are symbolized in Nataraja (dancing Shiva) (Roy, 2022). In the Adi-​ Shaiva tradition, the cosmos was playfully created by the dance of Shiva with the thought current, “let me become many in order to celebrate myself.” Paramashiva is also created with the same dhatu (consciousness materialized) as human beings. Although the quality of consciousness is the same in all beings, the quantity of consciousness we can hold varies.

recognized as creation (Shristi), protection/​ maintenance (Sthithi), destruction (Samhara), delusion (Tirobhava), and liberation (Anugraha). These five actions are called pancha kritya in Sanskrit (Shastri, 1950, Chap. 10). To illustrate this with an example, let us say we plant spinach seeds in a good season, in the best soil, and in optimal growing conditions. The seed is the creation itself. The seed sprouts, and a seedling will emerge, which, if nothing else interrupts, can grow into a plant and blossom, thus growing under protection and care. However, if one looks closely, the older leaves may be yellowing and dropping off as the younger leaves are sprouting. In this plant’s life phase, we observe creation and destruction constantly happening simultaneously and synchronously. After weeks we also noticed that our tall plant had flowered but did not have any seeds that we were planning to save for the next season. At this phase, delusion is operating, the automatic expectation that the plant must have a predictable cycle. Upon closer inspection, we notice no parasites, all the flowers on the plants have no ovaries, and all plants are male. Thus, we

38  Consciousness Framework understand that we may not have any seeds from spinach plants this year. This clarity regarding the role of right knowledge gives us enlightenment and we experience liberation from delusion. We can use this understanding on any chosen aspect of our life –​health, wealth, career, or relationships. We have several aspects of our life operating by the cosmic events such as creation, delusion, protection, destruction, and liberation, i.e., pancha kritya. We have experienced both manifest and unmanifest (unknown) going through pancha kruyta. When we receive the manifestation (i.e., our wish is fulfilled), we will know which face of Paramashiva or phase of evolution it is already undergoing. Some things or beings are already in their destruction phase when they are born. For example, children born with congenital and developmental anomalies may not survive to their first birthday. Other beings enter the world before they are entirely created. Marsupials (animals with pouches) deliver young animals before they are not completely developed. The young animals (called joey) live in their mother’s pouch until they can be independent. Kangaroo, koala, opossums, and wombats raise their young in a pouch until they are ready to fend for themselves. Introducing the Consciousness Framework We have learned from our everyday practice that only in the enlightened state can it be experienced, explained, and recognized that we are all made of the same substance in the things and beings around us. It has been identified as a cosmic wax called “Dhatu.” The term Dhatu has many meanings and is used in numerous contexts. Dhatu is a Sanskrit word entering the body’s formation or the root of creativity (Wisdomlibrary, 2023). The root Daa means “support” or “that which bears.” In Ayurveda, the traditional medicine system, the human body is said to be composed of six dhatus or channels. Our understanding of Dhatu siddhanta is that the dhatu is ubiquitous and common, like a cosmic wax molds the life forms such as trees, plants, flowers, ferns, the tiger, birds, insects, bacteria, the virus –​ any and every life form molded by the dhatu (Sharma & Chaudhary, 2014). Every one of these forms (known and unknown) is also infused with Ojas. Humans are made of the same wax mold as the other manifest forms. Because everything in existence is made of the same dhatu, everything manifest has the same prominence and presence as humans on the cosmic scale of existence. Since human birth has the highest consciousness potential, it is also provided with the opportunity to seek enlightenment as the purpose of life. Although the human body is also composed of the same essential elements as the rest of the cosmos, the human body has unique capabilities to channel consciousness. Yet, in the cosmic equation, the human body that has achieved the distinction of enlightenment is superior to any other beings in the cosmos. Based on the Anubhooti, the first author has attempted to explain how enlightenment can create a tangible connection with everything around. Even

Consciousness Framework  39 a glimpse of the experience is enough for the taste of the individual experience to establish in the system. This glimmer can provide the sparks of enlightenment. In that instant, the being can see, feel, touch, experience, and taste the connectedness of all beings, things that have manifested and those yet to manifest. It is as if the individual experience of enlightenment has dissolved into the dhatu and cognizes subtle events from within and outside the consciousness wax. The quality of the wax, the residue of the conscious wax, is evident to this person by the clear signature of the wax. For the sake of simplicity, we give the analogy of tasting sugar for the first time. Every time after the initial experience, sugar is easily recognized when the person eats treats such as chocolate, ice cream, candies, or natural fruits. Similarly, an enlightened being can see the intricate connections between other beings and thus be able to guide us in the path most suitable for our liberation. In our experience, anybody with an Anubhooti will qualitatively speak in a different lexicon, mirroring their inner state of enlightenment. This lexicon is easily understood by others with similar Anubhooti. Therefore, everything in existence is a manifestation of dhatu, and has a right to live and experience the fullness of the expression of dhatu (Nithyananda Paramashivam, 2016a). Dhatu, the conscious wax, expresses the will to self-​ manifest in all beings. The cosmos is composed of dhatu, the cosmic wax, which does not differentiate unless a being expresses its will. When a being expresses its will, it manifests as a form which can be any life form or formation, such as a mountain, ocean, forest, or river. All these can experience the dynamics of pancha kritya, the five actions of Paramashiva. An enlightened being recognizes the dhatu in all. Furthermore, the enlightened being can connect with the beings as dhatu, which can be called the core of all beings. The fundamental concepts of the consciousness framework proposed are 1 2 3 4

It include all elements that are both manifest and unmanifest. It recognize that all actions have an impact in time and space. It see all the cycles and supercycles as a natural part of the life cycle. It realize that the collective power of elements can be strong enough to express the power of independent will. 5. Policymakers can start understanding that the consciousness framework is initiated through individual experience. All Elements That Are Both Manifest and Unmanifest Arise from Consciousness

The underlying, invisible fabric of the cosmos is consciousness. This consciousness, dhatu in Sanskrit, can be visualized as a soft, cosmic wax, malleable for molding. Everything visible and nascent is made of dhatu, the cosmic wax. When the dhatu expresses its independence, the independent will is communicated through numerous beings around us. Every being, from bacteria to elephants, comes from the same dhatu. Thus, although we are surrounded by diversity, everything comprises the same dhatu as humans. The

40  Consciousness Framework expression of difference in form does not mean they are significantly different from each other. All Actions Have an Impact on Time and Space

All beings possessing cosmic will also perform actions. Even the smallest beings can have a considerable impact. Even a simple single-​celled prokaryote can transform the entire atmosphere. For example, stromatolites, formed of layered cyanobacteria, are the oldest fossils, dating back to more than 3 billion years ago. In recent years, scientists have discovered that stromatolites were a dominant life form on Earth for over 2 billion years and could be primarily responsible for the oxygenation of the atmosphere. The cyanobacteria produce their food with sunlight and water (photosynthesis) and release oxygen during this chemical synthesis. This dissolved oxygen, through further chemical reactions, created free oxygen in the air enabling other beings to survive. All the Cycles and Supercycles Are a Natural Part of the Life Cycle

Life on Earth is governed by many cycles of nature and cosmological events. Supercycles happen when extreme events take place over a short period. When significant changes happen over thousands of years, it is gradual, adaptive, and non-​disruptive to human life. However, the supercycle events are intense and often occur rapidly –​sometimes overnight, within a month, or a few months. In any case, the changes are evident, visible, and experiential, requiring an immediate and intense response from all beings. In the context of this book, the supercycles cover climate-​change-​related extreme weather events such as floods, drought, and storms that happen over a short duration. Collective Power and Independent Will

The ability is unique to conscious beings. Nithyananda Paramashivam (2016b) says that the ability to will is the spiritual umbilical cord and cosmic connection the beings maintain with the cosmos. Since all beings are made of consciousness, all beings can will. When large matter collects together and moves closer to space, they develop independent will, muscle memory, bio-​memory, and independent existence even if it is matter (Nithyananda Paramashivam, 2018c). Lakes, rivers, seas, and oceans are created with large bodies of water. When matter becomes massive, and they move closer to space, it can also develop independent will (Nithyananda Paramashivam, 2017c). The ocean water undergoes mixing through currents and experiences intense cyclones which is a part of its natural life cycle. The wind also has its seasonal life cycle. Some seasons are windier than others, and the wind develops massive tornadoes in some conditions. In the consciousness framework, we recognize that matter and systems develop their own will, become powerful, and have karma (Nithyananda Paramashivam, 2018d, 2016i).

Consciousness Framework  41 Thus, our understanding of these independent agents’ power and decisive actions should not be construed as destruction and violence. The agents with independence will strongly express their power. The consciousness framework recognizes that elements and beings have the independent will and can operate under cycles and supercycles. In the Western system, such natural supercycles and the actions of the independent will of beings are not recognized as a natural part of their life cycle. Hence, the natural actions by the independent will of large beings are considered destructive. Initiation through individual Experience

A being who has experienced full interconnectedness may also transmit that experience to others. This process is called initiation in the Adi-​Shaiva tradition and plays a significant role in expanding knowledge and developing subtle grooves in the brain to perceive interconnectedness (Nithyananda Paramashivam, 2015c). This science is codified in the pramana system elaborated in Chapter 4. Anubhooti, individual truth and experience, is the touchstone of consciousness expansion (Nithyananda Paramashivam, 2014b). Supercycles and Karma Another significant concept must be explained in the consciousness framework to understand the connection between cycles and supercycles. The supercycle is created when one large cycle is split into several smaller cycles that support the overall goal of the supercycle. In the consciousness framework, this supercycle is recognized by numerous birth cycles. In each shorter birth cycle, the beings will continuously build the consciousness level required to attain the next higher level or state. This cycle of several short births to achieve a goal, in this case, the highest purpose of human life, enlightenment, is recognized as a part of the supercycle. It is generally accepted that several lifetimes of practice are required for the final body to experience enlightenment. The karma principle can be used to predict the nature of rebirth and explain the impact of one being on the other. In the consciousness framework, it is known that actions will create karma, a residue of action or uneasiness that continues to linger in the bio-​memory (Nithyananda Paramashivam, 2016c). This understanding can be applied to our practical life situation, especially when we seek to be just and compassionate with all beings. This spirit of recognition of oneness consciousness-​based lifestyle prescribes a vegetarian diet. A vegetarian diet ensures that our food does not add to the already existing karmic burden, which we can resolve in a lifetime (Nithyananda Paramashivam, 2018e). However, when a bird or an animal is raised to eat or hunted for eating, their fear, suffering, and anxiety patterns are transmitted to us. The bird or animal is made of the same dhatu as humans, and killing an animal does not

42  Consciousness Framework align with the cosmic will. In Adi-​Shaiva lineage we learn that food feeds our consciousness (Nithyananda Paramashivam, 2013d). We learn to pay attention to ensure our diet does not add to the karmic burden. Further, when we are particular about what we eat, especially not eating other beings with bio-​memory, that can increase our chance of exhausting our existing bio-​memory load. When we consume beings inflicted with suffering, the lingering bio-​memory resides in human beings as chemical signatures, causing the additional burden. Humans at the end of the food chain receive a double dose of karmic load in their bio-​memory due to consuming the flesh (Nithyananda Paramashivam, 2017b). Karma accumulates in humans by creating an increased toxin load, damaging the organs and potentially leading to ailments. Eating vegetarian food reduces the toxin load in the system, and the energy flows smoothly through the channels in the body, opening multiple possibilities for enlightenment. Fulfillment of Karma In their short life cycle, all beings initially manifest with a willful purpose to achieve a predetermined goal that propels them toward enlightenment. This enlightenment in the short cycle of the supercycle could be to experientially gather learnings to attain the highest possible truth in that lifetime. This predetermined goal is bound by incomplete karma carried over from previous manifestations and is termed Prarabdha Karma. All beings manifest will be “born” to experience the fulfillment of their own prarabdha karma (Aiyar, 1914). Here is how to simplify the concept of Prarabdha with a daily-​life example. Suppose it is our nature to help people (prarabdha), and we promise to help our friend clean his garage on the weekend. However, as the weekend approaches, we realize there is a long list of things to do, including homework and chores, that we have been putting off the project for another weekend. Now, our friend may wait for us to come and complete the task, in which case we will have the chance to complete our prarabdha. However, if our friend needs the garage cleaned, he will complete the task himself. When our friend cleans the garage by himself, we do not fulfill our prarabdha and must wait for another turn or another time to complete this task. This opportunity we are waiting for could happen in a week, a month, a lifetime, or carry over to the next lifetime. In the Adi-​Shaiva tradition, the essence of our life in the consciousness framework is to live our prarabdha without creating more karma. In practice, this is impossible for most of humanity because all actions have an impact and leave some karmic signature. One way out of this karmic cycle, the short life cycle, is to go beyond limitations and fully express our potentialities and possibilities while focusing on completing our prarabdha. The other way is to move beyond karma by attaining oneness with the source or dhatu, which results in enlightenment (Nithyananda Paramashivam, 2011a).

Consciousness Framework  43 State of Environment Audit Today the ecologists issue a dire state warning about the environment. Scientists have identified substantial converging impacts of climate change, biodiversity loss, pollution, inadequate global health infrastructures, and stark economic inequalities as indications of overconsumption (Falk et al., 2020, 2022a, 2022b). At every level, human use of resources has exceeded the resilience threshold and, in some places, has created irreparable damage. From the perspective of the consciousness framework, the primary battle for human survival on the planet centers around keeping the Panchabhootas free of pollution. Panchabhootas (also spelled Pancha Mahabhutas) refer to the five essential elements of the universe. These elements are 1 Prithvi (Earth): It refers to the physical aspects and gives structure to the universe. It can be the human body or the earth on which we survive. 2 Jala (Water): The liquid element responsible for the body’s fluids and helps maintain the body’s temperature. At the scale of the earth, this refers to the water systems and bodies that maintain circulation and temperature. 3 Agni (Fire): The energy or heat element responsible for digestion, metabolism, and the body’s ability to transform food into energy. On a global scale, these are natural outcomes of fire-​based events such as volcanoes, hot springs, and even natural forest fires. 4 Vayu (Air): The gaseous element responsible for the body’s movement and the movement of energy within the body. On the planetary scale, this refers to the atmosphere and the air we breathe. 5 Akasha (Space): The space or void element responsible for the body’s ability to hear and communicate. This aspect references the conscious spaces we create in the world around us. In Ayurveda, which deals with the health of the body, any imbalance in the Panchabhootas leads to physical, emotional, and mental illness. The practice of Ayurveda seeks to balance the Panchabhootas through diet, lifestyle, and other therapies. The consciousness framework can be used to reset the earth to cosmic reality. We often hear about planetary concerns such as climate change, deforestation, loss of biodiversity, pollution, and overconsumption of resources, but it seldom impacts our being. It is just another piece of bad news we hear every day. To some extent, one of the causes of climate change is burning fossil fuels. Although the combustion of fossil fuels releases carbon dioxide and other greenhouse gasses into the atmosphere, trapping heat and warming the planet, we find no alternative forms of transport available to us. The alternative could be improved access to public transportation. Unfortunately, our leaders, politics, and policies need to be more responsive to creating a system that will support life-​positive practices and mitigate the effects of climate change.

44  Consciousness Framework Deforestation and loss of biodiversity also contribute to climate change and the loss of habitats and species. Scientists suggest that one of the solutions for lowering deforestation is to provide incentives for forest conservation through voluntary site-​based projects to slow tropical deforestation. They urge the areas with a greater risk of deforestation to be prioritized for financial incentives (Guizar-​Coutiñoe et al., 2022). In the consciousness-​based framework, this type of incentive-​based action would be considered low-​conscious actions as the source of the problem; the causes that contribute to the status are not being analyzed and revised. Instead, the short-​term solution of providing finances is almost like a bribe, inciting greed and focusing on extrinsic motivation that traps the citizen in low-​conscious actions and interactions. Human law is incompatible with cosmic law, and spiritual principles have been made optional (Nithyananda Paramashivam, 2018b). Because of the optional nature, the collective consciousness has dropped. This has led to the mass delusion that incentivizes lower-​ consciousness actions while making higher-​consciousness actions optional. For example, introducing harmful materials into the environment is called pollution. These harmful elements, known as pollutants, are often the result of chemical or industrial processes. When these elements are released into the atmosphere or water, the industries can get a clean bill to continue their low-​ conscious action. This release is akin to a child closing their eyes and saying something has disappeared! In nature, pollutants persist. The sheer magnitude of delusion in policy, planning, and education regarding the pollution of air or water must be of concern for us as a society. Whether it is a plastic wrap we drop or the oil spill in the ocean, the effects are long-​ term, causing much damage to the environment and ultimately coming right back to the source. Dumping pollutants in the river or oceans can never be an acceptable solution for pollution unless one is in deep tirobhava. Cleaning up is extremely expensive, and sometimes it is impossible to clean up the water from the pollutants completely. Due to this, our regulators introduce safe standards to ensure the immediate effects of the contaminants are not traced back to water or air elements. The acceptability of allowing pollution, the subsequent actions of attempting to clean up, and justifications to support these actions are all undertaken in the tirobhava phase. They also indicate that we are losing sight of the primary purpose of life by negating the cosmic connectedness, which would mean that we are becoming disconnected from the interconnectedness of all through the dhatu. For a sustainable future and development, the scale with which we measure is the scale of consciousness –​does the result of our action increase or lower the consciousness of the population. If economics comes before life and the interconnections are not honored in every action we do, we will end up with a pile of garbage and gasping for our life (Galbraith, n.d.). We illustrate this with the case study of the Waorani tribe in the Ecuadorian Amazon. Manuela Andreoni (2023) reports on one of the many effects of putting economics before protecting life in Yarentaro, Ecuador. The semi-​nomadic hunters, Waorani tribals, were first visited by missionaries

Consciousness Framework  45 and oil companies in the 1950s and 1960s. Andreoni (2023) writes that in the following decades, the souls of the Waorani tribals were harvested by religious conversion, and oil companies exploited their riches by getting the tribe to lease vast swaths of land. Today, in exchange for their land and oil, the people of Yarentaro have nothing to show but for their ravaged homeland. They have no sanitation system or water supply; the place is littered with plastic wraps and litter bags, and the people are left to deal with the consequences of the imposed Western lifestyle. What their ancestors had protected for generations was wiped out within a decade. They have nothing left for their children or future generations and now must find alternate means to find a meaningful life. Mediated by tirobhava (ignorance), the Waorani moved away from shithi (protection), leading to samhara (destruction) as they lost everything with the land. Unfortunately, such stories find an echo around the world. The state of affairs at Yarentaro portrays the destruction caused by the decision to put economic considerations before life considerations. Life values such as oneness with nature and living with all the beings in nature will benefit and continue to provide, enabling several generations to survive. Unfortunately, this is not an isolated incident. Such reports are found in every part of the world, where economic incentives are often used to paint a rosy picture for people who, traditionally, do not need money. In the subsequent chapters, we address the importance of building and maintaining this ecosystem from the consciousness framework. This situation has also led to a deep economic divide. On the one hand, we have people indulging in the overconsumption of resources; on the other, the people from whom the resources have been taken away struggle to find basic life needs and have nowhere to return to their way of life. Overconsumption contributes to the degradation of air and water quality, soil health, and the ability of the planet to sustain human populations. The footprints of overconsumption are all over the planet. We are facing the depletion of natural resources such as freshwater, fossil fuels, and minerals and the destruction of natural ecosystems like coral reefs, wetlands, and rainforests. Our focus on immediate short-​term benefits and comforts due to tirobhava has led us here. The Battle for Air With climate change, it is now our hour to reckon how well our past practices have allowed us to maintain the sanctity of the Panchabhootas, our life sources. We illustrate this with the analysis of Vayu, the air source. The air we breathe is not healthy (Lung.org, 2023). High ozone levels, particulate pollution, and naturally occurring seasonal pollen and spores impact the air we breathe. Many of these chemical interactions persisted as the source provided to the continued chemical reactions can be traced back to the input provided by humans as a residue of burning fossil fuels such as oil and gas. All the combustion has resulted in increased carbon dioxide in the air, and since we

46  Consciousness Framework are also cutting down the trees that used to soak up the carbon, we do not have a natural way to fix the carbon that results from human activities. The persistence of high carbon dioxide levels leads to chemical reactions in the presence of sunlight in the atmosphere, creating an increase in atmospheric temperature called the greenhouse gas effect. This warming causes sea levels to rise, weather patterns to change, and natural systems such as coral reefs and polar ice caps to degrade. Typically, the air is a mixture of gasses, primarily nitrogen (about 78%) and oxygen (about 21%). The remaining 1% comprises other gasses such as argon, carbon dioxide, neon, helium, and methane (Engineering Toolbox, 2003). Trace amounts of other gasses and particles, such as water vapor, dust, and pollutants, are also in the air. The composition of air can vary depending on location and altitude. For example, the oxygen concentration is lower at high altitudes, and at the poles, the argon concentration is higher. Of all these gasses in the air, oxygen is critical for our survival. Plants, animals, and humans extract oxygen from the atmosphere through respiration. In respiration, oxygen is taken in through the lungs or other specialized structures, and then it is used to convert glucose and other nutrients into energy. Plants absorb oxygen through small openings called stomata on the leaves and stems. They extract oxygen during photosynthesis, which converts carbon dioxide and water into glucose and oxygen. Because plants produce oxygen, they are critical to human beings and the planet’s survival. Animals extract oxygen through their lungs, or in aquatic animals, specialized structures like gills help them to gather oxygen. Humans extract oxygen through the lungs, which is taken in through inhalation, and then it is used in the body’s cells to produce energy. The oxygen that is not used is exhaled through the process of exhalation. In consciousness framework, breathing has a central position that connects with the purpose of human life. In the consciousness framework, breathing involves inhaling air that absorbs the essence of life, known as “Prana.” The atmosphere is the vehicle through which Prana is delivered to the body. The Prana is the vital energy or life force that animates the body and is responsible for the body’s ability to move and function. Prana is closely tied to the concept of breath, as it is believed that the breath is the primary means by which Prana enters and flows through the body. Prana is also connected to the mind and emotions, and the flow of Prana can be affected by mental and emotional states. In the consciousness framework, sustaining Prana through various methods is critical for survival because when Prana is disrupted or blocked, it can lead to physical and mental imbalances. Focused breathing techniques in the consciousness framework are similar to yoga systems and called Pranayama. Pranayama is the technique that increases the power of Prana in the body. It involves many steps and must be learned under an Acharya or an experienced teacher. Practicing Pranayama improves and increases the prana shakti (the power of life force) and the movement of Prana in the body. These practices were often conducted outdoors, under trees, or on the banks of rivers or

Consciousness Framework  47 oceans, as they provide plenty of fresh oxygen. The pranayama technique involves breathing with awareness, retention, and visualization. There are several different stages of breathing, each with its specific purpose and technique. 1 Puraka: This is the inhalation stage, where the breath is taken through the nose. This stage is used to energize the body and bring in fresh oxygen. 2 Kumbhaka: This is the retention stage, in which the breath is held in the lungs after inhalation. This stage is used to increase the oxygenation of the body’s cells and to build internal energy. 3 Rechaka: This is the exhalation stage, in which the breath is released through the nose. This stage releases toxins and other waste products from the body. 4 Shavasana: This is the final stage of yoga breathing, in which the breath returns to its natural rhythm. This stage integrates the previous stages’ benefits and relaxes the mind and body. Since Prana cannot be measured, oxygen has been used as a substitute in studies showing Pranayama’s positive impact (Telles, Nagarathna, & Nagendra, 1994; Rathore & Abraham, 2018; Jerath, Edry, Barnes, & Jerath, 2006). In addition, over centuries, many mindful breathing techniques, such as Vipassana, Metta, and Anapanasati, have evolved to explore the powerful connection between breathing and the mind. The concept of Prana is unique to systems that have similar Vedic origins. Through the practice of Pranayama, humans can slow their breathing rates, increase oxygen saturation, and consciously connect with the purpose of human existence. The amount of oxygen plants, animals, and humans can retain from air varies depending on the species, physical activity level, and altitude. However, as a rule, adults inhale around half a liter of air per breath, and the oxygen content is around 21%. This capacity can be increased by practicing Pranayama. From the perspective of the consciousness framework, pure air is an essential critical part of our existence on Earth. Our Prana strengthens our resolve to work toward higher purposes in life when pure air is available. Without the flow of Prana, we are dead. A Planet in Peril “2020 is when humanity is experiencing …converging impacts of climate change, biodiversity loss, pollution, inadequate global health infrastructures, and stark inequalities” (Falk et al., 2020, p. 5). The 22 scientists have authored a comprehensive report on the state of the environment and have urged the nations to work toward a program that brings comprehensive human security and put in place a sustainability action program addressing a complex system of multiple risks simultaneously (Falk et al., 2022b). To avoid converging catastrophes, in addition to using the best available tools, they urge the

48  Consciousness Framework transformation of our societies in multiple ways and on multiple scales: locally, regionally, and globally. Here are some key areas of challenge nd the potential solutions presented by scientists to restore the planet in peril: Mitigate climate change: Decarbonize the world economy in the next three decades (reducing net emitted greenhouse gasses to zero) and increase carbon drawdown (including by re-​carbonization of world soils and vegetation). From the consciousness framework perspective, this move only addresses a partial part of the problem involving the economy and the carbon drawdown. When everything is interconnected, it is imperative to identify and mitigate the root causes using consciousness-​based techniques to minimize the damage. It is essential to find ways to ensure that high consciousness prevails in all actions. Conserve and restore biodiversity: Adopt a goal of no net global loss of ecosystem services by 2035. This needs to be supported by increased broad protection for natural ecosystems and biodiversity through expansion of land, water, and ocean reserves and protection, restoration of damaged ecosystems and soils, regenerative agriculture, gene banks, and policies protecting threatened and endangered species. From the consciousness perspective, this approach is appreciable. However, for best results, it is best to allow systems to regenerate, rebalance, recoup, and reconcile to their original composition without human interference at any point. Although time intensive, this provides the best way to better understand our commonness and the interconnections through the same dhatu we share. Furthermore, allowing self-​healing, wherever possible, will ensure that the natural intelligence in the dhatu is awakened and the system consciously restores itself. Internalize pricing the value of natural services: To support the aforementioned, develop the necessary international institutions, accounting systems, financing, processes, and agreements to consider pricing the value of currently unpriced natural services to support widespread investment into circular economies and nature-​based solutions to ecological degradation. From the consciousness perspective, pricing the value of natural services is neutral. If the finances supporting the ecosystem recovery stem from low consciousness, and the entire project will reflect that. Further, introducing and accepting finances into ecosystems makes the ecosystem transactional and, subsequently, a part of the economy. The conscious base must not be traded, and traditional consciousness-​based methods do not have money or financial incentives as the incentive or currency for protecting Earth or the valuable sources of life. Research on agrarian grain-​based economy and adapting it to the ecosystem output can provide life-​positive solutions.

Consciousness Framework  49 Build resilience and reduce societal exposure to those impacts which cannot be avoided: Do this through clearly planned investment in infrastructure, nature-​ based solutions, and capacity development that facilitate adaptation, disaster risk management, and support for and sustainable development of the most vulnerable. Prepare for and provide global support for investment in protecting, retreating, or relocating vulnerable populations, especially vulnerable to depleting resources and climate extremes. From the perspective of the consciousness-​based methods, this method to build resilience and reduce societal exposure to the impacts is in the maintenance phase of pancha kritya. The maintenance shows our willingness to work with the existing system and raise our consciousness to the required levels to do well for the ecosystem and the planet. Any activity that helps build resilience is a beautiful possibility for consciousness to expand and grow. Charyapada builds resilience in societies and guides higher consciousness-​based activities (see Chapter 7 for more information). Identify effective protective and restorative options: Accelerate research and analysis, but not currently deployment, of measures that might effectively reduce the speed and severity of soil degradation, biodiversity loss, and climate change, including proposed methods for restoring biospheric processes, carbon drawdown, and regionally applicable albedo modification. Such investigations should be subject to the best-​available scientific analysis of potential risks and benefits. The proactive and restorative options indicate our initiatives to remove our ignorance. Unless a novel set of actions involves higher conscious beings, this set of actions will become redundant and not rise to the level of consciousness. In the pancha kritya, the maintenance phase requires continuous intense input to raise consciousness and give a conscious breakthrough while undertaking protective and restorative actions. The consciousness framework seeks to empower all actions, whether slow and small or large and impactful. It is aligned with the purpose of human life, thus providing the potential for empowering all citizens to make a conscious leap and take a leadership role in their lives. We used our learning journey as a form of solution. We discussed with them from the perspective of the consciousness framework to show the urgent need to find solutions that are outside the box and from traditional sources with a higher purpose in life and destiny at its core. Our thoughts and observations on the weakness of the present system are neither prescriptive nor descriptive but present the conscious perspective regarding why the current methods are likely to have limited success. The voices of the native people and alternative traditions must be considered to address the solutions for rescuing our planet. Currently, the most popular solutions are to rehash the same formula, using the same resources that destroyed the first place. It is time to be new and use the framework that allows us to thrive in the possibilities of higher conscious expansion and purpose.

50  Consciousness Framework Because the type of knowledge generated by scientists and the traditional knowledge are so vastly different, a new method to bridge this gap has been proposed by scientists. This method involves the creation of specialized knowledge–​action networks –​which support adaptation to local and regional impacts of climate change (Kennel & Daultrey, 2010). Knowledge–​action networks are intended to supply relevant, trustworthy scientific knowledge applicable to decision-​makers at local and regional scales and enhance their adaptive and coping capacity. Solution for Climate Change from Consciousness Framework Although there are numerous possibilities for addressing climate change from the consciousness framework perspective, one possible solution begins by recognizing that humans have the highest possibility for enlightenment. Enlightenment is a consciousness breakthrough. This consciousness breakthrough allows humans to empathize with the entire ecosystem and all the constituting elements, including plants, animals, the canyons and valleys, rivers, and all things we see and experience. For example, we experience the air; we do not see the air without using other mediums. Therefore, our top priority must be to allow all humans to wake up to their unique position by providing transformative, individual experiences that allow immersion in nature. Second, decision-​makers must try to align human law with cosmic law, ensuring continuity in cosmic principles. These principles are universal for humanity and don’t change with time, space, people, geography, or history. When properly laid out by decision-​makers in every country, cosmic law alone supports everyone to perform their mission, exhaust their prarabdha karma, and reach enlightenment. With the understanding of our special place, the human responsibility for the welfare of the entire biosphere must be comprehended. In the Adi-​Shaiva tradition, such knowledge is codified into daily rituals and practices leading to the prevalence of a consciousness-​based approach. It is possible to develop an awareness of consciousness-​based individual responsibilities in humans’ short life cycles. The consciousness framework allows us to understand that we are all composed of the same material. We can have differences in the way we look, speak, dress, and eat at the human level; beyond that, cosmically, we and all other beings are bound by the same dhatu. It is imperative to recognize that humans can have an impact on other beings through the choices they make. When humans are impacted by the cycles of more significant natural events, we recognize the loss in our lives. We calculate the economic damage, report the loss of human lives, and other destruction details as numbers or in terms of currency. First, however, we need to recognize our impact on the ecosystem, its components, and all the services it provides for supporting our life. Driven by competition to survive or outshine, human beings seek comfort at the cost

Consciousness Framework  51 of the natural ecosystems. In doing so, we have been distancing ourselves from nature, pursuing luxury at the expense of biodiversity, and leaving no natural shelter for all beings due to low-​conscious actions that have dominated the development paradigm since the industrial revolution. Further, as mentioned in Chapter 2, the lack of individual knowledge and experience does not allow many human beings to understand the implications of consumerism on the planet. The consciousness framework teaches us to recognize the impact of our choices, practices, thought currents, and the path to obtaining what we want daily. The consciousness framework requires us to identify the shortness of the human life cycle compared with Earth’s more significant, grander, more powerful life cycles. We share space with all powerful life cycles. Compared with the life of a Redwood tree which is about 10,000 years human life, a rich, well-​lived human life of 120 years falls way short. Recognizing the shortness and the limitation of human existence on Earth, humans can choose only those things that will enrich their lives for extended periods. Every choice, be it the food we eat, the clothes we wear, the entertainment we watch, or the places we frequently visit, must align with the singular purpose of human life. Humans will stop doing unconscious acts that damage our planet when we align toward our prarabdha karma to attain the consciousness breakthrough. Humans today lack the courage to break free from the familiar and comfortable prison of societal bondage and settings. Even our solutions to climate change use the same forces that started the problems in the first place! While we regularly seek input from traditional communities, our commitment to implement them wanes when it runs contrary to popular methods. For example, suppose we accept economic solutions as a resource, the only resource sometimes, as a recourse for climate change solutions. In that case, nothing can be changed using that currency. All the interactions with native communities cannot provide any commitment from and to the people at a conscious level. Instead, it creates a power dynamic where some people become receivers and some become donors. In the consciousness framework, every individual must recognize the commitment they need to make to reconnect with the basic underlying dhatu or life forces. No individual would be required or allowed to compromise on this first commitment toward their conscious connections. Our commitment to the consciousness framework does not mean we give up everything we enjoy. It only means that we become more aware of the things we use and question whether we need them now, if we need them, why so much, and if we can do without them. For example, in real life, we could use solar power, reducing our dependence on fossil-​fuel-​based power. We could grow our vegetables and buy things from nearby vendors, creating a community connection. We can choose to eat more things that are locally grown, that are more suitable for the place we live, and to encourage more and engage more with activities that are aligned to our prarabdha karma in this short cycle that we live.

52  Consciousness Framework Individual experiences are alienated in the policy framework. As a result, our policies are irrelevant to the people and have no meaning for them. By this, we have created an ecosystem for reducing consciousness as people cannot perceive the interconnectedness. By prioritizing individual experience as a part of policy, the solution to climate change will be a side effect. Living the purpose of our lives and focusing on that ensures that conscious living completes all our karmic burdens. Humans have the highest possibility for enlightenment (the consciousness breakthrough), which allows us to empathize with the entire ecosystem and constituting elements, including plants, animals, earth, water, fire, and air. Therefore, humans have the power and responsibility for the welfare of the entire biosphere. Our purpose on the planet is to ensure this.

4 Methodology II Shivoham II

In this chapter, we discussed the methodology and methods we are using for implementing our research framework –​ the methodology we have used for several centuries in the Adi-​Shaiva tradition. Our methodology is the pramana system, constructed by three kinds of observers and the cosmic law (Dixit, 2019). The Shastra Pramana (cosmic law, roughly equates to hypothesis) from Shrutis and Smritis form the reference framework for the consciousness experiences. The Apta Pramana is the documented observation of the individual experience replicated by an enlightened being no longer alive, validating the Shastra Pramana. Atma Pramana is the documented observation of the personal experience of an enlightened being who is alive, validating the individual experience documented in the Shastra Pramana and Apta Pramana. Sakshi Pramana is the individual experience of a being who is not enlightened, validating the Shastra Pramana, Apta Pramana, and Atma Pramana. We will also discuss how Shastra Pramanas can have a Pratakshya Pramana; this manifestation can be measured using instruments. The Shastras construct the idea of knowledge in a different multidimensional paradigm. Jnana (knowledge) is the distillation of individual experiences mediated through Charyapada and situated in the Sarvajnapeeta ecosystem. We discuss the Charyapada and the Sarvajnapeeta in the succeeding chapters. Briefly, Charyapada is the lifestyle adopted in a consciousness-​based ecosystem, i.e., Sarvajnapeeta. Each Sarvajnapeeta or enlightenment-​centric ecosystem has a specific objective, and the Charyapada or lifestyle is aligned to fulfill the aim of the practitioners of each system. Enlightenment is the goal of all Sarvajnapeetas. Through the everyday practice of Charyapada, which provides an intense, active routine, individual experiences create a physical space where innumerable expressions of conscious possibilities are supported (Figure 4.1). The nature and purpose of knowledge align with the nature and purpose of human life, which is to provide the path to enlightenment or guidance. To experience the highest conscious possibility, one needs knowledge valid and relevant to their conscious evolution’s current state of progression. The yathartha (valid knowledge) is termed Pramana. In special situations, some DOI: 10.4324/9781003389064-4

54  Methodology

Figure 4.1 Temples are the center of the conscious energy vortex in Adi-​Shaiva tradition. Initiated disciples can create a home temple and follow Charyapada to maintain high conscious energy in their living spaces. An energy vortex can be created in the street, city, or in remote places. Trees, forests, mountains, lakes, rivers, are also considered as temples because they hold consciousness, therefore protected as sacred. By creating an expansive framework for temples, the Adi-​Shaiva ecosystem provides numerous opportunities to experience individual conscious experiences that lead to enlightenment. These individual conscious experiences are classified and tested using the pramana system.

knowledge is invalid (ayathartha) named apramana. In this chapter, we discuss exclusively the pramana system based on Sakshi Pramana, as detailed later. Importance of Knowledge in Adi-​Shaiva Tradition In our experience in the Adi-​Shaiva tradition, and as found in the Agamas, knowledge is the basis of all practical activities. The knowledge of the consciousness-​based ecosystem is diffused in all daily activities designed by the Nijavatara, the actual physical form of consciousness, for that ecosystem. We explained some of these activities in Chapter 7 –​Charyapada, and the ecosystem created to provide these activities is elaborated in Chapter 6 –​ Sarvajnapeeta. Knowledge is required to produce the best result for a conscious breakthrough, and knowledge is helpful to illuminate things other than

Methodology  55 itself. When seeking knowledge, it becomes an act of cognition in which three factors become apparent –​where an object or idea is revealed, a self to whom it is revealed, and the fact of revelation itself. Of these three characteristics, “consciousness” (jñânatva) is the defining mark of cognition. Knowledge in the Adi-​Shaiva tradition provides the cognitive basis by which we can understand ideas or objects. Through learning, we know the various manifestations (prakâsa) of things. By the luminous light of knowledge, we can perform our activities and distinguish valid (yathartha) knowledge from invalid knowledge. By applying useful knowledge, termed Pramana, we can experience the fundamental conscious reality. The purpose of all knowledge is to enable individuals to experience the conscious breakthrough and continually expand. Jnana differs from the mere acquisition of the intellect in the Adi-​Shaiva tradition. Knowledge in the Adi-​Shaiva tradition is born from individual experience, which may be initially provided as an intellectual truth, which is the essence of human birth and forms the purpose and objective of self-​inquiry or seeking. We seek the ultimate knowledge, one secret that will always keep us in continued bliss. Thus, knowledge in the Adi-​Shaiva tradition is the only way to free ourselves from this confusion and learn to see the truth as it is, to become aware within our pure consciousness and know simply without any dependence on the external means of knowing. The validity of conscious experience will come through direct experience. The precondition of all valid knowledge is consciousness. Only practical knowledge will arise if it is illuminated by consciousness. Knowledge, in its metaphysical or transcendental aspect, is pure consciousness. This knowledge of consciousness is the knowledge of the supernatural reality not previously known (anadhigata) in the transmigratory state (samskarakale) when the soul moves from one body to another. It is not contradicted (abâdhita) in the past, present, and future (Medda, n.d.). The Pramana System in Adi-​Shaiva Tradition We learned that developing actual knowledge requires Anubhooti (roughly translated as individual experiences) in the Adi-​ Shaiva tradition. The experiences are classified and analyzed based on the pramana system. The basis of the pramana system is explained by the great sage Patanjali, who codified the yoga sutras: प्रत्यक्षानमु ानागमाः प्रमाणानि pratyakshānumanāgamāh pramaṇāni Direct perception (pratyakṣa), inference (anumāna), and testimony –​āgama –​ (āgamāḥ) are the Pramāṇas (pramāṇāni) (Patanjali, 2020).

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Figure 4.2 Knowledge is created from what we perceive through our sense organs with hearing, sight, taste, or touch. These individual conscious experiences are classified and tested using the pramana system. The knowledge and individual experiences must be verified due to the distortion caused by senses or presumptions. This verification is done through the pramana system. A series of individual experiences are necessary for the enlightenment to be bolted in the system. In the Adi-​Shaiva tradition, these experiences can be transmitted by the creator of the ecosystem and maintained through the prescribed Charyapada.

Individual perception (pratyaksa) starts a chain of cognition that sets the pramana system into motion. The perception leads to inference (anumana) through comparison (upamana), verbal testimony (sabda), presumption (arthapatti), and negation (anupalabdhi). Experience (anubhava) is more important than reasoning in the consciousness framework. Experience is the ultimate test of the validity of the scriptures, as the nature of truth is revealed only through personal experiences (Figure 4.2). Much like the association of concepts in modern education, comparison (upamana) is the most common way to illustrate, understand, incorporate, or extend our current understanding to a new, unknown, or invisible object based on recognizing a proven phenomenon. This comparison aids in generalizing concepts that individuals of varied intellectual levels and types of thinking can understand. It also helps lay people or beginners to express, comprehend, and understand the same. However, for the best results, one needs to apply upamana with the knowledge of direct perception (pratyaksha), inferential knowledge (anumana), and advisory statements (aaptopadesha).

Methodology  57

Figure 4.3 The purpose of the consciousness framework is to enable the pure cosmic consciousness to become a possibility for seekers at all levels. The consciousness is beyond time, space, and not affected by human divisions such as time and space. Since we gather knowledge through individual experiences and through our senses, such knowledge needs to be refined by repeated experiences and verified with the pramana system before it can be validated.

Aaptopadesha signifies advisory statements issued by authorities in their field through verbal comprehensive or testimony of knowledge. The assertion by an authority in any field of knowledge is termed “adapt” or “shabda” (statement). Aaptopadesha is considered an authentic source of literary knowledge or primary information about any subject. This knowledge includes information in manuscripts or published documents like samhita, articles, journals, etc. For many seekers, Aaptopadesha is the primary and foremost means of knowledge that informs their seeking a higher consciousness perspective. It forms a base for other pramana and further learning. The success of Aaptopadesha must be able to experience Anubhava. In our experience, the pramana system can also be instrumentalized for testing the Anubhooti and Anubhava (Figure 4.3). This is unlike the experiences presented by Seehawer, Khupe, and Keane (2022). The authors argue that “instrumentalizing Indigenous methodologies for the Sustainable Development Agenda is strictly speaking impossible” due to the nature of Indigenous ways of knowing and the emphasis on the interconnectedness of all life that enables Ubuntu to form an encompassing worldview. Further, the authors are concerned that they will lose one of their

58  Methodology defining characteristics if the traditional methodologies are instrumentalized without the Indigenous Ubuntu paradigm. Due to this, the authors argue that Indigenous epistemologies, ontologies, and axiologies are best included at the conceptual level (Seehawer, Khupe, & Keane, 2022). The consciousness framework is embedded in an elaborate methodology because much of our knowledge is gained through direct sensory perception. The consciousness of the cosmos is the basis of the stuff of reality in a complex mix of space, time, and matter. However, our senses are unreliable and subject to emotional influence, more often veiled by the actions of the physical self, which depend upon the mind. Our methodology, derived from Adi-​Shaiva tradition, is known as the pramana system, constructed by three kinds of observers and cosmic law (Figure 4.4). In the Adi-​ Shaiva tradition, the manifestation of consciousness, as mentioned in the Shastra Pramanas, can have a Pratakshya Pramana, even though a being is non-​enlightened. The expression of consciousness is entirely mediated by the “blessing” of Nijavatara through initiation, where the transfer of energy can occur, called Shaktipada. This sacred initiation can provide a potentially transformative experience. Through Shaktipada, one can transfer the energy of conscious experience and express powers of consciousness in unenlightened beings as a demonstration of Sakshi Pramana.

Figure 4.4 The highest and purest form of consciousness is undistinguished and eternal. All our perceptions of knowledge are individual and must be referenced with the recorded experiences of enlightened beings of both past and present. True knowledge and individual experiences are transformational and expansive. Various versions of this pramana system exist. We present the pramana system we are initiated into in our Guru Parampara or our preceptors’ lineage. The pramana system has been carefully constructed to measure the objectivity of a personal experience that can be demonstrated and measured.

Methodology  59 Authors’ Pramana Statement The entire work is based on the authors’ Sakshi Pramana. This understanding was developed over several 21-​day immersion in-​person retreats offered by SPH His Divine Holiness (HDH) Sri Nithyananda Paramashivam of the Adi-​Shaiva lineage. In the retreat, the authors voluntarily received initiation into Shiva Deeksha, received the sacred thread, atma lingam, made of pure crystal, and accepted the conditions and responsibilities associated with the sacred initiation. With this, the authors have adopted the Adi-​Shaiva lifestyle, Charyapada, daily worship, a vegetarian diet, and sharing the experiences daily. They have continuously practiced the system for several years and attributed several individual experiences and changes within them to the integrity of Charyapada. Further, in the programs, SPH provided many powerful deekshas (initiations), enabling deeper experiences and leading to profound realizations of the agamic system, its significance, and its importance in our lives today. After the program, SPH offered continuing education, where higher possibilities were continually revealed and explained. Every session ended with initiation by the Nijavatar. The initiations proved to be a turning point and showcased that distance, and remote attendance were not detrimental in continuing the education after the initial initiation. After that, the authors received continuous education; some programs provided initiations and daily question–​answer sessions, which helped in deeper understanding and spiritual experiences that allowed us to continually expand our knowledge and cognition. Such is the standing of SPH about providing opportunities for enlightenment to everyone. We thank the ecosystem and the lineage of Gurus who made this possible. Since we are writing from our Sakshi Pramana, we may have some ideas with a few wrinkles that need to be ironed out. All errors and omissions are solely the responsibility of the author. This book is written entirely from an independent Sakshi Pramana perspective. Observer and Outcome Although the effect of the observer on the observed has been known for many centuries in the Vedic sciences, Western science has, in recent years, made an effort to study the effect of the act of being observed. Researchers demonstrated the effect of the observer on the observed in a highly controlled experiment. Researchers at the Weizmann Institute of Science showed how a beam of electrons was affected by the act of being observed. The investigation revealed that the greater the amount of “watching,” the more significant the observer’s influence on what takes place.

60  Methodology Box 4.1  Fluidity of Boundaries during Observation One of the best ways to explain the fluidity of the expression of the conscious manifestations is through quantum physics. It is different from classical physics. As stated by Subash Kak (2009) in his article The Universe, Quantum Physics, and Consciousness, quantum physics is different from classical physics in so much that the quantum system is a superposition of many possibilities, and the evolution of the quantum state is deterministic. The evolution in quantum mechanics shows that when the system interacts with another system and its function collapses, it separates one object from the other. This dichotomy creates the possibility of one being observed by the other. Thus, the observer, by observing, influences the outcome. That is where the pramana system becomes effective in verifying the truths. Applying the theory of quantum mechanics, when a quantum “observer” is watching, particles can also behave as waves. This distance between particles can be valid for electrons at the submicron level, i.e., at distances measuring less than one micron or one-​thousandth of a millimeter. As waves, the particles can simultaneously pass through several openings in a barrier and then meet again on the other side of the wall. This “meeting,” known as interference, can only occur when no one is watching once an observer begins to observe the particles going through the openings but does not go through another. When the particles were under observation, electrons were “forced” to behave like particles and not like waves. Thus, the mere act of observation affects the experimental findings. To test if their understanding was accurate, scientists at the Weizmann Institute built a tiny device measuring less than one micron in size, which had a barrier with two openings. They then sent a current of electrons toward the barrier. To eliminate all individual inferences, the researchers chose a non-​human “observer” in this experiment. A tiny, sophisticated electronic detector that could spot passing electrons was the appointed observer. This observer could detect electrons that could be altered by changing their electrical conductivity or the strength of the current passing through them. The detector did not affect the current besides “observing” or detecting the electrons. When scientists sent a beam of electrons through this machine, they found that the very presence of the detector –​ “observer” near one of the openings caused changes in the interference pattern of the electron waves passing through the openings of the barrier. Moreover, this effect depended on the “amount” of the observation: when the “observer’s” capacity to detect electrons increased, the interference weakened. And when the observation slackened, the interference increased. Thus, by controlling the properties of the quantum

Methodology  61 observer, the scientists managed to control the extent of its influence on the electrons’ behavior. The observer effect helps us identify the individualness of our experiences and gives us a method to guide our seeking. Proper understanding and application of the pramana system help one to avoid the common pitfalls associated with the mind, such as ego and delusion. In the Adi-​ Shaiva tradition, understanding consciousness’s pervasiveness and impact on everything around us is essential to establish a foundational understanding of the world. Without this understanding, we cannot distinguish, differentiate, and ground the individual experiences that help us to verify our individual truths. Only through true knowledge can one disengage from the “way of life” and be with the “flow of life.” The knowledge to distinguish the flow and way of life is required as we interact with material things and events, enabling us to remain focused on the flow of life, which is the flow of consciousness. Applications of the Pramana System In the Hindu way of life, the construction of knowledge is required by all human beings to lead a conscious life. The pramana system is not a dry philosophical debate limited to intellectual circles. It is, in fact, applicable to all areas of life (Jha, 2007). We briefly present the application of the pramana system in the construction of knowledge of Ayurveda, a traditional medicinal system, to illustrate the utility value of the pramana system. In Ayurveda, pramana is considered as a part of scientific methodology. The pramana system is used to understand and establish the truth in diagnostic observation, during the treatment of a patient, and while monitoring the post-​recovery. Pawar (2014) explains that the pramana system is applied to diagnosing disease (roga), understanding the patient (rogi), and during the examination (pariksha) of the patient. Charakacharya, the sage who recorded and codified the Ayurveda, has adopted the pramana system to explain the careful and deliberate process involved in providing care to a patient. In Ayurveda, pramanas are called pariksha, meaning scientific investigation. According to Charakacharya, things are either existent or non-​existent, and four pramanas can investigate them: a. Aptopadesha (authoritative statement) b. Pratyaksha (direct perception) c. Anumana (inference) d. Yukti (rationale –​logical reasoning) Aptopadesha, Pratyaksha, Anumana, and Yukti pramanas are very much helpful at all steps of research, such as planning, operation, and reporting (Manjula, Vaidya, Asokan, & Vyas, 2021; Padashetti, 2020). Moreover, the use of applications of the pramana system proves that Ayurveda accepts the scientific method in search of truth (based on logical reasoning) and not the

62  Methodology arbitrary or unscientific method. Thus, these pramanas can be considered as ancient methods of research which are essential in the development of research methodology of ancient medical science of India, i.e., Ayurveda. Referencing Sushruta, another great sage and teacher of Ayurveda, Bhuvaneswari, Malik, Sreevani, and Shivudu (2016) note that “…the standard methodology used to construct pramana in the Ayurvedic literature is the Upamana (analogy).” The four methods used to build pramanas in their study are –​Pratyaksha (direct perception), Agama (teaching of scriptures), Anumana (inference), and Upamana (analogy). Although Upamana or Aupamya provides the physicians with the knowledge or idea of an object by similar comparison, Acharya Charaka had yet to include Upamana Pramana under Pramanas. It is, however, described under Vada Marga, i.e., technical terms used in Sambasha (conversations) by Vaidya-​Samuha (by the physician), and ultimately helps in attaining useful knowledge. The authors contend that comparison (upamana) has more clinical utility than used only in Sambasha. Upamanas are the analogies or similes that bridge the known to the unknown. To the listener and the presenter, it allows for a better explanation of the conceptual system of existing knowledge by modifying and strengthening its associations. The intention of integrating analogies in Ayurvedic teaching is to enable open-​ended, visual similes that make it easier to teach complex concepts and involve students in a dynamic creative process that can enhance understanding of the composite medical premise. However, the authors also caution about the types and nature of analogies to be used. If correct analogies are not used, students could misunderstand and clarify the wrong concepts. With that caveat, the authors suggest that Upamana be restricted to three aspects of the Ayurveda system, i.e., physiological, diagnostic, and philosophical. In Maharishi Pantajali’s Yogasutra, great emphasis is placed on the right understanding of the knowledge and the origin of this knowledge. Cosmic Law and Pramana in Adi-​Shaiva Tradition As a seeker of enlightenment, we understand the importance and the utility value of the pramana system introduced to us through the lineage of our Guru. Without the Guru parampara (lineage), especially a living Guru, a Nijavatara, who can initiate and open the doors of possibilities, we would not be aware of our understanding regarding the significance, application, and utility value of the paramana system. Being rooted in the pramana system allows us to eliminate false positives in our individual experiences and be resilient, bounce back to the source every time life events shake us. Through direct initiation by the Nijavatara, quantum cosmic intelligence opens in us and applying the pramana system enables us to develop robust understanding of our individual experiences. The liberating cognition we experience when operating from the roots of the pramana system enables us to remain steadfast in seeking higher possibilities and be alert while screening for false positives. The false positive

Methodology  63 individual experiences are not validated in the pramana system. Even with little individual experience, we feel empowered when we visualize the potential to exist and operate at the cosmic conscious level, and our possibilities also exist at the quantum level. The ultimate objective of the pramana system is to take us beyond the perception of our senses and continually refine our thought process through questions as perceptions and inferences continually filter through us in our daily life. Understanding how we perceive, interact, reframe, reform, and react to any information, event, or happening is crucial for our mental health, success, and how many resources we use to fill the void within us. The objective of the pramana system is to enable us to unequivocally establish our substantial experience of individual conscious realities and further guide us toward enlightenment. However, attaining the goal of objectively measuring an experience is possible only when we can objectively view and filter our experiences to ensure that it is pure (and valid knowledge) of irrelevant individual considerations. Then, as more and more citizens join the conscious way of life, we can build a community that can take up planetary responsibilities and build ecosystems that support a lifestyle centered on the consciousness framework. Dedicated ecosystems for conscious realization will also support the urgent need to save the planet. The pramana system helps us to realize and understand that the nature of reality is independent of the context. This cosmic law is always valid irrespective of the surrounding events. Cosmic law still operates when circumstances seem contradictory, as we only observe one of the quantum possibilities in every given scenario. Cosmic law is beyond gender, and gender is accepted as a fluid possibility. SPH notes that 11 genders are recognized, and a child should explore what gender expressions he feels comfortable with at the physical, physiological, psychological, and conscious levels. This discovery process does not involve another body; instead, “the child should start exploring the multiple permutations, combinations, and feel, discover which combination he feels Ahhhh! ‘I know me!’ ” (Nithyananda Paramashivam, 2018a). Even in fundamental issues such as gender identity, the pramana system allows the expression of cosmic possibilities. Gender in the consciousness framework is elastic and contextual. Natural law recognizes the reality of the body as made of a series of physical, chemical, psychological, and conscious processes. All possibilities are acceptable as an expression of consciousness, as all beings are made of the same materials. This concept is elaborated on and explored further in Chapter 3. Pramana System and the Climate Crisis In our current understanding, identifying the causes of the planetary climate crisis is based on only two or three global deforestation patterns, fossil fuel burning, and air pollution (United Nations Staff, 2013). We are applying only pratyaksha (direct perception) and anumana (inference) most of the time.

64  Methodology Although we can use upamana (analogy) occasionally, our current methods lack the robustness of the pramana system. Thus, our responses to the climate crisis are triggered mainly as a reaction to the state of the environment, of what we observe and understand through our senses. With the benefit of the rigor of the pramana system, we can separate the inherent from the apparent. The deficit of nature and the services we lack largely are the field’s central theme. However, it was never established if these services were always offered similarly in the past or if it is another construction of our senses. Thus, from the perspective of the pramana system, we are still gathering information fed by our minds and primarily operating at the operational level of the pramana system. We use observations to confirm our findings which are unreliable, to begin with. Pramana system can help us decouple wicked problems or hopelessly tangled inter-​related issues and provide significant breakthroughs for our solutions. In finding the solution to climate change, we must not only understand and identify the underlying causes as explained by the pramana system but we should also explore the quantum qualities of the universe and acknowledge the fragility of human existence due to the dynamic nature of Earth. Finally, we could use this opportunity to recognize and uphold individual truth based on pramana as higher than the objective truth. This will help us account for the changes that will happen when we measure an event and its influence on the outcome.

5 Antiquity and Scientific Legitimacy of Consciousness Framework for Climate Change II Shivoham II

In this chapter, we present the continuity and historical presence of the consciousness framework and link it to the consciousness-​based practices of the Indigenous Adi-​Shaiva communities. The consciousness and traditional knowledge systems developed from this framework provided resilience to communities during past climate change for more than 10,000 years. These traditional consciousness-​based knowledge systems have the corpus and methodology to continuously document and produce repeatable processes. This is a living system in which modern-​day individual experiences verified by the pramana system are used to update the corpus. Further, we show how this scientific process has been ignored due to the colonial origin of modern science and religious colonization that strived for homogenized identities. The Indigenous Adi-​Shaiva agricultural based lifestyle is closely allied to the land, space, and cosmological dimensions of existence. Growing up in an ecosystem that functions on the consciousness framework, or even the fringe of the consciousness framework, it gradually becomes evident that we do not live in a singular dimension world. For example, the celebration of Pongal, the harvest festival in spring, is tied to all three dimensions. The spring harvest season in that part of Earth opens up joy and celebration. The climate is pleasant and rich with possibilities with greenery everywhere. Pongal is cooked with rice, jaggery (cane sugar), and mung beans in an empty pot. The froth of the cooking rice is allowed to overflow, and the steam rising from the rice, jaggery, cardamom, and other spices being boiled in so many households and mixed with the smoke from the firewood traditionally used creates a beneficial effect on the atmosphere. Such collective observances of festivals and practices are meant to encourage gathering during auspicious times and positively affect the mind, weather, and climate and are in harmony with nature. Pongal is an elaborate five-​day observation of festivities where all the farm animals and everything related to the farming lifestyle are celebrated. Cosmologically, Pongal celebrates the sun’s return to the Eastern hemisphere. Experiencing many such celebrations that tie the events in life to space and cosmological events and listening to many experiences that people share, one realizes that what is seen and experienced varies in time and space, even DOI: 10.4324/9781003389064-5

66  Consciousness Framework for Climate Change for two individuals sitting in the same event. Such personal experiences from a young age ground us in the reality that there is more happening around us and within us than we can see and we can express. During these celebrations, we also receive multiple explanations from diverse perspectives, and infinite possibilities are constantly opening up in every individual experience. By connecting the three worlds, we discover the potential of a system of knowledge with deep ancient origins dating back to antiquity unfathomable to the modern mind. To the colonial mentality, which grows up with the possibility of only one world, with a single reality, these multiple dimensions and concepts seem improbable, the stuff of myth and superstition. To the reductive colonial logic, Pongal becomes a celebration of making food after fresh harvest. In the Adi-​Shaiva tradition, the search for proper knowledge is critical for fulfilling the purpose of human life. This search for true wisdom is mediated through individual experiences and validated through the pramana system. The consciousness framework has been central to knowledge creation in the Adi-​ Shaiva tradition for several centuries, as evidenced by diversity and the network of specialized and vast knowledge. Even in modern times, these networks are valid, prevalent, and applicable, validating cosmic frameworks’ persistence over time. Further, the diversity and the network of specialized and vast knowledge systems are more sophisticated than findings from modern science. Over time, the consciousness-​ based tradition developed a specific, sophisticated vocabulary for explaining a situation or relation. For example, it was common some decades back to have several generations of elders living with the family. In Tamil language, specific titles are used to identify the grandparents in each generation! We illustrate this with how the families acknowledge elders, and we take the liberty of inverting the pyramid to demonstrate relationality. These seven generations together are called Paramparai, or lineage, in Tamil. You –​1st generation Thandai-​Thai –​2nd generation (your mother and father) Pattan-​Patti –​3rd generation (your grandfather and grandmother) Peetan-​Peeti –​4th generation (great grandfather and great grandmother) Ootan-​Ootti –​5th generation (great great grandfather and great great grandmother) Seyon-​Seyol –​6th generation (great great great grandfather and great great great grandmother) Paran-​Paraai –​7th generation (Great great great great grandfather and great great great great grandmother) Growing up in the ecosystem has provided several practical experiences in daily life from a young age. For example, during childhood, it was common to observe elders in the family perform Tarpanam, an ancestral ritual, offering them gratitude and seeking their blessings for the well-​ being of future

Consciousness Framework for Climate Change  67 generations. During the ceremony, offerings are made for six generations of ancestors and homage is paid to them with rice and sesame seeds. Every individual leading a traditional way of life knew their history or ancestry. Knowing this history created confidence about the continuity and stability of the present and upcoming generations. Tradition and continuity allowed for the transfer of knowledge to future generations and periodically imparted for future generations to live a consciousness-​based lifestyle. This sense of belonging, stability, and unshakable continuity could not be easily digested and accepted by the colonizers. As we elaborate in this chapter, they sought to erase the deep roots of consciousness. Questions about Antiquity of the Consciousness Framework The erasure of the consciousness framework is not well known for multiple reasons. However, it is a fact that India’s colonial history has resulted in violent and profound disturbances to the consciousness-​based framework. The deep colonial history of the land and the creation of political boundaries in India has resulted in systematic and often cruel, barbaric, and violent responses by the colonials toward the native people of India (Sullivan & Hickel, 2022). As was the civilizational and cultural norm, the Western colonialists had access to print media that could broadcast writings to showcase racist and prejudiced beliefs based on fear and a closed mind. In the book Antiquity of Hindu Medicine and Civilization, published in 1931, the authors systematically present the achievements of the consciousness-​ based ecosystem in science and medicine (Muthu, 1931). Using detailed analysis, they methodically debunk the mystery or the mainstream thought that much Western knowledge is derived from Greek sources. The authors conclude that much of the ideas accepted as being derived from Greece go back to the antiquity of existing science that is an output of the consciousness-​based ecosystem. The achievements recorded in this book include the invention of numerical figures, the decimal system, algebra and geometry, and deep knowledge of astronomy. They also confirmed the early discoveries of consciousness-​ based civilization regarding leading scientific discoveries such as atomic theory, theory of gravity, differential calculus, calculation of the eclipses, the game of chess, and many others. In the traditional medicine system, Ayurveda, the longevity science is recorded as prevalent in the works from the 4th century B C . Several authors also record the sophisticated use of forceps in obstetrics and plastic surgery centuries before it was discovered and used in the West. Likewise, the circulation of blood and other bodily fluids was well-​known centuries before it was discovered in the West by Harvey. The authors lament that these knowledge systems merely represent a vast system, much of which might have been lost over time and in the process of colonization. As a result, they wonder how many valuable life-​changing scientific and medical discoveries have been lost to perpetuity.

68  Consciousness Framework for Climate Change The knowledge from the antiquity of the consciousness-​based ecosystem and its application has been widely adopted and recognized for its usefulness in protecting human life and welfare. However, much of the corpus of consciousness-​ based sources has yet to be recognized or acknowledged. Following the brief introduction to the antiquity of consciousness-​ based traditions, the chapter presents the richness and diversity of the corpus of knowledge and the continuous lineage that was kept alive, often at the cost of living. By traditional estimates, some older texts in the Adi-​Shaiva traditions date back at least 10,000 years in oral history. However, Indigenous communities likely practiced it for much longer. The consciousness framework, which forms the base for the works, is a living system maintained by living masters of an unbroken lineage that can be traced back to Adi-​Shaiva as recorded in oral and written tradition. Dating a text, a scripture, to find when it was composed and fixing that as the age of the text as the origin of the practice is a limited, reductionist, colonial practice that devalues the experiences and validity of the practitioners. Box 5.1  The Roots and Purpose of Consciousness-​Based Systems Hinduism is unlike the religions of the West and does not claim any one prophet. It does not worship any one God, nor does it subscribe to any one dogma. Instead, it has multiple philosophic concepts that dictate any one set of religious rites or performances. This very fabric has supported the rise of consciousness-​based systems such as the Adi-​Shaiva tradition that cannot satisfy the narrow traditional features of any religion or creed. It is broadly described as a life-​positive, consciousness-​based ecosystem and nothing more. However, there are few standard foundations for the varied philosophies: acceptance of the Vedas with reverence, recognition that the means or ways to salvation are diverse and that the number of gods to be worshiped is significant, which is the distinguishing feature of the Hindu religion. Seeking enlightenment and aligning ourselves with the purpose of human life is the grand narrative of Hinduism (Nithyananda Paramashivam, 2016f). In order to fulfill this grand narrative, many enlightened beings land again and again and again in each locality, enabling large masses of people to attain the highest purpose of human birth. The birth of enlightened beings is a repeatable process and happens in every generation and in every region around the world. The proportion is higher in consciousness-​based ecosystems that have been fine-​tuned for the purpose of providing enlightenment. It is like, for example, Sant Jnaneshwar was the grand narrative for the Maharashtra region,

Consciousness Framework for Climate Change  69 Basavannavar was the grand narrative for Karnataka, while Tiru Gnana Sambandar and a few more saints who came after Gnana Sambandar were the grand narrative for Adi-​Shaiva Tamil people.

Box 5.2  Minority Status of Consciousness-​Based Traditions Until recently the 20th century, there was at least one nation supporting consciousness framework. In the Adi-​Shaiva tradition, the oral history tells us how Parmashiva created three great things on the Kartikeya Deepam day (Nithyananda Paramasivam, 2018): 1. Paramashiva became many and made Himself available to many. 2. Paramashiva revealed the Vedas and Agamas to the world, making the whole Brahmanda endowed with life. 3. Paramashiva manifested and created 56 great nations and more than 170 smaller provinces. Today, not a single nation stands for consciousness framework providing legitimacy and support for a traditional, legitimate system. The roots of the consciousness framework have given the gift of multiple scientific contributions in the field of cosmology, and every field of modern science –​biology, physics, chemistry –​from the Vedas and Agamas to humanity. Because there is no political legitimacy for consciousness-​ based practices, the number of ecosystems available globally has become limited over time. This vacuum has in-​turn led humanity to have limited access to important services provided by consciousness-​based ecosystems such as individual experiences. In the Adi-​Shaiva tradition, the consciousness-​based ecosystems are spiritual laboratories where the cosmic knowledge is converted into experiential reality for seekers.

The Corpus The consciousness-​based tradition has a corpus of about 100 million texts. The number could be underestimated as many works still need to be rediscovered. Many texts have yet to be recorded in writing from the oral form. The oral tradition of consciousness-​based traditions is sophisticated and remarkable for their accuracy, style, and presentation mode. Over centuries, the texts are also interpreted in numerous ways, typical of the consciousness-​based ecosystem allowing diversity, plurality, and protection of four different thought currents to survive in the same ecosystem.

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Figure 5.1 The corpus of consciousness-​based texts also forms the basis of the traditions. Over generations, most lineages have practiced and perfected a combination of these. For example, a Vedic temple might follow Shaiva Agama, offer yoga, and may have historical significance. In the scheme presented earlier, this mission would map into the Shruti (Vedas), Agamas (Shaiva), Darshana (Yoga), and Itihasa (can be Ramayana or Mahabharata).

The map in Figure 5.1 is a simplified version of the available corpus for all consciousness-​based traditions. The entire corpus is categorized into Shruti, heard from the cosmos and therefore divine in origin, and Smriti, remembered by practice. Four Vedas are Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda, the Shruti. Each of these Vedas has Samhitas (records specific mantras and blessings), Brahmanas (provides instructions for performing rituals, ceremonies, and sacrifices), Aranyakas (commentaries on rituals and ceremonies), and the Upanishads (providing meditation, philosophy, and spiritual knowledge). Thus, each Veda is a corpus of knowledge–​action paradigms necessary to provide the individual experience of the consciousness breakthrough. There are more than 108 significant Upanishads that provide a consciousness-​based solution to every human situation and every spiritual problem. Another derivation from the Vedas is the Upavedas which provide direct guidance in health, wealth, arts, and administration. Ayurveda, the medicinal system, is derived from the Vedic knowledge and is a part of Upaveda. Vedangas address the applicability of Vedas efficiently in day-​to-​day life, introducing education, grammar, and astrology, along with Kalpa Vedanga, which explains the rites of passage rituals associated with significant life events such as birth, wedding, and death in the family, as well as personal conduct and proper duties in the life of an individual. All these texts are wholly aligned to

Consciousness Framework for Climate Change  71 explain the conscious purpose of life, the purpose of every activity, ritual, and practice associated with the life of a seeker. Through these practices, everyone can choose a consciousness-​based lifestyle. Under the Smriti, we find shastras that guide the actions of a society to support the purpose of human life. Manu smriti, Parasara smriti, Yajnavalkya smriti, Narada smriti, and several other smritis are still valid for seekers. The first poem, Ramayana and Mahabharata, details people’s lives, portrays society’s conscious way of life and functioning, and forms the Itihasa or historical records. The seminal text Bhagavad Gita comes from the Mahabharata. Although labeled as a legend or myth by Westerners, the hero of Ramayana, Rama, was real. Many places, plants, and people mentioned in Ramayana are cherished by those who chose Rama as their Ishta devata (favored deity). Box 5.3  Ramayana Rama, the crown prince and eventually the King, is the central character of Ramayana. Rama was born a prince to Kausalya and Dasharatha, the royal couple of the Kosala kingdom in Ayodhya, the capital city. He had three siblings Lakshmana, Bharatha, and Shatrughna. His wife, Sita, was the adopted daughter of King Janaka of Videha. Although he was born into the royal family and was acclaimed to be the Crown Prince, his life took an unexpected turn when he chose exile to honor the promise made by his father to one of his step mothers. For 14 years, he, his brother Lakshmana, and his wife Sita led a wandering life as per the condition of his step mother. During that time, he traveled on foot about 3,000 kilometers (1864 miles) in about 14 years. He took the route of forests, non-​ urban areas meeting several sages and visiting their hermitages therein. Even today in several areas on Rama’s route monuments have been named after Rama, Sita, or Lakshmana to commemorate their visit. Rama faces a considerable challenge when Ravana, the king of Lanka, kidnaps Sita. Rama and Lakshmana are determined to free Sita and launch an epic effort to get her freedom, and in the process end up defeating Ravana. Ramayana presents an individual’s duties, rights, and social responsibilities. Rama, Sita, and Lakshmana practically demonstrate how they aligned themselves with the conscious purpose of human life at every step. Ramayana is popular in several countries, and there are at least 300 versions of Ramayana today (Jain, 2002). Another group of encyclopedic texts called Puranas is organized into a corpus of Maha Puranas and Upa Puranas. Eighteen Maha Puranas and about 180 major Upa Puranas are recognized. The Puranas cover diverse topics such as cosmology, cosmogony, genealogy of Gods, sages, kings, heroes, demigods, pilgrimage to sacred places and temples, folk and regional medicines, astrology, mineralogy, love stories, humor, as well as theology and philosophy. The 18

72  Consciousness Framework for Climate Change Maha Puranas and the 18 Upa Puranas together have over 400,000 verses. They have influenced the culture and the regional and annual festivals Hindus celebrate. Box 5.4  Mahabharata The Mahabharata has more than 100,000 verses, plus long prose passages, and about 1.8 million words in total, making it one of the longest epic poems in the world. Sri Aurobindo explains that the original work authored by Veda Vyasa could be about 26,000 verses (Sri Aurobindo, 1890–​1910). Mahabharata records the history of the dynastic struggle for the throne of Hastinapur, a kingdom ruled by the Kuru clan. The story centers around two branches of the Kuru family: the Pandavas, who are the rightful heirs to the throne, and the Kauravas, the cousins who seek to usurp the throne. The Pandavas were tricked into a game of dice which they lost and were forced into exile for 12 years with a period of incognito. At the end of the incognito period, Kauravas refused to give any territory to Pandavas, resulting in the great war between the Pandavas and the Kauravas, known as the Kurukshetra War. Pandavas with no clout choose Krishna, while Kauravas choose Krishna’s mighty army to fight with them. During the war, Krishna delivers the famous Bhagavad Gita to inspire Arjuna to fight the war and uphold the dharma. Pandavas ultimately emerge victorious, but at a high cost. The recorded history of Mahabharata is filled with complex relationships, political intrigue, and moral dilemmas and has numerous sub-​plots around the main plot. It is considered one of the greatest works from India even today. In the Adi-​Shaiva tradition, great emphasis is laid on the Agamas, which translates to “that which has come down.” Some scholars contend that Agamas were predominantly composed in the Tamil language in South India and were Sanskritized later (Varadachari, 1982). The Agama literature is voluminous, and the numbers provided here are representative and inconclusive, including 28 Shaiva Agamas, 77 Shakta Agamas (also called Tantras), 215 Vaishnava Agamas, and numerous Upa-​Agamas. The Agamic texts describe the cosmology, epistemology, meditation processes, and practices for raising the Kundalini, the Ashtanga yoga, mantras, temple construction, and deity worship to attain fulfillment of the purpose of human life (Kulshreshtha, 2023). Every Agama has four parts: 1 Jnanapada –​the spiritual knowledge that allows us to experience reality and liberation 2 Yogapada –​the mental discipline and sacred geometry

Consciousness Framework for Climate Change  73 3 Kriyapada –​daily worship of deities, care for the deities, building temples, and other activities aligned with the creation of an ecosystem 4. Charyapada –​lays down the rules of conduct, worship, observances of religious rites, festivals, and rituals of the temple and home. The focus of the agamas is to create a Kshetra, a place of pilgrimage, by creating the space (kshetra), providing waters (teertha), and having a deity (murthy). We will explore the creation of the ecosystem mentioned here in subsequent chapters. Although the creation of the temple and the surroundings, as prescribed in the Agamas, is a matter of much debate in colonial and neo-​ colonial mindsets, it continues to be the center of Agama-​based consciousness ecosystems. Agamas are not unique to the Adi-​Shaiva tradition. Vaishnavas, Shaktas, and Jain have their own Agama. Vaishnava agama is centered around Vishnu and various forms of Vishnu. The Shakta tradition, where the feminine goddess is considered supreme, considers agamic texts as tantra –​providing rich techniques to enhance the flow of Kundalini shakti. Tantra has to be practiced under the initiation of an enlightened being and practices and the grammar of the worship process that involves Mantra (sacred chants), Yantra (sacred geometric symbols), Mudra (sacred hand motions), etc. Agamas provide the best methods for individual experiences and are used and applied even today. Box 5.5  Purpose of the Corpus The purpose of the entire corpus of consciousness-​based knowledge system is to work toward enlightenment. Within the corpus of books, one can find sophisticated science, the formula, and application of the formula in all areas of life. Instead of encountering savages, the colonial settlers saw a society with an advanced knowledge system they could not understand. The corpus of knowledge is vast, deep, and profound providing answers to all kinds of seekers in the form of individual experience. The consciousness-​based ecosystem provided knowledge at various levels to adjust to the ability of the seeker, in all areas of life that is tempered by strong, transformational individual experiences to everyone. The corpus of texts are meant to serve all seekers of all paths of enlightenment experiences as no two people can have the same thoughts or understanding. Individual experiences are stepping stones for conscious expansion. The individual consciousness experiences are critical for enabling the person to see the world from a different perspective, and people who attain this status are called Dvija (twice born). Consciousness is encouraged to flower through various rights of passage through initiation into a mantra by ceremonies such

74  Consciousness Framework for Climate Change as upakarma and brahmopadesham, where the one initiated into the most potent Gayatri Mantra. Without individual experience, true knowledge does not become an experience and without experience, there is no way to map the understanding against the pramana system. Knowledge without individual experiences is just intellectual knowledge that has no validity in the pramana system. That is the strength and power of this system which enables the authors to speak from Sakshi Pramana, individual experiences that are verified by the Sakshi Pramana. A Colonial Strategy for Undermining the Corpus This diversity of traditions, celebrations, color, and piety jarred and irritated the Western colonizers. They came from a tradition of a single God, a single sacred text, and could not conceptualize the essence of diversity and oneness in the corpus of the consciousness-​based traditions. The spiritual tradition of the colonizers involved once a weekly ritual of worship; while they encountered a diversity of pathways, and rituals, the exuberance of the traditional worship of the Hindu tradition was incomprehensible and indigestible, alien to them (Monier-​Williams, 1883). Gowri Viswanathan (2022), writing on colonialism and the construction of Hinduism, notes, An inability to view Hinduism on its terms has shaped the study of comparative religion, whether to prove the superiority of Christianity or to show that Hinduism is part of the Christian teleology; to demonstrate, as Antony Copley calls it, a universalist theology that includes Hinduism as much as it does Christianity. In order to report on consciousness-​based ecosystems, one must have individual experiences. Naive seekers with no individual experiences are not in a position to distinguish intellectual discussion from spiritual experiences. As such, the naive seekers might find it easier to understand and engage with the perceptions of the missionaries as they speak the language of fear. Further, missionaries who doubled as oriental scholars began to engage with the local pundits without any preparatory knowledge. The native scholars were not trained to spot the differences in the optics or the underlying motives of the missionaries. Our understanding is that Western scholars identified unity as homogeneity. For traditional scholars, unity lies beyond the concept of homogeneity. The colonizers’ worldview is limited to homogeneity and heterogeneity. Adi-​ Shaiva and other consciousness-​based traditions go beyond homogeneity and heterogeneity into dimensional existence. The seeker connects with all the manifestations of consciousness, and the unifying framework is bolted in consciousness and oneness. When one knows the meaning of words in a language without experience, words are words. However, after one has conscious experience, the words

Consciousness Framework for Climate Change  75 become an experience. For example, for someone who has never experienced ice, an intellectual understanding of something cold and it can melt will always be there. After the experience of holding the ice and observing how the ice gradually melts in the palm, the reaction will be different when the same person reads the word ice. The brain maps all senses to the word, and the person can relate to ice, the physiological and psychological experience of ice. Moreover, ice is no longer a word with intellectual understanding; it becomes an experience. Thus, the translators of the corpus texts of the consciousness-​based tradition translate words without individual experience. Without the foundation of individual experience, translators hailing from or aligned with the Western tradition can only offer limited, sometimes accurate meanings of words as they understand them. Many translated printed materials began to appear in the West, and were filled with bias and colonial hatred for the “natives.” Many scholars encountered these translations when they went outside India to study and began to use those translations written by people without authentic experiences in their daily life or their scholarship. As a result, most of these representations do not accurately present an intimate understanding of the intention and purpose of Hinduism. A debate has raged since the beginning of missionary and oriental work that Hinduism has no structure; it is just an amalgamation of loosely available techniques and practices that are short-​sighted, do not give prominence to women, and encourage inhumane practices. Western scholars had said that the term Hinduism did not exist at the extreme before the British started assembling, assimilating, and systematically codifying this corpus. That did not have any primary function and did not help them in their transaction of dominance. The validity of consciousness-​based tradition, especially the Adi-​Shaiva tradition and the Suddha Advaita tradition that the authors have been initiated into, shows that this criticism is far from true. It is entirely possible for all genders and all beings on the planet to receive the Shiva deeksha and progress toward enlightenment. Shiva deeksha can be given to animals, plants, women, children, and men, irrespective of race, religion, or life circumstances (Science of Enlightenment, 2018). This revolutionary concept is possible due to the philosophy of Advaita, which does not distinguish any being in any form for any skin color or at any intellectual capability to receive and practice and experience the oneness called Shiva Anubhooti. Such freedom is granted in the scriptures, especially in the Somaskanda Padathi. An enlightened living being may perform the initiation and transmission per tradition. Such freedom and openness are interpreted as alien to Hindu tradition and culture by experts like Gowri Viswanathan (2022), who notes that Somaskanda Padathi is like Christian missionary work. This is due to a lack of individual experience. When one is schooled in Hindu Western thought using Western sources without a robust, individual experience or not being a practitioner of consciousness-​ based tradition, one cannot grasp the significant differences between a religious conversion by missionary activity and an initiation. In the subsequent

76  Consciousness Framework for Climate Change chapters, we explore this difference and explain the more profound significance of initiations and the aftermath of these initiations for conscious expansion. As Nithyananda Paramashivam (2015a) explains in the commentary of Isha Upanishad, life is all about evolving our cognition from perception to fact, a fact to truth, and truth to reality. This evolution is easily possible with initiation from a Guru who can transmit this experience to others. Misinterpretations of the corpus texts are possible due to another reason as well. In his book Untranscribable, Rajiv Malhotra and Satyanarayana Dasa Babaji (2020) describe the harm caused by casual interpretation or misinterpretation of Sanskrit and the confusion it has caused since then. For example, the word tyaga has often been translated as a sacrifice. Tyaga is not merely a sacrifice. It involves a conscious decision, a declaration of a being from the conscious flowering of the intense desire to revive the best in themselves. Tyaga is the primary requirement for seeking. When translated as a sacrifice, the term does not denote any deep involvement or investment in the process, maturity, or depth of seeking. For this reason, translations and interpretations we refer to must be authenticated by the authors providing their Guru parampara (lineage), which establishes how meaning making plays a significant role in their explanations. The market is flooded with works of scholars who provide little or no background information, experience, or even a desire to learn. Many authors may have studied the texts from faulty English translations by the missionaries who substituted words instead of declaring it as untranslatable. Further, there has been an intense animosity between militant missionaries and missionary militants to strip conscious-​based sciences and the power manifestation sciences of any validity. As noted in the scope of the consciousness-​ based corpus earlier, guidance for psychological conditions, life situations, and health shortcomings could be overcome following the practices prescribed in the shastras. Most of them only require our sincere efforts and not the mediation of any other people. For example, a person having a headache might consider popping a pill in the Western world. However, an initiated Adi-​Shaiva practitioner will first use spiritual techniques to heal themselves because the headache might be caused by some inaction or wrong actions, thoughts, expectations, or perceptions. They choose the techniques from the array of their toolbox available to them and have intense self-​awareness to handle issues that come up in life, be it hunger, a competitor who is undermining them, or general criticism by society. The consciousness-​based techniques empower people to maintain a steady focus on their ultimate goal, enlightenment. Scientific Validity of Consciousness Framework for Exploring Climate Change Solutions Authors as social scientists are compelled to address the questions of the scientific validity of the consciousness framework as generations of Western-​ educated scientists have labeled the practices associated with the system as

Consciousness Framework for Climate Change  77 superstition. These labels have proved detrimental for the consciousness-​based ecosystem, as laws have been built around the labels that invalidate many components of the consciousness-​based ecosystem. The consciousness framework used to validate science is different from Western science. Individual experiences are the key to operationalizing the consciousness framework. Enlightened masters of the Suddha Advaita tradition, by their presence, provide the ambiance and the doorway to experience conscious oneness. To give a typical everyday example, being in the presence of an enlightened master is like standing in a kitchen when onions are chopped. Sometimes you tear up as a reaction to the release of sulfuric acid, or you can smell it from a distance. Either way, you know the presence of onions in the room. The initial experience gives the confidence that further conscious growth is possible. The growth of consciousness-​based experiences is not logical, linear, or predictable. In the Adi-​Shaiva tradition, once a being receives the conscious initiation from the Guru, further interactions happen at the quantum level. The sophistication of consciousness-​based experiences that transforms a person at the quantum level is possibly mediated by the release of Kundalini energy. These quantum experiences form the foundations for establishing individual truth validity and strengthening the seeking. In doing so, an individual is raised above the basic fear or greed-​based transactions and operations of society and is now ready to take on higher responsibilities that align with the individual experiences and become stable and ferocious in seeking to find higher states of enlightenment. The experience anchors them with the ecosystem, and their desire to nurture the ecosystem is no longer driven by ideology or philosophy. Box 5.6  About Kundalini In the Adi-​Shaiva tradition, Kundalini energy is the shakti (power) when awakened through initiation by master. The Kundalini is the divine feminine energy that lies dormant at the base of the spine. Through spiritual processes and practices, this energy can be awakened in human beings. Long before the West acknowledged that the very act of observation changes the observed, the brahmana system established by the Vedic and agamic sciences recognized and established methods to mitigate the observer effect in reporting the experiences of the beings in higher states. Today, quantum mechanics is applied to study how the particles at their atomic and subatomic levels interact with each other and their environment. The observer effect is the phenomenon in which observation alters the behavior of the particles being observed. This effect is due to matter’s wave-​like nature, which means particles can exist in multiple states simultaneously. When an observer measures a particular property of a particle, they are effectively

78  Consciousness Framework for Climate Change collapsing the wave function of that particle, causing it to assume a definite state (Weizmann Institute of Science, 1998). Anything observed in this world –​a tree, a bird, or fruit –​that, regardless of where and when the object is observed, will always remain the same. However, some of us have experienced that the time and manner we observe a particular bird or tree affect its appearance. Although it sounds absurd, this absurdity is typical regarding the bizarre laws of the quantum realm. The laws of quantum mechanics work very differently than the physics of the regular-​sized world. In the Suddha Advaita Shaivam traditions, enlightened beings were the source of knowledge in society. They could interpret the Shrutis and provide individual experiential validity to this knowledge, authentic initiations that enabled beings to encounter higher conscious experiences through which three things automatically flowed –​knowledge, transformative experiences, and establishment of individual truth. In rejecting the traditional sciences, the knowledge systems and the scientific rigor that can free us from the limitations of the human mind and logic will be lost for humanity. Erasure of Consciousness Framework At one time, there was ample political legitimacy and protection for consciousness-​based traditions to flourish all over ancient India, including Gandhara, modern Afghanistan, and other nearby areas. However, when the original rulers, patrons of these institutions, were replaced or displaced by colonial rule, lesser nobles and ordinary people started to shoulder these institutions’ responsibility. Some traditions were resilient to these fundamental changes in their support base and survived during this period. However, others who survived faced brutal extinction at the hands of the colonizers and the invaders. All consciousness-​based traditions practiced Ahmisa and upheld it as their primary way of life, as referenced in Mahabharata and other Puranas –​Ahimsa Paramo Dharmah. When translated to English, it is reduced to the Western definition of non-​violence, which primarily refers to physical injury or harm. Another dimension, for a seeker, that is more damaging is the harm caused by non-​friendliness toward self by a degree of unconscious thought patterns and behaviors that prevent the flowering of the consciousness. In the consciousness framework, all life is sacred, and every being must be allowed to live fearlessly to reach its highest potential. This protection allowed several traditions to develop and grow simultaneously. However, this was the first aspect the colonials breached by tearing down the consciousness-​ based civilizational advancements with brutal violence aimed at homogenizing the population and suppressing the alternate voices. This genocide has been continuously inflicted on Hindus for the last 5,000 years and continues to be inflicted even today (Ishittva Dharma Sansthapan Foundation, 2023). We summarize this with one historical example of the infamous Goa Inquisition authorized by Francis Xavier, which ran for 292 years from 1516 to 1812, with troops sent

Consciousness Framework for Climate Change  79 from Portugal and the persecution faced by Nithyananda Paramashivam in modern times (Kailasa, 2023a). Goa Inquisition An “Inquisition” was supposed to be a legal inquiry by the church but became a violent genocide camp which lasted 292 years. It was only stopped in 1812 due to British intervention. More than 200,000 people were brought under trial by this Inquisition, starting with the Brahmins, who held the knowledge and control of the temples. The prominent temples were demolished, and home temples were raided to remove the sacred images. In 1567, the campaign of destroying temples in Bardez met with success. In 1583, the army destroyed all Hindu temples at Assolna and Cuncolim. At the end of it, more than 300 Hindu temples were destroyed. In all consciousness-​ based societies, a temple is society’s heart, brain, and nerve center, fostering the preservation of tradition and unified identity. Temples are not only the residing place of the deity but also provided much greater significance in the lives of seekers seeking spiritual guidance. Every temple is built with a specific purpose. A temple is a living institution that ensures the survival of the traditions, customs, and communities associated with it. Temple reflects a society’s ancestral and civilizational memory as it witnesses the events that have shaped its present. It is a time capsule that has survived the days of glory and helped rebuild society after the destruction. In public spaces, if Brahmins were “caught” traveling in their palanquin, they were subject to brutal Inquisition. Further, they were not allowed to wear their traditional hair tuft, have the sacred Tulasi plant in front of their home, wear the sacred thread, wear sandals, or read the scriptures. When the Portuguese King appointed Constantine De Braganza as the viceroy of this new territory that Francis Xavier had secured for them,  the torture was systemized by building prison cells and torture chambers. The Portuguese Inquisition Laws filled 230 pages, and the Inquisition was to be held behind closed doors. Fr. Diago de Boarda and his advisor Vicar General Miguel Vaz, drew up a gruesome 41-​point plan for torturing Hindus. Brutal methods used were –​tearing off the tongues –​blinding the victim with sharp sticks or red-​hot iron spikes –​pulling off the flesh with pliers –​skinning the accused alive –​quartering (in which the victims’ intestines would be pulled from the body), and impaling, with a stake, would be hammered through the victim’s body, avoiding the vital organs, resulting in a slow death that could last for hours or days. A sharp iron fork was used to mangle breasts. Red-​hot pincers were used to tear off flesh. Red-​hot irons were inserted up vaginas and rectums. A device named the trucks was used to tear out fingernails. After the nails were ripped out, needles were shoved in. Boots called booties were used to lacerate flesh and crush bone. After the exhausted and dazed victims confessed to things they never did, more torture followed. On the way to the stake or gallows, victims were

80  Consciousness Framework for Climate Change flogged, burned, branded, and had their hands and tongues hacked off. There was no limit to the types and cruelty of the tortures. Historical records of the torture can be found in Italian merchant Filippo Sassetti’s letters (Sassetti, 1844) and by Charles Dellon (1819), who was in Goa during the Inquisition period. Laws prohibiting Hindu marriages, sacred thread wearing, and cremation were enacted in 1567. On January 31, 1620, the Portuguese government ordered that no Hindu marriages could be performed in Goa, and five years later, they ordered that no Hindu “infidel” could be employed in Goa. The brutality of the regimes drove many families away from Goa, leaving the land behind, while some unwillingly converted to Christianity. The masses were forcefully converted to Christianity, saddled with Portuguese surnames, given menial jobs, fed a meat-​rich diet, and made to drink cheap feni (a local brew made of cashew and coconut). The consciousness ecosystem in Goa was fractured during the brutal regime. Persecution of Living Enlightened Beings from Consciousness-​Based Traditions in Modern Times Several masters of this tradition face persecution worldwide due to residual and neo-​colonial setups in the administration, political pressures associated with conversion, possible commercial gains for the property they own, or due to their power and authority (Deepak, 2021). They are supported by political and legal groups which are interested in short-​term gains for themselves. The legal structure and the work started by the colonials continue even today as we present in the brief history of persecution (Nithyanada Truth, 2018a). Born on January 1, 1978, into an Adi-​Shaiva traditional family in the holy city of Tiruvannamalai, Nithyananda Paramashivam was recognized as an avatar (divine being) from a young age (Nithyanada Truth, 2018b). Several masters living in Tiruvannamalai initiated and guided the early years of spiritual sciences that enabled Nithyananda Paramashivam to lead the life of wandering, parivrajaka (Nithyananda Paramashivam, 2010). After the enlightenment experience Nithyananda Paramashivam started his mission to provide enlightenment sciences to masses. He has been named among the world’s top 100 most spiritually influential personalities of 2012 by Watkins’ Mind Body Spirit magazine, alongside Dalai Lama and Oprah Winfrey. Nithyananda Paramashivam is the most-​watched spiritual teacher on YouTube.com with more than 21 million views, the author of more than 200+​books published in 27 global languages (Nithyananda Truth, 2018). Nithyananda Paramashivam has been formally recognized for his spiritual capabilities, with high level of consciousness, and preservation of the ancient lineage of consciousness sciences based on Adi-​Shaiva traditions. His contributions to consciousness-​based sciences are larger than life and include more than 60 agama-​style temples all over the world, creation of a monastic order, and establishing a Hindu nation (Nithyanada Paramashivam, 2006b).

Consciousness Framework for Climate Change  81 Disciples of Nithyananda Paramashivam are a large family from more than 160 countries worldwide. With an emphasis on consciousness-​based science, many women from all over the world with varying backgrounds were empowered to join the mission, many of them serving in leadership positions. There are many hundreds of home temples around the world practicing consciousness-​based sciences and building the ecosystem to sustain this lifestyle worldwide. For all his spiritual powers and contributions to the consciousness science, he is also unanimously appointed to the high title of Spiritual head of the most ancient apex body of Hinduism –​Acharya Mahamandaleshwar, the Mahanirvani akhada of Mahanirvani Peeth. Such nominations are thoroughly scrutinized and investigated by a committee of highly evolved and dedicated monks who need to accept the spiritual, mystical, and conscious abilities of the person they elect to the post. All this made Nithyananda Paramashivam and science a target of some camps with power and vested interests. What followed was an unprecedented but well-​documented series of events that resulted in numerous assassination attempts. It escalated when on March 2, 2010, a fake and morphed video of His Divine Holiness Paramahamsa Nithyananda was released on a Tamil TV channel. The fabricated video was replayed thousands of times by many TV channels. In a well-​orchestrated campaign, the persecution followed by law fare in which multiple legal cases were filed without basis, the press relentlessly churned out misinformation, and attacks on the monks of the Adi-​Shaiva order continued unabated. Female monks were molested, and male monks were assaulted. Children studying in the traditional Gurukul were exposed to pornographic material. The relentless systemic assault and continuous assaults on property, people, and programs continued unabated until Nithyananda Paramashivam removed himself from bodily harm. By destroying his public image and credibility through a strategic media attack, the conspirators who created this video tried to destroy all the public’s trust in Paramahamsa Nithyananda. Additionally, they used illegal means to take away whatever resources Paramahamsa Nithyananda had, the same resources used to support his mission of reviving Sanatana Hindu Dharma. Finally, his life itself was threatened where several hired assassins attempted in various ways to brutally kill, poison, or burn alive Nithyananda Paramashivam (Kailaasa Office of Nithyananda Hindu University, 2019a,b). In 2020 Nithyananda Paramashivam announced the formation of Kailasa Nation, a borderless service-​oriented nation to keep the consciousness of science and system alive. The nation’s purpose is to offer services to humanity and establish the legitimacy of consciousness-​based practices and traditions. Building a nation to protect and revive the ancient sciences is challenging. However, monks, families, devotees, and allies are working hard to build a nation that is open to everyone irrespective of their sex, gender, race, or nationality to enable at least one space on Earth where consciousness-​based practices can be followed in entirety (Kailasa, 2023b).

82  Consciousness Framework for Climate Change Relevance to Climate Change The science of consciousness is valid and relevant to people even today. When studying trans-​generational trauma, Rajat Mitra notes that displaced people’s trauma must be studied historically (Mitra, 2019). He notes that trans-​generational trauma is tangible, and the memories are held in the spaces, water, mountains, and environment. Most colonized nations continue to live with enormous amounts of trauma without resolving it, affecting individuals and families who cannot recognize the law. To build a world responsive to climate change, we need the consciousness framework to provide healing, and the guidance of enlightened masters can provide some answers. Through the consciousness framework and the processes, it is possible to face these global challenges and reclaim and re-​establish our cosmic roots through Charyapada. Global challenges may be viewed as opportunities to think and present individual truths in varying degrees. Studying in the Western curriculum is suitable for obtaining jobs, supporting the economy, and personal survival, but that should remain within an individual’s search for enlightenment. However, if one wishes to succeed in life, balance the internal (mindset, emotions) and external (career, social standing) happenings, and lead a life of complete fulfillment, one must look toward consciousness-​based practices. In the next chapter, we present a model that can tie all the knowledge and information from the texts with the possibility of creating or reviving a consciousness-​based ecosystem. We conclude this chapter by reminding us of a consciousness-​based system’s essential services and benefits.

6 The Value of Sarvajnapeeta in Handling Climate Change II Shivoham II

In this chapter, we discuss how the Sarvajnapeeta model supports the operation of a consciousness-​based ecosystem that allows for diversity to flourish and provides resilience to its stakeholders. We elaborate on how the seat of Sarvajnapeeta promotes the expansion of consciousness-​ based practices without conflict and competition. We further explain how Sarvajnapeeta is the seat of consciousness framework through which multiple possibilities of thought currents can express. As such, it can be viewed as both the mechanism and the framework that operates at the micro and macro scales. We also explain the cosmic equation, which states that if there are two of a kind, there is a possibility of an infinite of the kind, i.e., if there are two similar species in an ecosystem, then there is a possibility for an infinite number of similar species. We demonstrate how the Sarvajnapeeta model is an antidote for homogenization, one of the dominant causes of climate change. One of the significant concerns raised in the previous chapter has been the erosion of consciousness-​based ecosystems that enable individual experiences that expand consciousness. When diverse perspectives emerge from the depth of personal experiences, the authenticity of the sharing can connect with multitudes of people looking for safe spaces that allow them to expand their consciousness. Today, there need to be more safe spaces for youth due to erosion in the value of diversity, and the violent need to establish the domination of one thought or practice has led to the loss of alternative knowledge systems and perspectives. Today, as we face global crises such as climate change, biodiversity loss, and pollution, we are forced to examine the systems that created the problems to find solutions from outside of the systems we have followed thus far. We illustrate this point with a hypothetical, simplistic, but typical scenario. Let us assume that children are introduced to a health-​based curriculum that teaches them about the harmful effects of smoking tobacco. While the younger generation is thus educated and kept away from tobacco, the adults in the family may continue to smoke tobacco. The non-​change causes doubt, fear, and the mental setup of impossibility in children’s thought processes. Second, some children could speak up, share what they have learned in class, and request DOI: 10.4324/9781003389064-6

84  The Value of Sarvajnapeeta in Handling Climate Change their elders to stop smoking. The elders listen but cannot connect with the fear of the children because they have established a habit that has emotional meaning to them. Children have no agency in their decisions. Moreover, having grown up committed to not using tobacco, when students leave school, they may sometimes find that the cost of tobacco products is much cheaper than the price of organic produce for a week. Sometimes compelled by the economic optics of their life, they choose what is necessary for survival. The knowledge they learned was not supported by society, and they are pushed to think of their life in terms of survival. They can become activists, lobby, and work tirelessly to create change. Their success is still determined by the ecosystem that produced the knowledge, the problem, and the solution. The consciousness framework expresses and operates by expanding possibilities. In a way, the consciousness system allows for the creation of elite individuals who can guide society due to their learning, experience, and connection with the consciousness framework. The ancient consciousness framework was settled in a physical space which enabled practices and methods to be alive or expressed in people. It was like a lamp that could light many other lamps. This possibility of embodying the cosmic energy meant humans could manifest the space of consciousness as the Nijavatara (see Box 6.1) and allow others to personally experience the benefits of expanded consciousness. We illustrate this concept with a simplified example. The setting of the space for supporting the expression of consciousness can be compared to that of a protected national park where large areas of land with diverse ecosystems and innumerable microbes, plants, and animals are all offered protection. Whenever we enter the national park, we follow prescribed rules to preserve, protect, and conserve the space. Similarly, the space set aside for conscious expansion is called Sarvajnapeeta. Every Sarvajnapeeta is set up to provide human beings with that ambiance required for achieving a successful conscious development. To maintain the ambiance, every Sarvajnapeeta follows some rules and discipline. Even by following this routine and discipline, every individual who interacts with space in their own way has a unique, stimulating, transformative spiritual experience, and people experience immense healing. For humanity to have dynamic solutions, there needs to exist spaces where plural possibilities can explore, flourish, and expand their knowledge system without the threat of being silenced or digested by one dominant philosophy. Hence, these consciousness-​based research centers are created in the spaces of experiential possibility and the Shastra Pramanas with the creation of Sarvajnapeeta, the seat of all knowledge. From the corpus of texts, we learn that historically, the epicenter of the highest learning, teaching, and transmitting of the sacred sciences was the Naimisharanya. From here, knowledge transmission expanded into prestigious, global residential universities of ancient times like Nalanda and Takshashila, where outstanding education and research were organized. In these universities, knowledge transmission or Deeksha (initiation) and expression of siddhis (mystical powers) happened by Guru parampara, the lineage of living

The Value of Sarvajnapeeta in Handling Climate Change  85 enlightened masters through continuous disciple succession (Nithyananda Paramashivam, 2016e, p. 3). Box 6.1  Nijavatara and Archavatara Per the Shaiva Agamas, Paramashiva assumes the Paancha Bhautika Sharira –​the physical body or the form made of the panchabhootas –​the five elements of nature. These five elements are earth, air, water, space, and fire. Paramashiva can take the form of either Mrit (meaning mud or earth), Shila (stone or rocks), or Sisa (metal), or as a living being with bones and flesh made of the dhatus. This form of Paramashiva is called Nijavatara (the true form). Paramashiva descending and assuming the form of a deity made of stone/​metal/​clay is called Archavatara (that which can be worshiped). The Sarvajnapeeta ensures that the tradition of Nijavatara creating, installing, and energizing the Archavatara is alive through various worship practices. A succession of Avimuktas (immortals), Nijavataras and Archavatras ensures consciousness-​based ecosystems always survive and are available to humanity (Nithyanada Paramashivam, 2019c).

Sarvajnapeeta: The Consciousness-​based Ecosystem The presence of Nijavatara and Archavatara residing side by side is found in many consciousness-​based ecosystems throughout India. For example, in Tiruvannamalai, a city and temple by the same name, the main deity Arunachala is considered the Archavatara is the hill. In a deposition to the magistrate, Sri Ramana Maharshi (1879–​ 1950), an enlightened master who lived on Arunachala mountain, noted that he represented Aruchanala Shiva in the physical form as the Nijavatara, and the hill was the Archavatara (Venkataramiah, 2006). Similarly, Varaha Purana describes Lord Venkateshwara in Tirupati as descending into our planet Earth in the physical form of Archavatara to bless the human beings in Kali Yuga. As the Archavatara, Srinivasa married Padmavathi and lived among humans observing, receiving their services, and following their traditions and customs. The Archavatara, in contrast, can be felt with physical senses by the typical person who has no idea of yogic practices and spiritual training. In Sarvajnapeeta, both the Archavatara and Nijavatara support the evolution of individuals and ecosystems toward fulfilling their life purpose. The very definition of the establishment of Sarvajnapeeta is to provide a source of consciousness-​based support and clarity to society. Thus, several Sarvajnapeetas were established locally, and these consciousness-​based ecosystems constantly aligned people’s purpose in life in an inner transformation that eventually led

86  The Value of Sarvajnapeeta in Handling Climate Change to enlightenment. The Nijavataras embody consciousness as they transmit everything in the form of energy. Sarvajnapeeta sustains and maintains the energy field to enable higher and consciousness-​based experiences to provide powerful transformation to the masses. The Sarvajnapeetas has the distinction of presenting a unique civilizational aspect of human evolution. The space in the Sarvajnapeeta is optimized to store the energy of the Nijavatara and transform everything tangible by the reflection of the Nijavatara. Thus, everything in the Sarvajnapeeta ecosystem is considered sacred, as a spark of the flame of the Divine. Trees, mountains, animals, water, wind, and other forces of nature express the same divine consciousness. The Rig Veda, the most ancient of the Vedic texts, invokes upon humanity the grace of Gods of lightning, fire, the oceans, and wind showing their divinity. The Adi-​Shaiva traditions have upheld a non-​dualistic or Advaitic view of life that encapsulated higher scientific thoughts discovered much later in the West, such as dimensions of relativity discovered by Einstein and quantum physics. The Vedic consciousness-​based civilization is one of the most elevated philosophies beyond the conception of the human mind. Also, because the source of knowledge was consciousness-​based, every field of science or art grew in leaps and bounds with every cosmic download to the Rishis or scientists. The precision of the cosmogony, the nature of the vibratory universe, and the rippling caused by time and space are some examples of early discoveries. The Vedas describe how the universe began as a spanda, a subtle vibration that originated in the Divine. It then expanded to encompass space and time, swirling into denser energy vortices and finally condensing into the gross expressions of matter. In space, this cosmic energy became the stars, the earth, the oceans –​and us (Avathar Shastra, p. 103; Taittereiya Upanishad). Sarvajnapeetas are unique spaces as the Nijavatara suffused the Archavatara i.e., the deity, to radiate cosmic energy. The spanda or subtle cosmic energy vibration is now radiating from the Archavatara. A person who enters this space can instantly connect to this energy of the deity and is thus able to realign his bio-​memory with this infusion of cosmic energy. Humanity Needs Sarvajnapeeta Humanity needs Sarvajnapeetas as they are spiritual powerhouses radiating cosmic healing energy and energizing the life of those around them. To illustrate this with an example, during the school year or the working days of the week, we become exhausted by the constant interactions with people, our routine, or our tasks. We need vacations, work hours, and holidays to rest, recuperate, and recharge. The energies of an ordinary human being are exhausted by archetypal expressions. Grief or joy is exhausted when it is expressed through tears. When the fire element is high in the body, it usually exhausts itself through the expression of anger. The energy of lust exhausts itself through the sexual act, while the power of speech exhausts itself when words are uttered. All energy

The Value of Sarvajnapeeta in Handling Climate Change  87 becomes exhausted as soon as one uses it. However, the point of expression of a Nijavatara cannot be exhausted through any of these. The Archavatara is an “ ‘awakened” deity through the consecration of prana via the prana pratishta process. The Archavatara, too, becomes the center of concentrated energy. In that space, whatever action we perform becomes intense, and even a thought or Sankalpa (conscious resolution) in the presence of Archavatar with concentrated energy is enough to manifest reality. The sanctum and deities created and energized by the Nijavataras provide inexhaustible energy and nurture everybody who seeks conscious expansion. The Sarvajnapeeta is always created for conscious transformation. Here, all beings can experience individual truth and transformation. The coded equations in the Agamas and Tantras are decoded through the research, tested through yogic processes, and introduced as rituals by the Nijavatara. The process provides enormous benefits when performed in the presence of the Archavatara and the ecosystem. The authors have experienced several transformative experiences and cognitive breakthroughs and have maintained stability in challenging situations such as poor health, workplace politics, and layoffs. One remains connected to the ecosystem through daily rituals, a deep connection with the space of Sarvajnapeeta, and the sacred elements such as the Banyan tree and the lake, the Nijavatara, and the Archavatara. Services of Sarvajnapeeta Sarvajnapeeta is equivalent to a modern research and development hub for the agamic sciences. It also performs several essential ecosystem services, including education and protection of the land, ecosystems, water, people, and the entire space (Figure 6.1). Every being in the Sarvajnapeetam receives the same protection and can flourish without the threat of homogenization or declarations of dominance. Recognizing that all beings are made of the same dhatu, the Nijavatara infuses energy into every part of the Sarvajnapeeta, offering shelter to all beings without coercion or compromise. Whatever cannot be completed by the Nijavatara, the Archavatara can do the same. In settling the Sarvajnapeeta, a prominent position is provided for education, although the entire space is the laboratory for learning and experiencing continuous conscious expansion. Many Sarvajnapeetams, such as Sharada Peetam at Sringeri, Kanchi Peetam at Kanchipuram, both in India, and many more around India, are meant to provide conscious expansion experiences. The Sarvajnapeetam has a temple and is populated by natural elements such as trees, mountains, waterbodies, monks, families, and animals. People and animals of all ages participate actively to learn the rituals and practically demonstrate the efficacy of the methods when the sponsors (Megaman) of the service experience the benefits prescribed in the Shastras. Thus, Sarvajnapeeta provides education to most people using consciousness as its roots. Reviving and supporting the sacred arts, sciences, and music and establishing temples are some of the core

88  The Value of Sarvajnapeeta in Handling Climate Change

Figure 6.1  The conscious construction of Sarvajanapeeta bestows ecosystem and planetary gains due to all key players’ non-​violent adherence to dharma, the law of life. The flow of life propels continuous expansion. The system operates under the Pancha Kritya, the five actions of Paramashiva (i.e., creation, maintenance, destruction, illusion, and liberation) as detailed in an earlier chapter. Purushartha, literally translates to meaning of being human, refers to fourfold pathways: Dharma (right action as per the law of life), Arta (wealth), Karma (actions), and Moksha (enlightenment) that is necessary for a being to align with the flow of life. The cosmic equation refers to the foundations of the consciousness framework as elaborated in Chapter 3.

activities of the system. All the activities of the Sarvajnapeetam ecosystem are aligned to bring about conscious transformation in individuals. The Sarvajnapeeta ecosystem must be considered an open framework for continuous research, growth, and development. New interpretations and knowledge are continually created and shared with humanity after the acid wash of the Brahmana system (see Chapter 3 for more information). This focus on knowledge creation, experimentation, and providing the space for developing and expressing conscious individual experiences is the unique function of Sarvajnapeeta. Based on these explorations and personal truths, an individual with raised consciousness undertakes more humanitarian or societal

The Value of Sarvajnapeeta in Handling Climate Change  89 responsibility. They can become a core group member or sponsor, supporting the activity from the outside. Independence of Sarvajnapeeta While Sarvajnapeeta receives support from the outside, the system continues to maintain autonomy with independence to operate under its original strategy, ideology, and philosophy. Traditionally, Sarvajnapeetas’ role was to work independently of the influence of external factors such as politics, economic, and judicial spheres of the kingdom’s administration. The role of the Sarvajnapeeta and the Nijavatara in history has been to guide the kings and nobles regarding their duties to society and advise the citizens regarding personal matters. In Ramayana, for example, we learn about Rama and his brothers being educated under Maharishi Vasishtha, a traditional title for the Nijavatara of the Sarvajnapeeta. The illustrious lineages of sages trace back their roots to Saptarishis, one of the seven sages who received Vedas directly from the cosmic source. Sage Vasishtha was also the Guru of the emperor Dasharatha and was the ideal teacher for the princes of the ancient Suryavanshi clan. His wife, Arundathi, was renowned as a powerful sage in her own right and respected for her wisdom, purity, and knowledge. For all decisions, big and small, the Suryavanshis consulted Maharishi Vasishtha. The relationship was characterized by mutual respect for the wisdom of the nobles and compassion of the Nijavatara. The entire society supported and celebrated the consciousness-​ based lifestyle without the dichotomy of personal, private, and public. In Western society, the approach to life is often viewed through the dichotomy of materialism and spirituality paradigm. In a recent dialog between an enlightened master from India and a Rabbi from New York, these differences become apparent (Sadguru, 2022) –​ the crux of the issue centered around the purpose of life and true knowledge. Sadguru explained the cyclical nature of reactions as a psychological phenomenon and social conditioning but not an existential reality of human existence. Seeking truth is the innate desire to go beyond these cycles. Sadguru elaborates about growing up with an uncluttered intelligence and choosing to remain uneducated in a world where everyone was trying to teach something that has not worked in their own life! Rabbi Wolpe contends that Sadguru might have learned many things growing up regarding how to conduct his life, business, and relationships. Sadguru responded that he was not identified with anything around him, leaving his intelligence free to explore everything. Nithyananda Paramashivam notes that even enlightened masters must acid-​ wash what they teach to the world through scriptural strength (Nithyananda Paramashivam, 2016a). The independence of spiritual seeking, where money, social setting, and other infrastructure development are not required for the spiritual enterprise’s product, evolution, and sustainability, is difficult for the Western mind to grasp. In the West, spirituality is also embedded in the framework of the worldly enterprise.

90  The Value of Sarvajnapeeta in Handling Climate Change In their independent status, the Nijavataras of the Sarvajnapeetas advised the royalty. Traditionally, the kings descended from their thrones to receive the Nijavataras and enlightened beings. The royal family considered themselves subservient to God and Guru. The God is the deity of the place, and the Guru is the Sarvanjnapeeta. A prominent example of a deity being supreme in recent times can be seen in the history of the kingdom of Travancore. Marthanda Varma (1729–​ 1758) inherited the kingdom of Venad (Thrippappur) and established the Travancore Kingdom during his reign through a series of successful military campaigns. He defeated the Dutch East India Company in the Battle of Colachel and Zamorin of Kozhikode in the battle of Purakkad. On January 3, 1750, Marthanda Varma dedicated Travancore to his tutelary deity Padmanabha (Menon, 1878). Since then, the royal family has dedicated all their efforts, wealth, and resources to Padmanabha and ruled the kingdom as “Padmanabha dasa,” the servant of Padmanabha. He also created resources for sustaining the ecosystem. However, the British viewed the Sarvajnapeeta as an extension of the royalty and treated the Nijavatara and Archavatara on par with the kings. This incident is vividly illustrated in the coronation of the 290th Pontiff of Madurai Adheenam. When 289th Pontiff of Madurai Adheenam left his body in 1904, His son and successor were only 11 years old. The British Empire, who were the rules of India at this time, invoked the Regency Act, normally used for Kings, in this situation. At the time of British rule, the age when a child became a major was 12. So, 1904 the British invoked the Regency Act to take the 11 year-​old pontiff under their protection. Then, in 1905, when the child turned 12 and became a major, His coronation was performed by the District Judge of the Government, and the kingdom of Madurai was handed back to the Pontiff. Excerpt from Royal Heritage of Guru Mahasannidanam (Nithyananda Paramashivam, 2023) This change instituted by the British resulted in serious erosion of the independent status of the Sarvajnapeeta due to two reasons –​first, the function of Nijavataras as the independent spiritual leaders were erased; and second, the spiritual heads now had to get involved in the politics of the administration of the “kingdom” which it was not. Historically, Sarvajnjapeetas were independent bodies; they could control the use of resources, direct the preservation of natural resources, and ensure that diversified use of the resources was possible. The Sarvajnapeeta functioned as a self-​contained enterprise where all parties individually and collectively took responsibility for meeting sustainability needs. Many peetas grew their crops and could share the resources through Annadhanam, free food services. Kulshreshtha (2023) notes that early colonial scholars linked the relationship between temples and politics and thus carried it forward by subsequent

The Value of Sarvajnapeeta in Handling Climate Change  91 scholars. However, the colonial construction of one-​ to-​ one correlations between temples and dynastic patronage was damaging and used politically in the later centuries (Gogoi & Ramana, 2015). The colonial methodological approach had a long-​term impact, as it defined the parameters within which successive generations of scholars continued to study the Hindu temple. Further, the colonial scholars removed the deities, the temple’s primary purpose, and studied them in a vacuum for their architecture or as social spaces. Expansion and Diversity The seat of Sarvajnapeeta promotes and provides the space for several variations of the main principle and ensures that they can concurrently exist without any threat or desire to eradicate, dominate, or seek collaboration with newly emerging trends. Because of this possibility, the assurance of protection, and the freedom to develop a nuanced understanding of the scriptures, the Sarvajnapeeta ecosystem is naturally diverse. The diversity–​ expansion–​ non-​ violence paradigm is best explained with the life of Sri Ramanujacharya (1017–​1137 CE ), an enlightened being who experienced a reality different from that of his lineage, Guru parampara. As a result, he established his school of philosophy that is practiced even today. Here in the case of Sri Ramanujacharya, the Sarvajnapeeta ecosystem sustained two streams of consciousness to flourish without conflict or competition. Therefore, in the consciousness framework many streams may coexist and flourish independently in the same ecosystem, or they may expand in newer regions (Nithyanandapedia, 2014). To this idea seems to be an anomaly, it is because of the framework we have been schooled in. When we are taught to look at the possibilities as binary, yes or no, then possibilities for conscious expansion also shrink. The binary models most often give limited options, leading to the competing–​conquering strategy. Today, this model is taught and practiced as the dominant way of existence. The competing–​conquering approach suggests an inherent lack of resources and thus weakens the case of both the competing and conquered. The competing–​conquering pattern constantly pushes one outward to seek validation from outside, which moves one away from the conscious expansion leading to powerlessness. This weakness is then filled with materials which do not give long-​term fulfillment. Companies use this psychology to tempt people to buy more to feel better. How much they buy, they cannot seem to hold on to the ephemeral happiness for more than a few moments. This lacking mindset is often implanted by colonizers who control resources formerly available freely to the native peoples. Sometimes, new resources are created and distributed using new rules to favor the groups that support the agenda of the colonizers. People have often been trained and taught to be materialistic and consumeristic, which requires constant input from the outside. The basic pattern consumerism injects in all those who participate in or are being pushed by the competing–​conquering routine every day is powerlessness

92  The Value of Sarvajnapeeta in Handling Climate Change or incompletion. People have tremendous pain and suffering when they let competition be the driving force in their life. Unfortunately, we are taught only about heroes competing or conquering others in our schooling years. The sports heroes are fierce competitors, and the cheering teams are equally intense in their admiration. Anyone who has witnessed football riots will understand the destruction the competition can bring about. In his book, Understanding Football Hooliganism: A Comparison of Six Western European Countries, Ramon Spaaij (2007) suggests that football hooliganism is much like juvenile delinquency and the “ritualized male violence.” The pattern of competing–​conquering is like a sickness. When we take up this pattern, we unknowingly inflict pain, suffering, and powerlessness. It will drive us every minute, every hour, and every day and crush our minds with only sadness. So even if we achieve what we want through the competing–​ conquering pattern, we cannot enjoy victory. Instead, we will carry the deep sickness, pain, and suffering we endured. A leader does not have to compete or conquer in the consciousness framework. The role of leadership is assigned based on expanded consciousness. From this space of expanded consciousness, it is automatic for the leader to take responsibility for creating the necessary resources to fulfill the vision and the possibility they see. It is the understanding that infinite resources for all purposes in life will free us from the mindset that everything is scarce and we should grab or dominate to hold it with us. The alternative to the competing–​ conquering strategy is the collaboration and cooperation strategy upon which the Sarvajnapeeta model is based. What Can the Sarvajnapeeta Model Offer for Climate Change Solutions? Outlined in the first lesson of Taittinyopanisad, sikshavalli, is a passage demonstrating the union of the sounds, the elements of the earth, and the natural Earthly cycles. The learned seer draws attention to how –​ the Earth and the heavens are joined together in the skies through the agency of Vayu to form the universe of terrestrial worlds; how the fire and sun are joined together in water through the agency of lightning to create the universe of celestial objects; how the teacher and the student are joined together in learning through the agency of instruction to form the universe of knowledge; how the mother and the father are joined together in the progeny through the agency of procreation to form the universe of future generations; and how the lower jaw and the upper jaw are joined together in speech through the agency of the tongue to form the universe of the self. (CPS India, n.d., p. 139) Applying and understanding the intricate interconnections of the basics of life forms the first level of knowledge, which enables the Sarvajnapeeta ecosystem

The Value of Sarvajnapeeta in Handling Climate Change  93 to flow into a friendly relationship with nature. Furthermore, because all the beings are made of the same dhatu, and while performing the role of the custodians, the awakened human beings in the Sarvajnapeeta also take responsibility for enhancing the value of the ecosystem in every interaction. This value is enhanced by the consciousness-​based practices that create an ambiance through consistent and continuous actions. When we develop clarity regarding what matters for our conscious expansion, we will always choose the conscious components as the vehicle to expand our potential. For example, if given a task, we will understand the deeper aspects of the tasks to produce error-​free work. Such practices enable us to take better care of ourselves and the environment around us, with more clarity in the framework for our actions. For actions regarding the matter component, it is good to follow the dharma, the law of life; however, for activities regarding the conscious component, Yama, or flow of life, serves as the directive. This flow of life brings beauty, grace, and joy because the cause of this is Shiva (Nithyananda Paramashivam, 2015a). While applying the consciousness framework, it is essential to know that the underlying philosophy is vital for diagnosing the root of our existential crisis and the challenge of the climate change we face today. Every philosophy has a thought current that expresses as speech and manifests as action. For example, suppose a person is acclimatized to the thought current of one God, one life, and one sacred scripture. In that case, diversity and the freedom to have multiple thought currents will be alien and may also be incomprehensible. Upon encountering such diversity, people who cannot expand and become more inclusive may handle the challenge by denying the right of the “other” to exist. Often, the people who cannot expand use violence to drive home a message that diversity is a crime and will be wiped out. Others may choose to suffocate the diversity by choking off the resources. Another group with some power may write against the validity of their existence and even erase them from the revised history they are compelled to write. In all areas of our life, we are fighting the war of evading homogenization. For instance, if we study what is happening in forested areas and carbon politics, we see a pattern of learned helplessness that is easy to implement due to the lack of authority. Wealthy corporations buy large tracts of forested land in places where people have lived for several generations. In some instances, they also buy the mineral rights that allows them to clear-​cut the forests, mine for resources such as oil, gold, or raise plantations. Suppose they are buying the land for carbon offset, they force the native population to follow a set of rules that enforce the colonial ownership pattern when it does not exist in the country and has no cultural recognition or validity. The creation of a tradable carbon currency faces ethical, methodological, and accounting barriers. To this day, deeper concern about the ability of market incentives to produce equitable and better ecological outcomes has led criticism from diverse perspectives, including social justice (Streck, 2020).

94  The Value of Sarvajnapeeta in Handling Climate Change In the consciousness framework, there is a distinction between the actions required per the law of life and those that need to follow the flow of life. As Nithyananda Paramashivam (2015a) explains, we need to know the distinction between the two to balance the two actions correctly. What needs to be done with the right hand, needs to be done with the right hand. What needs to be done with the left-​hand needs to be done with the left hand. What needs to be handled with Yama must be handled with Yama. What needs to be handled with Dharma needs to be handled  with  Dharma.  Dharma, the Law of life should not overflow into the flow of life. Moreover, I tell you, the man who has understood “law of life” –​Dharma, will never feel his “flow of life” is affected or disturbed. When you understand, your “ ‘flow of life” can never be disturbed by the “law of life”, you understand the matter component of you, is not you. The spirit component, the conscious component of you, is You. All issues of homogenizing come from the lack of understanding of our essential purpose of human life, the conscious role of human beings in the ecosystem, and by simply applying the laws of life framework for all challenges. For example, we all face hunger. When we feel hungry, we find something to eat and feel good after that. However, in consciousness-​based traditions, hunger is a state when intense energy, jatharagni, is activated in the body. If we first channel the intense energy produced by hunger and postpone the eating, as hunger, when intense, creates an awareness, the fire purifies the body and the mind. We can watch how the energy flows inside us. This is the awareness of the flow of life force. When we know the life force, we will see if our action is due to fear, or frustration. Looking back at history and how we handle resources at our disposal, it is time to perform a conscious audit and save the planet from the unconsciousness dumped by both ourselves and our surroundings. In the Adi-​Shaiva tradition, we are taught to eat food only when we are not responding to hyped reactions of the chemical events in our body. If the food we eat is not digested, it does not manifest as energy. If the food is not digested well, the energy does not flow well, and the body becomes a bag of undigested food gas, creating many problems within us. This is the law of life. From this, we can understand that if we act on greed and eat more or eat more than our body needs due to the fear that we may feel hungry again, the desire and fear quickly commingle to cause frustration because we do not know what we are feeding anymore. Is it the physical hunger or the feeling of wanting to fill something? If we use the power of greed or lust, or other powerful emotions to intensify our goals, we will be successful. This is the flow of life. When we confuse the law of life and the flow of life, our personalities change as we begin to hate ourselves and reflect that on the whole world (Nithyananda Paramashivam, 2021). Understanding life’s flow will help us consciously interact with everything around us. The consciousness framework’s solution for climate change leads to higher possibilities and deeper connections. We can continually learn

The Value of Sarvajnapeeta in Handling Climate Change  95 from each other and continue to grow in our spheres without dominating, competing, subjugating, or conquering. Even as we grow in our spheres and flourish in using our version of the law of life, we need to ensure that we synchronize with the flow of life. When translated into action, we allow natural incubators to exist, and they create the ambiance for multiple streams of thought currents to live without any competition or need for exclusion. This diversity includes room around the table for people we claim to be traditionalists, radicals, or promoters in their various roles. They can demonstrate their method’s efficacy in helping resolve the climate crisis. Each model is successful and valid in its scale. Some may work only locally, others may work well at a regional level, and others might work only at the ecosystem level. The consciousness framework applies to all these levels. We first need the attention of all the stakeholders to understand that the earth we inherited is a conscious being. We acknowledge that the earth has its energy system. It creates, grows, and is constantly experimenting with itself. Earth can heal, restore, and provide for our tiny frame of the human body. Even the mightiest and the weightiest of the human body cannot match the weight and height of a full-​grown Redwood tree. There is no need to inflict violence on Earth due to our fear or greed. By standing fully in our flow of life and taking responsibility for our choices and actions, we can cause the shift to consciousness-​based handling of natural resources in all areas of our life. Creating this safe incubator space and supporting the flourishing and maturing of the multiple possibilities of life flow to be pursued is the role of Sarvajnapeeta. It is the consciousness-​based systems’ response to the unifying framework and is much needed today to solve the climate crisis. The primary requirement for Sarvajnapeetam is to be aligned with the flow of life. In the Adi-​Shaiva tradition, the presence of the Nijavatara and the Archavatara constantly corrects the drift from the flow of life and aligns it back into synchrony. It is only natural for the drift to occur in the expansion flow. By realigning to the flow of life, we can reach our goals faster and without confusion or diversion. Individual investment in the consciousness framework requires ferociousness to depend on oneself, continuous expansion and application of knowledge, daringness to experiment, and life intensity without the pressure or pleasure of societal support. These traits also build resilience in people and enable society to power forward by enabling individuals to make profound discoveries in all fields. The Cosmic Equation From the perspective of the Sarvajnapeeta and consciousness framework the expectation of a homogenized solution to a global problem is a fallacy. In reality, the problems related to climate change, biodiversity loss, and pollution need various interventions that update the foundation and evaluate the underlying beliefs or understandings. For example, in many countries, it was taken

96  The Value of Sarvajnapeeta in Handling Climate Change for granted that the selective felling of trees would not harm the regeneration potential of the forests. However, scientists are noticing elevated tree mortality following climate extremes, like heat and drought, which raise concerns about climate change risks to global forest health (Allen et al., 2010; Hartmann et al., 2022). Scientists lack sufficient data and understanding to identify whether these observations represent a global trend toward increasing tree mortality. Trees, ancient trees, provide numerous ecosystem functions. Gilhen-​Baker, Roviello, Beresford-​Kroeger, and Roviello (2022) provide insight into the critical role of old forests with ancient trees as they have locally perfected both the canopy mechanisms and deep-​root survival techniques. In the face of climate change, the ability of old forests to fix large quantities of atmospheric CO2, produce oxygen, and create microclimates that enable other species to survive is irreplaceable. Some large trees sustain hundreds of epiphytes, climbers, herbs, moss, lichens, and thousands of species of insects. Older forests slow the impacts of global warming by creating microclimates that enable many endangered and endemic species to survive. One suggestion for combating the loss of trees is to plant more trees through reforestation (planting trees on the land that was forested historically) or afforestation (planting trees on the land that was not forested historically). Wang, Zhang, Li, and Wu (2022) provide a detailed critique of both the plans and provide the guidance that the planted forests cannot replace our commitment to maintaining original forests. From the consciousness framework, a potential solution to address these multiple issues hinges on societies making two critical decisions: 1. The decision to recognize the forest as a living organism and allow it to have the same space as humans to exist on the planet; 2. Establish a system of caretakers who can work and live in the forests. The system of sacred groves around the world indicates this understanding that some parts of forests need to be preserved to sustain human life (Imarhiagbe & Ogwu, 2022). As higher conscious beings, humans must take on the role of becoming the protectors of all life forms and ecosystems. Without this primary commitment, many solutions may be bandages or tools, but they cannot support deep healing caused by unconscious actions. For example, mining in many places has removed the topsoil entirely. Healing and reforesting the landscapes is a yeoman task and often not the industry’s responsibility that caused the damage. A more eco-​friendly way of using ecosystem resources would be to use only a small portion of the area and have a plan that ensures the smallest footprint and allows the ecosystem to be restored. When working in forests and ecosystems, society can place the lead in the hands of Indigenous keepers of local knowledge enabling local perspectives to support, build, protect, and cherish the land. Involvement in ecosystem or nature-​based activities is known to release stress and increase brain cognitive

The Value of Sarvajnapeeta in Handling Climate Change  97 functions. When working alongside elders, knowledge transmission is a natural process. Another expectation that people might have that could be more realistic is that a solution provided to a problem will always remain the best solution. A solution could be a temporary fix, but may not be able to dive deep and resolve the core issues that caused the problem in the first place. Every solution must be monitored, maintained, and at the end of its proper life cycle, it must be appropriately channelized. In their model providing solutions for climate change, Matthews, Luers, and Zickfeld (2022) point out that planting trees to mitigate climate change is only a temporary solution to halt the increasing temperatures and address climate change. If emissions continue to increase until 2040, followed by a gradual decline, global temperatures will rise throughout the century. In this scenario, nature-​ based carbon removal would only delay the occurrence of a particular warming level. For example, in our highest removal scenario, sequestering a quarter of current annual emissions annually until 2050 only delays the time we reach 1.5 C [degree Celsius] by a year and 2 C [degree Celsius] by eight years. Although planting trees does slow the increase of atmospheric temperatures, the results may not meet the expectations because carbon levels will increase due to artificial or natural disturbances. Temporary nature-​ based carbon storage can help achieve our climate goals. However, the most tangible effect –​ decreasing peak warming –​ would only occur if we also eliminate fossil fuel emissions. The authors also advocate better stewardship of natural areas. Another fallacy is the assumption that one solution is better than the other. In the consciousness framework, all answers can be equally effective and ineffective irrespective of the source of origin. A solution might serve a greater purpose in a particular situation, but we cannot conclude that it is the best solution for everyone and all situations. Enlightened beings can visualize effects beyond logic or simulation and explain from their experience with oneness. That is a unique perspective. The solution worked because we tried that solution and stopped it there. Moreover, just because one solution worked in one place, it cannot be taken for granted that it will work everywhere. Thus, having Sarvajnapeetas that allow for several ecosystems to flourish can help maintain, revive, and recharge the elements is a necessity for human survival. For solutions from the consciousness framework to be presented, another assumption that multiple solutions cannot coexist or operate successfully must be negated. The consciousness framework recognizes that five significant actions –​creation, sustenance, destruction, illusion, and liberation are all possible synchronously and simultaneously. Thus, a solution can have multiple parts, and each part may coexist and operate simultaneously, synchronously, often one part deconstructing what the other is constructing but necessary for

98  The Value of Sarvajnapeeta in Handling Climate Change achieving the larger purpose. For example, a reclamation project of a mined area may start from destruction, but the first job of the protectors is to ensure that the status quo can be maintained. Then, we start working on the remedial framework. In the process, we might think we have achieved something when something unexpected happens, giving us reverse results. The illusion of success is shattered, and we work toward an enlightened solution. If we look at the factorial working of each phase described here, we will see that all five stages also have five subphases which in turn have the five sub-​subphases. This thought process opens multiple possibilities and enables us to function with more options, creating several unique opportunities and interpretations for the same problem. Moreover, such a thought process can come quickly as a practice due to the lived experience in the Sarvajnapeeta ecosystem. We could also limit our possibilities by assuming that contradictory events cannot exist synchronously and simultaneously. It is the law of life for growth and destruction to live synchronously and simultaneously. For example, we are born, and as we grow daily, minute by minute, hour by hour, our hour of death gets closer and closer. We grow toward our end. These two actions, and more, exist synchronously and simultaneously in everything living on this planet. One of the best ways to demonstrate the need and practicality of the Sarvajnapeeta ecosystem is to study it as an expression of the cosmic equation. The cosmic equation states that if there are two of a kind, two of a species, there is the possibility of an infinite number of species. The functioning of Sarvajnapeeta continuously creates diverse and varied traditions as consciousness travels through different pathways. One tradition does not have to die for the other to exist. A tradition does not have to compete with others for its legitimacy. It exists for itself without any competition or other constraints. What we see is the liberating cognition that allows for all possible combinations to live without feeling the threat of the existence of the other. In the consciousness framework, since all beings are created out of the same dhatu, there is no question of conquering or dominating the other. They, too, exist just like we do, and all beings can coexist harmoniously. Multiple traditions can exist if two traditions can coexist and provide similar outcomes. Diverse traditions can provide powerful solutions for climate change. The Sarvajnapeeta ecosystem stands as a living example of the living laboratory and showcases the consciousness framework’s efficacy and contribution to humanity’s benefit.

7  Charyapada Significance of the Lifestyle in Climate Change II Shivoham II

In this chapter, we explain how Charyapada is the action-​oriented aspect of the Sarvajnapeeta for maintaining an individual’s cosmic consciousness connection. We discuss the process that ensures that the individual is in constant touch with all the elements in the ecosystem. Charyapada follows a series of codified time-​based consciousness practices that leads to expansion. Empowered by the experience of consciousness expansion, an individual can pursue their multiple ambitions, achieve them, and continue to be excited about life without facing depression of success. Expanded consciousness synchronizes an individual’s ambitions with the purpose of the Sarvajnapeeta ecosystem. This method of fulfilling both individual ambition and the ecosystem aligns all stakeholders to invest in the long-​term sustainability of the ecosystem. Because Charyapada prioritizes higher consciousness, it does not allow the imposition of will; the higher the consciousness, the greater the respect toward the freewill of other entities sharing the ecosystem. Charyapada means developing a taste for lifestyles and habits to enjoy the space of Kailaasa (the frequency at which Paramashiva exists). For example, traits such as being brisk, alive, excited, and joyful are the space of Kailaasa. Developing such life-​positive habits which keep us in that space. If we create a taste for sulking, depression, laziness, and dullness and develop concepts of “not doing spiritual routine is freedom,” we create a taste for cheap existence. That lazy, non-​productive, cheap life starts making us think of cunning strategies, and create anger, and vengeance toward people who achieved great things (Nithyananda Paramashivam, 2019b). An active, action-​oriented lifestyle is the heart of the Sarvajnapeeta ecosystem. Every action performed by individuals in the Sarvajnapeeta ecosystem has two main aspects: 1 It connects the individual to the cosmic consciousness. 2 The individual develops a lifestyle of conscious action. Moreover, every action performed is aligned with the ultimate purpose and goal of human life: enlightenment. Therefore, an active action-​oriented DOI: 10.4324/9781003389064-7

100  Charyapada lifestyle, as prescribed in the agamas, helps an individual maintain a conscious connection with the cosmos while contributing to the ecosystem and upholding their life purpose. In this chapter, we present our experience and perspective on how Charyapada, the action-​oriented aspect of the Sarvajnapeeta ecosystem, helps an individual to maintain and develop a deeper cosmic connection. The Charyapada lifestyle begins with excitement for life (Nithyananda Paramashivam, 2013c, p. 167). It requires constant action-​oriented strategies, being open to change, moving forward with purpose and not being bothered by others’ opinions, and having no reactionary assumptions regarding any aspect, be it something new or something they are already familiar with. This active lifestyle creates a mental space that is continually open and that is not stuck in a mental setup or a framework or desire, or even pattern. This active lifestyle allows people to keep growing, contributing, creating, and sharing, resulting from the individual’s desire to expand and reach out. Preparing for an active lifestyle is maintained by activities such as waking up before sunrise, performing yoga, listening to Sanskrit chanting, bathing, performing nithya puja or daily worship, and controlled, regulated eating habits. Through these activities, the brain and the body are synchronized to hold and deliver the best conscious experience possible for that human being. In this lifestyle, there is little room for laziness or depression. One must be active, intense, and in complete alignment with the purpose of one’s life. These strategies and personal opinions or ideas for eating, food, sleep, wealth, luxury, and death must gradually align with life’s ultimate purpose. For example, if we want to build wealth, we would not hang out watching movies, spend money shopping endlessly, or offer lavish parties, which take up much of our time and bring no noticeable benefits or results to our purpose or goal. All our work and our strategy, networking, relationships, goals, and every metric we use to measure the success of our life must be aligned toward reaching our desire to build wealth. We will not be postponing projects, being lazy to act, or giving excuses for non-​performance that are not in line or in any way supporting the success of our mission to earn more wealth when one becomes integrated toward the Charyapada (the action-​oriented aspect), the yamas (principles of life), and niyamas (daily routine) to become integrated into the fabric of their lifestyle (see Figure 7.1). Charyapada grounds us to do the right thing to always reach one’s life purpose. For example, we go to a mall with the most noteworthy food court, or we go to a restaurant with the largest, all-​you-​can-​eat buffet at a throwaway price –​would we binge eat or would we stay away from the manufactured food understanding how much damage it causes to our consciousness? The presence of diverse food choices is a luxury. When practicing Charyapada, one does not allow luxury to steal the possibilities and powers and develops the capacity to live in Nirahara, i.e., without food, by conscious choice. By following Charyapada, we understand the difference between luxury and need. In the consciousness-​based ecosystem, luxury will be identified and not allowed to steal the possibilities of becoming integrated into the responsibility. Luxury is

Charyapada  101

Figure 7.1 Following Charyapada leads to minimizing one’s needs and aligning oneself with the purpose of life, pursuing our desires and finding fulfillment in whatever one is doing. Because one is operating from the space of fulfillment, and able to include more beings in one’s frame.

not a taboo for those practicing Charyapada. On the contrary, luxury is permitted but cannot become a stumbling block to expanding our consciousness. The taste for an inactive lifestyle creates many more problems in the body than the active lifestyle. Humans are created for action. Without action, life positivity wanes and gradually gets replaced by anger, vengeance, arrogance, abuse, stealing, and grabbing habits. From the perspective of the consciousness framework, this pattern of laziness is the root cause of human self-​destruction, the denial of consciousness. When self-​destruction of consciousness has been established as a norm, it will be aware of the harm it inflicts on its surroundings or relationships. Wrong policies and strategies hurting consciousness are developed from this pattern of laziness. Integrity to Charyapada is integrity to Paramashiva and enables growing deeper and deeper in love with life and the cosmos (Nithyananda Paramashivam, 2013b, 2019 b). Daily Routine and Cosmic Connection The daily routine, the practice of Charyapada, is critical for maintaining a deeper conscious cosmic connection for individuals. Every individual in the Sarvajnapeeta ecosystem is expected to participate in this routine. Waking up

102  Charyapada in the morning to perform yoga before sunrise, usually between 4 am and 6 am, to the Vedic chants from the scriptures sets the energy flow for the rest of the day. A bath follows the intense physical activity of yoga, traditionally large water bodies, allowing the energy flow to settle down in the muscles. Following the bath, worship of personal deities, called Atmartha puja, is offered. During the puja, the elements of panchabhoota and tattvas are offered, representing • • • • •

Prithvi or Earth –​by sandalwood Akasha or Space –​by flowers Vayu or Air –​by incense Tejus or Fire –​by lamp Amrita or Water –​by water

Although the puja is performed to the sacred chants in Sanskrit, the vibrations created by the chanting linger in the muscles, body, and brain long after the puja has been completed. The energy is amplified by Shakti avishkarana (power manifestation), reminding us that we are but a part of this large cosmos. Through the process, we are connecting with various parts of the cosmos. The awakened cosmic energy flows into the work we perform throughout the day. The work, too, is viewed as an expression of Paramashiva flowing through us. It is an expression of our intentions, our desires, and our decisions. The most crucial part of the Charyapada routine is connecting with everyone and everything, whether we know it or not. Dedicated, sincere adherence to Charyapada enables us to experience the superconscious state, which manifests into enlightenment (Nithyanada Paramashivam, 2011b, 2019a). Manifesting enlightenment allows us to connect with everyone and everything around us with unconditional love or lovingly without judgment and shoulder this planetary responsibility effortlessly. Agamas and Vedas encourage the establishment of a connection with others. If we think that working on ourselves and our enlightenment is enough, we should not have any thoughts or need to interact with others. However, we experience the flow of life differently. We share our life with others. At work, our direct reports decide whether we are good bosses. Our colleagues determine if we are good colleagues or not. Our children decide if we are good parents, a friend decides if we are good friends, a teacher decides if we are good students, and we decide if our hairdresser is good. Life can only happen in connection with others. We will only live half of our lives if we do not interact and remind people around us about their conscious cosmic connection. To fulfill our lives at an elementary level, we need to expand our connection with everyone and every object around us, even if we think it is not living. Our deep work, irrespective of what we do for our profession, is to connect with people. We need to establish connections with those who build or participate in our lives. Our life starts with people; we continue to live with people, and most of the time, we spend thinking about people. We never die because

Charyapada  103 we relate to people. One of the root causes of the climate crisis is our inability to engage and connect with people, many of whom are different from how we look, dress, eat, or speak and with whom we share the planet. Money or political power alone may not solve the climate crisis. Just as we need the collective energy of thousands of people who want to learn to create a university, we also need the combined power of billions of people to join us in owning Earth and helping to resolve the climate crisis. The Adi-​Shaiva way to build this connection is through the practice of authenticity, which gives us the power to relate to everyone and everything. When we act with conscious authenticity, it brings several different qualities and dimensions to relate to everything. For example, if we usually ignore people who smile or greet us, we begin to wave to them. We may stop our walk to pet the puppy that jumps at us every day instead of being annoyed. The shade of the tree that falls over our desk in the afternoon might transition from annoyance to a perfect reminder for a day that is coming to an end. Authenticity requires us to be spontaneous, in flow with the direction that life takes us, but with the complete understanding that it is not what we have planned but how we can share our life with others that are most impactful. The energy flow always allows us to expand and do more than we thought possible. Furthermore, that is the purpose of Charyapada, to keep us connected with the air, water, fire, flowers, people, and all beings around us. Deeper connections expand and extend our life. Limitless Ambitions In the consciousness framework, by practicing Charyapada, individuals experience a conscious expansion. This expansion empowers them to pursue diverse ambitions and experience success in each of them, for everything is an extension of their energy, and energy flows where the focus of our attention goes. One of the authors recalls instances from her childhood where a person who was chopping vegetables in the kitchen and joking around with everyone would, in a matter of hours, transition to direct construction of an elaborate sacred altar, then again during the same day, serve food to the assembled guests. Later that day, this person participates in the festivities as a musician. Many people around the authors wove highly complex and specialized tasks with mundane tasks throughout the day. When the author watched unassuming people around her possessing considerable talents, specialized skills, exalted gifts, and demonstrating excellent abilities, she, too, grew up with the certainty that the pursuit of diverse ambitions was well within her reach. On further analysis during recent times, it became evident these people were dedicated to their Charyapada. They never missed their daily spiritual routine, even when traveling or in the middle of important tasks. With the practice of Charyapada, one is responsible for making all one’s desires come true. It becomes a personal commitment. Personal responsibility, which has a universal value, is one of the outcomes of Charyapada. The

104  Charyapada decision to be responsible for manifesting inspires one to find new possibilities, solutions, and ways of thinking to achieve the goal. One is not waiting for the directive or a map but is busy exploring the world independently. Charyapada gives the courage and confidence to create their world and live exciting lives. With so much novelty and other events, a person’s life becomes exciting and intensely engaging with people and the community. Such intense engagement must allow all parts of the brain, including the non-​mechanical features we do not usually use daily, to become awakened. With the intensity of life flow, there is little time to bother about competing with anyone. Only by observing themselves closely and working intensely in the Charyapada can a person discover all the false beliefs, self-​fulfilling, and false prophecies they have acquired over the years. These false beliefs are developed through unconscious decisions that run against the flow of life. When we avoid fulfilling the daily obligations prescribed in the Charyapada, we create more unconscious patterns and continue to decide and act in unconsciousness. In the Adi-​Shaiva tradition, the possibility of taking up higher-​level projects will help one grow spiritually and succeed. The group becomes authentic, responsible, and integrated. They become successful in their personal, professional, and communal lives as they carry their integrity into all these areas. By infusing goodness into every emotion, feeling, and thinking, we can experience life. When people gather to work, so much energy flows in everyone because others invest in their life. People quickly learn how to deliver, inspire, and make others part of themselves and become part of others; by this interaction, we are creating a success formula wherever we stand and breathe. This is the essence of Charyapada, which enables success in many areas of life –​family, career, part-​time jobs, and volunteering. One can be successful in all chosen paths. When one follows Charyapada, the quality of success is measured using a different scale. Usually, in the world today, success in a career is viewed as climbing a ladder with higher designations and pay raises. It is exciting and challenging to be a part of a team winning or creating something one believes. However, the pressure one feels to perform puts an enormous strain on them as they put in gruelling hours, constant criticism from others, including strangers, and a loss of the identity they once possessed can open the door to mental health conditions such as depression (Nithyananda Paramashivam, 2022b). However, the excitement wears off after a few years, and a cocktail of emotions takes over. It blends weariness, anxiety, stress, fear, and lack of joy. Most of them are tired from all the running and chasing and have developed a coping mechanism. However, the victory is hollow, and the laurels they rest on have no meaning. The joy is gone from life; they all feel like rats who ran a race they did not want to. Many experts believe that successful people cannot disengage and concentrate on diverse tasks, leading to depression. Nithyananda Paramashivam calls this state the “Depression of success” (Nithyananda Paramashivam, 2006a). Following Charyapada through constant interaction with people, cross-​ learning, and fine-​ tuning happens every day in multiple ways that chase

Charyapada  105 away all unconscious mental patterns that lead to depression or success. It also removes self-​inflated delusions through constant personal introspection. Mental patterns are caused by self-​doubt, self-​hatred, and impossibilities we have built ourselves. These mental patterns can be overcome with constant practice. Charyapada is necessary for the experience of constant conscious expansion and enabling deeper feelings. In practice, this deep introspection leads to constantly finding nuggets springing from within and inspiring more sincerity. Deeper Charyapada levels lead to further expanded consciousness, and changes at the very genetic level may be possible. This deep and expanded state of consciousness synchronizes an individual’s ambitions with the purpose of the Sarvajnapeeta ecosystem. We illustrate this with some living examples of brain scan recordings and readings of Nijavatara which shows the brain functions differently for beings who have had Anubhooti (Nithyananda Paramashivam, 2016d). On April 14, 2005, HDH Sri Nithyananda Paramashivam met with Dr. William Collins, a leading researcher and practicing neurofeedback specialist in St. Louis, USA. Dr. Collins wanted to study the brain activity of HDH when he was giving spiritual healing to a patient injured in a motor vehicle accident and subsequently affected motor nerves. During the resting state, when baseline data were collected, HDH’s brain was unusually tranquil; the brain metabolism was only 1/​20th of the usual readings. Both sides of the brain were working simultaneously, and alpha waves, which are generally considered indicators of stress, were also significantly lower than normal. When HDH started healing the injured patient, his right brain became intensely active, and the brain of the patient receiving the healing mirrored the same brain wave activities. Dr. Collins commented, “This is extremely unusual…it seems as if his brain was changing and 100s and 1000s of neurons/​nerves in the brain were being re-​wired! (p. 42)” (Nithyananda Paramashivam, 2016d). Dr. Collins was behind in grasping meditation’s power to change the meditators’ genetic code. In recent years, scientists have used telomere length of the chromosome to gauge the effect of stress. When telomeres are short, they may serve as a marker of accelerated aging, and exposure to chronic stress. Specific lifestyle behaviors, such as meditation, can mitigate the effects of stress that might be associated with longer telomere lengths. Hoge et al. (2013) examined relative telomere length in a group of individuals practicing the loving–​kindness meditation (LKM), a practice from the Buddhist tradition. This meditation guides people to focus on unselfish kindness and warmth toward all people. Participants of the meditator group provided blood for the extraction of their genomic DNA. Scientists measured the relative telomere length using quantitative real-​time polymerase chain reaction (PCR). The control group did not perform any meditation. The LKM practitioners had longer telomere lengths than the control group participants. The results suggest that LKM practice changed the telomere length leading to longevity.

106  Charyapada In their meta-​analysis to explore the connection between meditation and telomere length, Schutte, Malouff, and Keng (2020) showed that results supported the hypothesis that participants who meditated had longer telomeres than participants in comparison conditions. Surprisingly, the study identified that increased hours of meditation were associated with a more significant impact on telomere biology. Rathore and Abraham (2018) studied the implications of practicing yoga and the components of yoga, such as asana, pranayama, and meditation, on telomere stability. The authors conducted a meta-​analysis of the published results showing that asana and pranayama are recorded to increase the oxygen flow to the cells, and meditation reduces the stress level by modulating the hypothalamic–​pituitary–​adrenal connectivity. Authors conclude that asana, pranayama, and meditation can help maintain genomic integrity, which is crucial to human health and lifestyle disorders. In Charyapada of the consciousness framework, the integrity of the lifestyle is strictly followed to ensure that human life is free of lifestyle disorders and relatively stable life. Continuous intense practice enables the rapid change of deleterious genetic fates many of us could have inherited. The vibrant, intense, active lifestyle promoted by the consciousness framework and Sarvajnapeeta is crucial for the health of the citizens and the planet enabling many thousands to reverse or better manage their genetic fates. Synchronizing Individual Will with Cosmic Purpose As the individual desires expand, they can be synchronized with the purpose of Sarvajnapeeta through the bridge of Charyapada because both are in synchrony with the flow of life. When we are not synchronized with the flow of energy, we are trapped in competition or, after beating the competition, experience depression of success. For a desire we want to manifest, if the action does not fulfill it, it will result in stress and burnout. This burnout can also happen when our desires are not aligned with the flow of our life. Usually, our desires are a result of social conditioning. In the consciousness framework, such extrinsic motivations are considered false leads. However, a genuine desire is not dependent upon social conditioning. Today, how we think, eat, and consume resources directly results from our desire to fit into the social norms so that we will be perceived as friendly, attractive, and even brilliant. Being in the social framework helps us to avoid loneliness and keeps us socially relevant and valid. However, there is a downside to this. Being popular socially is no validation of how we lead our inner lives and the belief systems we carry. It is normal for most people to seek social validation for their actions or their looks etc., but that does not translate into how one envisions their life should be. We regularly see the crash and burn of social media influencers who contend that their life has been subverted for the next viral video or sharing. Knowing there is no end to this desire for popularity and excessive actions to please one could create an equal and opposite effect on another aspect of the social fabric.

Charyapada  107 For example, we desire agility, respect, and acceptance at work. We begin by wearing formal or similar attire in vogue with our coworkers. Then we noticed that we needed to get the desired effect. We need to adopt the mannerisms of those successful around us. We use social proofing to get better results. In doing so, we engage in the norms of the system’s or unconsciously engage with others competitively. While it gives us the best results on one side, on the other, we may be distancing ourselves from our roots and our origin. The purpose of wearing Western clothes has now gone beyond the desire for visibility, and it impacts our core and is taking us away from the flow of life. Even as successful as we are by social norms, we struggle to find and maintain our flow of life. In a broader sense, as we confidently engage in the external world, we are simultaneously crashing into our inner world. Brain rhythm is different from social rhythms. That leads to depression (Nithyananda Paramashivam, 2022b). We experience the depression of success, and sometimes we must walk away from everything we built to rediscover and reconnect with the flow of life. Every generation hears and reads about celebrities who experience existential crises. They never seem happy even when they have so many good things happening in their life. Our desire to beat social conditioning has changed our lives in ways we never anticipated. Charyapada is the consciousness-​based formula that allows one to remain in touch with the flow of life every day. It is the easiest and most consistent method to develop constant individual experiences that are the basis of the consciousness framework. If everyone at our homes or around us follows Charyapada, each one will have a different way of approaching life, and what they desire will be unique. Their flow of life is different from ours. We learn to be patient and wait to manifest our desires. We learn to be patient with others as well. If we learn to delay gratification, much of the fast food, clothes, fast life will slow down, and we can enjoy our life journey. Right now, life goes fast, and we cannot register what happens around us half the time. We understand from lived experiences that the flow of life is not a competition; there is enough room for everyone to grow and find their place in the world. Adherence to Charyapada builds intense individual experiences that guide one to align oneself with life’s flow. Charyapada’s framework is solid yet flexible enough to allow any paths to spring forth from it without competition or contradiction as their flow of life energizes them. The Charyapada helps maintain continuity with the purpose and presents new possibilities and ways to fulfill our desire daily. Box 7.1  Measuring Consciousness Scientists have deduced techniques to measure consciousness by determining the brain activity that underlies certain cognitive activities, such as learning. One such model is integrated information theory (IIT), developed by the Italian neuroscientist Giulio Tononi. This theory

108  Charyapada addresses the complicated problem of consciousness from the point of view of how consciousness arises (Tononi, 2007). IIT measures consciousness with phi (φ), an entity’s power or awareness over itself and its environment. Tononi and Koch (2015) provide the five axioms of IIT, which are listed below: 1 Consciousness is real and undeniable; moreover, a subject’s consciousness has this reality intrinsically; it exists from its perspective. 2 Consciousness has composition. In other words, each experience has a structure, color, and shape, for example, visual structure experience. Such structure allows for various distinctions. 3 The axiom of information: How an experience distinguishes it from other possible experiences. An experience specifies that it is specific to certain things, distinct from others. 4 Consciousness has the characteristic of integration. The elements of an experience are interdependent. For example, the colors and shapes that structure a visually conscious state are experienced together. As we read these words, we experience the font shape and letter color inseparably. We do not have isolated experiences of each and then add them together. This integration means that consciousness cannot be reduced or simplified to separate elements. Consciousness is unified. 5 Consciousness has the property of exclusion. Every experience has borders. Precisely because consciousness specifies certain things, it excludes others. Consciousness also flows at a particular speed. Experts agree that biologically speaking human beings have the highest consciousness levels of all living beings due to the complexity of their brain structure and its neuronal interconnections. Plants and animals also have consciousness in a weakened form, but it is physiologically more simply structured. This measurement, nevertheless, needs to meet the understanding based on consciousness framework, where all things manifested have the same dhatu. Many things and beings manifested from dhatu do not have the brain required to mediate cognitive activities. Thus, sand or a black hole has a phi equal to zero because it has no consciousness or mental properties. However, in the consciousness framework, sand or black hole also holds consciousness. Richard Maurice Bucke, in his work Cosmic Consciousness: A Study in the Evolution of the Human Mind, also describes three categories of consciousness: the simple consciousness of animals, the self-​consciousness of all humans, and the cosmic consciousness, the “only chosen one” of enlightened people (Bucke, 1923). Bucke noted that “the salvation of man is to approach cosmic consciousness.”

Charyapada  109 The Role of Conflict in the Flow of Life Conflict occupies a central role in the colonial framework. The conflict theory developed by Karl Marx postulates that society is in perpetual conflict because of competition for limited resources. Conflict theory holds that social order is maintained by domination and power rather than by consensus and conformity. Those with wealth might hold on to it by suppressing the poor and powerless. A basic premise of conflict theory is that individuals and groups within society will work to try to maximize their wealth and power. This paradigm does not empower people to feel responsible for their actions and work with the flow of their life. The lack of understanding of the flow of life results in many people needing more inspiration to maintain a healthy daily routine. In the Adi-​Shaiva tradition, we are taught that leaders are human beings who take responsibility for their actions, others’ actions, and others’ irresponsibility. The consciousness framework views conflict as an expression of inauthenticity with the flow of life. One way to handle this inauthenticity is to deeply contemplate and list the non-​integrated behavior and conflict in a particular area. Then, we must identify our non-​integrated thoughts, words, and behavior against the flow of life causing this conflict. Finally, we can map out how this impacts our life inside and outside of us. If we focus only on our inner world, we miss mapping out our interaction with the outer world. The practice of Charyapada brings integrity to our daily routine, and consistency in maintaining this daily routine is the key to becoming established in the expanded state of consciousness. To get back into integrity, we need to honor or complete the word we give to others and demonstrate our confidence so that others will have faith in us, and we will have so much confidence in others. Instilling confidence can drastically reduce the conflicts in our life. In the consciousness framework, integrity to the “life flow” minimizes conflict areas. With reduced or no conflicts, life energy starts flowing without obstacles. Success and fulfillment are a direct result of the absence of conflict. When there is no internal conflict, there will be no external conflict. When there is no external conflict, our desires are synchronized with the group’s desire, the Sarvajnapeeta. The Western framework does not link the purpose of life, the flow of energy, with one’s desire. Thus, one’s desire always conflicts with the passion of society or societal rules conflict with one’s desires. Our ignorance about the flow of life causes irreparable damage to our relationships with others and ourselves. Societal expectations are norms meant to mold, chisel, and guide people to obey rules rather than allowing citizens to discover their flow of life. When not in the space of expanded consciousness, we cause damage and friction to our spouse, mother, or father and all our relationships. We also cause damage to ourselves because our father, mother, or spouse –​all the relationships we honor in our life decide the level of confidence we carry in ourselves. With every conflict, be it an individual or a society, our inauthenticity is repeatedly exposed to us.

110  Charyapada One of the best ways to expose our conflicts is to take responsibility for working on an issue for our community. When we take responsibility for a common conflict, all our disputes erupt. We can start healing when that opens, and enlightenment will flow in us. Suppose we do not take up a joint project or take a leadership role responsible for a practical collaborative project for our society. In that case, we will never realize the conflicts we have inside us. Even resolving a conflict reminds us of the potential for higher possibilities. Working intensely on resolving disputes for the community will continuously re-​establish us in the flow of our life and the higher possibilities that life will offer. For many of our internal conflicts, we may not be able to find solutions, or sometimes we find a solution appealing. Still, even after we apply it, we cannot get the positive effects for resolving the conflict. The non-​result could mean that we are disconnected from the flow of life and must immediately rectify that gap. The Charyapada, based on the consciousness framework, helps us build our reality without any internal conflicts or contradictions about what we want to experience in our inner and outer worlds. Experiencing this oneness is a powerful calming way to power our individual experiences when we follow the flow of life. Box 7.2  Conflicts within us Even identifying what we want brings up so much conflict and contradicting emotions. Because there is so much conflict, we must move inside to get what we want. In the consciousness framework, because there is no conflict or contradiction, either in the inner world, or between the inner and outer worlds, experiencing non-​duality as the flow of our very life is easy (Nithyananda Paramashivam, 2013a). For example, let us say we desire to generate funds for our project. We have a list of potential people we can ask for money. While scrutinizing the list to make the call, one part of us is already saying something like, “No, no, they may not give, but, let us ask. ut. Let us ask. They may not give.” The conflict, contradictions, and unconsciousness inside us reflect in our thoughts and actions that we perform too. To generate the funds we need, we need to be at ease about how much wealth we need. Then we must be comfortable regarding how much responsibility is required to generate that wealth. Then we should have clarity on how we project ourselves to others and what other ways we can give credit to ourselves and value ourselves. When this is clear, our message will also be clear. Finally, since we are free of inner conflicts, our message resonates with many people, and our desire to generate funds will be fulfilled.

Charyapada  111 The Charyapada and consciousness framework has no role for competition, contradiction, or cunningness. All conflicts originate internally, as nothing can exist in a vacuum without the individual. Integrity to Charyapada helps us maintain continuity with the flow of life and empowers us to expand continually. It clears our conflicts and allows us to create a conflict-​free, contradiction-​ free, confusion-​free lifestyle. Charyapada is in line with the cosmic principles guiding us to uphold integrity. Personal integrity is the first principle of the cosmos. It is also our right and our responsibility. Charyapada for Climate Change Individual experiences are transformational and critical for both short-​term and long-​term durable recovery of the ecosystems, behavior changes, and perceptions about the power of collective action regarding climate change (Nithyananda Paramashivam, 2013a). Therefore, there need to be more incentives built in society for people practicing Earth-​friendly, climate-​pro, carbon-​neutral activities. For example, individuals can provide free access to protected nature areas or even create some form of the existing regions in the city and enable individuals to experience deeper connections with nature. Such resources must always be available to close the gap and the lack of individual experiences. As per the consciousness framework, aligning with Charyapada is critical for a solution to climate change. For a successful resolution, all individuals must constantly commit to and experience the framework that encourages their fulfillment by linking it to more significant societal gains. When individuals align themselves to their flow of life, they are constantly inspired, expand, and offer new perspectives, exciting, innovative solutions, and interpretations. They also become leaders. A leader in one field can follow the leader in another area of knowing without contradictions or conflict. When leaders who have no conflict inspire and take responsibility for their community or society, they can help more people follow their flow of life. From the consciousness perspective, all stakeholders must invest in a combination of resources that support individual fulfillment involving all stakeholders to invest in the long-​term sustainability of the ecosystem. In turn, all stakeholders should align their flow of life with the call for action to align with the greater good of the community. When several communities align with the call for climate change, it can cause regional shifts. Such regional shifts are essential to sustain the ecosystems that enable the practice of Charyapada. In addition, consciousness-​based Charyapada practices are critical to establishing and maintaining non-​violent services that provide Earth-​friendly opportunities, promoting the inclusion of all beings in our solutions (Figure 7.2). An expanded conscious state of thousands of people in every location provides a non-​violent, mindful, peaceful alternative way to solve the problem of climate change. Moreover, the practice of Charyapada provides this higher state of consciousness gradually and consistently. Currently, all our solutions

112  Charyapada

Figure 7.2 Charyapada-​based solutions begin with the decision of an individual to align with the flow of life. When the individual can enrich others, be it a family or a group, the personal transformation and fulfillment experienced by the community lead to broader adoption of the practices. Daily commitment to Charyapada provides continuity and dedication, which enables individuals to experience lasting transformation. Everyone can undertake traditional conscious-​based practices and observances. Those wishing to participate in the higher states of consciousness receive initiation from the enlightened being.

for climate change are based on the systems that collectively contributed to the failure. We urgently need to change the lens through which we observe, measure, and propose solutions. The current metrics are the economy and the dollars. That metric, while being convenient, is unlikely to impress a vast majority of the population who are challenged to find ways to create basic life necessities. The shifting of metrics to measure the conscious-​based well-​being of individuals, which includes the physical, mental, psychological, and emotional well-​being, and their output could be adopted. Maitra (2022) notes that the Hindu corpus can infer two types of consciousness-​based knowledge. The first is that consciousness is transcendental, and the second is that consciousness can be experienced and empirical. The author contends that the Bhagavad Gita presents a practical framework for exploring consciousness. Since consciousness is observed and practical, it is measurable. The Adi-​Shaiva tradition, the authors have received initiation from, emphasizes the reliance on experience and observation but with

Charyapada  113 due regard for shastras. Any experience the Shastras do not validate can only remain as Anubhooti and not form a part of the higher pramanas. Because Charyapada prioritizes higher consciousness, it is aligned with global or cosmic priorities. By its very nature, Charyapada does not allow the imposition of any individual’s will on an ecosystem. Expanded consciousness allows people to experience the connection with all beings, as we are made of the same dhatu. When everyone is working toward fulfilling their flow of life, there is little scope for competition or cunningness. The flow of life keeps individuals expanding and constantly discovering new aspects of themselves. The expansiveness of the Charyapada based on the consciousness framework does not allow the imposition of will. The higher the consciousness, the more tremendous the respect toward the free will of other entities sharing the ecosystem.

8 Advocating for Traditional Knowledge-​ Based Climate Change Solutions II Shivoham II

This chapter discusses how traditional knowledge-​ based climate change solutions can benefit Western science and why we must advocate for it. Focusing on the traditional knowledge-​based framework, Sarvajnapeeta (collective and individual awareness, consciousness, ambition, and activities), we discussed the power of an individual who has taken up the responsibility to become a leader and support the expansion of the traditional knowledge-​based climate change solutions. To do this, we elaborate on how the Sarvajnapeeta consciousness framework provides flexibility and the possibility for perpetual expansion. We also see Sarvajnapeeta as a hyper-​specialized model with multiple ways of knowing and doing. It is a process of becoming fluid in thinking and being, and awareness of interconnectedness, thereby reducing blind spots, i.e., unawareness of impacts in other areas. We contrast this difference with the dominant Western societal setup, which cannot give an equitable and viable solution for climate change without isolation or creating blind spots. Finally, we showcase the application of the consciousness framework on the hyper-​ specialized resilient co-​existing structure as codified in the Varna–​Ashrama–​ Dharma (VAD) system. We illustrate the concept of Sarvajnapeeta ecosystem hyper-​specialization with a simplified example. For instance, let us say an individual has the desire to produce wealth. Although numerous possibilities exist to build wealth, let us assume the individual chooses a trade. After learning more about the business, the person decides what kind of effort is necessary to fulfill the ambition they envisioned. The individual will now work closely to ensure that all the actions align with the desire that leads to the expected results. In doing so, the person can fine-​tune the process to generate wealth through the trade of choice. Now, the person tries infinite possibilities, diverse strategies, variations to themes, and studies the details to find better ways to generate wealth through business. While doing so, the person also learns the pros and cons of each variation and can precisely map the outcomes for each variation introduced in the process. Armed with this knowledge, the person creates several streams of wealth and sets up intricate and complex distribution mechanisms that help in wealth accumulation, distribution, and continuous expansion of trade and opportunities. DOI: 10.4324/9781003389064-8

Traditional Knowledge-Based Climate Change Solutions  115 This person is now the Sarvajnapeeta ecosystem hyper-​specialized in wealth creation through that trade and is a leader who becomes respected and revered in the community. The Sarvajnapeeta ecosystem provides the ambiance and has the means through Nijavatara and Archavatara to establish a pathway for hyper-​ specialization. The Sarvajnapeeta’s resilient, dynamic ecosystem is sustained through intense activism by the residents in their own hyper-​specialized areas. Only a resilient vibrant ecosystem can support such hyper-​specialization. All individuals who have received Deeksha can be considered as ‘seeded’ awaiting the expression of consciousness. This pool of individuals have also experienced diverse states of Anubhooti, which when filtered through their biology, psychology, and neurology results in the diverse conscious experiences. These experiences create diverse conscious expressions such as powers, talents, and possibilities in human life. The Sarvajnapeeta ecosystem serves an essential purpose of providing safe space for those exploring the conscious expression which often results in seeking solutions for problems the humanity faces. However, this pool of conscious beings created by an individual’s intentions, intense activism, and ambition has provided a niche for specialists to emerge in some areas. Surprisingly, for all its diversity and hyper-​specialization, there is harmony in the Sarvajnapeeta through the establishment and adherence to Charyapada. Here, we would like to highlight that every element of the Sarvajnapeeta and the VAD creates an ambiance that enables an individual to contribute and innovate with enthusiasm until their lifetime. Leaders who operate in this paradigm build more leaders and support creative innovations based on their individual experiences. Outside this system, leaders in modern society, built on Western paradigm, endure stress, alienation, loneliness, and emotional turmoil despite having education, status, and executive privileges (Jacob & Tende, 2022). The loneliness of top leaders is of concern because it takes many decades of consistent efforts for a person to reach the helm of leadership (Bachman et al., 2023). Furthermore, if leaders are vulnerable, the organization will suffer greatly. Much evidence suggests that feelings of loneliness are associated with an extensive array of adverse health outcomes (e.g., cardiovascular disease, inflammation, depression, anxiety, reduced mobility, and death). Thus leadership comes at an enormous individual cost. However, it is not as if workers are free from loneliness and anxiety either. Studies from diverse fields have linked loneliness with burnout, a condition where a person is not at the peak of well-​being. Wood, Brown, and Kinser (2022) analyzed the connection between loneliness and burnout using an integrative review approach. Concerned that the estimated rates of burnout were reported to be above 40%, they set out to identify phenomena to provide suitable intervention. Loneliness can be one such factor, yet the relationship between loneliness and burnout was not clearly described. Their systematic search aimed to identify studies reporting an association between burnout and loneliness, with social

116  Traditional Knowledge-Based Climate Change Solutions support as a proxy construct. The authors conclude that social connection is critical to buffer burnout that is probably exacerbated by loneliness. The Sarvajnapeeta ecosystem and the VAD system provide an immersive lifestyle antidote to loneliness and the lack of real people interactions observed in modern urban areas. For example, every Sarvajnapeeta ecosystem has a full calendar of activities, such as Bramhostavams (10-​day festivals), preceded by flag-​hoisting ceremonies and rituals. Free food (Annadhan) is offered to pilgrims every full moon day, bringing in thousands of visitors from all over the region. In the consciousness-​based ecosystem, almost 360 calendar days are filled with delightful, detailed, cosmic, seasonal observances involving large-​ scale preparations. Isolation and loneliness are not a possibility in Sarvajnapeeta ecosystems. VAD System The concept of VAD is unique to Hindu societies (Tyagi, 2022). We present that VAD represents hyper-​specialization based on the conscious capabilities of individuals (Figure 8.1). Although consciousness is one, and quality is the same in everyone, the quantity of consciousness one can hold and express in one’s system varies. Just like the capacity of a thimble, shot glass, cup, and pot to hold the volume of water varies, we all have varied capabilities to flower with consciousness in our system. This capacity to hold higher consciousness is enlarged through the practice of Charyapada and initiations and interactions with Nijavatara or Archavatara. Engaging in the prescribed activities enables the activation of higher levels of consciousness, providing multiple routes through diverse channels to expand the consciousness. The expansion of consciousness in an individual being happens as a continuous stream when they take responsibility for a particular activity aligned to Sarvajnapeeta. While working to achieve the goal, individuals will likely encounter all their challenges, limiting beliefs, and systemic diversion patterns inherited through their upbringing. Each of these factors might severely test the individuals’ integrity, authenticity, and responsibility. The commitment breaks the resistance and builds resilience to complete the tasks, overriding the challenges. The VAD system allows every generation to break free from the systemic constraints imposed by ancestors in the form of thoughts, belief systems, or expectations. It explores newer ways for their conscious growth while remaining focused on their intentions. Thus, VAD not only helps families or communities maintain a way to transfer, refine, and expand on their collective knowledge continually, but it also allows individuals to express themselves uniquely by combining their historic traditional knowledge and blend with their individual experiences to establish new ways of running the old trade. The hyper-​ specialized knowledge produced by VAD was and will always be relevant due to the complex mixture of maintaining the fundamentals of the business that has worked in the past, anchoring a person in the tradition, and conceptualizing its application for meeting the needs of modern society.

Traditional Knowledge-Based Climate Change Solutions  117 The responsibility of running a Sarvajnapeeta is divided among several Varnas –​a group of hyper-​specialized individuals with expertise in their field. Every Varna has the responsibility to develop its knowledge system, find ways to circulate the relevance of its offering to the community and world at large, protect its Varna and the ecosystem that sustains it, and learn to generate wealth based on the services they offer. Each Varna comprises individuals with different conscious capacities that allow them to perform their duties in the system. With the conscious expansion, or due to intense activism fueled by the desire of the individual to create something, their roles and responsibilities will change within the Varna. For example, an individual with plenty of experience in trading overseas might establish a mentoring system. Among the Vaisya (traders), this person has moved from the primary role of a wealth generator to an imparter of knowledge. Proper knowledge is sacred, and all Varnas are responsible for everything that matters to maintain their Varna with proper knowledge and preserve the Sarvajnapeeta ecosystem. Box 8.1  About Varna In our lived experience Varna is a system of assuming responsibility for various aspects of the Sarvajnapeeta ecosystem that allows for hyper-​specialization in which no single group can dominate over the other. Instead, through division of labor, the Varna system emphasizes building a thriving ecosystem that is based on responsibility, cooperation, collaboration, and participation of all the constituents. A thriving Sarvajnapeeta ecosystem has people of various conscious possibilities actively creating, producing, saving, and servicing while undertaking their primary responsibilities in the Sarvajnapeeta ecosystem. This is attainable because the Sarvajnapeeta is conceptualized based on the conscious possibilities of beings. When a group takes responsibility for its conscious expansion, all active participants experience the results of their conscious expansion because consciousness has its intelligence and grows when individuals take responsibility. Individuals with higher ambitions and a greater sense of responsibility will awaken diverse dimensions of intelligence and expand their consciousness by aligning with the flow of life. In this journey, the practice of Charyapada anchors an ambitious individual with Sarvajnapeeta by continually providing the ambiance of cosmic possibilities. This effectively cancels lower conscious expressions such as loneliness, depression of success, and confusion. All the activities of all the Varnas are aligned to reach the ultimate goal of human birth: expanding our conscious possibilities. Enlightenment is the process and result of the growing consciousness.

118  Traditional Knowledge-Based Climate Change Solutions We understand that individuals carry different levels of consciousness from which they can operate and contribute to the collective consciousness level of the community. Brahmana is aligned toward developing and creating knowledge, while a Kshatriya is assigned the role of a protector. The Vaishyas are assigned the role of creating wealth. They generate, manage, multiply, and share wealth with other Varnas. The Shudras are known for their diverse knowledge-​ based system from agriculture, folklore, pottery, metallurgy, weaving, and other innumerable services that have a special significance in the agricultural-​based Adi-​Shaiva traditions. The Adi-​Shaiva Indigenous Agricultural Tribe follows a land-​based agricultural tradition based on the cosmic, consciousness-​based knowledge system. Each of these groups in the Varna system is assigned a specific service, which helps them develop the necessary knowledge and vision and find ways to expand their consciousness while fulfilling their roles. In a way, everyone, each group, and thus the entire society, is geared to be entrepreneurial in their agency to find conscious pathways to fulfill their ambitions. Toward this end, the Sarvajnapeeta ecosystem’s fabric emphasizes the collective and individual responsibility to achieve personal and collective aspirations. When individual and collective ambitions accept responsibility for serving higher purposes in society, those individuals can align with the flow of life. From the consciousness perspective, each Varna’s life flow is no different from the expansion of possibilities. At one level, all individuals begin with low responsibility and perform more at the level of providing service. However, as experience, confidence, and ambition grow, the individual can conceive and work intensely to provide ideas that will help to circulate, grow, protect, and even create new streams of understanding. These ideas open the possibility that the individual’s role within the Varna expands from that of a consumer to that of a protector or creator. In our lives, we can see children at first depend on us for everything. Gradually, as their cognition matures, they develop their ideas, explore the world around them, and become independent in all areas of their life. As they grow, they also contribute to the household and gradually move from consumers to leaders. That evolution can be smoother if the individual can maintain a strong connection with the roots (Sarvajnapeeta) which is mediated by lifestyle (Charyapada). In our experience and understanding as practicing Adi-​Shaiva, we find a considerable difference in the secular understanding and application of the VAD. The consciousness framework operates solely on the responsibilities that are assigned and voluntarily adopted due to expansion by individual experiences. Thus, a person currently known to keep the knowledge (Brahmana Varna) decides that activism is required and solely takes up activism as part of the expansion. This person transitions into another Varna (Kshatriya) in the realm of action. The Varna system allows flexibility based on an individual’s activism and choice of activities to meet their ambitions. An individual’s origins can begin in any Varna; however, their activism defines the primary Varna they operate and contribute under. For example, if a warrior decides

Traditional Knowledge-Based Climate Change Solutions  119 to study scripture to master an act, it does not make the warrior a scholar. In this example, the warrior is learning scripture about their chosen activism. However, if a warrior dedicates their life to becoming a scholar, then the primary Varna the warrior operates under has changed by voluntary selection. The Sarvajnapeeta ecosystem and the VAD require activism to mediate the expansion of consciousness and align with the flow of life. In order to facilitate deep solutions for stopping more damage to the climate or handling the impacts of climate change, communities of people with various specializations and individual conscious experiences must become active and collectively encourage all individuals to experience their conscious expansion. Through this, individuals feel empowered to make prudent decisions that will lead them to experience their highest conscious possibilities. This experience will give them more confidence in their abilities to contribute toward the welfare of society while pursuing their ambitions. Hyper-​specialization in the Modern Era In our analysis, most developed countries are closely aligned with the VAD system. This is because the culture in these countries has created experts in every field of knowledge and for every skill. Hyper-​specialization allows individuals and groups to concentrate on fewer activities that optimize their impact and output. Individuals and groups with a clear understanding of their specialization can contribute beneficially to society. That does not mean an individual cannot function in various social situations and take responsibility for multiple roles at different times. Instead, an individual can be a specialist in the area that helps them grow their ambition and explain its benefits to peers while enabling them to have their own individual experiences. This specialization strategy is illustrated by the life of Otto Graham (1921–​ 2003; www.ott​ogra​ham.net/​biogra​phy/​), the legendary quarterback who played for the Cleveland Browns, who offers valuable insights into hyper-​specialization. Being born to music teachers, Otto’s early interests were in music, and he played various instruments: the piano, violin, cornet, and French horn. However, he developed a passion for basketball during high school. He received a scholarship at Northwestern University, where the football coach found his talent to throw the ball during his sophomore year and invited him to join the team. This led him to a career as quarterback for the Cleveland Browns in the All-​ America Football Conference and National Football League for ten seasons. Given his range of talents in many extracurriculars, Graham narrowed down his interests and focused on one area, building his skills and abilities to achieve his expansion. In doing so, he did not lose any of his former skills and talents. It is possible to find people with multiple skills around us even today. In the job market, becoming specialized differentiates individuals from the pool and can provide unique employment opportunities. A specialized degree can yield more significant career benefits, including higher salaries. These specialized degrees can also result in greater career mobility or becoming a

120  Traditional Knowledge-Based Climate Change Solutions successful entrepreneur. As a system, hyper-​specialization allows individuals to maximize their productivity, ensure longevity, increase efficiency, and be innovative, all of which attract customers and increase profitability. Not only are there experts in every field, but there are also experts in every subfield. We present an example of the medical and financial arena to illustrate this. The Occupational Outlook Handbook lists about 35 categories of the profession for the finance sector ranging from accountants and auditors to training and development specialists (www.bls.gov/​ooh/​busin​ess-​and-​financ​ial/​home. htm). For every financial aspect, there is an expert available for service. Thus, the field or sub-​field of specialization can support their pursuit of building a life for themselves. In the medical area, the same source lists about 75 disciplines in medicine ranging from physicians and surgeons to medical technicians (U.S. Bureau of Labor Statistics, n.d.), not including the 35+​specializations available in the mental health field (U.S. Bureau of Labor Statistics, 2022). This hyper-​ specialization system allows individuals to thrive in their selected niche and contribute to the area and society based on their individual and collective ambitions. The system rewards the success of the population engaged in the workforce in terms of external impact or influence, monetary benefits, and social status considerations. Furthermore, the deeper the specialization, the smaller their sphere of influence becomes. In their writing in the Harvard Business Review, Malone, Laubacher, and Jones (2011) note that hyper-​specialization involves: • • • •

Segmenting existing work into discrete tasks. Recruiting specialized workers. Ensuring work quality. Integrating the pieces into a final whole.

They recommend adopting the hyper-​specialization model as the magnitude of the quality gains makes it possible to consider how much time one needs to personally spend on tasks that do not draw on their direct line of expertise and those that may not even be particularly adept at performing. The authors provide the example of craft workers of the past, who knew the myriad of peripheral activities such as learning where to get the best raw materials, how to get the best tools, which season to start a job, and so on, and consider these activities could be done better or more cheaply by others (particularly others who specialize in them). Whether or not those pieces are outsourced or distributed, separating tasks often leads to quality, speed, and cost improvements. In creating the tasks, the review authors caution that task atomization (breaking the tasks into tiny little pieces) makes work repetitive, dull, and meaningless. To ensure productivity, some managers must use electronic surveillance or other ways to track the workers’ time. Finally, the authors urge the development of global rules and practices that support hyper-​specialization to

Traditional Knowledge-Based Climate Change Solutions  121 form “guilds” to provide workers with a sense of community and support for professional development. At this point, we see the glaring cumulative impact of the minor variations between the consciousness framework and the Western paradigm. Hyper-​ specialization in the consciousness framework is both micro and macro in its scope allowing an individual’s agency to precisely direct the attention (energy) required to complete the tasks with delicate handling and those which can be automated or delegated. The individual also has the agency to delegate tasks under different circumstances. In doing so, the individuals build a community around themselves. There is no isolation and need for surveillance of the individuals who perform repeated hyper-​specialized work. Further, we understand this gap as arising from different foundations that create the dissonance of the hyper-​specialized individuals from the whole. In the Western paradigm, hyper-​specialized individuals feel compartmentalized and isolated. The consciousness framework celebrates the hyper-​specialized individuals, and a community builds around them. We understand these dramatically different results to express the philosophy and ideologies grounded in the systems. In the Western paradigm, science and spirituality are in perpetual conflict. Whereas in the consciousness framework, science results from the flow of consciousness, our thoughts and ideas cannot be constructed from a material different from what we live in, and, therefore, it is not separate from anything around us (Figure 8.1). Even intangible attributes, such as skills and talents, enabling hyper-​specialization, are consciousness expressions. Because the Western colonial framework does not have a unifying base such as Sarvajnapeeta and the Charyapada process to keep the individuals connected to the source, problems are separate. Since they cannot connect, the problems seem to be perpetually in hopeless loops. This means all wicked problems, such as climate change, are unresolvable under the Western colonial framework. In the VAD system, because it is embedded in the consciousness framework, any form of specialization and hyper-​specialization results from the expression of consciousness. The expression of consciousness is due to increased awareness that leads to profound inner transformation. When an individual becomes more specialized and hyper-​specialized, it leads to more inner transformation and a higher flow of consciousness; therefore, the flow of life expresses manifold through them. This inner transformation results in abilities that promote more awareness of the interconnectedness with the ecosystem. All these translate to the power of the Sarvajnapeeta ecosystem to create space for hyper-​specialization through VAD and keep the purpose of human life, seeking enlightenment, in the forefront. Despite having a well-​ developed VAD system, most developed nations worldwide are still looking for solutions to wicked problems caused by their disconnect and compartmentalization of the knowledge production process and the application of the knowledge produced. When the process is not tied to the root, all issues are independent cycles without a common feedback mechanism to anchor them. Thus, the context of establishing VAD matters

122  Traditional Knowledge-Based Climate Change Solutions

Figure 8.1 The diverse pathways of hyper-​specialization in the Western paradigm and consciousness framework. The Western paradigm is essentially fixing the role of the individual based on the skillset and is directed toward the individual. On the other hand, in the consciousness framework, the individual uses the skills of hyper-​specialization to charge the conscious breakthrough.

in creating, maintaining, and expanding the services and benefits of hyper-​ specialization is very relevant and applicable even today. Power of Individuals The Sarvajnapeeta ecosystem can support many VAD groups that create multiple leaders in various hyper-​ specialized areas. In the consciousness framework, a leader is an individual who has taken up the responsibility for expanding consciousness or hyper-​specialized knowledge. Generally, any individual who has experienced a conscious breakthrough will take on responsibilities as a part of their conscious expansion. All individuals following the Charyapada and connected to the ecosystem have an equal opportunity to experience a conscious breakthrough. Even if a person has not experienced a conscious breakthrough yet taking on the responsibility to support or lead the conscious expansion will result in their conscious expansion. We present short biographies of two such personalities who are recognized as leaders for their contributions to raising the consciousness level of their disciples. These examples are not from the Adi-​Shaiva tradition that is central to our discussion. Instead, we chose to include examples from other traditional practices

Traditional Knowledge-Based Climate Change Solutions  123 and possibilities here to showcase the universal potential of the consciousness expansion and flow of life available for any number of individuals in any station of life. In the context of the consciousness framework, sex and the expressions of gender are also considered expressions of consciousness. Our biographical sketch is limited to showcasing a few incidents explaining the pervasiveness of the experience of the conscious flow of life and the responsibility assumed by the individual to create powerful transformation around them and in the surrounding areas. We urge readers to find the biographies and read them in full to experience some of the remarkable expansions that happened to these individuals. Anandamayi Ma (Nirmala Sundari; April 30, 1896–​August 27, 1982) Ma is an honorific moniker given to a female person revered as Mother. Known for her compassion and intense experiences of consciousness in all beings, Ma Anandamayi was a self-​realized householder. In the context of this work, we cite an incident mentioned in Richard Lannoy’s (1996) book. The year is unknown, but Ma Anandamayi was traveling toward Lucknow in India when they passed a village named Unnano. The scenery was the typical, unchanging expanse of farmland, with clusters of trees and the mud huts of villages in the vast Gangetic valley. “Weren’t those trees beautiful,” Ma Anandamayi recalled? She persisted as the car sped on and insisted that the car return to visit the trees. As they drove through the fields and stopped by a house with a pond, their arrival attracted attention. A pond was beside a large house with a sloping roof and smoothly molded mud walls. Beside the pond stood two young trees, one a banyan, the other a margosa (neem), growing side by side. Ma Anandamayi requested that a basket of fruit and all the garlands in the car be presented to these trees. Mother lovingly pressed her forehead repeatedly against their trunks and said softly, “Well, well, so you have brought this body here to see you.” She advised the owner of the trees to take good care of the trees and perform pujas (ritual worship) and kirtans (devotional singing) for the benefit of the community. To her traveling companions, “How extraordinary!” she observed, “those trees were pulling this body towards them as people might. The car was carrying us away from them, but it was just as if they caught hold of the shoulders of this body and dragged it back in their direction. This kind of thing has never happened before.” Ma Anandamayi, dressed in cotton robes of dazzling whiteness, fine jet-​ black hair fanned out over her shoulders, cut a striking figure. Even people who did not have the faintest notion of who she was, assumed postures of deferential respect toward her. Her flow of life encompassed everything around her, yet, people could instantly recognize her as one of themselves, a simple woman dressed and accustomed to village ways. She moved quickly among them, paying tender attention to the children while simultaneously encompassing one and all within her friendly and attentive gaze.

124  Traditional Knowledge-Based Climate Change Solutions Ma Anandamayi experienced intense oneness with the surroundings and expressed that –​“I am apart, separate from everything else” must go. Man has to learn to empty himself of desire, pride, passion, and any awareness of “I am” or “I do” (Lipski, 1977). We understand Ma Anandamayi’s teachings about emptiness as the point for consciousness to flow through us and give us infinite bliss. Ma Anandamayi took the responsibility to create an ecosystem for kids by creating Gurukul. She did not prepare discourses, and her talks were informal and extemporary. Ma advocated different spiritual methods for all and observed that all paths leading toward divinity were valid. We understand Ma Anandamayi’s teachings to represent a consciousness-​centered life and continually inspire thousands of people to aspire to enlightenment as a form of liberation. Acutely aware of the social inequalities faced by women, Ma Anandamayi advocated spiritual equality for women by opening up privileges to women who would take the responsibility to uphold moral and personal requirements. For example, Ma Anandamayi opened up the sacred thread ritual to qualified women which has been denied them for centuries. In traditional life, the sacred thread ritual is performed only for young boys, during which the father provides the initiation into the auspicious Gayathri Mantra. For centuries women were denied the same rights as men to chant Gayathri Mantra or wear the sacred thread. In this context, the authors clarify that the Adi-​Shaiva tradition does not distinguish male or female when initiating possibilities. Ma Anandamayi was an extempore teacher. Her teaching style included jokes, songs, instructions on everyday life, long discourses, silent meditation, and recommended reading of scriptures. Ma Anandamayi was a contemporary of Sri Aurobindo, Ramana Maharshi, Neem Karoli Baba, Swami Ramadas, and Paramahamsa Yogananda. Abhaya Caraṇāravinda Bhakti-​vedānta Svāmī (September 1, 1896–​November 14, 1977) Sri Prabhupada swami started his immersive consciousness flow of life after discharging all his household duties and retiring from active worldly life around 63. The seeds of his activism were sown when he first met his Guru Bhaktisiddhanta Saraswati Swami in 1922, who gave him the task of spreading the message of Sri Chaitanya Mahaprabhu and the path of devotion (Bhakti) in the English language. Ten years later, after receiving formal initiation from his Guru, Prabhupada began his journey as a traveling monk after receiving sannyasa initiation in 1933. He traveled 14 times around the world (Iskconbangalore, n.d.) despite having 3 heart attacks (https://​prab​hupa​dabo​ oks.com/​diar​ies/​jalad​uta/​10), relying solely on life’s strength of consciousness flow. Wherever Prabhupada went, he took responsibility for creating the ecosystem that sustained and supported the conscious flow of life. In conversations with his disciples, he taught them how to cook and noted that a place should be where we can get all the lovely foods, the best foods, of milk. Krsna is fulfilling

Traditional Knowledge-Based Climate Change Solutions  125 our desire. Everything is there. Simply these rascals do not know how to live or to eat. Everything is there. Intelligence is there; everything is there. Simply for want of training, they have become rogues. Make them human beings, your countrymen. Everyone should follow their duty. Materially and spiritually (Toronto 6/​21/​76) (Hare Krsna, n.d). This sense of responsibility enabled him to expand continually, establish more than 100 temples that served as epicenters of conscious flow and initiate more than 10,000 disciples into Krishna consciousness. His joy kept growing, and he reached out to millions worldwide today. He left behind a legacy of books to guide disciples, practices, ecosystems, and temples and showed how to adopt a life based on devotion and conscious flow. In an interview, his grand Nephew Sankarsan Prabhu shared the continuity of the practices established by Sri Prabhupada. The grandnephew recalled a conversation, parts of which are shared below. I asked Srila Prabhupada, “What do you think about Taliganj?” He said, “This is a very old place, my childhood place. I like it very much. When I remember your forefathers, I cry, because they used to love me like anything.” In the beginning, all the family members were very much pious, so much affectionate; that’s why everyone had a good connection. That’s why Prabhupada had a big, good heart. He learned from mother, Rajani, his father, Gaur Mohan, and his aunt, Laksmimoni, all big-​hearted people. When any devotees came to his house, he used to always feed. Even I saw in 1970, ’71, ’72, so many life members, and Prabhupada was always watching that they have nice prasad, everyone. So this is something. Even in the West, he used to call all the devotees for prasad. When any devotee comes to the temple, first he was thinking about prasad. In that way, Prabhupada conquered the hearts of everyone, all the Western people (Bhaktivedanta Memorial Library, n.d.). Although we present two examples, innumerable individuals have also expressed conscious flow of life in ancient, recent, and modern times. Notable among them are Shirdi Sai Baba, Hazrat Babajan, Meher Baba, Narayan Maharaj, Tajuddin Baba, Ammachi, Mother Meera, SPH HDH Sri Nithyananda Paramashivam, HH Sri Ganapathi Sacchidananda Swamiji, and others. Since it is beyond the book’s scope to examine all these expressions of consciousness, we respectfully seek their pardon for the omission and permission to proceed with the scope of this chapter. Ashrama System VAD system is a composite of two systems –​the Varna and Ashrama. The Varna system, as described so far, is based on consciousness levels. The Ashrama system is a social construct that defines the responsibilities of people in various stations of life to contribute to society actively. The Ashrama dharma is a chronological stage of duties for humans belonging to all the Varnas (Table 8.1). Pradeep Chakkarath (2005) notes the clarity of human development and the psychological maturity provided by the Ashrama dharma regarding

126  Traditional Knowledge-Based Climate Change Solutions Table 8.1 Depicting the chronological duties of people belonging to each ashrama dharma that constitutes society Ashrama

General age and purpose

Brahmacharya

7–​21 years of age. During this period, the students practice celibacy and focus on education. In the Adi-​Shaiva tradition this opportunity is open for all genders. Generally, around 21–​55 years of age. Marriage and raising a family fall into this time of life. Therefore, a Gruhasta is the most critical connection in VAD as they contribute to the varnas and the future of the ashramas. From around 55+​years of age. The individual undertakes a gradual release of responsibility to the younger generation as they have completed all family obligations and responsibilities. Withdrawal from society and focus on attaining moksha through intense, focused spiritual practices.

Gruhasta

Vanaprastha Sannyasa

what needs to be the focus on one’s action at any given age. Contrary to some scholars’ arguments that Ashrama dharma contradicts the purpose of human birth as stated in the Hindu scriptures –​which is to seek enlightenment –​Chakkarath states that many authors ignored much of the systematic work produced by Indigenous traditions. Further, several seminal works from the Shastras showcase an integrated social structure and establish that from a Hindu point of view. There is no real difference between the religious and the social spheres and between the biological and social conditions of a Hindu’s life. Finally, the author notes, “The mere fact that in many cases Indigenous concepts are embedded in religious or other ideological worldviews should not discredit their scientific potential and psychological relevance” (Chakkarath, 2005, p. 34). With more than 3,000 years of practice and refinement, Hinduism has a vast literature base that has allowed it to develop independently, the expansion of various systems of philosophy that involves elaborate conceptual frameworks, critical thinking concerning the mind and the body, theoretical analyses of the human personality, introspective methods of observing psychological phenomena, various therapeutic techniques designed to help individuals cope with the difficulties of human life and reach higher levels of development, as well as a broad range of social institutions that reflect, facilitate, and structure the kind of personality growth that Hindu culture regards as the basis for well-​ being and fulfillment are well developed (Paranjpe, 1984). Furthermore, the efforts of Hindu scholars to describe and analyze psychological phenomena and their meaning for human development within the framework of original Indigenous psychology have produced a richer understanding of the intricacies of the station of life and clarity for life. According to Chakkarath (2005), the Hindu model regards childhood primarily as a stage of physical, not mental, development. This differs significantly

Traditional Knowledge-Based Climate Change Solutions  127 from the Western models that emphasize mental development and outward behavior. The Ashrama concept of duty is related to clarifying the essential goals in life. A child should be educated and considered a person before he/​ she can understand and uphold what the scriptures convey. That is why the ecosystem where education is imparted is critical for conscious expansion and development. Since the foundations of Adi-​Shaiva’s intellectual framework, the Varna’s and the Ashrama dharma are all associated with societal responsibilities. A child’s education and assumption of responsibilities are simultaneous and synchronous. It is like on-​the-​job training. During the Brahmacharya phase, the child is ready to soak up the knowledge and learn more. However, when education is provided in a vacuum, without the applications to society and guidance of societal responsibility, the students may become obedient citizens instead of living their potential as being happy, responsible, and creative. As academics with experience in both the Western and the Adi-​Shaiva tradition, it is evident that not providing children with opportunities to take responsibility, learn and accept, and act on responsibility from a young age leads to great societal harm. When the child cannot accept responsibility for their well-​being, the resistance to acceptance of personal responsibility grows into adulthood and is coupled with expectations and privilege. They can cause maximum damage to conscious human expansion. The authors see this as a “hangover” from the Western education system, where knowledge is shared without the context of social responsibility. Unlike the Western schools, the Sarvajnapeeta ecosystem provides numerous opportunities for youth to take responsibility and lead the areas, allowing them to explore the limitations of their knowledge and continue to expand in areas they wish to know more about and go with the flow of life. No two students can have the same expression of consciousness even if the instruction is the same. The Gruhasta phase marks the end of student life and the beginning of establishing a unit of society. Here, the primary duties are to set up a household unit with cows and other animals. The students may get married, have children, and support a family. Well-​defined social obligations toward relatives, sources of income through skills picked up by their Varna, and the freedom to express independent ambition all become a part of this stage of life. The individual is encouraged to pursue the conscious connection through Charyapada and contribute to the activities (dharma), sensual pleasure (kama), and wealth accumulation (artha). Society rests on the redistribution of the earnings of the Gruhasta, children born from this Ashrama to become inheritors and run the future society. The Vanaprastha, the third stage (middle age), is reached when all social obligations have been met. In this stage, many married couples may be single due to the death of their partners or through separation. However, all these conditions do not prevent their eligibility from serving in the Vanaprastha stage, which entails releasing interpersonal bonds by reconnecting with their goals of conscious expansion by withdrawing from society and minimizing one’s needs. The life of Vanaprastha is devoted to practical physical and mental

128  Traditional Knowledge-Based Climate Change Solutions overhaul by service in the Sarvajnapeeta ecosystem, studying the scriptures through adherence to the Charyapada and other practices prescribed in the spiritual texts. This stage can sometimes last a couple of years, even decades, when the responsibility is gradually released to the succeeding generation. The final stage of progression in this for a Gruhasta is Sannyasa, where they renounce the world and prepare intensely for a conscious flow of life to guide them to experience their highest spiritual possibility. The Sarvajnapeeta model supports all the Ashrama dharmas of life, enabling all beings to experience maximum conscious expansion. In the Ashrama system and the Sarvajnapeeta model, senior citizens are revered for their experience. Their counsel is highly appreciated since they are at the ultimate stage of development where the goal of reaching human effort is expected to be achieved. All the other stages of life gradually enable the individual to set up for the most critical phase of liberation. The Ashrama system model depicts a psychological ascent rather than a descent. The contrast is more vivid when we look at the life of the young and elderly in the industrialized societies of the West, where seniors look forward to a time of comfort and economic independence in their old age, while for those in the Hindu world, the seniors are looking forward to becoming independent of economics, indifferent to comfort and discomfort, and liberated from social obligations (Chakkarath, 2005). It must be noted here that Sannyas Ashrama has an exceptionally higher status in the Adi-​Shaiva tradition. This Ashrama can be entered at a young age bypassing all the other Ashramas. In many instances, a Guru notices that a student during Brahmacharya experiences conscious expansion and is willing to take responsibility for exploring it further. Such students are automatically elevated to Sannyas Ashrama at a young age. Sometimes, even Gruhasta couples who have experienced the conscious breakthrough enter the Sannyas Ashrama in the Rishi order. Sannyasis have contributed the most to developing health, psychology, social system, and technology sciences. They could construct elaborate altars and experience quantum states without the aid of modern instruments. The sannyasis were valued for conscious expansion and their vast, selfless, and relentless contributions without expecting anything from anyone. Powerful Combinations Within the framework of Sarvajnapeeta, the combination of both Varna and Ashrama provided guidance and clarity for creating and sustaining a flourishing VAD system which served the needs of the individuals, their ambitions, and their communities through hyper-​specialization, and Charyapada enabled all activities to be aligned to the purpose of human life. In this context, we note that the disambiguation of a thought current or an idea will lead from specialization to super-​specialization to hyper-​specialization within the main thought current or evolve into a different ecosystem later (Figure 8.2). Such offshoots

Traditional Knowledge-Based Climate Change Solutions  129

Figure 8.2 The dominant Western philosophy applies to individual skills leading to hyper-​specialization. This results in the compartmentalization of their work and life, leading to a work–​life balance crisis. The hyper-​specialization is based on skills but with little agency to expand and grow and virtually no set pathways to connect back to a more extensive support system leading to phenomena such as burnout. In the consciousness framework, we note that hyper-​specialization leads to responsibility and continuous conscious expansion. No matter how big, how wide, or how far the reach of the individual becomes, as long as they are tied back into their base, their Varna or Sarvajnapeeta, through the practice of Charyapada, their expansion will continue to be exponential.

are not considered “new” and do not get isolated from the core consciousness framework. Some may have the flexibility to maintain identity with the core ecosystem from which it evolved. Contrary to the popular notion that specialization is the bane of expansion, we note that a higher awareness of interconnectedness leads to higher awareness of the impacts in other areas. In Western society, specialization creates blind spots that disconnect specialized individuals from the rest of society. As detailed in the earlier section, the dissonance is evident from the loneliness and other psychological symptoms experienced. These conflicts create a logically unresolvable dilemma based on the current paradigm and knowledge. In the consciousness framework, we term these conflicts created by logic that logic cannot resolve as the

130  Traditional Knowledge-Based Climate Change Solutions blind spot. Unfortunately, most of the situations created by Western society lack the expansiveness of the consciousness framework and end in dissonance, compartmentalization, and creating blind spots. A network of interrelated blind spots creates a wicked problem that becomes unsolvable. The consciousness framework offers a resolution for both blind spots and wicked problems. In this framework, as is true in many other Indigenous systems, there is no concept of philosophy. Instead, there is only inquiry into the nature of reality. The direct application of the VAD leads to radical inner transformation and empowerment through constant conscious expansion to carry out the responsibilities the individual has declared. Because the Western paradigm creates blind spots and compartmentalization, it cannot provide an equitable and viable solution for climate change. A practical approach for mitigating some of the devastating effects of climate change is to manage and operate from the grassroots level by creating, protecting, and allowing the existing hyper-​specialized communities to thrive and expand without any unnatural law halting their expansion. When communities are organized in the VAD system, they serve a more extensive, common cause, creating an ecosystem resilient to changes and sustainable in its origin. Maintaining Charyapada spontaneously builds resilience at the grassroots level along with other benefits as depicted in Figure 8.3.

Figure 8.3  The consciousness framework can be applied to create resilient social structures that tackle major global issues, such as climate change, at the grassroots level and create a cascade effect.

Traditional Knowledge-Based Climate Change Solutions  131 However, for that to happen, the laws restricting Indigenous people and practices must be removed, and the legitimacy of the people’s choices must be recognized. For centuries, the world we live and experience today was created in a Western paradigm denying the knowledgelture, and legitimacy of traditional Indigenous methods. Today, riddled with complex problems, we return to the roots to find solutions. That is the right thing to do, for traditional methods such as the consciousness framework can still deliver the most powerful, stable solutions. The need of the hour is our readiness to be radical and embrace the lifestyle required to facilitate the saving of our planet.

9 Operationalizing Consciousness Framework for Achieving Climate Change Solutions II Shivoham II

This chapter discusses how society comes together and molds itself to support an individual’s consciousness expansion by maintaining the required infrastructure for Charyapada. This results in operationalizing the consciousness framework. Gratitude economy rooted in individual consciousness breakthrough for the operational bedrock. Such an individual is inspired to take responsibility for a traditional knowledge-​based approach to creating a virtuous loop. We show how the root of modern environmental problems is the imposition of unconscious consumption patterns and blind spots regarding their interconnectedness. By immersing in the consciousness framework, an individual’s resource consumption can be reduced voluntarily, and sustainable practices can be increased by reducing blind spots through self-​discovery. We also elaborate on how self-​discovery of blind spots is non-​violent and voluntarily accepted. We discussed in the previous chapters, the significance and importance of Charyapada for reaching the goal of life: enlightenment. Charyapada plays a critical role in maintaining an individual’s connection with the conscious ecosystem, keeps the person with an open attitude and possibility, supporting the discharge of their VAD duties, maintaining the momentum of continuous expansion, and along the way also constantly realigning the inner space of the individual to a deeper understanding of the scriptures. Communal activities related to Charyapada unite the people and bring the community to explore new dimensions and directions. Following Charyapada enables practitioners to connect to the Sarvajnapeeta. In the Adi-​Shaiva tradition, adherence to Charyapada every day, irrespective of the physical location, emotional state, and living conditions, is an energetic way of staying connected with the conscious flow of life and the ultimate goal of human life. Charyapada, the lifestyle, carries forth the operationalization of the consciousness framework. In simple, easy, repeatable steps, the daily routine connects the individual to events of cosmic significance with earthly life and gains in consciousness that can support the powerful flow of life. Almost all Charyapada is developed locally, with the local resources, climate, and seasonality in mind. Thus, the Charyapada practiced at any location may be subject DOI: 10.4324/9781003389064-9

Consciousness Framework for Achieving Climate Change Solutions  133 to seasonal variation and changes to observe astronomical events such as an eclipse or planetary sightings. Intense Charyapada preparations allow individuals to harness the conscious gains available during the specific windows of astronomical events. For example, the event might last a few minutes or hours during an eclipse. Still, the preparation by observing specific Charyapada at the time will provide an individual with a conscious breakthrough. The conscious breakthrough is possible because Charyapada enables individuals to transcend the limitations of logic and time. Given the significance of the Charyapada in the Adi-​Shaiva tradition, we dedicate this chapter to discussing how the community has come together to mold itself to enable the expansion of consciousness of individuals and the importance of maintaining the required infrastructure for Charyapada. However, the significance of Charyapada is foundational to Hinduism and broader than the Adi-​ Shaiva tradition alone. In this chapter, we include examples from other traditions besides Adi-​Shaiva to showcase the importance and status of consciousness-​based practices in a secular state. As a result of colonialism and religious conversions, several significant issues surround the operationalization of the Charyapada in various ecosystems. These are issues arising from the interference of administrative, legal, judicial, political, and bureaucratic circles to overturn the established Agamas and traditions of the sacred space that violates the sanctity maintained using the Charyapada process. Such decisions also overturn the desire of many of the disciples, or the tradition, leading to a sense of bewilderment among the non-​violent followers. Three of the case studies we present in this chapter showcase the requirement of hyper-​vigilance to maintain traditional practices to introduce them to the modern generation as a requirement. For those following land-​ based procedures, the attack is from many fronts, including the schooling of the younger generation into neo-​colonial conventions that are normalized to educate the younger generation. It is up to individual communities to rise with awareness and protect the roots of the conscious ecosystem and the impact of politicizing lifestyle-​ based communities. Since the younger generation has never been instructed about this lifestyle, we include an example of how Charyapada can operationalize the conscious framework. Case Studies of Charyapada-​Based Ecosystems In this part, the first author presents two individual experiences relating to Charyapada. First is Charyapada surrounding the tradition of Ayappa, which is the family deity or kula devata of her ancestors, and the second individual experience is the presentation of the practice of Madhukari Bhiksha (sweet alms seeking) in which she participated with her friend in her childhood and youth. The third case study of Charyapada is vital to the author because it showcases the importance of Charyapada rituals for youth participating in activities that provide them with innumerable benefits such as activism, agency,

134  Consciousness Framework for Achieving Climate Change Solutions rebel outlet, social relevance, adventure, self-​reliance, and stabilizes the youth through peaceful means. Shasta in Sabarimala Sri Dharma Shasta, located in the lush rice fields of Korkai, an ancient port city in Tamil Nadu, is the ancestral deity from when the author can recover the family history (seven generations). The annual pilgrimage to Sabarimala in Kerala was considered sacred, an act that required stamina, endurance, and bravery, and was fraught with dangers of the forest and uncertainty. The journey would cover about 270 kilometers on foot, and by carts and probably take more than 15 days one way. Men traveled barefoot, often with little food and no certainty of shelter, and chanting the divine name, entered the forest of Sabarimala. Here, they trekked through the pristine evergreen forest, which is about 46 kilometers (29 miles), and the path through the hills of Neelimala and Appachimedu is a steep climb. The author recalls the validation and sanctity offered to the men at home during this period. Specific Charyapada was required to be maintained by the entire family to send one male person to the temple. The unspoken, uncommunicated, but often understood, idea was that the family’s aspirations were presented by the men and youth who undertook the hard penance. The preparations involve an intense 41 days, a mandala kala, of routine before the journey to Sabarimala. The men who intend to undertake the pilgrimage wake up before sunrise, perform some yoga asanas, take showers, and visit a temple for darshan or perform puja at home. They eat a light breakfast such as milk, a banana, a few idlis (a steamed rice and lentil dish), or Pongal (made with rice and lentils). Throughout the day, they work barefoot, getting used to the stones, thorns, and sticks that prick, tear, and poke their feet. They practice steady internal constant chanting of the divine name. In the afternoon, they eat one or two servings of rice with vegetables and sambar (a dish with lentils), as was the standard menu cooked at home. Throughout the day, they only eat sanctified food by offering it to the divine. They do not consume tea or coffee, snacks, meat products (including egg and fish), or any form of alcohol, drugs, or smoke. They also do not wear slippers and have only two pairs of black mundu. Every evening, they return home early, definitely before sunset, shower again, and attend the evening Satsang where families and friends also join in singing devotional songs that can often go on for many hours. Devotees took turns hosting the evening sessions at their homes or in communal spaces dedicated to them. The first author recalls visiting several of these sessions during childhood and remembers being invited to help and serve the prasadam (sanctified food) for everyone assembled at the end of the event. For the members observing the mandala, this prasadam would be their dinner. Furthermore, through this service and support, all the family members’ intentions and unconditional support were wordlessly transmitted to the male members undertaking this

Consciousness Framework for Achieving Climate Change Solutions  135 vrata. When the author’s home hosted the event, all relatives and friends would be invited by word of mouth, with the grandparents directing the younger generation to go to the homes of five or seven people and invite them requesting their presence. Such invitations were well received, and the youngsters with the messages were usually rewarded with treats! The host family cleaned the home, including sweeping and wiping the floor, removing cobwebs, and decorating the place in preparation for the evening. All generations of the family were allocated age-​appropriate tasks throughout the day. The highly vibrant bhajans were an open invitation for neighbors and others to join. Attendees contributed flowers, fruits, and other offerings for the deity. The evening ended with the distribution of prasadam, consecrated food as it had been offered to the deity. The men who undertook the vow of the pilgrimage to Sabarimala observed celibacy, remained focused on their inward journey rather than the news outside, slept on a mat on the floor, ate a single rice meal once a day, and usually used only two or three sets of clothes throughout the period. They also spoke less and practiced Ajapa japa, the silent chanting of the divine name, internally. It was usual for men of different ages from nearby communities to bond together and travel on foot, singing the glory of Ayyappa throughout the way to the temple and back. The author recalls the intense bonding the journey produced among fellow travelers, who remained connected for many decades after visiting the temple. The family’s oral history recalled that the matriarch managed the family until the male members returned. Families continued their prayers for a good darshan and safe return of those on pilgrimage. The labor of the male members was redistributed among the family members who did not go. The pilgrimage to Sabarimala, the Charyapada required, and the journey itself were embedded in the fabric of the community, with all sections taking responsibility for supporting this journey. Over time, with development, several modifications came about. In the author’s grandfather’s generation, roads were laid, and transportation closer to the hills became available. As a result, the time required for the journey was reduced, and safety was no longer a significant issue. At home, the usual preparations continued to support the annual pilgrimage by the author’s father or uncle. Recently, this journey has been performed by the current generation and their offspring. Given the intense preparation required and the significance of Charyapada, which would be impossible for an average ovulating woman to maintain, the author did not internalize any discrimination in being excluded from the rituals. The author felt relieved that she was not required to follow the Charyapada in her supporting role. Decades later, as an ecologist working in the Western Ghats, when the author had the opportunity to work in the forests surrounding the complex, the author turned it down because of the stipulations associated with the temple’s sacred space. These stipulations, the Charyapada associated with the temple, are under full attack today. Devotees did not raise objections or attack the Charyapada.

136  Consciousness Framework for Achieving Climate Change Solutions The dispute is mainly by bystanders and neo-​feminists who perceived the tradition of disallowing women between the ages of 10 and 50 to enter the temple premises as discriminatory. Flamed by sectarian hatred, political support, and judicial overreach, the matter made several rounds in the lower courts of India. However, when the issue reached the Supreme Court, the issue became a worldwide movement to support the Charyapada associated with Sabarimala. Prayers were held in almost every home, temple, and community to preserve the Charyapada and the sanctity of the space that allowed several millions of men to connect with an ecosystem that allowed their spiritual growth. Sinu Joseph is a leading researcher in this area and has authored two books addressing the consciousness-​based explanation based on her individual experience. In her books Women and Sabarimala and Ritu Vidya (Joseph, 2019, 2020), she has attempted to decode menstrual practices from the consciousness perspective studying the various Indigenous knowledge systems such as darkness, Ayurveda, yoga, tantra, and shastras to present a deeper understanding of what seems to be contradictory to the many women today. Interestingly, the Sabarimala pilgrimage is not limited to Hindus alone. Men of all faiths from around the world participate in the event. Many of them come to live in India to observe the Charyapada associated with the 41-​ day cycle or mandala kala. For example, a delegation of devotees from Russia led by an Ayurvedic doctor from St. Petersburg made trips every year (except during the pandemic years when the temple was closed to the public) (The Hindu, 2013). Videos from 2020 posted on YouTube show the delegation of women from Russia who undertook the Charyapada and entered the temple (Sarvesha, 2020). These women were welcomed as per tradition and offered the sacred Teertha (consecrated water) by the priest, a relatively rare occurrence given the crowd of devotees. On September 28, 2018, the Supreme Court of India issued a judgment favoring the overturn of the ban on the entry of women into Sabarimala. The lone woman judge, Indu Malhotra, who also dissented, wrote, “What constitutes an essential religious practice is for the religious community to decide” and not a matter that the courts should decide. She added that “notions of rationality cannot be invoked in matters of religion by courts” (Express Web Desk, 2018). The shock of this judgment reverberated throughout the country and devotees worldwide. Besides the vast protests and massive rallies, devotees filed over 65 review petitions against the September 28, 2018, court order. The matter is now on hiatus. Interestingly, Justice Indu Malhotra visited Sabarimala only recently after being eligible to do so per shastras (News9 Live Staff, 2023). On December 26, 2018, a lineup of 750 km of women, children, and men supporting the Charyapada of the Sabarimala lit a lamp for 30 minutes and lined up on the side of the streets (Manorama, 2018) to protest against the Supreme Court judgment. Participation in the Ayyappa Jyothi also led to police cases filed against 1,400 participants for standing at the side of the road and holding a plate with a lamp in it. The police claimed they obstructed the traffic and were a public nuisance (TNM Staff, 2018).

Consciousness Framework for Achieving Climate Change Solutions  137 From the perspective of the consciousness framework, the erosion of the Charyapada results in the loss of the sanctity of the space. For achieving the outcomes identified in the shastras, the Charyapada is essential. The freedom and area required for performing the requirements without comparing with any other religion are imperative. In modern times, the attacks on such systems enable the Charyapada to be attacked in full force from all fronts. Madhukari Bhiksha The first author accompanied her friends from age six to twelve during their traditional Saturday observances of Purtassi month (mid-​September to mid-​ October) to seek Madhukari Bhiksha, seeking alms for making sweet pongal. Every Saturday in Purtassi month (August–​September), all members of her friends’ family would shower and wear traditional marks on their foreheads. Then, after offering prayers at home, they would walk barefooted with an empty bowl (dedicated for this purpose) to their neighbors/​friends’ houses. In India, the doors are usually wide open when people wake up, so they would stand in front of the door and recite a prayer in praise of Lord Vishnu and bless the family. Upon hearing this prayer, the authors’ mother would put a handful of rice grains and some dal into the bowl. From there on, the author would accompany the friend and sing the verses with her. Next, they stood in front of a home that had the door open and sang the verses. The method the friend’s grandmother instructed was to sing and wait at the doorstep for about three minutes. They were to move on if there was no response from within the house. We were prohibited from entering any home, playing with pets, gossiping, or inquiring about the family’s well-​being. The author and friend returned to the friends’ homes, usually in about 30 minutes, when the bowl was full. Most people offered one handful of rice, while some provided one handful of lentils, one vegetable, fruits, or a few dry fruits. Some families did not provide anything and turned them away. Whatever was offered as bhiksha for the family members was first pooled together. Based on what was received, the family cooked with all the children and elders participating in the task. The cooked food was offered to the deity in the home temple altar and then taken outside the homes to serve hungry people. Anyone could walk up to them and take a portion of the food served in cups made of leaves. Only after a hungry stranger had been fed would the family eat the meal they had prepared. The family believed that God visited them as a stranger. The author recalls sometimes waiting until afternoon, playing, and watching for a stranger to approach them for food. The neighborhood was conducive to such practices. In shadowing this practice, the author gained some values and skills that were absent from her upbringing, such as how to approach people, how to engage with them, how to clarify the terms of engagement, how to remain self-​motivated, how to develop patience and persistence, how to uphold the dignity, how to handle rejection, and most importantly how to complete a

138  Consciousness Framework for Achieving Climate Change Solutions task no matter what you faced in the process. The life lessons were valuable to the author later in life when doing fieldwork, negotiating essential purchases in life, and taught her patience and persistence. These would not have been possible without such direct experiences that could be recalled to guide her. For those who are curious, the friend is a successful business person from an affluent, prominent family from the Vaishya Varna. While on other days, the author noted the friend dressed up in fine, expensive clothes and jewels; on the Saturdays in puratasi, the entire family dressed modestly in traditional attires throughout the day following the Madhukari Bhiksha. In the Adi-​ Shaiva tradition, Shiva is celebrated as Bhikshatana, the wandering, homeless alms –​seeking ascetic. Bhiksha tradition of seeking alms is a way to open up creativity, trust in life, instill humility, and conquer the ego. For the Brahmana Varna, the ceremony of bhikshacharanam takes place during the ceremonial initiation into education and Brahmacharya. Upon completing the ritual, the boy seeks alms requesting women with the statement “bhavati bhiksham dehi.” In Smriti Mukta Phalam, Sri Kannan details the history of Bhikshacharanam from various sources, and showcases the importance of Bhiksha as a spiritual practice among all the Varnas, not just brahmana Varna (Kannan, 2022). Bhiksha can be a meal served to a sadhu sanyasi or monk when that person visits a devout Hindu household. Rarely, bhiksha has also referred to donations of gold, cattle, and even land, given to Brahmins in exchange for karma. It is given by disciples to a Guru as an offering as well. Bhiksha, as a lifestyle or Charyapada, is allowed in the Adi-​Shaiva tradition when that was the only means for the renunciants to keep their bodies alive and continue their spiritual journey. Further, those on the spiritual path, such as sanyasis, were permitted to seek alms for food and water when they could not support themselves to meet these needs. Bhiksha is not the same as modern begging and cannot be equated to having to beg as a profession. It was a sacred practice as part of a religious or spiritual practice or vow. Usually, bhiksha was also allowed for a student or a renunciant as the best means to overcome ego, pride, vanity, and attachment to status, name, and form and cultivate virtues such as humility, detachment, dispassion, endurance, and tolerance. In going around the neighborhood seeking alms, a monk in training or a person seeking the bhiksha learns to observe the hardship, suffering, and people’s attitudes toward their life with detachment. Bhiksha is a robust connector to all Varnas in society. When a bhikkhu (the person who asks for alms) stands in front of the home and calls out to the mother, or the women in the household, the householder is reminded of the obligation to support those who practice the Charyapada of a conscious lifestyle. While receiving the bhiksha, the bhikkhu blesses the household with prosperity and well-​being. For a householder, a visit by a brahmachari is sacred because it offers them the opportunity to serve sincere seekers who are fully dedicated to awakening their conscious fulfillment. They are closer to Shiva, and thus it is with the sentiment of serving Shiva by serving the seekers that the offering is made with humility. Since most of these bhikkhus are wandering,

Consciousness Framework for Achieving Climate Change Solutions  139 they pass through many towns and villages that host them for a night or give them a meal which does not cause an intense or immense burden on the local community. Therefore, serving such seekers is considered to be a great blessing. Unfortunately, this Charyapada has been most misconstrued by colonizers and neo-​colonizers alike. They do not distinguish between those who are following this lifestyle on their spiritual path and those who are begging as a result of social and economic constraints. This extension’s dark side relates to the practice of bhiksha as begging. In many cities around the world, but especially in India, a large number of children are often abducted or end up on the streets begging for money. Many of them are controlled by the mafia and human traffickers. The rehabilitation homes for beggars offer abysmal conditions for youngsters. The politicians introduced an act that bans begging. Reddy (2017) notes that the banning has impacted several communities that depend on showcasing their talents on the streets and earning their daily livelihood. The Bombay Prevention of Begging Act (1959), The Karnataka Prohibition of Beggary Act (1975), and twenty other Anti-​Beggary laws have been enforced as a way of criminalizing the act of begging in India. These acts define “beggar” as anyone who “solicits or receives alms in a public place whether or not under any pretense such as singing, dancing, fortune telling, performing tricks or selling articles.” In so doing, they essentially prohibit individuals or groups from earning their livelihoods by performing in public places. Madhukari Bhiksha and the tradition of bhikkus are now equated to begging and criminalizing the act, creating a hostile environment for those seeking to live in a conscious framework. This ban also shows the need for more political will to understand and engage with the existing traditions. Preserving the consciousness framework requires complete freedom above human law, as the consciousness is pervasive and cannot be measured, manipulated, and controlled by laws laid down to control individuals. Unfortunately, such political maturity is unavailable in any country now. Those who wish to actualize the consciousness framework in all its glory must create this infrastructure that will not be disturbed through intense activism. We will discuss this in Chapter 11. Kanvar Yatra Kaavad, or kanvar yatra, is an annual pilgrimage undertaken by Shaivite devotees from Gomukh or Gangotri to Neelkanth, about 93 kilometers. The festival is named after the kavad or kanvar, a pole with two water pots tied on either side that is prepared to bring the water of the Ganga. Because of carrying these kanvars on their shoulders, these devotees are called kanvariyas as shown in Figure 9.1. The festival runs during the monsoon month of shraawan (July–​August). Although there has been no mention of kanvar as a significant pilgrimage event in ancient texts, it has grown into a major event, with more than 12 million people participating in the kanvar yatra. In the past, this was only undertaken

140  Consciousness Framework for Achieving Climate Change Solutions

Figure 9.1 A kanvar yatri. Young men undertake the arduous pilgrimage to fetch the holy water of Ganga to their home place. The annual pilgrimage has more than 12 million participants and is increasing in number every year.

by the saints and holy sages. Later on, pilgrims were added to the group. Now, it is open to youth, women, and children who participate from all over northern India. In an extension of the yatra, pilgrims fetch sacred water from the river Ganga and carry it on their shoulders for hundreds of miles to offer it in their local Shiva temples. Sometimes, the devotees offer the holy Ganga water at specific temples such as Augharnath temple in Meerut, or Kashi Vishwanath, Baidyanath, and Deoghar in Jharkhand. Some of these deities are sacred jyotirlinga Kshetras. The sacred water is offered during the monthly Shivaratri on Trayodashi, which falls on the 13th day after the full moon. Box 9.1  Jyotirlinga Kshetras Shiva Purana states that Shiva appeared as a dazzling pillar of light and pierced the three worlds, glowing from end to end without any apparent beginning or end, appearing as a huge, infinite pillar of light, the

Consciousness Framework for Achieving Climate Change Solutions  141 jyotirlinga. Originally 64 sites were named as jyotirlinga shrines, of which only 12 are regarded as the most auspicious today. 1 2 3 4 5 6 7 8 9 10 11 12

Somnath in Saurashtra, Gujarat Mallikarjuna in Srisailam, Andhra Pradesh Mahakaleshwar in Ujjain, Madhya Pradesh Omkareshwar in Khandwa, Madhya Pradesh Vishwanath in Varanasi, Uttar Pradesh Kedarnath in Kedarnath, Uttarakhand Nageshwar in Dwaraka, Gujarat Bhimashankar in Ked, Maharashtra Trimbakeshwar in Trimbak, Maharashtra Vaidyanath in Deoghar, Jharkhand Rameswaram in Rameswaram, Tamil Nadu Grishneshwar in Aurangabad, Maharashtra

Source: Wikipedia (n.d.). Locations of Dwadasha Jyotirlinga.

Most of the kanvariyas are youth and men. Although many reached the destination via trains, cars, buses, and bicycles, the rest of the pilgrimage had to be done on foot. Numerous organizations set up free camps along the national highways during the yatra, where food, shelter, medical aid, and stands to hang the kanvads, holding the Ganga water, are provided. Vikas Singh (a sociologist) participated in the kanvar yatra and wrote about the power of this Charyapada activity. As he notes in his book,

142  Consciousness Framework for Achieving Climate Change Solutions I witnessed practices that enable participants to perform, practice, and prepare for a new configuration of social and economic obligations. They reflect anxious social and psychological preparation for the norms, scarcity, and unpredictable outcomes of poor, informal economic conditions at a critical transition point into adulthood. (Singh, 2017) This empowerment is the purpose of Charyapada. It provides the process to connect with the existential meaning by developing trust in the flow of life by identifying with Shiva. The anchor is Shiva, who is both master of the world and available to an individual, who might be identified as a pathetic drunkard by society or a marginalized worker, can demonstrate their agency, sovereignty, and desirability despite their stigmatized status. Charyapada-​ initiated pilgrimage provides a space where participants can simultaneously recreate and prepare the inner self for facing whatever is coming on the way of life. The pilgrims have survived the swollen, bleeding feet, exhaustion, and shoulder pain to achieve their goals. The self-​confidence this experience instills in them cannot be provided in classrooms and formal education. Furthermore, in this process, they have learned to interact with uncertainties, handle inevitabilities, and survive with minimal needs. The Adi-​Shaiva tradition is rich in non-​conventional Charyapada techniques that provide enormous benefits to the participants, as depicted in Figure 9.2. The powerful spiritual practice, which had social relevance, responsibility, and support from all quarters, with villages, towns, and cities along the route providing resting spaces for people to eat, sleep, and relax, now faces legal and political challenges. In 2021, citing COVID, the Supreme Court ordered stopping the annual kanvar yatra. The yatris are now tracked using registration for their “own safety,” and the government decides the routes they can take. In order to raise awareness and seek youth engagement in environmental issues, the yatris are now encouraged to plant saplings by tagging the name of their village or district as a mark of their pilgrimage. Gratitude Economy The Charyapada, which originates from a Sarvajnapeeta ecosystem, will be powerful spaces of intense manifestations if administered as per the Agamas. Such spaces can be maintained through the voluntary contributions of beneficiaries of the system. The Sarvajnapeeta ecosystem supports the individual in achieving a consciousness breakthrough that starts the circle of virtuous engagement. The individual experiences from the operational bedrock of the Sarvajnapeeta and the gratitude economy is the only way the conscious ecosystems are sustained. Given the importance of Charyapada, society prioritized inner transformation by investing in Sarvajnapeeta infrastructure that continues to refine the Charyapada through continuous research and development. This continuity is maintained by the decision of the followers and

Consciousness Framework for Achieving Climate Change Solutions  143

Figure 9.2 The benefits of the Charyapada ecosystem depicted here are available to all sections of the society.

seekers who have seen the benefit of engaging with the Charyapada provided by the Sarvajnapeeta or the source. The flow of life does not restrict the further development of the conscious experience that people have been blessed to go through. On the contrary, conscious expansion takes time to mature and results in immense liberation from mental and physical barriers. It is a continuous growth, just like a seed that sprouts into a sapling, matures into a tree, and lives on for decades. The seed of initiation planted in the individual consciousness by the Nijavatara continues to grow exponentially for as long as the body can live. That expansion of consciousness grows continuously and provides so much clarity to engage deliberately with all events in life. Thus, when a devotee reflects, they experience immense gratitude for their state of being more than their living status. This reflection results in deep gratitude that enhances life-​positive behaviors, such as cooperation and willingness to delay gratification in favor of long-​term gain, even if the action has an immediate cost. Their expansive mindset allows them to invest in growing this consciousness-​based ecosystem that is non-​violent. Their initial individual experiences showcase the direct effect of gratitude and provide further synchronous and synergetic opportunities to grow and expand consciously. Charyapada allows us to reflect simply on the blessings

144  Consciousness Framework for Achieving Climate Change Solutions and offer gratitude, leading to an increased depth of experiences and a heightened sense of well-​being. Gratitude negates competition and allows for the growth and well-​being of every individual without feeling the suffocation and the stress of being in a race. Maturity of gratitude results in responsibility. With every level of conscious breakthrough, the deepening of consciousness happens. As a result, individuals experiencing the breakthrough also sustain the system that allows them to break the barriers. The transforming responsibility provides individuals with numerous opportunities to be of service. Through intense activism, the individuals pay forward and pay toward creating resources that support the development of facilities with a vision to co-​create and sustain infrastructure to enable future generations of youth and children to experience conscious awareness. Thus, most ecosystems run Gurukuls that provide free access to education, music, and fine art immersion. They also received free purposeful, intentional entertainment that stabilized their conscious framework and deepened their individual experiences. Having a level of immersion is critical because it enables one to recognize and gradually realize the inner transformation within their being. That internal transformation is only fully known and understood by the one undergoing these experiences. The gratitude economy has no element of greed and runs purely on the pay-​it-​forward goodwill aspect. Most donors prefer anonymity while serving in a voluntary capacity. Anyone raised in the ecosystem considers it a part of their dharma, swadharma (self-​dharma), to share some of the benefits of practicing the Charyapada to the ecosystem to keep the dharma wheel moving. Enriching humanity and inspiring humanity to contribute to expanding the work of the Sarvajnapeeta is true wealth consciousness (Nithyananda Paramashivam, 2017a). There is no fixed fee to be paid, although Agamas suggest that Gruhastas could set aside 10% of their earnings as a donation to their Sarvajnapeeta ecosystems. Every Gruhasta may voluntarily pay what they can afford. Many families support the ecosystem through food, grains, or labor donations. Western colonial education is an economic enterprise. Students pay for education and a certificate of the skills they can provide in a job situation. When students enter the labor market, they usually start at the lowest rung of the organizational ladder (irrespective of their skills) and gradually climb up the ladder over the years. Their success depends mainly on their ability to hyper-​specialize and navigate the social nuances of the organizations. Most youngsters find no connection between what they learned in the classroom and what they do for their living, and change jobs frequently to find a niche where they can experience some “flow” making significant contributions. Many students are confused about life choices and have no Charyapada to support their resilient comeback. In the United States, most students also carry the crushing burden of student loans, and the low-​paying jobs in the market need to give them more confidence regarding the value of their education and their time on the job.

Consciousness Framework for Achieving Climate Change Solutions  145 Further, most education was on paper, abstract, and without social connection. However, in their job, they must anticipate and consider the social impact of their decisions. Long hours of work, work politics, competition, and lack of daily Charyapada –​the daily downtime to establish the connection with a nurturing ecosystem –​create a sense of burnout and dissatisfaction with what this type of life offers. The students must be appropriately supported at the start of their education and during employment. However, their naivety is often exploited for the organization’s profit, which needs to be shared equitably. Most universities do not offer support to find jobs after the students have graduated, yet they seek voluntary contributions from the students as alumni. As a university student, a student pays for the services only provided for a scholarship if one can compete for a scholarship. The economy of the university is no different from those of other enterprises that provide subscription-​based or certificate services. Moreover, to complete the real education about handling life, one needs to return to the roots, the Charyapada, and make sense of the paradoxes in life. Charyapada as a Solution for Climate Change Our aim in this chapter is to present the issues surrounding the maintenance of Charyapada and the lack of agency to adopt it, even when we know its significant benefits. In the greed-​based economy, consumption and material possessions are the sole indicators of the success of individuals. One of the authors has hosted a sustainability course for high school students and learned firsthand that ownership is tied to their self-​worth and self-​identity. Generations of kids have grown up with a blind spot of consciousness in their upbringing, where their responsibility is limited to consumption. As a result, they procured stuff from around the world and disposed of the items after a single use. Their lifestyle was built around the need to buy more and more to keep up their self-​ worth (European Environment Agency, 2019). The practice of Charyapada inculcates both conscious consumptions and awakens their intelligence to the connectedness of everything around them. In consuming something, we are depleting some things used to create it. In the materials world, consumption leads to depletion. However, in the conscious framework, the application of conscious sovereignty leads to expansion. One must not take anything more than what is required for immediate needs. The immediate need translates to buying vegetables and making a meal with the vegetables for that day. One can save the seeds and plant them to raise a garden. The practice leads to reduced food waste and the awareness that one could create a container garden or a raised bed vegetable garden for growing the vegetables and fruits needed. Changing consumption patterns using conscious-​based understanding is critical to managing the deleterious effects of climate change (United Nations Staff, 2023). At a superficial level, the solution to consume less might resemble the ideas proposed by several climate change leaders. Focusing on conscious

146  Consciousness Framework for Achieving Climate Change Solutions consumption and staying stable at that level by following Charyapada breaks the greed-​based excess cycle. Many of the current solutions are based on reducing consumption on the one hand, and the violence of a greed-​based economy is perpetuated through low-​conscious inducing behaviors such as temptation and addictions. The advocacy by such groups will change the nature of consumption but does not provide the emotional and conscious support needed for individuals to transition into a higher conscious space successfully. The current consumption rate is unsustainable (Schor, 2005). Not only should we reduce our consumption, but we must also examine the roots of consumption from the perspective of consciousness. Humans are made of the same dhatu as the other beings on Earth. If we cannot respect them, they have no obligation to respect us. Our consumption pattern must also move from greed-​based to gratitude-​ based. That would mean that we no longer feel entitled to fresh vegetables. Instead, we feel grateful that fresh vegetables are available for us and can use them to nourish our body. We only need big refrigerators and freezers to preserve food. If we eat fresh food, we do not need to create waste. Fasting or being on a liquid diet on busy days is also an excellent option to keep the energy flowing instead of consuming chemical-​filled energy drinks. If we do not introduce consciousness in our curriculum, we will leave the students crippled with the damage done by themes such as moral science. Moral science is essentially a colonial perspective that inculcates shame, guilt, punishment, and hatred in one’s traditions. All of these are lower-​conscious, self-​destructive, and self-​ perpetuating conscious blind spots that destroy the ability of the individuals to perform per the consciousness framework. With awareness of our body needs, the season, and the types of jobs we do, we can move into more sustainable, healthy eating patterns and even reduce food intake through nirahara and samyamas. Both these practices increase and deepen our conscious connections helping us not to distinguish hunger that is a biological need of the body and identify patterns beyond hunger that feed the emotions and experiences that force us to eat more, crave different things, and never feel satisfied. Becoming vegetarian or vegan will be a conscious decision, not a fad. By immersing in the consciousness framework, an individual’s resource consumption can be reduced voluntarily, and sustainable practices can be increased by reducing blind spots through self-​discovery.

10 Role of Colonization and Neo-​Colonization on Climate Change II Shivoham II

This chapter focuses on the erosion of consciousness infrastructure by colonization and subsequent neo-​colonization. We show how the traditional political, economic, social, legal, and cultural support systems in the consciousness framework ecosystem were brutally dismantled since core consciousness cannot be wiped off. Furthermore, we elaborate on how colonial practices were imposed to invalidate, de-​legitimize, and disrupt traditional systems, cultures, consciousness-​based systems, and education, thereby choking the system. We include a critique of neo-​colonizers’ role in the post-​colonial era with activities such as religious homogenization through mass religious conversions, denial of heritage rights, and erasure of cultural memory. Our analysis shows that neo-​colonizers often hijack the scientific agenda to further their interests. We analyze the systematic criminalization of traditional practices available for individuals through the consciousness framework resulting in the shell intact but without the power of agency for revival. Prioritizing the resurgence of Sarvajnapeetas is a necessary step in the direction of the recovery of consciousness-​based systems. To the first author, life was a constant puzzle in the Western education system. The author’s dissonance stemmed from the vast difference between the activities and values at home, the lessons they learned at school, and expectations at these different places from a young age. She realized everything about tradition was wrong, backward, and superstitious at school, and to progress, these must be replaced entirely and erased. However, at home, some elders had deep connections with nature and gods and often prayed and requested their blessings to be showered on the youngster to complete their education. The success in the education they innocently prayed for required people to disregard their traditions and way of life. The role of colonialism and neo-​colonialism became apparent only as the author grew older and started to observe things around them more critically. While at university, the author received two strong messages –​first, especially from those in power, emphasizing that the author’s allegiance with nature-​ based traditions was primitive and had no place in the advanced Western system; and second, harassing the author for this relationship that was DOI: 10.4324/9781003389064-10

148  Role of Colonization and Neo-Colonization on Climate Change tenaciously maintained. The second subliminal message the author received was that because she lived such a sub-​par/​uncultured/​coarse life, the higher alternative for her was to convert to another faith. Numerous pressure tactics, group meetings, and ganging up on the author were organized over the years that violently trampled on everything the author valued, including family connections. The deep sense of doubt, shame, and guilt regarding her heritage that was constantly infused in the author shredded her dignity and relationship with the consciousness-​based practice, and the downward spiral was inevitable toward accepting the alternative provided by the harassers seemed to be the only viable option. These experiences were different from what life at home was like. Through a contrary individual experience the author glimpsed the legacy and the power of consciousness-​based tradition could provide even with little practice. For example, practicing pranayama gave us enormous relief from stress, and when we went back to the roots, we discovered that the result we felt better because breathing is intimately connected with prana (which has no equivalent in the English language), a quality that was all pervasive and intelligent. However, the dissonance continued until we discovered the Adi-​Shaiva tradition and received initiation from Guru Mahasannidhanam, SPH Sri Nithyananda Paramashivam. We understood after our initiation that our experience in the presence of an enlightened master gave us both the healing and a deeper understanding of our previous shredded consciousness stage. Every time we breathe, we are in touch with consciousness and can expand our consciousness every second. Consciousness does not reside in the brain; however, when the brain is quiet with a reduced volume of chatter, we experience intense awareness and expansion of our brains. It was a whole brain transformative experience. Thus, we understood that if we are not allowing ourselves to experience this state with every breath, we are actively and violently denying our consciousness. We have been schooled in the best Western tradition that individualized the author; it helped colonizers negate any possibility of hybridizing the traditional methods. Over decades, gradually, the author also recognized the neo-​ colonizers’ perpetual assault over consciousness-​based education. Although this is described in a paragraph, the process took several decades to sincerely open up, feel secure even with vulnerability, and understand how many wrong cognitions had shaped life. Such open surgery and deconstruction of the world the author had constructed was safe in the presence of Nijavatara. That feeling enabled the author to be honest, sincere, authentic, and integrated into the challenges of navigating the two worlds. The corpus texts of Hinduism, Saiva-​Siddhanta, and consciousness-​based ecosystem is vast, extensive, and in magnitude even after much has been lost. The Vedangas alone have about 20 million verses and 117 Agamas available today (Nithyananda, 2016a). It is much larger than any known to humanity. Also, there were living systems that survived on oral traditions without written records that continued to thrive in small pockets. The corpus of knowledge

Role of Colonization and Neo-Colonization on Climate Change  149 covered areas such as metallurgy, mathematics, geometry, algebra, quantum physics, astronomy, medicine, and even military strategies. To the colonizers, this corpus of comprehensive knowledge challenged their knowledge systems. The possibility of having more than one life, more than one God, and multiple scripture references was beyond the grasp of many colonizers. They needed more background and foundation to grasp the intellectual treasure they were blessed with in India. To the colonizers, the sheer volume and diversity were over one hundred times larger than the classic Greco-​ Roman knowledge system, which was problematic. Furthermore, it was so much different than what they were educated and familiar with. The British colonizers saw this knowledge system as challenging their religious beliefs. They had a different mindset to understand and allow diversity to persist. Much of the scriptures translated into English or other languages were the works of missionaries who mistranslated the terms either because they did not know or because they decided that the word represented an alien thought that the colonials did not know how to handle. Rajiv Malhotra and Satyanarayana Dasa Babaji (2020) provide a decolonizing perspective on these translations in their book Sanskrit Non-​ Translatable. They contend that the translations are “an audacious attempt at Sanskritizing the English language and enriching it with powerful Sanskrit words.” Further, they need to work on the English language’s limitations in accurately translating many Sanskrit words, leaving them non-​translatable. Instead, these words are provided with English equivalents, at which point, the authors contend, the digestion of Sanskrit into English has begun. The result of the digestion would leave Sanskrit without power and sanctity. The work further discusses 54 non-​translatable words across various commonly mistranslated genres, empowering speakers with the proper knowledge and arguments to introduce these Sanskrit words into their daily speech confidently (Malhotra & Babaji, 2020). Schomerus (1979), in Saiva Siddhanta: An Indian School of Mystical Thought, initially published in the German language in 1912 as Der Saiv Siddanta, presented as a system and documented from the original Tamil sources, explains the issues associated with the translation. When the author encountered Shivajnanabodha, the author took the help of a qualified Tamil scholar to translate the work. In the Adi-​Shaiva tradition, Shivajnanabodha is an individual experience provided through initiation by the master. The scholar remains unnamed, and the book aims to aid missionary theological scholars. Further, “…if Christianity seeks to conquer India, it must come to grips with the Indian worldview.” In continuation with the introduction to the translation, the author notes (Schomerus, 1979), Many Indian words occur in the text, unavoidably. For some, we have no suitable equivalent. In other cases, equivalents do exist, but by using them, we should lose the shades of connections and meaning, which owing to their background in Indian ideas, are often so different.

150  Role of Colonization and Neo-Colonization on Climate Change Nandy (1983) notes, Colonialism colonizes minds in addition to bodies, and it releases forces within colonized societies to alter their cultural priorities once and for all. In the process, it helps generalize the concept of the modern West from a geographical and temporal entity to a psychological category. The West is now everywhere, within the West and outside, in structures and minds. For India in particular, …once the British rulers and the exposed sections of Indians internalized the colonial role definitions and began to speak, with reformist fervour, the language of the homology between sexual and political stratarchies, the battle for the minds of men was to a great extent won by the Raj. (Nandy, 1982) This chapter, therefore, focuses on the erosion of consciousness infrastructure by colonization and subsequent neo-​colonization. Fundamental Differences Contrary to the mainstream understanding, the colonials needed to be more compassionate and patient with the people, culture, and country they encountered. A huge asymmetry existed between the ruler and the ruled (Sen, 2021). They enforced their might through brute force, institutionalized persecution, physical destruction, and threat, and succeeded in creating fear by dismantling the Indigenous administrative structures that people had relied on and felt a sense of continuity. The religions of the invaders and colonials differed dramatically and were not rooted in understanding the consciousness and nature of the colonized Indigenous faiths. This naturally follows that the religious doctrines were incompatible with Indigenous traditions. The invaders and colonials used violence to suppress the traditions on the one hand, and on the other, they also appropriated surviving festivals that had deep meaning to those practicing the traditional religions (Encyclopedia Britannica, 2023). This is noticed not only in India but all over the world. Research shows that Easter, for example, has roots in spring celebrations in Indigenous traditions (Morrill, 2009). Today, it is celebrated as the resurrection of Jesus Christ in the Christian religion, while the traditional ritual has been erased, and it has lost its validity, meaning, and purpose. Domination through cultural appropriation is also a theft of sacred items or practices while profiting from misuse. This is done through the non-​recognition of an existing tradition, misrecognition of the purpose or attributes of the current tradition, and exploitation of its associated sentiments. Meade, Branco, Burt, White, and Hanks (2022) explain the differences between cultural appreciation, cultural adaptation, and cultural appropriation in the context of

Role of Colonization and Neo-Colonization on Climate Change  151 Native American healing traditions. Similarly, Jain (2022) notes a new breed of commercial individuals who freely appropriate, skillfully commodify, and sell spirituality from cultures and traditions of different communities. While every community is open to sharing, many of these practices hold meaning and significance in their practice in the context of the traditions they serve. All traditional festivals are based on cosmic cycles as practiced in their calendar. In a way, these were meant to celebrate the human connection with the divine realms. However, around the world, we can observe today that when the native traditions are under siege or invaded, their festivals and celebrations are overwhelmed by the scale, misrepresenting the scope, and secularized. We illustrate this with one example of Onam, a Hindu harvest festival celebrated in August–​September. The first author recalls a time when Onam was confined to temples and communities in the past. The entire family participated in this festival, with the elders leading the worship, youth participating in sports activities, and women performing graceful dances in the homestead and singing devotional songs at home. The daily events synchronized one spiritual event, such as worship at the temple or homestead, with a cultural expression of the spiritual happening earlier in the day. It was celebrated as a three-​day or a weeklong festival, mainly on the temple grounds. The festival is centered around emperor Mahabali’s liberation by Maha Vishnu on the Tiruonam star in the traditional calendar month of Chingam. King Mahabali, an asura (powerful superhuman being), defeated the devas (celestial beings) and began to rule the three worlds. Because of this, the devas were not getting their share of the offerings made on Earth. The devas sent Maha Vishnu as a dwarf Brahmin, Vamana, to Earth. Vamana asked King Mahabali for a mere three feet of land after the king’s prayers when he usually offered gifts to Brahmins. Mahabali agreed to fulfill Vamana’s wish. The dwarf Vamana grew into a giant, covering the upper worlds on one foot and the netherworld on another. In deference to the given word, Mahabali offered his head to place his third foot. Witnessing Mahabali’s generosity, Maha Vishnu granted the king’s sole wish to visit his land and people once every year. Onam is the homecoming of King Mahabali. Today, women wear the traditional two-​piece garment, white cotton cloth with gold border, create large flower arrangements called Pookkalam, and cook a large traditional feast of various vegetarian dishes, a 26-​item onasadya, served on a banana leaf. Men participate in boat races called Vallam Kali (water play) or Onathallu (martial arts). Traditional dances such as Thumbi Thullal, Chavittukali, Kummattikali, Kathakali, Pulikali, and Kaikottikali are performed to welcome Mahabali in his earthly visit. As the festival became secular, the time of intense devotion and activism through the display of the best cultural events began to take place outside the traditional spaces where the events were showcased. Today Onam has become a secular festival emphasizing selling cultural practices without spiritual context. Onam experiences are traded like any other package tour. The boat race

152  Role of Colonization and Neo-Colonization on Climate Change and other dances are staged off temple grounds to accommodate the commercialization and packaging of the cultural experiences. Hotels host Onam banquets; many hotels even serve the meal on a banana leaf for an authentic experience. In traditional celebrations, spirituality and cultural expression were intertwined. In these celebrations, the separation between the divine and the human blurred, opening a time when higher conscious possibilities were tangible for the seekers. On the other hand, secular celebrations have no element of spirituality and sell the cultural aspects of the celebrations. Unfortunately, Onam is not the only celebration secularized by political intervention and appropriation. In our analysis, the imposition of the one-​ god, one-​savior, one-​life theory has been disastrous to the planet. It has led to a thought process and behaviors associated with immediate seeking. The youth are led to believe that a good life is aggressive in pursuing pleasure through external objects and intense consumerism with no appreciation of the consequences or effects of such behaviors. Moreover, such philosophies negate human conscious possibilities of growth and evolution. On the contrary, traditional philosophies are open to multiple possibilities and create an inclusive system that allows freedom for the thriving of each of these areas. Furthermore, in the context of the consciousness framework, individuals who express consciousness and transmit these experiences to others come from every era and every generation. Their main aim is to raise the level of consciousness on Earth. With this intent, they reach out to millions of people to initiate and jump-​start their journey in the conscious realm. Such individuals with extraordinary capacity and capability to transmit conscious experiences to others are called Avatars. In the Adi-​Shaiva tradition, Avatars of Shiva are created when the being (pashu) drops the human bindings (pasha) and becomes Paramashiva. Furthermore, to become Paramashiva, we have many opportunities to practice them through multiple births. Conscious possibilities expand with reincarnation. The conscious experiences of a lifetime can be expanded and deepened over the subsequent lifetimes, and the dimensions and depth of learning can become a continuous journey toward enlightenment (Nithyanandapedia, 2021). Unfortunately, in the colonized mind, the central place of consciousness has been stolen for generations by removing the political legitimacy and recognition of reincarnation. In the history of the West, the earlier stages of suppression of science and spirituality were intertwined. The subsequent destruction of these traditions led to the dark ages. In the East, such annihilation may still need to be completed due to the many traditions that have developed and grown over centuries; many of them are still clinging tenaciously to their roots. Dismantling Consciousness Adi-​Shaiva traditions are rooted in land-​based practices where elements of nature are honored and play an essential part in the conscious ecosystem. All

Role of Colonization and Neo-Colonization on Climate Change  153 elements in the ecosystem are made of the same dhatu and thus have the same properties of consciousness. The quantity of the consciousness expressed by the being varies. Therefore, trees such as the Banyan, Bilva, and Mandara are considered sacred in every ecosystem. Further, as the Bhagavad Gita provides in Vibhuthi yoga, the trees, rivers, oceans, animals, sun, moon, and other natural elements are revered as deities. In this section, we briefly summarize the impact of invasions and colonization on rivers, drawing from Ganga and various rivers across the country. Ganga holds a special place in the Adi-​Shaiva community because of her association with Paramashiva. Ganga and other major rivers (except Brahmaputra, the only male river in India) are considered mother and revered by all traditions. When Ganga descended to Earth to give moksha to the ancestors of Rama, her force was too strong. Shiva mediated her avatarana, the descent, and tamed her flow on Earth. The decline is continuous, and Shiva is depicted as Gangadhara, the bearer of the Ganga. The relationship between Shiva and Ganga is considered to be perpetual and intimate, where the Ganga is depicted as Shakti as seen in Figure 10.1. Rivers such as Ganga, Narmada, Sindu, Krishna, and Cauvery are a part of the human fabric and have been central to conscious development for centuries. Every worship in any part of the country invokes the sacred waters from these rivers consciously to complete the worship. They are sacred, and the waters are called Teertha (sanctified water). Social scientists recognize this as river culture, where river systems and society co-​evolve over time. The seasonal pulses of river flow set the stage for the evolution of biological and cultural diversity (Cao & Vazhayil, 2023). Sandria Freitag (2019) shares the personal correspondence with David Arnold who notes, …human actors against (and within) a landscape only part of their own making has enormous potential in helping to explain unspoken (or unrecorded) parameters of human existence and struggle, in suggesting another set of factors alongside (rather than instead of) the political, the cultural, the conventionally social. Writing such a history, as these beginning attempts suggest, is quite difficult, requiring us to juxtapose the technical (a knowledge of how a particular disease operates, or a river system functions) with the more familiar cultural and social domain (p. 174). Much of the scholarship regarding the Ganga and Varanasi is limited to the physically visible parts. Adi-​Shaiva tradition holds that Ganga and Kashi are sacred and must be experienced from the view of consciousness as they are designed to provide enlightenment experiences. Everything about Ganga, including the towns formed on the banks of Ganga, is dedicated to Shiva. In the oral history of the Adi-​Shaiva tradition, Kashi is a holy place because Lord Shiva lived there. It is believed that even today, he bathes in the waters of Manikarnika Ghats at noon. All celebrations

154  Role of Colonization and Neo-Colonization on Climate Change

Figure 10.1 Shiva is the bearer of Ganga, with three parts of Ganga flowing through Shiva’s dreadlocks and coming out as seven streams to serve the Earth. Ganga is revered as a mother, and the water is moving energy that can be felt, tasted, and absorbed. Therefore, River Ganga is considered Amruta Kumba (Nithyananda Paramashivam, 2013e).

Role of Colonization and Neo-Colonization on Climate Change  155 associated with the river Ganga and Kashi are celebrated in Shiva temples around the country and abroad. Kashi is a holy city known as Moksha Puri, where liberation is imminent. Kashi has been the center of all Shaiva traditions, and Ganga has been central to the community for centuries. In the diverse consciousness-​based landscape, all traditions are synchronized at Kashi. Not only do the traditions synchronize at Kashi, but they are also alive. Vaidya (1926) cites Marco Polo, who visited India before the invasion, and notes that all kinds of dedicated, conscious seekers were a part of the community. There are other brahmins called Chugi (Jogi) who are longer-​lived and devoted to the idols. They live up to 150 or even 200 years. They eat only rice and milk… some are ascetics who go about stark naked. They have a small box of pewter or gold tied over their forehead. They daub themselves with cow-​dung ashes… . (p. 381) Thus, the colonials realized it was essential to wrestle political control over the temples and the land of Kashi. And they were aware that the long, systematic efforts to dismantle the conscious ecosystems had perhaps begun much earlier than the records from 1033 CE when Varanasi was attacked by Mahmud Ghazni’s son Nialtagin. The city was then reclaimed by Chandradeva (Gahadavala) soon after. In 1194 CE , Kutubuddin Aibak, a commander in Muhammad Ghori’s army, demolished over 1,000 temples in Varanasi and built mosques over them. Thousands of Hindus were massacred or forced to embrace Islam under threat of the sword, and the loot was loaded on 1,400 camels. Kashi was recaptured in 1197 CE , and by 1212 C E , the entire city was won back, and a victory pillar was established, declaring it as “Kshetra of Shiva Visveshwara.” However, this victory was short-​lived, and the invaders again captured the city. This time, to choke the pilgrims and the significance of the place, the Jizya tax was imposed on the Hindu residents of Varanasi. All kingdoms from south to the east and west rose in solidarity with the Hindus living in Varanasi, and kings from all over the country donated revenue sources to pay for this Jizya. Mosques were built on destroyed temples and, as Meenakshi Jain (2019) noted, named after the temples –​Bijamamdal mosque, Lat masjid, Atala masjid, Gyanvapi mosque, and Majid-​i-​janamsthan (p. 20). Since then, the struggle for consciousness-​based ecosystems to gain political legitimacy and the voices supporting the ideals have been substantially weakened. In the collection of articles in the book, Culture and Power in Banaras: Community, Performance, and Environment, 1800–​1980, Freitag (2019) notes that the colonials found Kashi, the culture, the temples, the people, and their rituals to be alien, dirty, and lacking any formal control.

156  Role of Colonization and Neo-Colonization on Climate Change Efforts by the state to intrude took many forms. These ranged from substituting British values for Indian social mores by suppressing sati to enforcing health measures designed to implement Western notions of prevention and impose the state as a final agent of a “healthy” society. The environmental degradation in the construction of the railroads provided one form of intrusion charted by Varady; the resulting expansion of communication networks along the rail lines provided another. Such intrusion could be intellectual and physical: imperial decisions about what constituted local “language” had as profound an impact as did efforts to woo certain groups away from the nationalist movement. This led to an imposition of an alien worldview based on “scientific” principles and Western assumptions about exercising control over the environment. The Indian response was complicated and included not just resistance (e.g., to forest laws) but also translations into the culture and consciousness of Maharajas (e.g., Banaras’s support of various systems of medicine) and sweepers (e.g., in their new explanations for pollution). For the colonizers, the forests, rivers, the ocean, and animals were seen as having the potential for generating revenue via “development.” By this, the colonials systematically acquired land, built canals, established control systems over these waters, and even levied taxes. Further steps led to building bridges over the Ganga and other sacred rivers to improve transportation, silencing the voices and powers of the system that were gradually and systematically dismantled by colonial powers. Over time, additional controls have progressively led to the loss of understanding of the significance of consciousness-​based traditions and the sacredness of the spaces. The consciousness framework ecosystem’s traditional political, economic, social, legal, and cultural support systems were forcefully dismantled since core consciousness cannot be wiped off. While the invaders brutally killed anyone who stood in their path, Motrescu (2011) notes that silencing the minority voices under colonial rule took several forms, such as criminalizing tribes and savage colonial subjects. We argue that the colonial laws erased many communities of their non-​recognition in formal documentation. Vaidya (1926) notes that several sub-​groups of Brahmins were not recognized formally by the British and cannot be traced in the system. Such erasures are carried over to this day. In the Adi-​Shaiva community, it is well known that certain groups are inheritors of specific conscious knowledge that is awakened and coded in their memory and bioenergy through Charyapada and initiation by the master. For example, Avadhani is a small section of Brahmins who have coded this knowledge in their DNA; their memories and brains are trained to perform 8–​12 or any number of talks synchronously and simultaneously. Some of the experts in the field were called Sahasravadhani –​independently activating 1,000 tracks. Patanjali was one of the greatest Avadhani to have walked on the planet. The SPH has identified two significant streams of Avadhanis and revealed a plan to revive Avadhani science (Nithyananda Paramashivam, 2022a).

Role of Colonization and Neo-Colonization on Climate Change  157 The lines revived need to be nourished and allowed to grow in an ecosystem. Currently, such nurturing is impossible due to the ban on creating ecosystems that will enable for conscious growth. For instance, Gurukuls, where children are only schooled in a consciousness-​based curriculum, are banned unless secular education is also imparted. Children wearing traditional clothes are considered a sign of “backwardness.” In terms of attire, loose attire allows for the free flow of energy and more flexibility in their movements. Diet is designed explicitly to raise consciousness because of the hangover the so-​called regular diet causes. SPH notes that eating non-​sattvic foods like pizza leads to five hangovers. “Hangover of taste in the tongue, a hangover of smell, a hangover of vision, a hangover of touch and hangover it leaves in you after eating” (Nithyananda Paramashivam, 2013d). What is labeled normal in the world usually results in enormous conscious damage. That is why diet is carefully controlled and regulated for the students in Gurukul. Children grow up without dependence on food from a young age, and foods that have sugar, flour, and animal products, except milk and milk products produced by sattvic methods, are not provided to children. Various diets impact the inner potential energy. Anything we eat becomes a part of us. Our diet affects the awakening of these energies (known as Kundalini awakening). Nithyananda Paramashivam explains that when an animal is killed, it releases a lot of fear, anxiety, depression, and incompletion into all levels of its beings. When we eat meat, the food carries the toxins of fear, anxiety, depression, unfulfilled desire to live, and incompleteness, released by the animal at the time of death and becomes a part of us. By choosing a sattvic diet, we can align all the energy of the food for purity in our words, our thinking, our feeling, and our being. The sattvic diet naturally supports the awakening of the Kundalini energy. The best way to know more about the vegetarian diet and its effects on us is to experiment on your body and try it out (Nithyananda Paramashivam, 2016h). When the conservation plans are made for a forest ecosystem, large areas are marked off for protection to ensure rare species can be captured. Only one or two individuals of rare species can be found in such an area, and we also need to ensure seed-​bearing mature trees and recruits at various ages and growth stages for multiple species can be found. Therefore, a successful conservation plan must include species that are both geographically rare and phylogenetically rare (Mooers & Redding, 2009). Similarly, for the consciousness system to flourish, considerable latitude must be allowed to represent expressions of a multitude of variations of consciousness without the squeeze of the law and disrupting the timeline and practices of traditional systems. Most leaders of the consciousness-​based ecosystems, especially those who have tried to revive them, have been subject to lawfare and extremely negative press coverage (Dunlap Jr., 2009). The neo-​colonialism, intending to weaponize secularism, has reinforced colonial rules, making it difficult, if not impossible, to support the traditional schools.

158  Role of Colonization and Neo-Colonization on Climate Change Another example of the trampling of Hindu educational institutions can be found in the Right to Education Act, which is enforced for Hindu-​run private educational institutions. Schools must allot 25% of their seats to children from economically weaker sections and other disadvantaged groups for free (Nayyar, 2019). This burden is not enforced on schools run by any other community. Neo-​colonial practices continue to impose, invalidate, de-​legitimize, and disrupt traditional systems, cultures, consciousness-​based systems, and education, thereby choking the system. Science Devoid of Consciousness Western science is created in a sterile environment where science and religious traditions are mutually exclusive. Scientists like Galileo Galilei face persecution for discovering that Earth revolves around the sun. As a result, Western science has ceded more and more ground to science as scientists have succeeded in explaining more about the universe and the things within it (Suran, 2010, p. 589). In the end, what matters is that science and religion can coexist peacefully. Part of the human condition is to seek answers about our world to understand our nature. Scientific discoveries that have enriched our understanding of the universe and ourselves now provide many answers. Nevertheless, there remain fundamental questions of meaning, value and purpose that science might never be able to answer. The truth remains that for billions of people, religion and faith provide comfort and meaning, where science offers only fact or no answer at all. (Suran, 2010) In contrast, the consciousness-​based traditions embraced science and scientific methods. Vedas and Agamas accept that the cosmos is governed by ṛta (laws) and that consciousness is supreme. The cosmos is constantly expanding, infinite in size, and infinitely old. This consciousness can be channeled through living enlightened beings who can transmit conscious experiences through initiations. The initiations lead to Atma vidya, the consciousness science, taking root in the initiated person (Sabharatanam, 2020). Discoveries are possible through conscious expansion due to initiation or intense individual experiences. In the Agamas, language limits the ability to share the cosmic experience as language does not have the vocabulary and sophistication to describe the multitude of dimensions during the experience of conscious expansion. Therefore, descriptions are limited and could lead to logical paradoxes. Because of this limitation, individual experiences are the foundation for scientific discoveries, and all scientific discoveries are connected to the Sarvajnapeeta ecosystems and the schools they built. In the Vedas and Agamas, knowledge is divided into higher learning that concerns perceiving the subject (consciousness). It can arrive through

Role of Colonization and Neo-Colonization on Climate Change  159 activations of the intuition center (Ajna chakra) and meditation on the apparent paradoxes observed in the outer world. The lower knowledge is derived from being analytical, represents standard sciences, and can be recreated as experienced at the physical level and experienced by the senses. Unfortunately, invasions and colonization broke the connection between ecosystems and the sciences (Cusick, 2022). Subash Kak (2018) summarizes the scientific contributions of Hindu scientists. The geometry of the Vedic altars, the invention of zero in India, yoga psychology, and Indian technology of steel-​making, a deep theory of mind, Pāṇini’s excellent Sanskrit grammar, binary numbers of Piṅgala, music theory, combinatorics, algebra, earliest astronomy, and the physics of Kaṇāda with its laws of motion. Kaṇāda also postulated a complex quantum system that includes space, time, matter, as well as the impact of the observers. Kak (2018) further recorded that Kaṇāda also postulated four types of atoms, two with mass (that turn out to be like proton and electron) and two with little mass (like the modern neutrino and photon), and the idea of invariance. Āryabhaṭa postulated that the Earth rotated and advanced the basic concept of relativity of motion. The article describes the direct and indirect contributions of Hindu sages and systems, many of which were generations ahead of the Western sciences. Some of these were brought to the West by Jesuit priests and adopted as discoveries by different scientists. However, at this time, due to the lack of foundations, the scientists cannot proceed as they have exhausted the logical pathways. Their search has presented them with several unresolved questions listed by Dr. Kak: 1 In physics, scientists have found no evidence for dark matter or energy that contributes significantly to the observable universe. 2 Neuroscientists have found no neural correlate for the seat of consciousness leading to the question of where consciousness resides. 3 There is no clear answer to machines becoming conscious. 4 What happens to our notions of self if humans are cloned? The Vedic sciences are universal, concludes Dr. Kak, and they have within them the power to inspire people to find their true potential and find meaning in life, as also have the potential to facilitate the subsequent advances in both physical and biological sciences. With many unanswered questions, in recent decades, Western scientists expanded to include some Eastern traditions (Elshakry, 2010). The division of the world into the West and the rest has a long colonial history, and scholars now ask if science was the specific product of Western civilization. The idea of science being simultaneously “modern,” “universal,” and “Western” was problematic but possible due to the colonial history of introducing Western ideas and creating Western-​style schools, academies, and colleges, based on their limited understanding that communities of knowledge in traditional societies served religious (or scholastic) functions first and bureaucratic functions

160  Role of Colonization and Neo-Colonization on Climate Change second. The colonial institutions were funded by the state’s needs to create a new class of students taught the “Western way” and initially included a part of the traditional education. However, with the colonial nation’s increasing political power and the missionaries’ presence, science became a vehicle to erase the traditional ways of teaching. The traditional institutions languished without the support of the state and the intellectuals to participate in knowledge-​making. In the post-​colonial era, many scientists found a way to revive castrated traditions of knowledge which did not threaten the hegemony of the invaders or colonial religions and were aligned with the colonial version of science by being tentative in their support and dedication. However, the new system blocked access to traditional schools and stigmatized them as superstition and consciousness-​based practices regressing to the dark years. This is despite the need for more mechanisms or devices to measure the degree of consciousness in the system and deny the validity of individual experiences that can support transformation. The erosion of political support, lack of inclusiveness in mainstream education, and centuries of erasure have questioned the legitimacy of consciousness-​ based ecosystems. Mass religious conversions have created a new breed of natives disconnected from the Indigenous tradition. In recent decades, the impact of neo-​colonization has been dramatic, with the loss of legal, social, and traditional rights for consciousness-​based ecosystems, as detailed in earlier chapters. Traditional temples have become the collection box for various government schemes that fund welfare programs for other religious groups. Pramod Kumar writing a white paper on the finding of an RTI application that revealed a tremendous amount of funding for the construction and renovation of churches in Karnataka reinforces the concern many Hindus have been expressing about the discriminatory nature of secularism in India and the dangerous consequences of rampant proselytization which is a direct fallout of such state support to Christian evangelists in India (Kumar, n.d.). All this leads to the decline of the possibility of the revival of consciousness-​based ecosystems. Humanity is at a crossroads with the tiny little Earth undergoing intense climate change. We now have an increase in climate change refugees all around the world. Extreme weather events have caused low resilience in people and the population. Nevertheless, millions have no opportunity to experience oneness with nature and explore their connection with this life-​giving resource. Without subject experiences, people cannot experience the depth of their possibility and consciousness. The consciousness-​based traditions uplift cognitive capabilities through a series of Charyapada steps that enables this possibility for everyone. Creating such ecosystems allows young and old to remain connected to the ecosystem that sustains them throughout their lifestyle. Currently, most families live in cities. Life has become mechanical, and earning a livelihood has taken an emotional and physical toll. We sometimes entirely live in our brains without connecting to our hearts, and we are rarely conscious of anything more

Role of Colonization and Neo-Colonization on Climate Change  161 significant than our physical self. Many people report that their brains are never resting; they are always buzzing with worries, anxiety, thoughts, and fear and rarely register pleasure or happiness. Opening the window to allow consciousness can provide extraordinary knowledge, insight, and self-​awareness. This science has made many sophisticated contributions to humanity, such as a quantitative estimate of the speed of light that sunlight travels 2,202 yojanas in the time of a nimishardha (half a nimesha), which converts to 186,000 miles per second. This degree of precision without instrumentation is possible through initiation and Charyapada. In addition, many significant scientific breakthroughs were possible through intuition. Staying connected in the community provides deep emotional comfort and well-​being while reducing the needs and changing consumption patterns. Galbraith (1952) writes about the synthesis of consumption in the industrial era. The fact that can be synthesized by advertising, catalyzed by salesmanship, and shaped by the careful manipulations of the persuaders shows that they could be more urgent. A man who is hungry need never be told of his need for food. If his appetite inspires him, he is immune to the influence of Messrs. Batten, Barton, Durstine & Osborn. The latter is effective only with those so far removed from physical want that they still need to learn what they want. In this state alone, men are open to persuasion. (p. 10) Newer studies show that youth have become accustomed to linking consumption to happiness, signaling social importance among peers to be equally high consumers. Increased consumption has led to an increase in the consumption of the highest spenders leading to a jealousy effect. However, the study found no connection between conspicuous consumption and consumption that increases social connectedness and happiness, while relative deprivation in visible consumption strongly negatively affects happiness (Wang, Cheng, & Smyth, 2019). This critique must be understood as a consciousness framework opposing being happy or leading a fulfilled life. The link to the external factors concerns the consciousness framework a lot. The consciousness framework’s most significant benefit is its synchronous and simultaneous physical, emotional, and psychological health and coverage. It can be safely followed by members of all ages, connecting and maintaining the community as they focus on higher cognitive goals. With each personal journey, we will discover newer dimensions of the expressions of consciousness that will also free us from our fears and mental states and enable us to dedicate a part of our energy to make significant contributions to planetary concerns and causes.

11 Protecting Traditional Land-​Based Conscious Traditions for Our Future II Shivoham II

This chapter presents the traditional land-​based knowledge and practice, known as consciousness-​based knowledge and practice, and neo-​colonial impacts on consciousness-​based knowledge and practice and the increased climate crisis. To deal with the climate crisis, we need consciousness-​based knowledge and practice. The need for consciousness-​ based knowledge and practice is an independent guidance body in every political jurisdiction to guide the society’s economic, political, and social functions. Such systems are built for the entire humanity and become the protectors of the future by preserving the possibility and pathways for transmitting higher-​ consciousness connections aligned to Purushartha (the self-​declared purpose of an individual’s life). Conscious-​based solutions are more relevant in the multitude of options available to solve any problem. Consciousness-​ based solutions have been historically invalidated, and they have no institution which supports them. All academic and multilateral institutions deny the legitimacy of conscious civilizations, which we see as an artifact of colonialism. Immediate relief from the stress of climate change can find relief in solutions such as pranayama stemming from the consciousness framework. These solutions are applicable for a specific short duration, focusing on resolving the issues such as stress and anxiety, also helping us to bring focus and attention. However, human life is not happening at the same frequency for all on planet Earth (Nithyananda Paramashivam, 2013a). How can you compare, between a man who is in ecstasy enjoying life, enriching himself and others in a monastery, and a man who is in prison, given up on himself and others and given up by society, and a man who is the political power center, suffering with so many patterns and suffocations –​how can you say that all these people are in the same frequency? …Human life does not happen at the same frequency. Every individual’s frequency differs. (pp. 455–​456)

DOI: 10.4324/9781003389064-11

Protecting Traditional Land-Based Conscious Traditions  163 However, if the person is searching for answers regarding what makes them so vulnerable, the earlier solution cannot help them reach the understanding they need. Here, the extreme openness and flexibility of the traditional land-​based knowledge systems built on consciousness framework and their relevance in providing viable solutions to many modern problems become evident. The consciousness-​based techniques and methods allow us to delve deeper into the mind and the depth of our consciousness and develop our meaning-​making mechanism. This empowerment is critical for our well-​being and meaning-​ making in our life. For example, a person raised in the consciousness-​based system from a young age does not know the words “no,” “impossible,” and “improbable.” Everything is a possibility to this person, and a deeper understanding will enable them to go to the root of the problem based on their constructed belief systems. Through meditation and communion, the actions of Paramashiva may be discerned, and all actions on all scales can be understood with the framework of consciousness. In some cultures, babies are introduced to large bodies of water, and much to the surprise of others, the babies can comfortably swim and not express fear, anxiety, or feel strangeness and alienation from the water bodies. Some studies have shown that introducing early swimming improves fine and gross motor skills (Borioni, Biino, Tinagli, & Pesce, 2022). Thus, introducing traditional land-​based conscious techniques and understanding from a young age is critical for upholding the ecosystems necessary for human survival even today. There is current interest in research on consciousness and cognition that cognitive neuroscientists can gain from a deeper understanding of the findings of our ancient rishis. Research on “… yoga and meditation can shed light on understanding the nature of brain functioning during waking and sleep states, and also contribute to theorizing healing and better life quality” (Menon, 2016). The current scientific approach has not evolved to the level of sophistication of consciousness-​based science (Nithyananda Paramashivam, 2023a). To give an analogy, using Western science-​based methods to find solutions is like using a torch light to map the forest. In the consciousness-​based method, the Anubhooti is like lightning that illuminates the forest, and we can find the solutions ourselves (Nithyananda Paramashivam, 2015d). The Paradox Human beings and societies have always sought solutions to their dilemmas and problems. In recent centuries, Western science has gained visibility for becoming the basis for providing explanations or supporting evidence in political, social, economic, civic, and moral debates. This has led to the mainstream acceptance of science as the basis for providing proof, and the institutionalization of knowledge or knowledge economy through universities has earned considerable credibility. However, as Perry (2006) notes, “Science” has often

164  Protecting Traditional Land-Based Conscious Traditions been viewed narrowly, leading to potential interpretations of science as an élite affair, privileged and protected, with tenuous direct effects (p. 202). However, it is not as if science has cleared and resolved all issues surrounding its authority. Unresolved, conflicting perspectives on the status of science and the role of science in society are also evident. On the one hand, scientific evidence is sought for solutions because science is viewed as a valuable, impartial, objective method that can produce supporting data to help resolve a problem. However, as we have seen in recent years, especially in the years surrounding the COVID-​19 pandemic, there is a conflicting perspective on the status of science and the role of science in society. Although science provides valuable data, there is the simultaneous unparallel devaluation of scientific knowledge and expertise when applying and providing community policy guidelines. The universities that create a knowledge economy and provide infrastructure for making this knowledge are also victims of the current socioeconomic policy and paradigms associated with funding higher education and research. Science and institutions that promoted science under colonial rules were products of colonial ambitions; as Brockway (1979) notes, …institutions mold themselves to the functional requirements, and the ethos of their cultural era, and botanic gardens had a period of intense activity in the service of Western Colonial expansion. By exercising sheer power as well as by their scientific expertise, they increased the comparative advantage of the western core of nations over the rest of the world. The alliance of science, capital, and political power had systemic results that we still wrestle with today. (p. 461) Modern science education methods do not respect Indigenous knowledge. Indigenous sovereignty is not respected when knowledge is treated as mere data for collective decision-​making (Latulippe & Klenk, 2020). Ocholla (2007) notes a powerful observation showing that inclusion in the Western framework came at a cost …in order for an individual/​community to be admitted into ̳civilized’ or modern society, that individual/​ community had to abandon practicing and using IK. IK was vindicated, illegitimate, illegalized, suppressed and abandoned by some communities. The countries and people practicing it were condemned and associated with outdatedness, a characteristic most people find demeaning. This form of marginalization produced a generation that, for the most, does not understand, recognize, appreciate, value or use IK. Whitt (2009) notes that Indigenous knowledge systems are at risk due to the ideology of the market, and the omnipresence of market forces that are aided and abetted by the Western legal system, particularly the intellectual property

Protecting Traditional Land-Based Conscious Traditions  165 law has enabled knowledge to be steadily processed for commodification. Whitt terms this as Biocolonialism. No areas of traditional life have been safe from the Western knowledge system in which it was either commodified, suppressed, or misrepresented. Thus, science, which has come to be viewed as a savior for the policymakers, has become a bone of contention for the skeptics. While both these perspectives are essential, the camps for and against using scientific knowledge need help to find common ground to work on a resolution. These divergent values create an apparent conflict, especially in debates where science takes a central place in an objectified vacuum, alienating the general public. The general public needs help understanding how something that impacts their lives so profoundly can be viewed in an objective vacuum. Here, we experience a paradox. Suppose we decide to proceed with our course of action, fully understanding that we need more clarity on the role of science and apply the interventions suggested by the scientists. We bring to the readers’ attention that the results produced by such interventions are equally fuzzy and sometimes opposite of the intent. We illustrate this paradox of using science-​based data to create the opposite effect in establishing the most basic infrastructure need. In our illustrative example, we use Haase et al.’s (2017) documentation of the effect of greening an inner city neighborhood. It has been known for several decades now that the inner cities and most urban areas lack green spaces, and access to them could be restricted for various reasons. Several studies have shown that the direct impact of having access to green spaces and connecting with green spaces through individual experiences is critical in children’s social–​emotional development, including cognitive development (Taylor, Wiley, Kuo, & Sullivan, 1998; Markevych et al., 2014). One suggested action to remove the bias was to provide nature-​based solutions and green interventions for the urban populations (Buckley & Cooper, 2022). When the parks were created in the neighborhood, the situation became more complex and started playing out against the population for which the intervention was planned. The access to the parks and the greenery made the area more appealing for real estate acquisitions and developments. As a result, the houses sold for higher prices, and the area’s property tax went up. Older residents could no longer afford to live in the neighborhood as the tax burden was beyond their ability to pay. Thus, even when the goal to create more parks and greenery was met, the target population could not benefit from this intervention. Even the apparent solution of creating more parks or green spaces has a complex relationship between access to green areas, social inclusiveness, and the socioecological processes involving difficult trade-​offs. Scientists grapple with the fact that real-​life implementation of green spaces in cities and enforcing green strategies in cities are neither socially inclusive nor socially sustainable. The presence of green areas tends to increase the cost and the value of housing and real estate they buy, making it unaffordable for the original residents who lived well in the region before the development projects started (Haase et al., 2017).

166  Protecting Traditional Land-Based Conscious Traditions Cognitive dissonance seems common among those with TKS experience and exposure. It is the nature of societies that have existed and continue to exist to create systems based on proficient or prevalent sciences to provide solutions to their problems. TKS has always had an endemic base, experiential component, and immediate, impactful local application. Almost every week, some “pilot studies” are undertaken as a part of their daily living or routines and rituals of the community, thus becoming “invisible” to the eyes of an external evaluator or those without knowledge of TKS. The traditions may be stagnant for several centuries to external observers, but TKS practitioners know the effectiveness of tweaking an existing practice. Most traditions have the immediate practical impactful application of their newly developed understanding or knowledge, which is available to ordinary people as a process, procedure, or additional lifestyle component that flows with their familiar daily endeavors. We see many solutions developed locally or discoveries shared with the community continue to support generations of individuals in many different areas of their life, impacting their association with consciousness-​based knowledge systems. In the Adi-​Shaiva tradition, wise people are said to stay away from cities. People who share wisdom, people who share intelligence, they do not go towards customers, customers they come in search of him. They always sit in the forest, all over the world, in all religions, not one religion. A man who has become a Brahmana, a man who has become Enlightened, the man who has become wise, the man who has become intelligent, the man who has achieved wisdom, he lives in the forest. (Nithyananda Paramashivam, 2015b) This leads to the residents taking responsibility for creating green spaces that will enrich and suit their needs durably without conflicting intentions. Significance of Traditional Knowledge-​Based Systems TKS makes an essential distinction between societal trends and conscious flow. The building process of conventional knowledge systems can provide insights that are both specific to the location and the ecosystem and yet broad enough for applicability for many populations in similar situations but separated geographically. For example, traditional knowledge practitioners noticed climate change’s impacts very early. Due to their intense relationship and association with the land, several traditional societies have shown their capability to apply, extend, and even create new knowledge to address the challenges arising from climate change. Examples of traditional societies such as Inuit people of Sachs Harbour (Berkes & Jolly, 2001), the Cree people of Wemindji (Peloquin & Berkes, 2009), the Sahel region in the Sahara deserts (Nyong, Adesina, & Osman Elasha, 2007), and Maori traditional knowledge systems (Moller et al., 2009) show that engagement with traditional knowledge creators and experts help to build a knowledge base of climate change actively.

Protecting Traditional Land-Based Conscious Traditions  167 In most traditional communities, knowledge production is an active, dynamic process, and the connections and meaning often include aspects of their spiritual practices. This is because the land and the resources they use are considered sacred and have their intelligence. Further, because they extensively use the land and resources, Indigenous traditions have also developed the sensitivity to “read” critical signs and signals from the environment when something unusual happens. This deep-​rooted connection enables the practitioners to “read” the land and allow the natural elements to “speak” to them. Likewise, in the Adi-​ Shaiva tradition, the connection between humans and land is revered as sacred and celebrated in the form of rivers, mountains, and even harvest festivals. Celebrations such as tree-​planting, dining with the deities in the woods, and celebrating the livestock are traditional celebrations that indicate the continued importance of human–​cosmos–​ecosystem connections. These connections are considered essential and are revered even today. However, the uniqueness of the Adi-​Shaiva tradition is the dimension of connection with cosmic events in every activity, which enables knowledge creation to include aspects of higher dimensions or consciousness. It is artificial to separate our daily life from earthly events and cosmic happenings. They all influence, summarize, and reflect the actions of Paramashiva, which is always auspicious and in line with natural law and impacts the individual in a manner as to serve the highest purpose of life. Events happen synchronously, simultaneously, and seamlessly on all these levels. Even if we cannot “see” the cosmic events of distant planets and galaxies, even when we do not interact with them daily, their phases still influence our life, and our thoughts guide our decisions. One known example in our solar system is the creation of solar cycles, which happen every 22 years when the Sun’s magnetic field goes through a cycle. Usually, in 22 years or so, the Sun’s magnetic field completely flips during this time. This means that the Sun’s north and south poles switch places. Then it takes another 22 years for the Sun’s north and south poles to flip back. The solar cycle affects the activity on the surface of the Sun, such as sunspots caused by the Sun’s magnetic fields (Babcock, 1961). As the magnetic fields change, so does the amount of activity on the Sun’s surface, affecting events on Earth. For example, eruptions can cause lights in the sky, called aurora, or impact radio communications. Powerful eruptions can even affect electricity grids on Earth (NASA, 2021). In the Adi-​Shaiva tradition, these solar cycles are a regular part of solar progression and evolution and synchronize human activities with cosmic cycles. As such, protection must be provided for the vulnerable through diet and building the body’s physical capacity through interventions (e.g., yoga, swimming, hiking) that expand the body’s energy-​ bearing capacity. These activities prepare the body to receive tremendous amounts of available cosmic energy, albeit briefly, to deepen and expand the cosmic connection. In the Sarvajnapeeta ecosystems, Charyapada is often modified to benefit from this seasonal occurrence. This deepening knowledge or period creates new insights that can immediately impact the welfare of human beings.

168  Protecting Traditional Land-Based Conscious Traditions Table 11.1 Aspects of Paramashiva in relation to actions Face of Paramashiva

Action

Direction

Sadyojata Shiva Vamadeva Shiva Aghora Shiva Ishana Shiva Tatpurusha Shiva

Creation Sustain Dissolution Liberation Revealment

West North South Upward East

In anchoring the knowledge creation on one unchanging aspect to explain most of the synchronous simultaneous happenings, the Adi-​Shaiva traditions can rise above the paradox. Paramashiva and the five actions (creation, sustenance, destruction, illusion, and release) are central to the Adi-​Shaiva tradition. One of the highest practices in this tradition is the surrender of all fruits of labor, thereby remaining frugal and active all through life. In practice, these two tenants allow the Adi-​Shaivite to navigate complex life issues with the understanding that certain types of actions originate from one of the faces of Paramashiva. Paramashiva has five faces Ishana, Tatpurusha, Aghora, Vamadeva, and Sadyojata, and each face has its action (Table 11.1). Every aspect of our consciousness progression can be explained in the matrix of these five actions and our states of consciousness. The TKS based on consciousness framework enables humans to be sensitive to the fluctuations and scope of changes within themselves and their surroundings. The natural world is created with gross and subtle creations, and only those who practice detachment and renunciation of the fruits of their efforts are capable of experiencing the subtle shifts of moods and energies around them. The cosmic events, the earthly cycles, and daily life events all flow around human beings, propelling them forward at a speed that can be bewildering and constantly overwhelming or dismantling intellect and logic (Figure 11.1). Charyapada and consciousness-​based traditional practices offer mental and psychological resilience to these fast-​moving events. This mental ability to digest the happenings, maintain silence born out of powerfulness, and study the events from different perspectives leads to Paramashivatva, the status of Shiva that gives complete awareness of things happening within, around, and above us. In the Adi-​Shaiva tradition, as with other traditions in Hinduism, one can take many lives to get to this state through the gradual accumulation of experiences and refinement over numerous births to attain Paramashivatva. It is the state of all-​knowing and existing in the nascent energetic space of unmanifest and manifest. The state of Paramashivatva is the ultimate purpose of life. The taste of Paramashivatva, a glimpse of possibility, is enough to start the transformation process from an ordinary being into a super being. Attaining this state is not considered necessary in the Western world. In the Western world, this possibility receives little attention because the

Protecting Traditional Land-Based Conscious Traditions  169

Figure 11.1 The events of the outside and inside coalesce in individuals enabling them to create their reality or perception about life and events. Maintaining Charyapada enables one to develop Paramashivatva, a state of knowing the events inside and outside with full awareness of the inside and outside events. We construct our reality using inner and outer events, which is why, even when the inciting incidents are the same, reality differs for everyone.

foundation of society is based on one life theory. Society gives little importance to achieving or attaining any higher mental, psychological, or emotional stages of development. Due to this fundamental difference in the foundations, all the expressions of prosperity and trappings of success showcase economically measurable traits. For example, if a person is considered successful, society expects that there will be outward, external indicators of this success. These signs of success may include material progress, such as ownership of homes, and cars, how they dress, their family life, and the kinds of things they tend to enjoy, such as jewelry, the food they eat, the parties, and even the places they visit for vacation. However, little importance is paid to the mental state that enabled the person to reach this level of success and the current mental status. Moreover, since the person has earned these riches, it is generally considered all right to spend it however they wish. Many people face a dilemma between what is suitable for an individual and what should be done for the well-​being of society –​how much is their responsibility in all these? The message of sustainability often lands as individual responsibility; however, the outcomes of such actions are societal and require substantial cooperation to make them work for the welfare of human life and even connect with Earth. In a consciousness-​based system, individuals cannot be separated because their professions are tied closely to their Varnas in a Sarvajnapeeta ecosystem. Everything and everyone has the equal opportunity because they come from the same material of consciousness, putting the entire cosmos within

170  Protecting Traditional Land-Based Conscious Traditions their reach and their concern. To the extent we can grasp and practice this understanding, anything of individual concern is also the concern of the cosmos. When the individual mirrors the cosmic concerns, it materializes into an expansive relationship with the cosmos. Furthermore, that is the purpose of the Sarvajnapeeta ecosystem –​to create millions of citizens capable of holding and reflecting cosmic concerns. Academics have peaked by creating ideologies and cannot deliver transformative individual transformations. Without Anubhooti, there is little flow of intelligence, and intelligent solutions cannot answer wicked problems. The students will fail to recognize the interconnections unless academia can decolonize and adopt the consciousness-​based traditional scientific approach. If academics could solve people’s problems, there would be no depression. Consciousness-​based sciences can provide individual experiences that take everyone beyond these limitations. Even academics can benefit from Chit Sabha and keep them relevant to individual and societal needs. Establishing a Consciousness-​Based Think Tank There is an urgent need to protect the endemic traditions in their original, pure form and preserve consciousness-​based civilizations from extinction. These traditions represent the highest achievements of human possibilities. Without the need for external instruments, developing a sophisticated proof system and evaluations is unparalleled in the history and evolution of humankind. Due to this, consciousness is given a central place in the Adi-​Shaiva tradition, and the consciousness fabric is celebrated by recognizing cosmic, earthly seasonal events and events of self. The scope of consciousness includes epistemological aspects such as knowing and perceiving, knowledge of emotions, self and personal identity, mind–​body connection, the body, and its constituents, linguistic and phenomenological contributions, and health and well-​being. The consciousness-​ based methods provide detailed discussions on the types of knowledge, how to identify the quality of the knowledge, the process of knowledge, means of knowledge, and, most importantly, knowledge about the person who knows. All these provide the individual experience to distinguish the mind from the consciousness and study the mind’s working, leading to ways of knowing and our true questioning nature. The Adi-​Shaiva tradition distinguishes between intellect and intelligence –​the former being the processes of knowing and the latter being an expression of being. This distinguishing allows for exploring and developing techniques connected with mechanisms involved in perceptual knowledge and determining the authenticity of what is known. These are understood as the workings of the intellect and not intelligence. Patterns drive intellect, whereas intelligence is powered by consciousness. Analysis of the state of mind is also significant in understanding the different states of consciousness and can explain the cognition many of us carry about life and ourselves.

Protecting Traditional Land-Based Conscious Traditions  171 They correctly understand the concept of the self in the processes of knowing and having implications for an individual’s mental health and well-​being. The theories of consciousness and cognition and the impact of the observer and the observed are currently of interest in cognitive neuroscience and behavioral sciences. The conscious components of yoga and meditation can shed light on understanding the nature of brain functioning during waking and sleep and directly contribute to healing and better life quality. Given these significant contributions to humanity that can be made from the practice of consciousness-​based sciences, it is imperative to create a forum that guides consciousness-​based development in all human beings to enjoy the best possibilities that human life can offer. Hence, we call this forum Chit Sabha, the consciousness-​based body that is independent and focused only on guiding the conscious development of human beings. This independent body is critical given the state of the conscious human condition today. We have become a consumer-​based society. We need to find out where our food chain begins. Our lives have become dependent upon outsourced feedback and entertainment systems. Our attention spans have diminished considerably, and we cannot handle life variances. We consume ideas presented in the media that are in no way connected to our ecosystems or address the concerns that support all our lives. We no longer know how to create our entertainment, and we consume what is mass-​produced. We consume violence, lust, and hatred as entertainment. We can break this cycle through Charyapada. Human life and consciousness have been created for higher purposes and significant tasks to advance the human knowledge of the cosmos and cosmic intelligence, allowing us to enjoy the benefits of pollution-​free Earth, natural resources, and healthy life. In addition, these practices bring in higher possibilities and allow human beings to explore a range of activities and practices that enable humans to create, innovate, and constantly rise to the challenge. All these benefits and more can be obtained by directly, intimately, and individually connecting with nature and becoming in tune with more extensive life offerings. Benefits of Chit Sabha The fundamental role of Chit Sabha is to encourage individual experiences to flow with higher consciousness. This Upanishad practice is called Nvritti Marga and is expounded by Sri Krishna in the Bhagavad Gita. The nature of the science of Chit Sabha is to empower every human being with individual, experiential, and transformation-​based experiences. Such experiences empower individuals to operate from higher levels of consciousness, and thus, the work of Chit Sabha is orthogonal and applicable to all dimensions of human activities. Inward-​looking life leads to greater self-​confidence, self-​satisfaction, and a feeling of fulfillment that negates the need for extravagant product dependency.

172  Protecting Traditional Land-Based Conscious Traditions The focus of the work of Chit Sabha is on something other than material gains. Its purpose is consciousness. Ultimately, the inward, outward, and cosmos are the same. It harmonizes everything. The biggest problem humanity is facing is not the lack of material needs. There is enough material production to take care of the needs of everyone on the planet. However, the limitations of the systems that brought about this efficiency are currently being tested. The political systems and machinery have reached their limit, their peak functioning in establishing structures supporting and delivering goods to society. However, the political systems cannot transcend the economic and political divide, even during crises. In all countries worldwide, the citizens observed the limits and political paralysis, which the leaders could not walk out of their bipartisan divisions even in an emergency. This dissonance resulted in enforcing a policy that the public received with skepticism and rumors. Further, we observed during COVID-​19 that the political machinery was excellent in delivering mixed messages and acting from the perception of lacking, which resulted in resource hoarding by the economically rich countries. However, all over the world, political leadership could not transcend the divisions and come to a consensus for the sake of humanity. Few countries do not have a history of colonization today. All the colonized countries were subject to a homogenization of religious and political views to some degree and effect. The policies allowed for creating a space where religious conversion was possible and even offered incentives and protection for such actions. Much of the practices the colonials shared were under compassion for the pagans. Compassion was the highest spiritual practice for the colonizers, and they had the means, methods, and resources to enforce them in the colonies. For a consciousness-​based tradition like Adi-​Shaiva, compassion is a natural and automatic side effect of the expansion and growth of consciousness. The Adi–​Shaiva leaders were probably aware of the colonials’ limitations and intentions regarding religious conversions. Their service was to allow people to choose their path, being fully aware of the intent of the colonizers and still helping people out of compassion. A Chit Sabha will enable the conscious expansion of all citizens, thereby raising the consciousness level of the planet. Wicked global problems such as climate change can be resolved from this raised consciousness level. Another area where the Chit Sabha can contribute is to promote the consciousness framework to support diversity initiatives. In recent years there has been tremendous backlash for promoting people of diverse color orientation. Promoting diversity has failed because people are unable to handle the difference anxiety. The consciousness framework offers a lasting solution that enables everyone to participate in a society based on the hyper-​specialization of their Varna. By reducing anxiety, society experiences exponential growth in many areas. When people feel safe, they become incredibly productive, creative, and dedicated. This results in enormous economic gains and provides visibility and a forum for the creators to speak through their work. The conscious

Protecting Traditional Land-Based Conscious Traditions  173 expansion makes everyone grounded. Most diversity issues concern the feeling of not being heard and deep-​rooted rejection experiences. Rejection makes them feel they do not belong to the society or community that individuals wish to serve or join. Consciousness-​based methods, when practiced with sincerity, show that the feeling of not belonging can be immediately handled and end the psychologically shaky ground that breeds violence in thought, translates into speech, and ultimately shows up as action. When we reduce anxiety, we also reduce the chances of violence, psychologically prepare individuals to be creative, and contribute to society’s efforts. Why do we seek out the best? It is the expression of consciousness within us. Chit Sabha can give individuals a individual experience that will provide an unfettered expression of consciousness. Right now, that is suppressed within us. When humans are grounded in consciousness, belonging is not crucial. The people who are grounded in consciousness choose to disappear into the anonymity of the masses without a specific tag label identity. They tend to rely less on others but are willing to engage with the entire society in an enriching, uplifting manner. Extremists rely increasingly on a small group of people with similar narrow identities, such as their worldview and place in the world. They are psychologically similar in their thinking, often feeling victimized by situations. Victimhood warps the view of the world’s symbological emotional ability to handle challenges beyond immediate psychological help. Our identities are not deeply rooted in a manner that disables us. It is created by our unconscious mind and followed by our reactions, interactions, and previously held notions. However, the current societal setup, the political authority, and major religious groups are technically not prepared to accept people of contrasting identities. In the consciousness framework, the existential threat from each other does not exist, even if identities seem compatible and there is considerable overlap. With more profound identification at the cosmic levels, the lack of belonging, trust, and the root cause for all violence can all be removed when one practices and operates from a consciousness-​ based space. Everybody with a conscious Anubhooti and Anubhava and who wants to maintain consciousness as an operating or working principle on Earth should join Chit Sabha. The current political system has been established for power and rule over colonials. It is a system of criminalization and allows individuals and groups to hijack the system through loopholes. Many former colonies of the colonizers have continued to uphold the laws laid by the colonials. The colonized were never treated as equals or on par with the colonials, which was justified and strengthened with practices like the slave trade, apartheid, and indentured labor. The current political system, at least on paper, shows the separation of church and state, but they do not have the space for Chit Sabha or the House of Consciousness. The first step in solving the planetary crisis is that politicians must accept their role in creating and perpetuating the blind spot. Because this is a blind spot, they do not know how to resolve this problem within the framework they

174  Protecting Traditional Land-Based Conscious Traditions have operated under. Whenever the political setup cannot resolve an issue due to their blind spot, the matters must be deferred to Chit Sabha. According to Indigenous consciousness traditions and norms, Chit Sabha should be seated only by legitimate inheritors. Such systems are built for the entire humanity and become the protectors of the future by preserving the possibility and pathways for transmitting higher-​consciousness connections aligned to Purushartha (the self-​declared purpose of an individual’s life). Conclusion The consciousness framework is relevant to all individuals, and every individual must re-​ discover their pre-​ colonial traditions and experience their hyper-​specialized space and interconnectedness with their ecosystem. This book is committed to bringing traditional environmental culture, practices, and ancestral knowledge into the global arena to promote the use of a consciousness framework in decision-​making. Seeking guidance from Chit Sabha should be integral to the decision-​ making process. This will enable addressing societal and planetary concerns irrespective of geography, race, religion, etc. Chit Sabha will guide establishing a conscious way of living that will benefit all of humanity.

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Index

Aaptopadesha 57–​9 Abhaya Caraṇāravinda Bhakti-​vedānta Svāmī 124 Adi-​Shaiva 86 Adi-​Shaiva tradition 7–​8, 21, 17, 23, 54–​5 Anandamayi Ma 123 Antiquity and Scientific Legitimacy 10 Anubhooti 3–​5 Anubhooti-​based 15 Anumana 61 Apta Pramana 53 Aptopadesha 61 Ashrama System 125 attention-​deficit hyperactivity disorder 15 Ayurveda 43 Battle for Air 45–​7 biodiversity loss 24 biopiracy 18 Brahmanda (cosmic/​macro) and Pindanda 2 Charyapada 99–​105, 132–​8 Charyapada 10; Charyapada-​based ecosystems 133, 143–​5; Charyapada-​ based solutions 112, 145–​6; Charyapada for Climate Change 111 Chit Sabha 171 Chitta 17 climate change 23 Colonial Strategy 74 Colonization and Neo-​Colonization 12 conflicts within us 110 conscious-​based solutions 162 consciousness-​based ecosystem 7, 85–​91

consciousness-​based education 22 consciousness-​based knowledge 18 consciousness-​based systems 68 Consciousness-​Based Think Tank 170–​1 Consciousness-​Based Traditions 69 Consciousness-​Based Traditions in Modern Times 80 consciousness framework 8–​9, 35, 38–​45, 50–​2, 63–​9, 130 Conserve and restore biodiversity 48 Corpus 69–​70 cosmic connection 101 cosmic equation 95 Datha 35 decolonial feminist perspective 5–​6 decolonizing positionality 9–​26 Deeksha 4–​5 dhyana 16 dismantling consciousness 152 dominant Western philosophy 129 expansion and diversity 91 fluidity of boundaries 60 Goa Inquisition 79 gratitude economy 142 Handling Climate Change 10 hyper-​specialization 119–​22 indigenous spiritual practices 2 Internalize pricing the value of natural services 48

190 Index japa 16 japa in Sanskrit 14 Jyotirlinga Kshetras 140 Kanvar Yatra 139 Karma 42 Kumbhaka 47 Kundalini energy 77 Madhukari Bhiksha 137 Mahabharata 72, 78 measuring consciousness 107–​9 methodology 9 mitigate climate change 48 modern science education 164 nature-​based traditions 3 neo-​colonization 147 neo-​colonizers 147 Nijavatara and Archavatara 85 Nithyananda Paramashivam 80–​2 Pancha Kritya of Paramashiva 36 paradox 163 Planet in Peril 47 Power of Individuals 122 Pramana 3 pramana system 16, 63 Prana 47 Pranayama 46 Pratyaksa 56, 61 protective and restorative options 49 puja 16 Puraka 47 Purpose of the Corpus 73 Ramayana 71 Rani Muthukrishnan 25–​30 Ranjan Datta 31–​4 Rechaka 47 relevance to climate change 82

Sakshi Pramana 58 Sarvajnapeeta model 10, 83–​9, 92 Science Devoid of Consciousness 150–​61 scientific validity 76 Shasta in Sabarimala 134 Shastra Pramana 53 Shavasana 47 Shiva 154 Shiva and Shakti 7 Shivoham II 1 South Asian traditional cosmic knowledge 2 Supercycles and Karma 38 TKS 3, 13, 21 Traditional Cosmic Knowledge 1 traditional knowledge and practice 1 traditional knowledge-​based climate change solutions 11, 114–​14 traditional knowledge-​based systems 166–​72 traditional land-​based conscious 12 traditional land-​based knowledge and practice 162 traditional Western research 13 triple planetary crisis 23 United Nations 24 Upaveda 70 VAD System 114 Varna 117 Veda–​Agama framework 3 Vedangas 70 Western 13 Western knowledge system 5–​6, 22 Western paradigm 15 Yukti 61