A Cognitive Approach to Tantric Language

Transcription

1 religions Article A Cognitive Approch Lnguge Sthneshwr Timlsin Deprtment Religious Studies, Sn Diego Stte University, 5500 Cmpnile Drive, Sn Diego, CA , USA; timlsin@mil.sdsu.edu Acdemic Edirs: Glen A. Hyes Peter Iver Kufmn Received: 29 April 2016; Accepted: 22 Ocber 2016; Publhed: 30 November 2016 Abstrct: By pplying contemporry ories schem, menymy, metphor, conceptul blending, I rgue in th pper tht slient cognitive ctegories fcilitte deeper nlys lnguge. Tntrs use wide rnge symbolic lnguge expressed in terms mntric speech vul mṇḍls, texts relte process deciphering mening with surge mysticl experience. In th essy, I will focus on some dtinctive vrieties lnguge with conviction tht select cognitive ols fcilitte coherent reding se expressions. Mysticl lnguge brodly utilizes imges metphors. Deciphering lnguge should refore lso provide frmework for reding or vrieties mysticl expressions cross cultures. Keywords: Tntr; metphor; menymy; conceptul blending; imge; schem; mntr; mṇḍl 1. Introduction Ctegories Th essy explores n interfce between domins cognitive lingutics trditions. The specific concepts I hve borrowed from field cognitive studies involve concepts schem, menymy, metphor, ory cognitive blending. The objective decipher lnguge, both its vul speech expressions, with id bsic cognitive devices. I m using Tntr very brodly here, s ny text or prctice tht shres some common elements Tntr, such s mntr, mṇḍl, vuliztion, or n instlltion syllbles (nyās) fll under th ctegory. Those interested in defining Tntr cn consult White ([1], p. 9). texts prctices focus on trnsforming experience from commonsense mysticl, lthough ctegory mysticl needs be red s trnslting esoteric experiences. Unfortuntely, mysticl itself loose ctegory. Contemporry scholrship hs substntil mount converstion regrding th ctegory, including cognitive pproch comprehend wht hs been culturlly identified s mysticl [2 6]. Brodly, ny lternte stte experience, hzy consciousness, experiences tht involve scred, experience pure consciousness or luminosity, long with literry texts devices tht relte se experiences eir cpture, hone, rectify, or elborte upon se experiences relte domin mysticl, ny dcipline tht comes out th converstion or experiences tht re institutionlized through se converstions fll under domin mysticm. Most cultures shre something tht pves pth n lternte stte experience most cultures ssign th experience s relting scred. In generl, lnguge cn be considered subset mysticl lnguge, pproch reding rchic forms expression, common trdition, cn pve pth reding ny or mysticl literture. Most Tntrs ddress some esoteric sttes experience provide pthwy cquire se experiences by mens vulizing vrious geometric designs clled mṇḍls, or by rticulting or vulizing phonemes tht possess ssigned dditionl power exceeding mere semntic power references clled mntrs, or by ctivting both domins sound vion through prctice mntr mṇḍl simultneously. Th exctly where subset mysticl lnguge, lnguge imges, phonemes with extr-semntic power come in ply. In th essy, I will focus on some dtinctive vrieties Religions 2016, 7, 139; doi: /rel

2 Religions 2016, 7, lnguge with conviction tht select cognitive ols fcilitte coherent reding se expressions. Mysticl lnguge brodly utilizes imges metphors. Deciphering lnguge should refore lso provide frmework for reding or vrieties mysticl expressions cross cultures. The pproch reding literture through lens cognitive science not new. My own studies hve been gretly inspired by works Glen Alexer Hyes. Hyes [7] ddresses schems in light sādhnā with focus on Vnv Shjiy texts, while my own focus lies on clssicl Snskrit texts on trdition Śrīvidyā Kālī trditions. With sme focus on Vnv Shjīyā literture, Hyes hs sought unrvel mysticl lnguge in light contemporry metphor ory [8 10]. I hve found th work insightful, not only red clssicl texts, but lso decompress mening tht lies beneth mntric lnguge unrvel metphoric lnguge vuliztion. Among cognitive ols, menymy slowly gining in prominence, s th device ppers be even more universl thn thinking through metphors, keeping th in mind, I hve explored menymic domin lnguge. Hyes hs lso explored ory cognitive blending in order shed light in mysticl lnguge [11]. While utilizing se concepts from cognitive ory, my own pproch here identify menymic metphoric structures in clssicl literture, in prticulr, engge vul domin lnguge. In prctice, culture highly vul, with imges t center everydy vuliztion. Both public privte domins life involve sequences meticulous vuliztion nimtion or bringing imgery life. lnguge hs proven enigmtic, scholrs who hve ttempted nlyze lnguge by literl trnsltion hve done gret dservice Tntr itself, s th pproch violtes intent both texts trdition. By engging cognitive devices in order unrvel suggested mening lyered within symbolm, my expecttion correct some grotesque mrepresenttions mysticl lnguge. Th by no mens reject relevnce or pproches. I just simply fil comprehend how, by understing prctice some esoteric circles shring ir mysticl experience mong select followers, cn be generlized mke brod socil clims. There ws time when people like Abbe Dubo could enchnt Western udience with nrrtives frwy ls. The socil clims mde, bsed on those who were outcsts by choice, esoteric circles, cn hrdly shed light on those who re socilly mrginlized. Th eptemic qugmire hs led some my collegues return old school philology, s if reding originl texts in ir originl context cn ctully give us deeper insights. texts re opque cn esily mled even depts, forget bout Western udience tht lcks socil sensitivity unwre lingutic philosophicl complexity. Moreover, th tendency fils ddress vlue such endevors: whtever efforts t interprettion re mde ber no consequence for us, individully or collectively; those endevors re meningless it we not pursue those efforts, just like buffoon striking wter inflict pin (jltāḍnnyāy). On or h, reding literture by pplying cognitive ories hs meningful role ply. Th helps us use some devices tht possess methodology unrvel lyered mening nesting beneth opque prctices mysticl texts. Moreover, th helps globlize studies. Simply put, if re nything vluble in se texts trditions if prctices cn serve humnity, whole world deserves benefits such prctices. In ddition, if se clims re flse, world lso deserves mke counter-rguments. My own efforts rest on ssumption tht se texts trditions hve welth mterils dd meningful globl converstion. Plese llow me introduce some ctegories essentil furr our converstion. First, schem. Schem mentl frmework, wy orgnizing knowledge, mp for us evlute sitution guide response. We nticipte certin sequence events in certin rituls, or expect someone behve in prticulr wy. We respond situtions bsed on our own internlized frmeworks or wht we believe we re. Following Piget [12], schem cohesive, repetble ction sequence possessing component ctions tht re tightly interconnected governed by core mening. George Lkf Mrk Johnson hve dvnced some rguments in study

3 Religions 2016, 7, schems [13,14]. Pertinent mong m concept imge schem which sts for structure our cognitive process tht helps us estblh ptterns understing resoning [15]. Brodly, imge schem prelingutic structure experience tht guides process mpping over domins in forming conceptul metphors. There re three dtinctive wys tht recognition schems helps us underst lnguge: (i) imges nticipte prticulr nrrtive with defined roles given for specific deities, ssigning mening by use conceptul metphors ir decompression possible s we recognize schems how y operte s plceholders. When we see imge Durgā, we see goddess slying bufflo-demon. The nrrtive, found in Devīmāhātmy, provides substnce imge by recounting vicry goddess over Mhiṣāsur. In some contexts, texts mselves re vulized s imges. The Bhgvdgītā or Prjñāpārmitā re ctul texts. Neverless, se re lso vulized in some deity forms. By identifying textul reltion imgery, viewer cn mke sense wht constitutes specific spects imgery. Nrrtives with grphic complex imgery, such s tht blended imge Hri-Hr, where deity imge depicts Hlf Śiv hlf Viṣṇu, or imge Ardhnārīśvr, where Śiv Śkti blend in single body constitute n imgery by borrowing spects from both, re inconceivble without knowing nrrtives tht underlie se imges; (ii) texts choose remin obscure intentionlly use bstrct metphors. Recognizing ir schemtic ptterns textul interreltions helps us unrvel source metphors. The sme pplies or cognitive processes such s menymic thinking or conceptul integrtion or blend. Cidggncrikā, text tht I borrow exmples from in th essy in following pges, for instnce, inconceivble without knowledge specific system, mntrs, deities, mṇḍls, ssocited with Kālī norrn trnsmsion. texts lmost lwys use substitute words for ech phonemes, one unwre meticulous process deciphering mntrs out luck mke sense se opque group words; (iii) Above ll, recognizing schem in lnguge llows us mke meningful converstion bout ltered sttes consciousness tht re mpped in bodily lnguge mysticl esoteric experiences re described in terms orgsmic or or forms somtic experiences. Th vivid in dcourse on surge Kuṇḍlinī. Top-down metphors clssify surging experiences mp m in lnguge physicl journey serpentine force. The flow prāṇ expressed in lnguge blossoming closing lotus petls. Moreover, divine body mpped on body spirnt, th in turn trnsformed in some geometric designs phonetic configurtions. Deities portry grphic emotions, mostly rge lust. Trnsformed ltered experiences, in se systems, re mpped within body, some insights from contemporry dcourse on body schem furr ground th esoteric dcourse. Th goes without sying now tht engging cognitive lingutic devices in unrveling esoteric lnguge does not reduce Tntr or its experiences, but only ids in common sense understing th orwe opque dcourse. Schems help us underst menymy metphors, two prominent cognitive ctegories tht exegetes pplied in dvncing ir semiotics. Although role metphor hs been recognized since ncient times, Lkf Johnson [16] hve mde it cler tht se structures re some most prominent mong our cognitive mechnms tht help us relte or mp one concept with nor re thus fundmentl conceptuliztion itself. As Hyes [7] hs pointed out, understing body schems llows us mp mysticl lnguge. For broder converstion on body schem, Shun Gllgher [17] hs mde some insightful rguments. In my own reding, body schems construct pply both cosmology vuliztion. Even ritul instlling seed syllbles in body clled nyās rests on mpping cosmic plnes within body recognizing principles in reltion body schems. The Nyās rituls generlly involve invoking some phonemes uching limbs body, metphoriclly instlling m within spirnt s body. In th ritul process, se phonemes re mpped with body deity function s device trnsform spirnt s body in divine one. A trnsformed or ltered stte experience nticipted result th instlltion ritul. The most common nyās ritul involves

4 Religions 2016, 7, instlling syllbles in five fingers plm, select corporel limbs such s hert, hed, tuft (śikhā), chest, eyes surrounding re. Deity mntrs re generlly broken in five prts, collective mntr those five prts re dtributed ccordingly throughout body spirnt in order mke one s body divine. In menymic thinking, certin cts re represented insted person doing ct, plce for event, so on. By mens th mechnm, some subctegories or members or sub-models st for entire ctegory cn be used comprehend ctegory s whole [15]. Th something (A) sting for something else (B), s Lkf Johnson [18] hve pointed out, one most common cognitive trits tht fcilitte orgniztion our thoughts, common cross cultures. When something (A) sts for something else (B), A identified s source B s trget. To reiterte, menymy conceptul mpping within domin tht involves sts-for reltionship between source trget domins used primrily for reference ([19], p. 103) 1. Reders my find Ptn s [21] converstion on Snskrit Veds lso relevnt for understing th philosophicl dcourse on menymy. Brodly speking, metphor bsed on similrity wheres menymy relies on contiguity, metphor fers lterntive conceptuliztions for sme phenomenon while menymy links phenomen ech or. The difference between menymy metphor mintined on ground tht menymy single domin mechnm wheres metphor relies on two dtinct source trget domins. In metphor, we cn hve multiple mppings between two domins, wheres in cse menymy, we cn hve only one reltion. In metphor, reltion trget source, wheres menymy cn be chrcterized s source for trget. Following structurlts, metphor ssocited with principles selection substitution, wheres menymy linked with principles combintion contexture [22]. Conventionl metphors menymies revel n umtic connection between two conceptul structures. The metphors menymies tht re commonly grsped expressed in communiction re ten prticulr mnifesttions more bstrct superordinte metphor menymy tht re, lrge extent, culturlly-specific contingent in tht source trget reltion not necessry ([23], pp ). A literl reding Vul Tntr leds nowhere. The goddess Lkṣmī crries snke, phllus, vgin on her crown. Goddess Guhykālī crries ten Mhāvidyā deities in her rms s ten wepons. Kāli sits p Mhākāl, Lord time deth. Kāmklā dnces p crescent moon. Mny gods come with one thous rms, with ech crrying specific wepons dplying prticulr gestures. Most deities hve three eyes, while ors come with multiple heds. To mke it even more perplexing, ech heds ssocited with different deity. In contrst se perplexities, when we pply frmework menymy metphor, fluid trnsction mong ritul, text, imgery occurs, imges express wht hs been institutionlly retined behind rticulted lnguge. For purpose pplying devices menymy metphor, I m using generlly outlined prmeters menymy metphor, where metphors re used for substitution menymy for ssocition; metphors ct by suppressing ides wheres menymy cts by combining ides; in metphor, compron bsed on similrity wheres in menymy compron bsed on contiguity. He tiger metphoric use; I m being trined by tiger menymic ppliction. The sme wepons gestures cn be used s metphors or menymies t different times, only texts rituls cn determine ctul scope its ppliction. Where texts portry Durgā riding tiger, tiger expresses vlor, corpse tht Cāmuṇḍā rides represents deth. When trnsformed in vul lnguge, re no longer corpse sting for something else, s n ctul corpse depicted in imgery. All rttic expressions borrow nunces metphor menymy. The only ddition in vuliztion tht re ritul 1 Some scholrs hve found th position problemtic. For dcussion, see Ruiz de Mendoz Ibáñez, F.J. L. Pérez Hernández ([20], pp ).

5 Religions 2016, 7, prctice textul trdition s foundtion. Th gives much-needed boundry deciphering vul lnguge. One dditionl ctegory from cognitive domin concept blending. Fuconnier Turner hve chmpioned ory conceptul blending s generl ory cognition, following which we re cognitively wired blend ides from different domins construct new concepts th process common ll domins humn cognition. In menymic thinking, something A hs surplus mening. In metphoric thinking, significnce something from source A projected on something else, B. In cse conceptul blending, select spects re borrowed from both domins projected on n emergent structure, blend. For reder new th ppliction, Turner s The Origin Ides [24] good text tht explictes concept blending. In th text, Turner mkes some fr-reching rguments tht re pivotl underst some key converstions in th pper. For exmple, Turner sys tht our bility develop use new ides come from our bility blend or integrte pre-exting exting ides [2,24]; blending universl cognitive phenomenon [3,24]; th blending different ides in one hppens in mentl spce [4,5,24]; we compress ides think bout lrger mentl webs [9,24]; or imgintion n essentil cognitive mechnm for blending [17,18,24]. While concept blend unique se cognitive linguts, th frmework finds precedent in clssicl Snskrit philosophy clssicl dcourse on literry tropes, designtive power lnguge helps us bridge two domins clssicl Snskrit philosophy modern cognitive lingutics. While Turner uses exmples such s I m tiger [12,24] or lion-mn [13,24] demonstrte wht blend, se sme exmples pper in estic context Snskrit texts, for exmple, siṃho māṇvkḥ or nrsiṃh, I see no reson tht precludes globl pproch dcuss se identicl sues. I m not lone in mking th rgument [25]. Wht unique understing vul lnguge, though, ppliction se concepts unrveling significnce blended imges, such s tht Nrsiṃh. In ddition, th just one experiment. The scope th pproch not reserved lnguge lone. Wher we re interested in understing Egyptin blended imgery or Aztec vul culture, wher our pproch underst blended imges from Chin or from Afric, conceptul blending n essentil ol excvte mening embedded within se imges. Some my collegues hve expressed tht I must be mintining most rdicl form reductionm in order pply frmework blending. I beg differ. Clssicl Snskrit literture hs bundnt dcourse on bhihitānvy or syntctic reductionm nvitābhidhān or syntctic holm, neir se positions led se philosophers surrender bsolute reductionm. I would hve devite from min dcourse, if I were shpe trjecry th dcourse bout possibility pplying concept blend without mintining rdicl mterilm. Moving bck our originl thred, I hve pointed out erlier significnce schem. We cn hve schems for everything, for our own subjective sttes, for roles tht we ply in different times plces, for events or functions, for specific individul or even for collective ctions. In conceptul blending, we borrow inputs from two different domins crete new one, n emergent structure. In counterfctul resoning, we find ourselves in hypoticl scenrio, when we voyge bck our rel personlity, we ssume certin degree ccess counterfctul scenrio. Th could not hve been possible without conceptul blending. Following th ory, blend fourth mentl spce wherein two different spces re mpped in generic spce (third spce), n emergent structure res in mind, one tht ws not extent in inputs. In th wy, when our mind integrtes vrious concepts, we re estblhing new mentl spces, nlyzing similrities differences cross spces, projecting prticulr spects from different inputs blend, crrying out vrious opertions in blend, constntly giving re new structures. Fuconnier Turner [23] introduce four types networks describe specific cognitive mechnm: simplex, mirror, single-scope, double-scope. When two entities re linked with ech or, reltion mde through simplex network. Relting two entities requires n dditionl cognitive process besides simply knowing two dcrete entities. A mirror network describes more

6 Religions 2016, 7, complex cognitive process. In th, both input spces shre sme orgnizing frme, th frmereligions lso 2016, shred 7, 139 by blend 2. When one single gent depicted performing multiple 6 19 tsks in blended spce, th reflects mirror network. Here, different inputs mingle do not complex cognitive process. In th, both input spces shre sme orgnizing frme, th represent clsh. However, when th not cse, integrtion network becomes even more frme lso shred by blend complex. The single-scope network 2. When one single gent depicted performing multiple tsks in consts blend where inputs from one orgnizing frme blended spce, th reflects mirror network. Here, different inputs mingle do not re projected on nor ([23], pp ). Th type projection common source-trget represent clsh. However, when th not cse, integrtion network becomes even more metphors complex. where The dtinct single-scope properties network inherent consts A reblend projected where on B, inputs due from one orgnizing clsh resulting fromfrme imposition re projected chrctertics on nor from ([23], source pp ). trget, Th one type thing provides projection insight common or. In source-trget cse metphors double-scope where network, dtinct properties re reinherent different orgnizing A re projected frmes on where B, due emergent structure clsh borrows resulting elements from from imposition different chrctertics inputs. However, from source wht sustins trget, th one network thing provides clsh between insight given or. inputs. In In cse complex structure, double-scope mechnm network, re megblend re different orgnizing depicts frmes structure where where one pre-exting emergent structure blended borrows spce merges elements with from nor different input inputs. (which However, in itself wht cn sustins be blended th network clsh between given inputs. In complex structure, mechnm spce) gives re new blend. Th mechnm blending more thn two inputs lso found megblend depicts structure where one pre-exting blended spce merges with nor input in our everydy lnguge ([23], pp ). Blending vrious imges quite common in Phoshop. (which in itself cn be blended spce) gives re new blend. Th mechnm blending The nlys vrious imges demonstrtes tht s exploit innumerble possibilities in more thn two inputs lso found in our everydy lnguge ([23], pp ). Blending vrious cretively imges giving quite recommon different in Phoshop. conceptul The structures. nlys vrious imges demonstrtes tht While s th exploit dcussion innumerble sufficient possibilities for in bsic cretively introduction giving re different ppliction conceptul se structures. conceptul ctegorieswhile decipher th dcussion lnguge, sufficient for bsic mostintroduction recurring type ppliction blend in vul se Tntr conceptul tht meg-blend ctegories wht decipher Turner identifies lnguge, s hyper-blend. most recurring Whentype we borrow blend two in vul selecttntr elements tht from two different meg-blend sourcesor wht crete Turner new identifies ide, s wehyper-blend. hve blend. When These we borrow blends, two however, select elements re notfrom finl products. two different Any blend sources cn be crete source new foride, we future hve blends. blend. AThese new emergent blends, however, structure re cn not borrow finl products. Any blend cn be source for future blends. A new emergent structure cn eir from two pre-exting blends or from blend simple network. In ddition, th new borrow eir from two pre-exting blends or from blend simple network. In ddition, th structure cn be source for furr blending, d infinitum. Let me focus one simple imge for new structure cn be source for furr blending, d infinitum. Let me focus one simple imge explining th concept (see Figure 1). for explining th concept (see Figure 1). Figure Durgā Mhiṣāsurmrdinī. 2 One most cited exmples mirror networks riddle monk occupying plce in pth t 2 One sme mosthour cited exmples two different mirror dys, networks where he climbs riddle mountin monk occupying one dy plce climbs in bck pth t or sme dy hour two[26]. different dys, where he climbs mountin one dy climbs bck or dy [26].

7 Religions 2016, 7, Demon Mhiṣ sts for lust rge. The Goddess Durgā kills demon, so she sts for virtue. The demon lso sts for tyrnny. The goddess, in slying demon, libertes gods in exile. The demon ten depicted s bufflo-mn, with humn hed bufflo body, thus reflects tension between humn rtionlity niml instincts. As identified bove, demon lredy blend different inputs, imge depicting deity slying demon furr blends inputs. The goddess rides on tiger, which represents vlor. The significnce goes deeper thn th pprent symbolm though. One Snskrit terms for tiger pñcāsy, or five-fces. Most goddesses re seted p Sdāśiv, deity with five fces. In her Durgā itertion, imge Sdāśiv substituted with tiger. Sdāśiv lredy philosophiclly lden concept, with it depicting hrmony eptemic modes wreness reflected within thus referring ego wreness fcing outwrd, with or coming relm wreness. The goddess hs eighteen rms, while re re mny or imges with different number rms. She crries wepons in ech her rms se wepons re borrowed from different gods. These wepons menomiclly represent those gods. The goddess herself n integrl force ll mle gods, s Devīmāhātmy suggests. Gods, defeted by demon unble defet with ir dtributed force, concentrte ir energy in single focl point goddess Durgā emerges s dtilled energy th burning flme power. She refore sts for unity ll powers, goddess describes whole s well s its components. Ech deities tht fered wepons goddess in mselves borrow multiple nunces from Vedic symbolm ech refore lredy represents meg-blend. The imge Durgā, however, not one most complex imges in Tntrs. 2. Applictions 2.1. Lnguge I: Seed Syllbles (Bīj Mntrs) The bove converstion hs brought light concepts schem, menymy, metphor, conceptul blending. In developing lnguge, one or mny se processes re pplied t sme time. The most bsic phonetic symbols tht re uniquely re identified s seed syllbles (bīj mntrs). These re single syllble mntrs such s oṃ, iṃ, hrīṃ, klīṃ, śrīṃ, hsuṃ, shuṃ, etc. Complex mntrs with multiple phonemes re considered in Tntrs s corporel expression seed syllbles which re lso ten invoked s hert deity. In vuliztion, deity imge considered be mnifest body seed syllble. In cse seed syllbles, every phoneme hs seprte nme texts dopt methods encoding decoding ctulize mntr embedded within text. A text cn suggest viyt = sky, long vowel ī, vītihotr = fire, rdhendu = crescent moon. In th encoding, term sky sts for phoneme h, nor level encoding tht rests on metphysics tht considers phoneme h hve elementl property sky. In sme wy, term fire signifies phoneme r. Collectively, text identifies single seed syllble hrīṃ, suggesting elements tht bīj embodies. Following metphysics, fifty Snskrit phonemes re identified s Mātṛkās which re segmented in eight groups with ech corresponding specific cosmic functions. Th identifiction itself evokes vrious cognitive frmeworks. First ll, eight mor goddesses represent conglomerte mor divinities worshipped in pro- culture, Tntr incorportes se deities ir nunces in new, grphic iconogrphy. A similr schemtic trnsfer lso occurs with mntrs. Snskrit phonemes, mostly identified s fifty, lthough vrying in number sixty-four, re likewe identified s mor goddesses governing divinities. In th depiction, sṃvitti or consciousness mnifest in form concepts re conditioned by words which re determined by phonemes. Since in th prdigm consciousness very divinity, frme for consciousness mnifest itself s concepts, ided by words, in itself expression divinity. As consequence, phonemes re divine mors tht provide pltform for consciousness express itself. By borrowing two schems, one, order syllbles

8 Religions 2016, 7, or, mor goddesses, Tntrs deve new lnguge mntrs. In exmple seed syllble hrīṃ, source, crescent moon, menymiclly sts for phoneme ṃ, for it spelled in some Indo-Aryn scripts s crescent moon. Sky fire st for phonemes h r becuse se re symbolic chrcter for elements, th symbolm relies on some or metphysicl nlys phonemes ir function in rituls evoke specific elements. rituls re both group-oriented thus public, individully encted in privte. Some cn be internl, mening tht ll rituls re crried out by mere vuliztion or imgintion wht would orwe be n externl ritul, or externl ritul tht involves ferings rel objects libtion. Most rituls involve ntryāg, or n inner libtion. Th performed even in cse externl worship. These rituls involve invoking elements, such s sky or fire, by mere rticultion phonemes such s /h/ or /r/. In th conceptul mpping, phonemes trnsform subject s experience encountering elements. One commonly studied ritul tht elementl purifiction (bhūtśuddhi) ([27], pp ). A complex cognitive mechnm t ply even in th elementry form ritul. Most contextul correltion between phonemes cosmic elements. A broder schemtic configurtion evokes identity between spirnt s body cosmos. In ddition, purifiction elements within body sts both for individul s physicl purity s well s purity externl or physicl elements. Imgintion centrl ritul vuliztion. The correspondence between phonemes elements rbitrry, s sme elements cn refer some or phonemes in or contexts, wht determines significnce ritul context. The seed syllble hrīṃ ssigned for kuṇḍlinī serpentine power, divine Śkti, emotionl expression modesty, mong mny or things, representing furr ssimiltion domins borrowed from different prdigms 3. Ahm phonetic cronym tht sts for multiple references. Acronymiclly, th sts for entire Snskrit lphbet, strting from first lphbet finl letter, h. As word, hm sts for I or I m. Abhinv Gupt elbortes upon deeper significnce th cronym hm, highlighting its phonetic, cosmic, somtic correspondence [28]. Following Abhinv, re re sixteen different wys deciphering th word, with it referring cosmic principles, embodied self, divinity in mor fr principles s Śiv Śkti, by sme ken, two intricte domins consciousness s illumintion (prkāś) reflection (vimrś). Rr thn creting direct correspondence mening domin, Tntrs stress phonemes mselves, considering m s divine Mātṛkās, cronym hṃ sts for th binry symbolm. Ahm, s n emergent structure, becomes unique form tht integrtes properties borrowed from two sources, expressed in terms Śiv Śkti. On one h, hṃ just n integrtion first lst phonemes in Snskrit. However, th not just n cronym but word which mens I. Th interply common lnguge with phonetic symbolm llows Abhinv exp upon concept by identifying mor fr ctegories. Just s body n integrl form mor fr elements, so lso subjective experience integrtion reveling or illuminting domin consciousness identified s prkāś reflexive domin consciousness identified by vimrś. A singulr I wreness thus sts for both cognitive recognizing roles consciousness. S h re two nturl sounds tht occur with inhltion exhltion breth. The soothing experience breth filling lungs mpped with soothing experience gzing on full moon. In corporel sense, s h re properly expressed in sigh relief. Regulr brething, if observed closely does hve some rticultion s h. Becuse 3 At th juncture, I must clrify tht my use schem not lwys restricted pre-noetic body schem s hs been used by Gllghr. When ddressing vuliztion, I do indeed pply term in th sense. I do, however, use it for representtion pln or ory in form model. In th wy, certin concepts or overrching philosophies re used s schem in deciphering symbolm. Mātṛkā, for exmple, functions s schem. The frmework Mātṛkā helps us orgnize deity concepts, phonetic representtion, sptil extension in eight directions, so on.

9 Religions 2016, 7, sound s evokes experience gzing on moon, phoneme s refers moon. It commonsense understing tht gzing on full moon cn be soothing. By evoking multiple domins, where in first reltion moon sts for phoneme s soothing experience linked with moon, we hve new correspondence phoneme s sting for soothing experience. The expression h linked with exhling, by sme ken, heting up body, becuse it sun tht hets up body, phoneme h sts for sun. When se two phonemes re plced in sequence with or seed mntrs such s Oṃ (which in itself compressed seed syllble with significnce in multiple domins), we rrive t construction esoteric seed syllbles like shuṃ, hsuṃ, so on. The bsic formt for single syllble corresponding multiple ctegories resembles wy Oṃ used in Māṇḍūkyopniṣd (MU) for describing different sttes consciousness, different cosmic entities, different sttes subjectivity. The first two stnzs MU re sufficient describe th correltion: Oṃ th whole world tht syllble! Here furr explntion it. The pst, present, future ll tht simply Oṃ; whtever else tht beyond three times, tht lso simply Oṃ for th brhmn Whole. Brhmn th self (ātmn); tht [brhmn] th self (ātmn) consting four qurters. ([29], p. 475). The text thn continues ssigning cosmic plnes psychologicl sttes specific phonemes syllble Oṃ. Rr thn sying Oṃ mens ll se, wht mtters vuliztion correspondence multiple domins with bsic phonemes wherein subject reciting mntr or seed syllble remembers or brings h wreness ll se different domins. vuliztion, ccordingly, reltes rectivtion th complex correspondence system Lnguge II: Long Mntrs Long mntrs ten combine seed syllbles, deity nme or multiple nmes, her roles s described in different nrrtives or mgicl rituls. A common mntr, oṃ iṃ hrīṃ klīṃ cāmuṇḍāyi vicce 4, for exmple, combines multiple seed syllbles, including deity nme. Every seed syllble hs its own connottion tht dopts multiple domins cretes new structure by mens blending syllbles. On some occsions, phonemes my simply be cronyms deities nmes, for exmple, ll goddesses in sequence Ḍākinī, Rākiṇī, Lākinī, Kākinī, Śākinī, Hākinī cn be invoked by seed syllble d-r-l-k-s-h 5. At lest two domins re involved in creting phonetic symbolm. One, phonemes hve designted order. Two, deities represent cosmic principles, or foundtionl elements such s erth, wter, fire, wind, sky. In prctice, phonemes re not just phonemes, s y hve some properties, energies, or specific sequences which embody mening. A unique reltion estblhed by simple pproximtion sound men entity: śiṃ for Śiv or pāṃ for Pārvtī. Additionlly, se phonemes re supposed embody properties Śiv Pārvtī. Menymiclly, invoking ct subduing demon supposed mgiclly empower spirnt subdue h enemies, or invoking hypnotic properties goddess ment provide deity s hypnotic powers for spirnt. Furrmore, re re two different subjective domins involved: tht spirnt deity. The underlying belief tht by mens invoction incnttion, subject comes in contct with deity through th intimcy, spirnt gins some 4 Th one most common mntrs in Hindum in prctice. The mntr invokes Cāmuṇḍā, ferocious form Mātṛkā goddess who identified with Kālī. In prctice, mntr corresponds goddess Durgā. The recittion Devīmāhātmy, in generl during Nvrātr celebrtion, combines with repetition th mntr. 5 These six goddesses re residing deities six ckrs: mūlādhār, svādhiṣṭhān, mṇipur, nāht, viśuddh, ājñā. These deities re n linked with five elements mind. The detils for Yoginīs such s Ḍākinī, ir correltion with ckrs cn be found in most clssicl texts tht outline Kuṇḍlinī prctice, such s Rudryāml Tntr, Ghrv Tntr, Ṣṭckr Nirūpṇ. The combintion initil phonemes for genertion mntrs cn be trced in texts such s Śrīvidyārṇv Tntr.

10 Religions 2016, 7, powers deity embodies. Essentilly, mntrs function in th prdigm s binding principles for schemtic trnsformtion. Subjects undergo trnsformtion ir self-imge, wht y believe y re cn drmticlly lter bsed on ir vuliztion. The body-imge, which ssts in constituting self-imge, lso fluid, subject s bodily experience cn shift, shrink or extend, bsed on medittive course. literture full necdotes even Ptñjli s Yogsūtr outlines such trnsformtion. In generl, common lnguge world events ply s two domins. There specific reference ssigned words in common lnguge. By exploiting th reltionship, mntrs crete seprte system connottion which supposed ctulize specific event by mens rticulting common lnguge. In th infused world relity fntsy, if spirnt whes h enemies be killed, h rticultion hn hn or kill kill supposed ctulize effect killing h enemies. A dominnt perspective on lnguge s referentil not trnsformtive long with lingutic relity bsed on power significtion not construction ger mintin tht our rticultion words does not trnsform relity lnguge not constructive but rr representtive. In world mntrs however, lnguge constructive not representtive. Mntric efficcy refore cnnot be equted with efficcy words tht convey mening. The moment when one word becomes mntr t time when it supposed crete relity or trnsform events, not st for something tht physiclly rel. If we extrpolte philosophy lnguge tht grounds mntric speech, we come up with wider scope for lnguge wherein lnguge plys much bigger role in our everydy life, shping constituting wht we tke for grnted. The interfce between lnguge relity pving its pth in some contemporry works ([30], pp ) Lnguge III: Metphoric Lnguge At hert lnguge lies belief in metphoric relity tht rests on subject s trnsformed experientil horizon occurring in h mysticl sttes. Understing cognitive mechnm beneth th process llows us contextulize embodied experience tht literture endevors cpture by use metphors. Lckf Johnson ([16], p. 3) rgue tht our ordinry conceptul system fundmentlly metphoric in nture. Th broder perspective in metphoric thinking ligns with position tht exegetes were cknowledging metphoric nture our experientil domin not projecting something outside experience. To be prece, very modes experience re embedded with metphors s th wy relity first encountered. Rr thn mking metphors n fter-effect symbolic ctivity, th ssumption brings metphoric thinking very hert wht it mens hve conscious experience. Let us consider smll trete, Cidggncrikā (CGC) or Moonlight in Sky Consciousness [31] 6. The very title text integrtes metphoric terms sky moon describe mysticl experience. In th depiction, consciousness suggested s void, n empty spce tht not conditioned with presence imges. Th indictes higher order consciousness tht co-present with sensory experiences but not conditioned by se imges. Imge consciousness, long se lines, somewht subordinte higher stte consciousness tht monirs ctive mode consciousness. Here moon sts for light tht in turn for illumintion, reflexive role tht consciousness plys in reveling itself. Beneth se suggestions lie frmework Kālī, s text centered on esoteric prctice philosophy Kālī, goddess who resides in drk. A few more exmples from text demonstrte integrtion different domins mening: 6 I m using Cidggncrikā for source text for two different resons. One, th text hs remined in obscurity hrdly studied in modern times. Two, th text exemplry for its metphoric ppliction, integrtion Krm Mhārth philosophies, for its poetic qulities. Although text ttributed purported Kālidās, originl nme uthor seems hve been Śrīvts, bout whom we know very little.

11 Religions 2016, 7, The text correltes trunk Gṇeś with syllble Om (CGC 1) reltes Snskrit phonemes body Gṇeś. The text compres trnsmigrtion in world with wildfire, identifies text s rejuventing wters moon (CGC 3). Th invokes Hindu belief tht moon contins mbrosi, highlight its bundnce, uthor uses term bdhi or ocen. Some metphors found in CGC tht rest on culturl presuppositions include: consciousness eye tht sees (CGC 4); hert cve (CGC 5); eyes re powers; consciousness ocen (CGC 7); rys re net (CGC 10); body Kālī sttv guṇ (CGC 16); Kālī depicts tms (CGC 19); goddess full moon when mnifesting her full form, she lso new moon tht concels world within herself (CGC 21); Kālī consumes time (CGC 22); goddess pure consciousness (CGC 23); goddess destroys limittions in hert spirnt (CGC 25); hving wreness goddess helps in destroying limited concepts (CGC 26). Texts such s CGC, sturted with metphoric expression, provide field through which we cn forge reltions mong literry lnguge, ritul scholstic domins, mudrng or select corporel gestures ir wider connottion in ritul philosophicl domins, bove ll, between vul textul domins lnguge. For exmple, texts outline gestures such s Krṅkiṇī or Khecrī. CGC demonstrtes esoteric significnce such gestures tht help us decompress lyers mening orwe opque ritul constituents. The mṇḍl Kālī, following Krm system, blueprint for cosmos, metphysics cn be drwn bsed on estblhing correltes geometric prts ir counterprt philosophicl ctegories. CGC verses , 140, correspond th concept. The correltion phonemes with corporel forms geometric designs vividly portryed in CGC , 164. Moreover, mṇḍlic expression correltes with body spirnt text outlines philosophicl significnce for such vuliztion (CGC ). As every single verse in text replete with metphors, objective here not lt m ll, but suggest tht textul body cnnot be dsocited from metphors. Or, wht conveyed by text not exclusive metphors. Importntly, th text not lone in ppliction metphors in constituting ritul philosophicl prdigms [32]. Studying se texts hs been problemtic, not just tht y re metphoriclly lden, but lso becuse minstrem contemporry scholrship sidelines se texts s sophtry not essentil understing concepts philosophy. Th textul hermeneutics stems from understing tht our Western eptemic frmework non-metphoric, or tht metphors re subordinte recognizing relity. As consequence, texts like CGC tht shpe prctice vuliztion re brcketed from wider culturl dcourse Lnguge IV: The Vul Lnguge Deity Imges The mysticl experience mpped through metphors shred in texts only prt wider dcourse. Deity imges mṇḍls ply n eqully centrl role s does speech in orgnizing concepts. Essentil th converstion recognition tht ctegories mpped in one lnguge re rempped in nor, vuliztion prctice integrtes ll domins, mking vul lnguge uniquely complex. Different cognitive domins conceptul schems re borrowed in developing lnguge imges on most occsions, menymic metphoric process conceptuliztion plys crucil role in both compression decompression mening. 7 While text explored here in Snskrit, even vernculr Siddh literture eqully metphoric. Exemplry studies in th direction shed more light on vernculr literture include Jckson [33,34], Bgchi [35 37], Guenr [38,39], Billy [40], Dimock [41], Urbn [42].

12 Religions 2016, 7, First ll, menymic reltions. imges re complex with ir grphic dply wepons gestures, number heds, hs sets, multiplicity bckgrounds in which y re plced (see Figure 2). Religions 2016, 7, Figure 2. Guhykālī. Figure 2. Guhykālī. In In one one simplest simplest imges imges Kālī, Kālī, for for exmple, exmple, she she portryed portryed s s sting sting p p Śiv Śiv or or corpse, corpse, crrying crrying chopped chopped hed hed sword, sword, dplying dplying gestures gestures giving giving protection. protection. She She vulized vulized s s sting sting in in cremtion cremtion grounds. grounds. There There direct direct correspondence correspondence between between symbols symbols used used in Kālī in Kālī imgery imgery concepts concepts which which y y refer. refer. texts texts decipher decipher imges imges s if s texts, if texts, use n use imge n imge for vuliztion for vuliztion prctices prctices bring bring memory memory centrl centrl doctrines. All doctrines. spects All vuliztion, spects vuliztion, drk hue drk Kālī, hue her nude Kālī, body her nude body widely spred widely hir, spred strident hir, position strident position sitting p sitting Śiv, p for Śiv, exmple, for exmple, men something men something if exploited if exploited s menymic s menymic reltions. reltions. When n When imge n imge vulized, vulized, process process compresses compresses multiple multiple lyers lyers thought thought in single in imge. single imge. These imges These imges re consciously re consciously preserved preserved in memory, in memory, brought brought live live through through mentl mentl projection, projection, re re mnipulted mnipulted in in mentl mentl spce spce in in ccordnce ccordnce with with system system vuliztion. vuliztion. Any Any symbol symbol cn cn be be used used signify signify multiple multiple reltions reltions complex, complex, relted relted concepts. concepts. The concept The concept mirror mirror networks networks helps helps decipher decipher th process. th process. A deity A seted deity seted in prticulr in prticulr vehicle vehicle or set or identifies set identifies her ssocition her ssocition with nor with deity nor or concept. deity Kālī or concept. sitting p Kālī corpse sitting in p cremtion corpse ground in cremtion depicts both ground her reltion depicts both deth her reltion time, deth in essence, time, her trnscendence in essence, her time. trnscendence The chopped time. hed or The chopped sword tht hed she or crries sword indictes tht she specific crries role indictes tht she plys specific or role prticulr tht she ct plys tht or she prticulr ccomplhes. ct Even tht she most ccomplhes. bsic imge Even with two most hs bsic describes imge two with different two hs roles, describes thus two two different concepts. roles, Thus, concept thus two mirror concepts. network Thus, hs relevnce concept fruitful mirror explortion network hs relevnce imges. fruitful Fuconnier explortion identifies imges. single scope network s protype for source-trget metphors. In Fuconnier cse th identifies network, rr single thn scope hving network new blended s protype structure, properties for source-trget one re metphors. imposed In upon cse or. th network, vuliztion rr thn rich hving in th spect. new blended One deity structure, (A) ssumes properties role generlly one re imposed ssigned upon or or. (B), th vuliztion portryed by A rich dplying in th spect. gestures One deity tht re (A) specific ssumes B. Llitā role generlly ssigned or (B), th portryed by A dplying gestures tht re red in color; however, in her midnight medittion she ssumes role Kālī depicted s specific B. Llitā red in color; however, in her midnight medittion she ssumes role Kālī drk nude, thus embodying both deities. Th not n olted exmple. In vuliztion, depicted s drk nude, thus embodying both deities. Th not n olted exmple. In vuliztion, deities such s Kubjikā or Siddhilkṣmī borrow nunces from or deities philosophicl systems, in so doing, y integrte properties unique or tht suggested. There re three dtinctive wys imges re formed. The first occurs when borrowing spects from n exting imge incorporting m in single deity imge. Durgā, for

13 Religions 2016, 7, deities such s Kubjikā or Siddhilkṣmī borrow nunces from or deities philosophicl systems, in so doing, y integrte properties unique or tht suggested. There re three dtinctive wys imges re formed. The first occurs when borrowing spects from n exting imge incorporting m in single deity imge. Durgā, for exmple, incorportes spects from or deities, mostly Dikpāl deities. Following nrrtive found in Devīmāhātmy (Chpter 2), ll mjor Hindu gods, Brhmā, Viṣṇu, Rudr, gurdin deities such s Indr, Agni, Ym, Vruṇ provide ir wepons goddess Durgā. A set ten gurdin deities, borrowed from Vedic literture, constitutes group Dikpāls. The nrrtive Durgā lso highlights grdul subordintion dplcement preexting divinities by newly populrized forms. The Śākt resurgence vividly highlights th phenomenon nrrtive Durgā protypicl th religious trnsformtion. A second strtegy merges two or more domins, deities re uniquely envioned in new form. Most Siddhilkṣmī vritions dply n integrtion Lkṣmī Kālī forms. We cn find similr integrtion in Kubjikā fmily s well, with foundtionl Kubjikā being integrted with nor deity imge, such s Kālī. Third, multiple imges re integrted in single one, giving re deities with multiple heds hs. The protype for th imgery comes from Śiv with five fces tht integrtes different deities Śiv pnon. When spects from two different sources re merged in single imge, th follows more complex process thn single-scope network. Double-scope blending borrows nunces from two different inputs cretes unique emergent structure. imges in prticulr deities in Hindu culture in generl chrcterticlly borrow spects from pre-exting templtes crete new imges. Blended imges deities re commonplce even in Purāṇic Hindum, with deities such s Hrihr integrting two exting schems Hri = Viṣṇu Hr = Śiv crete single deity imge Hrihr 8. The rogynous imge Ardhnārīśvr dplys sme pttern borrowing inputs from exting imges Śiv Pārvtī. In th imge, right hlf depicted s Śiv left s Śkti. Most imges represent wht Fuconnier would cll meg-blend structure. From bsic Purāṇic divinities or Mātṛkā Bhirv imges, spects re borrowed new imges re mde. Th new emergent structure in turn blended with or foundtionl imges or newly emerged structures, leding infinite vritions. Every mjor deity comes with vried vuliztions, reby consolidting multiple systems by integrting nunces from deities or pnons. Imges, in th light, re flexible constructs tht integrte different domins, with consequent diversity in rt vuliztion. Deities in pnon Kubjikā or Guhykālī provide mple exmples for such integrtions. With deities hving five, nine, or mny more heds, ech identified with specific deity from within sme pnon or from different strems prctice. In se vuliztions, multiple deities re blended, giving re new, presumbly more vigorous forms. Th integrtion process universl, exmples bound from ll cultures round globe Lnguge V: The Vul Lnguge Mṇḍls The Tntrs systemticlly replce common lnguge with symbols, se semiotic methods llow us unrvel system significnce embedded in lnguge. Although process not n hricl one, semiotic replcement in symbolm cn be better undersod through following sequence: Replce common lnguge with metphors. Th process provides frmework decompress menings llegories myths. 8 The integrted form Śiv Viṣṇu identified s Hrihr ppers in Bdmi cve temples, built round 6th Century.

14 Religions 2016, 7, Replce both common lnguge metphoric lnguge with phonetic inscriptions, seed syllbles, such s om., im., hrı m., etc. Replce ll bove with wepons, gestures, fces, vehicles, bckground scenes, etc. (trnsform in vul lnguge). Replce ll bove with geometric forms. Following th, geometric forms, identified s mn.d.ls, re replce common lnguge. Th s cn esily mled individul convince him tht re n inherent or intrinsic mening in geometric forms tht re be expressed or deciphered by use common lnguge. However, point Religions 2016,here 7, 139 tht system signs follows bsic universl trits semiotics, deciphering mening mkes sense only when correspondence between forml lnguge lnguge. However, point here tht system signs follows bsic universl trits symbols recognized. semiotics, deciphering mening mkes sense only when correspondence between forml lnguge symbols recognized. The replcement common lnguge with geometric forms relies on ncient Vedic geometry replcement common lnguge expressed in The ritul domin(see Figure 3). with geometric forms relies on ncient Vedic geometry expressed in ritul domin (see Figure 3). Figure 3. Six Ckrs. Figure 3. Six Ckrs.

15 Religions 2016, 7, Religions 2016, 7, A squre, down-fcing A squre, down-fcing tringle, tringle, upwrd upwrd tringle, tringle, hexgon, hexgon, circle, circle, for for exmple, exmple, re re used used correspond erth, wter, fire, ir, sky. They re lso supposed st for phonemes correspond erth, wter, fire, ir, sky. They re lso supposed st for phonemes /v/, Rr /h/. Rr thn sying tringle mens wht fire, mkes wht sense mkeshere sense /l/, /l/, /v/, /r/,/r/, /y/, /y/, /h/. thn sying tringle mens fire, here sy tht tringle used in medittion st for or evoke in memory sy tht tringle used in medittion st for or evoke in memory element element fire.geometry Since geometry universl most universl expression, objective here crete fire. Since most form form expression, objective here crete semiotic system tht trnsltes cosmology philosophy most most symbolm. semiotic system tht trnsltes cosmology philosophy bsicbsic symbolm. Th Th congruence utilized during course vuliztion. congruence utilized during course vuliztion. For instnce, one one most commonly recited mntrs Tripur For instnce, most commonly recited mntrs Tripurā mntrmntr fifteen 9. During course vuliztion, fifteen phonemes: k-e-ı -l-hrı m -h-s-k-h-l-hrı m -s-k-l-hrı m 9... phonemes: k-e-ī-l-hrīṃ-h-s-k-h-l-hrīṃ-s-k-l-hrīṃ. During course vuliztion, se se phonemes re viewed s identicl body goddess mṇḍl, her mn.d.śrī l,ckr S rı Ckr phonemes re viewed s identicl body goddess her (see (see Figure 4). Figure 4). Figure 4. Śrī Ckr. Figure 4. S rı Ckr. Th mṇḍl compred nine intersecting tringles with eight sixteen petls externl gtes. A generl course vuliztion th mṇḍl in prctice Tripurā follows: 9 S rı vidy mntrs re identified in two prominent schools K di H di, with initil letter mntr being K or H. There lso ppers hve exted linege th mntr with n initil phoneme S, but mnuls for th trdition hve Plce deity imge in hert spirnt. been lmost completely lost. 9 Śrīvidyā mntrs re identified in two prominent schools Kādi Hādi, with initil letter mntr being K or H. There lso ppers hve exted linege th mntr with n initil phoneme S, but mnuls for th trdition hve been lmost completely lost.

16 Religions 2016, 7, Th mṇḍl compred nine intersecting tringles with eight sixteen petls externl gtes. A generl course vuliztion th mṇḍl in prctice Tripurā follows: Plce deity imge in hert spirnt. Vulize body (both spirnt deity) s identicl Śrī Ckr, estblh correltion phonemes mntr within specific prts Ckr. Vulize deities ssocited with specific groups phonemes find correltion se deities with Ckr. Attin wreness most subtle spects time successively frgmented in more more subtle units recollect deity imge, her mṇḍl, mntr in single flsh consciousness 10. Cultivte n wreness sixfold ctegories identified s pths (dhvns), tht re viewed within body prctitioner. Th process clled instlltion (nyās). Estblh n wreness oneness between deity, precepr, spirnt. In every cognitive mode, wht given n object its wreness, both re witnessed by trnscendent mode consciousness. Focus on th spect consciousness. Exp durtion th experience by recognition tht consciousness essentil thred tht weves ger ll cognitive modes. The objective th vuliztion enhnce cpcity ttentive mind, extent tht mind cn compress objects in single flsh wreness, n compress decompress lyers significnce. prctices re intentionlly mde complex, with dditionl new ctegories lyered in prctice, so tht mind concentrtes on new deity imges, ir own mṇḍls mntrs, with even more deities plced in corners center mṇḍl furr intensify vuliztion process. Wht lso hppening t sme time heightened met-cognition tht orgnizes objects cognition. Similr lucid dreming or rbitrrily creted hypnogogic sttes, vuliztions rely on subjects spontneously dding new vlues bsic structures. A few dded steps vuliztion during course Śrī Ckr medittion sufficient demonstrte how dded mening given bsic structures. Following text Yoginīhṛdy [43], recittion mntr Tripurā prllels mentl rticultion lt concepts: Affirmtion oneness Śiv Śkti. Both se principles re identified with self-wreness tht both trnscendent immnent. Recognizing correltion between mntr Śivite ctegories (36 in tl), Estblhing oneness self supreme divinity (Tripurā in th context), Relizing oneness mntr Śrī Ckr, Identifiction subject consciousness with trnscendentl consciousness, Identifiction mntr kuṇḍlinī, serpentine force representing prāṇic energy. Ech individul, following Tntrs, embodies tlity cosmic forces in its dormnt form. Kuṇḍlinī represents th energy. Th step prctice identifies speech or mntr with cosmic energy. Mṇḍls, in th light, st in vuliztion s finl product cognitive process compression tht strts with polysemy. Compression llows viewer bring dded vlue or mening within focl point. Th need reflects reltionship between rel spce mentl spce, s even in mentl spce, re bsic limit wht cn be compressed or enclosed. 10 I m referring medittive prctice outlined in Yoginīhṛdy, prticulrly section on mntr, with regrd ttention on spects time.

17 Religions 2016, 7, Th mentl mp provides spce similr computer spce which does not reflect physicl spce. 3. Anlys Conclusions The cognitive mechnms ddressed bove in formtion symbolm specificlly lnguge illustrte how system reference estblhed in mntrs in prticulr in or forms symbolic expression. Th sophticted system significnce lso revels tht deciphering mening in Tntrs differs from tht utilized in common lnguge where liner reference system signs, with n identifiction signifier signified, cn suffice. However, it counterintuitive ssume tht mntrs hve no mening. In contrst, even se vul forms expression hve dtinctive significnce ir inherent mening ssigned by system reference. Tking cue from vul lnguge in prticulr mntr lnguge in generl, symbolic expression tht rests on pre-exting elementl lnguge should be considered form met-lnguge. In ll contexts menymy, metphor, or cognitive blending, symbolic expression hs relied on some bsic form lnguge. In severl contexts, pre-exting texts or nrrtives tht re codified through symbols, both in speech vul forms re decompressed or nlyzed when in process vuliztion or prctice. In ech erly instnces where mening derived, re relince on pre-exting text or lnguge which symbols refer. For instnce, Bsed on internl system signs, phonemes /l/ or /v/ or /h/ refer erth, wter, or sky. Bsed on chin reference system, fire sts for het tht sts for phoneme /r/. Bsed on menymic reference, eyes st for seeing, hs for ction, snkes for poon, ngue for tsting. Bsed on metphoric reference, moonlight st for liberting wdom s both possess soothing properties. Bsed on conceptul integrtion, deity imges with multiple heds refer bse imges which in turn hve ir own frme reference. In essence, re dtinction between common lnguge lnguge. Th dtinction lies in Tntrs use bse lnguge encode its symbols process deciphering which trditionlly used in both process extrcting mntrs (mntroddhār) from texts in prctice vuliztion tht brings mind complex imgery incorported during process compression or in process creting symbols. Any text uses two different types lnguges. There re nrrtives, cosmologies philosophies tht re intelligible in plin lnguge. However, sme lnguge n used encode decipher mntric lnguge, deity imge, or mṇḍl. Wht mntr, mṇḍl, or deity imge st for wht hs been described in plin lnguge t length. The function th second-order lnguge compress wide rry symbols menings within single imge or concept so tht subject vulizing or meditting upon imge cn rticulte in mind underlying philosophies cosmologies. In ll occsions, bsic units with mening re integrted in process creting sophticted prctice vuliztion. The device conceptul blending llows us nlyze intricte cognitive mechnms behind th process. Conflicts Interest: The uthor declres no conflict interest. References 1. Dvid Gordon White, ed. Tntr in Prctice. Delhi: Motill Bnrsidss, Sebstjn Vöröš. Demystifying Consciousness with Mysticm? Cognitive Science Mysticl Trditions. Interdciplinry Description Complex Systems 11 (2013): [CrossRef]

18 Religions 2016, 7, Brin Les Lncster. Mysticm Cognitive Neuroscience: A Prtnership in Quest for Consciousness. Cons-cienc 2 (2005): Jonthn Sher, Ron Jevning. Pure Consciousness: Scientific Explortion Medittion Techniques. In The View from Within: First-Person Approches Study Consciousness. Edited by Frncco J. Vrel Jonthn Sher. Thorvern: Imprint Acdemic, 1999, pp Grce M. Jntzen. Could There Be Mysticl Core Religion? Religious Studies 26 (1990): [CrossRef] 6. Robert K. C. Formn, ed. The Problem Pure Consciousness: Mysticm Philosophy. New York Oxford: Oxford University Press, Glen Alexer Hyes. Possible Selves, Body Schems, Sdhn: Using Cognitive Science Neuroscience in Study Medievl Viṣṇv Shjiyā Hindu Texts. Religions 5 (2014): [CrossRef] 8. Glen Alexer Hyes. Contemporry Metphor Theory Alterntive Views Krhn Rādhā in Viṣṇv Shjīyā Trditions. In Alterntive Krhns: Regionl Vernculr Vritions on Hindu Deity. Edited by Guy Beck. Albny: Stte University New York Press, 2005, pp Glen Alexer Hyes. Metphoric Worlds Yog in Viṣṇv Shjīyā Trditions Medievl Bengl. In Yog: The Indin Trdition. Edited by In Whicher Dvid Crpenter. New York: Routledge, 2010, pp Glen Alexer Hyes. Rivers Sky: Trnsformtion, Metphor, Worldview in Bengli Trditions. In Trnsformtions Trnsfer Tntr in Asi Beyond. Edited by István Keul. Bosn: De Gruyter, 2012, pp Glen Alexer Hyes. Conceptul Blending Theory, Reverse Amnesi, Study Tntr. The Journl Hindu Studies 5 (2012): [CrossRef] 12. Jen Piget. Aubiogrphy. In Hry Psychology in Aubiogrphy. Edited by Edwin Boring. Worcester: Clrk University Press, George Lkf. Women, Fire Dngerous Things: Wht Ctegories Revel bout Mind. Chicgo: University Chicgo Press, Mrk Johnson. The Body in Mind: The Bodily Bs Mening, Imgintion, Reson. Chicgo: University Chicgo Press, Bete Hempe. From Perception Mening: Imge Schems in Cognitive Lingutics. Berlin: Moun de Gruyter, George Lkf, Mrk Johnson. Metphors We Live by. Chicgo: University Chicgo Press, Shun Gllgher. How Body Shpes Mind. Oxford: Clrendon Press, George Lkf, Mrk Turner. More thn Cool Reson: A Field Guide Poetic Metphor. Chicgo: University Chicgo Press, Romn Jkobson. Two Aspects Lnguge Two Types Aphsic Dturbnces. In On Lnguge. Cmbridge: Hrvrd University Press, 1990, pp Frncco José Ruiz de Mendoz Ibáñez, L. Pérez Hernández. Menymy grmmr: Motivtion, constrints interction. Lnguge & Communiction 21 (2001): [CrossRef] 21. Lurie Ptn. Poetry, Ritul, Associtionl Thought in Erly Indi Elsewhere. In Figuring Religions. Edited by Shubh Pthk. Albny: Stte University New York Press, 2013, pp Mrol Velsco-Scrtán. Menymic Grounding Ideologicl Metphors: Evidence from Adverting Gender Metphors. Journl Prgmtics 42 (2010): [CrossRef] 23. Gilles Fuconnier, Mrk Turner. The Wy We Think: Conceptul Blending Mind s Hidden Complexities. New York: Bsic Books, Mrk Turner. The Origin Ides: Blending, Cretivity, Humn Sprk. New York: Oxford University Press, Edwin Gerow. Notes on Relevnce Indin Poetics Generl Poetic Theory. In Abhinvo: Perspectives in Abhinvgupt. Edited by Nvjivn Rsgi Meer Rsgi. Delhi: Munshirm, 2013, pp Mrk Turner. Blending Box Experiments, Build 1.0. Avilble online: or (ccessed on 23 Jnury 2010). 27. Gvin Flood. The Body: The Secret Trdition Hindu Religion. London: I.B. Tur, 2006, pp Abhinvgupt. Prtrik-Vivrn: The Secret Mysticm. Trnslted by Jidev Singh. Delhi: Motill Bnrsidss, 2000.

19 Religions 2016, 7, Ptrick Olivelle. The Erly Upnds: Annotted Text Trnsltion. New York: Oxford University Press, 1998, p Smuel Levin. Lnguge, Concepts, Worlds. In Metphor Thought. Edited by Andrew Orny. New York: Cmbridge University Press, 1993, pp Kālidās. Cidggncrikā. Edited by Rghunth Mr with Commentry Krmprkāśikā. Vrnsi: Smpurnn Snskrit University, Sthneshwr Timlsin. Text s Metphoric Body: Incorportion Tripur in Sundrylhrī. Zeitschrift für Indologie und Sudsienstudien 32 (2016): Roger R. Jckson. Tresures: Three Collections Mysticl Verse from Buddht Indi. New York: Oxford University Press, Roger R. Jckson. Ambiguous Sexulity: Imgery Interprettion in Buddhm. Religion 22 (1992): [CrossRef] 35. Prbodh Chr Bgchi. A Note on Lnguge Buddht Dohā. Clcutt Orientl Journl 1 (1934): Prbodh Chr Bgchi. Dohākoṣ with Notes Trnsltion. Journl Deprtment Letters 28 (1935): Prbodh Chr Bgchi, ed. Dohākoṣ: Apbhrṃś Text Shjyān School. Clcutt Snskrit Series No. 25C; Clcutt: Metropolitn, Herbert V. Guenr. The Royl Song Srh: A Study in Hry Buddht Thought. Settle: University Wshingn Press, Herbert V. Guenr. Ecsttic Spontneity: Srh s Three Cycles Dohā. Nnzn Studies in Asin Religions 4. Berkeley: Asin Humnities Press, Constntin Rhodes Billy. Shiv Devotionl Songs Kshmir: A Trnsltion Study Utpldev s Shivstrvli. Albny: Stte University New York Press, Edwrd C. Dimock, Jr. The Plce Hidden Moon: Erotic Mysticm in Vnv-Shjiy Cult Bengl. Chicgo: University Chicgo Press, Hugh Urbn. Songs Ecstsy: Devotionl Songs from Colonil Bengl. Oxford: Oxford University Press, André Pdoux. The Hert Yogini: The Yoginīhṛdy, Snskrit Trete. New York: Oxford University Press, by uthor; licensee MDPI, Bsel, Switzerl. Th rticle n open ccess rticle dtributed under terms conditions Cretive Commons Attribution (CC-BY) license (