“Vishvam etan mahadevi shunyabhutam vichintayet/
Tattraiv cha mano linam tatstallayabhajanam /58//
O divine mother, the yogi should concentrate on the universe as the void (zero), then the mind will dissolve in this void(zero) (that is in Shiv).
Yogah is finding that dot. The great void, the zero, the point of all creation and the point of dissolution.”
“ground zero” – A term coined in the twentieth century to describe the site where an explosion (especially a nuclear one) has occurred. Since September 11, 2001, this term has also commonly been used to refer to the site of the destroyed World Trade Center in New York City. Avatar Adi Da uses this term as a metaphor for the current state of global human culture.”
Aletheon Glossary
Zero Point, also termed the True “Maha-Bindu”, or Formless “Place”, of Origin (otherwise, traditionally, called “Sunya”, or “Empty”, or “Void”).
The “place” (or reality) that is prior to the “root” gesture of separation. Thus “zero-point” is synonymous with “egolessness”.
“The living human “zero-point”-being (or intrinsically egoless pattern) is a non-separate and psycho-physically participatory pattern-process within the total system, or universally-extended unity of pattern-process, of all-and-All that conditionally (and universally coincidentally) arises.”
See Zero-Point and The Infinite State
Paul Brunton on Zero Point
“Finally it happens. Thought is extinguished like a snuffed candle. The intellect withdraws into its real ground, that is, consciousness working unhindered by thoughts. I perceive what I have suspected for sometime and what the Maharshi has confidently affirmed, that the mind takes its rise in a transcendental source. The brain has passed into a state of complete suspension as it does in deep sleep, yet there is not the slightest loss of consciousness. I remain perfectly calm and fully aware of who I am and what is occurring. Yet my sense of awareness has been drawn out of the narrow confines of the separate personality; it has turned into something sublimely all embracing. Self still exists, but it is a changed, radiant self. For something that is far superior to the unimportant personality which was I, some deeper, diviner being rises into consciousness and becomes me. With it arrives an amazing new sense of absolute freedom, for thought is like a loom-shuttle which always is going to and fro, and to be freed from its tyrannical motion is to step out of prison into the open air.
I find myself outside the rim of world consciousness. The planet, which has so far harboured me, disappears. I am in the midst of an ocean of blazing light. The latter, I feel rather than think, is the primeval stuff out of which worlds are created, the first state of matter. It stretches away into untellable infinite space, incredibly alive.”
“Transformation at every stage of life is a matter of expansion, not through an effort to be expansive from the egoic point of view, but through the undermining, in consciousness, of this contraction. The conscious process is, effectively, expansion, passage beyond the zero, the center, the self-definition, the point of view, that defines consciousness.”
May All Beings Run to This Mere Truth
“Outshining Is Atma Nadi Shakti Yoga.
Outshining Is the “Radical” (or Always “At-the-Root”) Reality-Way of Adidam Ruchiradam.
Be given up to Divine Translation, rather than to any conditional pattern-destiny.
This life, rightly understood at its “root” (or “zero-point”), is about always entering into the Process of Divine Translation, rather than seeking to fulfill the impulses of conditional patterning.”
Wikipedia
Zero-point energy is the lowest possible energy that a quantum mechanical physical system may have; it is the energy of its ground state. All quantum mechanical systems undergo fluctuations even in their ground state and have an associated zero-point energy, a consequence of their wave-like nature. The uncertainty principle requires every physical system to have a zero-point energy greater than the minimum of its classical potential well, even at absolute zero. For example, liquid helium does not freeze under atmospheric pressure at any temperature because of its zero-point energy.
The concept of zero-point energy was developed in Germany by Albert Einstein and Otto Stern in 1913, using a formula developed by Max Planck in 1900. The term zero-point energy originates from the German Nullpunktsenergie. The German name is also spelled Nullpunktenergie (without the “s”).
Vacuum energy is the zero-point energy of all the fields in space, which in the Standard Model includes the electromagnetic field, other gauge fields, fermionic fields, and the Higgs field. It is the energy of the vacuum, which in quantum field theory is defined not as empty space but as the ground state of the fields. In cosmology, the vacuum energy is one possible explanation for the cosmological constant. A related term is zero-point field, which is the lowest energy state of a particular field.
“There is a process of unprecedented change unfolding within the earth. You are part of the change. Without knowledge of the artificial boundaries of religion, science, or ancient mystic traditions, the change is characterized as dramatic shifts in the physical parameters of Earth accompanied by a rapid transformation in human understanding, perception, and experience. This time is historically referred to as “The Shift of the Ages.”
As science witnesses events for which there are no reference points of comparison, ancient traditions say that the timetable is intact; the events of “The Shift” are happening now. Each event carries with it a similar message, and is a by-product of something much more significant than the event itself. During key moments in human history, wisdom has been offered allowing individuals to experience rapid change without fear. This is one of those moments. You are living the completion of a cycle that began nearly 200,000 years ago, and a process of initiation that was demonstrated over 2,000 years ago.”
Awakening to Zero Point : The Collective Initiation, Gregg S. Braden
“On the one hand, we have traditional science, based on the premises of materialism, reductionism, and randomness, with a belief that reality consists solely of matter and energy, that everything can be measured in the laboratory or observed by a telescope. If it can’t, it doesn’t exist. On the other hand, we have traditional religious dogma concerning God that fails to take into account evolution, a 4.6 billion-year-old Earth, and the conflicting claims of the world’s religions. In The God Theory, Bernard Haisch discards both these worldviews and proposes a theory that provides purpose for our lives while at the same time is completely consistent with everything we have discovered about the universe and life on Earth. To wit, Newton was right — there is a God — and wrong — this is not merely a material world. Haisch proposes that science will explain God and God will explain science. Consciousness is not a mere epiphenomenon of the brain; it is our connection to God, the source of all consciousness. Ultimately it is consciousness that creates matter and not vice versa. New discoveries in physics point to a background sea of quantum light underlying the universe. The God Theory offers a worldview that incorporates cutting-edge science and ancient mystical knowledge. This is nothing less than a revolution in our understanding.”
The God Theory – Bernard Haisch
“Does the concept of individuality still have meaning if everything is connected and even our own memories are accessible to everyone? An even more exciting thought: the atoms that are in contact with one another and with the universe in a myriad of ways temporarily and intermittently shape our body. Every seven years all the cells in our body are regenerated; no atom is the same again. And who knows what kind of information those new atoms are carrying when they nestle into our bodies? ‘Individuality’, ‘I’ and ‘mine’ become very limited concepts when viewed this way. Our separate existence, which we believe to be the basis of our daily experiences, is no longer the central issue. It is replaced by the all-encompassing connection.”
The amazing promises of the Zero Point Field
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THE ZERO PRINCIPLE
THEOSOPHY TRUST – MEMORIAL LIBRARY
Laya is what Science may call the Zero-point or line, the realm of absolute negativeness, or the one real absolute Force, the NOUMENON of the Seventh State of that which we ignorantly call and recognize as ‘Force’; or again the Noumenon of Undifferentiated Cosmic Substance which is itself an unreachable and unknowable object to finite perception; the root and basis of all states of objectivity and subjectivity too; the neutral axis, not one of the many aspects, but its centre.
The Secret Doctrine, p. 148
The arcane conception of laya and the modern notion of a neutral axis are applications of what might be called the zero principle. According to the Stanzas of Dzyan, the formation of a cosmos proceeds through a primordial set of seven laya centres, noumenal points in metaphysical space that mediate between the unmanifest and the manifest. From an ‘objective’ standpoint, a laya centre is a point of rarefied matter wherein all differentiation has ceased. Given the cosmogonic distinction between undifferentiated matter and differentiated matter, theoretically there must be a point at which differentiation commences and also a point at which differentiation ceases. This is sometimes called the zero point. Zero as a general concept originated among the Hindus and was transmitted through the Arabs into Europe in the fourth century. It is a natural accompaniment of the decimal system, also an invention of Hindu thinkers, since the one and the zero are metaphysical correlates of each other.
The meditations and practices of Tantra were born, legend has it, out of a conversation between two lovers, Shiva and his consort, Devi, some 5,000 years ago. Shiva and Devi, entwined in a lover’s embrace, were discussing the mysteries of the universe. Shiva, inspired by his lover’s intense desire to know the meaning of existence, composed 112 sutras that were designed to give her the direct experience of how the universe came into being . . . a direct experience in her body.
Devi Asks:
O Shiva, what is your reality?
What is this wonder-filled universe?
What constitutes seed?
Who centers the universal wheel?
What is this life beyond form pervading forms?
How may we enter it fully, above space and time, names and descriptions?
Let my doubts be cleared!?
Shiva replies:
1. Radiant One, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out) – the beneficence.
2. As breath turns from down to up, and again as breath curves up to down – through both these turns, realize.
3. Or, whenever in-breath and out-breath fuse, at this instant touch the energy-less, energy-filled center.
4. Or, when breath is all out (up) and stopped of itself, or all in (down) and stopped – in such universal pause, one’s small self vanishes. This is difficult only for the impure.
5. Attention between eyebrows, let mind be before thought. Let form fill with breath essence to the top of the head and there shower as light.
6. When in worldly activities, keep attention between two breaths, and so practicing, in a few days be born anew.
7. With intangible breath in center of forehead, as this reaches the heart at the moment of sleep, have direction over dreams and over death itself.
8. With utmost devotion, center on the two junctions of breath and know the knower.
9. Lie down as dead. Enraged in wrath, stay so. Or stare without moving an eyelash. Or suck something and become the sucking.
10. While being caressed, Sweet Princess, enter the caress as everlasting life.
11. Stop the doors of the senses when feeling the creeping of an ant. Then.
12. When on a bed or a seat, let yourself become weightless, beyond mind.
13. Or, imagine the five coloured circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. Similarly, at any point in space or on the wall – until the point dissolves. Then your wish for another comes true.
14. Place your whole attention in the nerve, delicate as the lotus thread, in the center of your spinal column. In such be transformed.
15. Closing the seven openings of the head with your hands, a space between your eyes becomes all-inclusive.
16. Blessed One, as senses are absorbed in the heart, reach the center of the lotus.
17. Unminding mind, keep in the middle – until.
18. Look lovingly at some object. Do not go to another object. Here in the middle of the object – the blessing.
19. Without support for feet or hands, sit only on the buttocks. Suddenly the centering.
20. In a moving vehicle, by rhythmically swaying, experience. Or in a still vehicle, by letting yourself swing in slowing invisible circles.
21. Pierce some part of you nectar filled form with a pin, and gently enter the piercing and attain to the inner purity.
22. Let attention be at a place where you are seeing some past happening, and even your form, having lost its present characteristics, is transformed.
23. Feel an object before you. Feel the absence of all other objects but this one. Then leaving aside the object-feeling And the absence-feeling, Realize
24. When a mood against someone or for someone arises, Do not place it on the person in question, but remain centered.
25. Just as you have the impulse to do something, Stop.
26. When some desire comes, consider it. Then, suddenly, quit it.
27. Roam about until exhausted and then, dropping to the ground, in this dropping be whole.
28. Suppose you are gradually being deprived of strength or of knowledge. At the instant of deprivation, transcend.
29. Devotion frees.
30. Eyes closed, See your inner being in detail. Thus see your true nature.
31. Look upon a bowl without seeing the sides or the material. In a few moments become aware.
32. See as if for the first time a beauteous person or an ordinary object.
33. Simply by looking into the blue sky beyond the clouds, The serenity.
34. Listen while the ultimate mystical teaching is imparted. Eyes still, without blinking, at once, become absolutely free.
35. At the edge of a deep well look steadily into its depths until – the wondrousness.
36. Look upon some object, then slowly withdraw your sight from it, then slowly withdraw your thought from it. Then.
37. Devi, imagine Sanskrit letters in these honey filled foci of awareness, first as letters, then more subtly as sounds, then as most subtle feeling. Then, leaving them aside, be free.
38. Bathe in the center of sound, as in the continuous sound of a waterfall. Or, by putting the fingers in the ears, Hear the sound of sounds.
39. Intone a sound, as AUM Slowly, As sound enters soundfulness, So do you.
40. In the beginning and gradual refinement of the sound of any letter, Awake.
41. While listening to stringed instruments, hear their composite central sound; thus omnipresence.
42. Intone a sound audibly, then less and less audibly as feeling deepens into this silent harmony.
43. With mouth slightly open, keep mind in the middle of the tongue. Or, as breath comes silently in, feel the sound ‘HH’.
44. Center on the sound ‘AUM’ Without any ‘A’ or ‘M’.
45. Silently intone a word ending in ‘AH’. Then in the ‘HH’, effortlessly, the spontaneity.
46. Stopping ears by pressing and the rectum by contracting, Enter the sound.
47. Enter the sound of your name and, through this sound, All sounds.
48. At the start of sexual union keep attentive on the fire in the beginning, And so continuing, avoid the embers in the end.
49. When in such embrace your senses are shaken as leaves, enter this shaking.
50. Even remembering union, Without the embrace, Transformation.
51. On joyously seeing a long-absent friend, permeate this joy.
52. When eating or drinking, become the taste of food or drink, and be filled.
53. O lotus eyed one, sweet of touch, when singing, seeing, tasting, be aware you are and discover the Everliving.
54. Wherever satisfaction is found, in whatever act, Actualize this.
55. At the point of sleep, when the sleep has not yet come and the external wakefulness vanishes, at this point Being is revealed.
56. Illusions deceive, colors circumscribe, even divisibles are indivisible.
57. In moods of extreme desire, be undisturbed.
58. This so-called universe appears as a juggling, A picture show. To be happy, look upon it so.
59. O Beloved, put attention neither on pleasure nor on pain, but between these.
60. Objects and desires exist in me as in others. So accepting, let them be transformed.
61. As waves come with water and flames with fire, so the Universal waves with us.
62. Wherever your mind is wandering, internally or externally, at this very place, this.
63. When vividly aware through some particular sense, keep in the awareness.
64. At the start of sneezing, during fright, in anxiety, above a chasm, flying in battle, in extreme curiosity, at the beginning of hunger, at the end of hunger, be uninterruptedly aware.
65. The purity of other teachings is an impurity to us. In reality, know nothing as pure or impure.
66. Be the unsame same to friend as to stranger, in honor and dishonor.
67. Here is the sphere of change, change, change. Through change consume change.
68. As a hen mothers her chicks, mother particular knowings, particular doings, in reality.
69. Since, in truth, bondage and freedom are relative, these words are only for those terrified with the universe. This universe is a reflection of minds. As you see many suns in water from one sun, so see bondage and liberation.
70. Consider your essence as light rays from center to center up the vertebrae, and so rises “livingness” in you.
71. Or in the spaces between, feel this as lightning.
72. Feel the cosmos as a translucent ever-living presence.
73. In summer when you see the entire sky endlessly clear, Enter such clarity.
74. Shakti, see all space as if already absorbed in your own head in the brilliance.
75. Waking, sleeping, dreaming, know you as light.
76. In rain during a black night, enter that blackness as the form of forms.
77. When a moonless rainy night is not present, close your eyes, see blackness. So, faults disappear forever.
78. Whenever your attention alights, at this very point, Experience.
79. Focus on fire rising through your form from the toes up until the body burns to ashes but not you.
80. Meditate on the make believe world as burning to ashes, and become being above human.
81. As, subjectively, letters flow into words and words into sentences, and as, objectively, circles flow into worlds and worlds into principles, find at last these converging in our being.
82. Feel: my thought, I-ness, internal organs – me.
83. Before desire and before knowing, how can I say I am Consider. Dissolve in the beauty.
84. Toss attachment for body aside, realizing I am everywhere. One who is everywhere is joyous.
85. Thinking no thing will limited-self unlimit.
86. Suppose you contemplate something beyond perception, beyond grasping, beyond not being – you.
87. I am existing. This is mine. This is this. O, beloved, even in such know illimitably.
88. Each thing is perceived through knowing. The self shines in space through knowing. Perceive one being as knower and known.
89. Beloved, At this moment, let mind, knowing, breath, form, be included.
90. Touching eyeballs as a feather, lightness between them opens into the heart and there permeates the cosmos.
91. Kind Devi, enter etheric presence pervading far above and below your form.
92. Put mindstuff in such inexpressible fineness above, below and in your heart.
93. Consider any area of your present form as limitlessly spacious.
94. Feel your substance, bones, flesh, blood, saturated with cosmic essence.
95. Feel the fine qualities of creativity permeating your breasts and assuming delicate configurations.
96. Abide in some place endlessly spacious, clear of trees, hills, habitations. Thence comes the end of mind pressures.
97. Consider the plenum to be your own body of bliss.
98. In any easy position, gradually pervade an area between the armpits into great peace.
99. Feel yourself as pervading all directions, far, near.
100. The appreciation of objects and subjects is the same for an enlightened as for an unenlightened person. The former has one greatness: He remains in the subjective mood, not lost in things.
101. Believe omniscient, omnipotent, pervading.
102. Imagine spirit simultaneously within and around you until the entire universe spiritualizes.
103. With your entire consciousness in the very start of desire, of knowing, know.
104. O Shakti, Each particular perception is limited, disappearing in omnipotence.
105. In truth forms are inseparate. Inseparate are omnipresent being and your own form. Realize each as made of this consciousness.
106. Feel the consciousness of each person as your own consciousness. So, leaving aside concern for your self, become each being.
107. This consciousness exists as each being, and nothing else exists.
108. This consciousness is the spirit of guidance of each one. Be this one.
109. Suppose your passive form to be an empty room with walls of skin – empty.
110. Gracious One, play. The universe is an empty shell wherein your mind frolics infinitely.
111. Sweet heartened One, meditate on knowing and not-knowing, existing and non-existing.
Then leave both aside that you may be.
112. Enter space, supportless, eternal, still.
Adi Da Samraj, The Aletheon, The Way of Zero Bargaining, p. 1578
