SMIAIG aH4 KuIMm SoINA st 90K 30 TwoD Norsatty wy ty. ANO TIV uv ZA avHL SaHOWEL voox peorsseyyy cornuey, dolar WEN -WNeuwNIaIN Wohf you think any ofthe three stacements on the previous page is rue, you haven't been studying Patanjali’s Yoga Swéra, the basic text of the classical yoga tradition. Patan- jali denies that we are all one”; instead he veaches that there are an infinite number of souls in the universe, each distinct and supreme in and of itself. He says the uni- verse is no illusion, but has always existed and will always exist, though it moves through mani- fest and unmanifese phases. And the final verse of the Yoga Sutra maincains that in che liberated state, the soul abides in its own unique essence, not in union with any supreme being beyond one’s own Self But if you said “true” instead of “false,” you were not necessatily wrong, You may simply have been con- fusing three separate systems: classical yoga (or raja yoga), Vedanta, and tantra. How these very different points of view have melded together chrough the course of history to form he principles of youa as they are populaily taught today is a fascinating story, with far-reaching consequences for the way we approach our spiritual practices. The story begins with Sankhya, believed by some scholars co be the oldest and most influential philosophical system in the world. It lies at the very heart of classical yoga, [Sankhya: Vous’s Forgotten Twin] History has a shore memory; it rolls indifferently pase the triumphs of human achievernent, abandoning them to the forgotten past. Sankhya, the sophisticated syscem of thought on which yoga is based, is unknown to most of today’s yoga students. Yec for much of Indian history “Sankhya” was “yoga”: Krishna used the two terms interchangeably in the Bhagavad Gita, and much of today’s confusion about higher states of consciousness arises because the principles of Sankhya have been forgotten. “The origins of Sankhya lie in the haze of prehistory Sankhya terminology appears in humanity's earliest extant scriptures, the Vedas (ca. 4,000 8.c.). Arada, one of Buddha's gurus, was almost certainly a Sankhye teacher. Some of Buddha's doctrines, such es his emphasis on the painfulness of life and the urgent need to escape from life's cycles, closely resemble Sankhya, and the samatha or tranquility type of medi- tation he taught follows the Sankhya model almost exactly. The Yoga Sutra of Patanjali is one of the major surviving Sankhya texts. ‘The term sastldya literally means “enumeration.” Sankhya’s great achievement lay in enumerating the 25 tattuas, or cosmic categories, which seftect the dif ferent states of consciousness described in India’s mystical literature. An-understanding ‘of the tatevas 24 Yous INTERNATIONAL is absolutely fundamental to the comprehension of deeper yogic practices. Western translators frequently use the term “ele- ment” for cattva, lacking a more accurately descriptive English word, bur it gives che wrong impression. We ‘were taught in grade school that there are more than one hundred clements, starting with hydrogen, helix bm, and lithium, and that the distinction between them is the aumber of protons, neutrons, and electrons they contain. When the great minds of another culture tell us there are 25 elements and they start with earth, water, fire, and air, there's a tendency to roll our eyes and dismiss them as illiterate and superstitious. We're 00 sure of onr own point of view to even make an effort to understand the truths the other culture is trying to convey. “The Vedic sages did not smash atoms together in lin- car accelerators in order to understand the nature of ‘matter, though they did have a sophisticated concept of the atom (called faramann, “smallest particle,” in San- skrit) which is described in texts like the Vaisieshike Suira. What the sages did instead was categorize the world into elements based on subjective experience. For example, we experience solid stuff and liquid stuff and things in the process of transforming themselves, such as fire, There is, according to Sankhya yogis, gascous stuff like aic, and then there’s space itself, which although it appears to be empty is accually a sub- stanee, (Western physicists have recently begun to shase this view, as they note subatomic particles ap- pearing to materialize out of a vacuum.) These princi- ples represent the first five cosmic elements with which many ancicnt civilizations were familiar, usually lamely translated as earth, water, fire, air, and space or ether. What else can we notice? The first five external tatevas have internal correlates called faxmatras, the subrle elements. Fire outside our bodies burns objects placed in it. Fire imagined in our minds burns just as brighdy, yet our skulls arcn’e singed! Smells, tastes, colors, tactile sensations, and sounds ate important components of our experience, and are literally the stuff of which dreams are made. Yogis work with this form of “subtle matter” in certain of their concencra- tion exercises, and claim that there are other worlds made of this intangible material. The tanmatras com prise elements 6-10. We can also note that we have the ability to manipu- late our bodies and external objects. We can procreatc, excrete, walk around, hold things, and speak. ‘These five types of action compose cosmic categories 11-15. Of course, in order to manipulate objects we need to be able to perceive them. Categories 16-20 are the five senses: smelling, tasting, secing, feeling, heating. ‘These are not the same as the five physical sense organs. (che-eyes,-tongue, nose, ett.). As masters of| | i | meditation, the Sankhya yogis experienced the sense tion of leaving their physical bodies as their conscious. ess appeared to travel unhampered through space, Noting that they coutd stil see and hear in their “men. tal bodies,” the yogis concluded che actual experience cof sensation must lie in the subtle body, nor its physi. ‘eal counterpart Beyond the five senses lies another sensory mecha nism, the mind, which is designed 10 process sense data from the external world; it can be vsined to Perceive input from inner dimensions of reality as well. Sankhya yogis perceived three distinct faculties of mind. There's the part which processes, stores, and retrieves information. They called this manas, the Sanskrie term cognate with the English word man, “the one who thinks.” Next is the mencal function which se- lates information to 8 particular individ. ual, giving him the sense “This is my knowledge. This is happening to me.” When this part of the ming is unable to operate, as occa- sionally happens af ter some types of brain injury, a patient is unable to recognize that his arms or legs are part of his o This sense of “me-ness” is called alankara, Finally, there's the duddki, an extcemely difficult word to ren- der into English, often inadequately canslated as gintelleet” oF “intuition.” Ie is the decision-making faculty which weighs alternatives and coordinates ap- propriate reactions, acting on the basis of the sensory input supplied. ‘These three components of the mind form categories 21-23, Why did yogis in ancient times categorize the unic verse in this odd, apparently arbitrary way? It was because they could gauge their spiritual progress by noting which of these tattvas filled their field of aware. ness during medication, Beginning meditators are usw. ally primarily awarc of the pain in cheir legs or theis itchy noses or someone shouting outside. Attention focused on gross external stimuli reflects 4 fairly low level of meditative depth. As awareness shifes more deeply within, one might pereeive a whole sound and light show, splashes of spinning colors and ineriguing, internal sounds. ‘This indicates a shift from gross to subtle perception as meditation is getting deeper, Polling back further from physical and subtle stim. uli, one enters what Patanjali calls anande anugata samadti, “mental absorption accompanied by bliss,” « state of intense inner delight. Before this level, medi ES Sey Ua mL Santer NOT MERELY TO THE ROOT OF HIS OWN BEING, BUT TO THE HEART OF ALL BEING. tation is often hard work. But now awareness is just Passing out of the range of external and internal sense objects, and only the most refined sensations are expe rienced. At this point meditation becomes an addictive pleasure. Mystics of many different religious traditions have described ecstatic spiritual experiences in anando anugata samadhi One passes through many different altered states of consciousness in deep meditation, inclnding asmiza anugata samadhi (“mental absorption accompanied by the fecling of Ieness”). Ac this point one has passed beyond physical end emotional sensations altogether. There are no distacting thoughts or images, One simply experiences one’s own existence—I am.” Like all samadhis, this state is blissful, but at an oc- tave higher than “bliss-accompan- ied absorption.” ‘The high pitch of ecstasy is gone, replaced by « state of deep peace and sense of “I-ness"” resulting froin in- tense Focus on tat- va 22, ahankara, the sense of self: hood. Powerful o- ators surreptitiously attempe to place their audience into this type of intense concentration so thae the ora. tors can take over their hearers’ self-sense and inflt ence their behavior. Entered into passively of involuns tarily, this state can lead to hypnotic receptiveness, mob consciousness, and loss of self-control Understanding the tattvas is more thin an intellec- ‘ual exercise. For example, it is useful to know that many “psychic” experiences ocour at the fairly low level of the tanmatras (categories 6+10), whereas gen- vine spiritual insight and intuition occus in the subtler aspects of the buddhi (category 23). As Patanjali him. self emphasizes, the cultivation of spiritual insight is far more productive than the pursuit of psychic powers, ‘The 24th cosmic category is « big one: profit or ‘matter itself. This is the eternal matrix from which all the previous 23 components of reality have sprung, ‘This statement sometimes comes as a shock 10 Western students, who have been taught to believe that their waking level of consciousness represents their immoreal soul, but according to Sankhya the mind and personality are material constituents, not spiritual entities. Our thoughts, emotions, and pereep- tions have their base in matter, not spirie. The mind changes every moment and ultimately perishes. eal Self is.the purusha, category 25, the inner wi unchanging, absolute consciousness, ‘The Self Ausust/Sebreween 1997 25‘one’s thoughts or feelings or experiences; it mere ‘watches them. Thoughts come and go; the inner Self remains che same. Purusha is completely distinct from matter and never interacts with it. Just as the movi ‘goer sitting in a theater is nor the hero in the film, but may become completely identified with the hero's triumphs and tribulations, temporarily forgetting, his actual identity as a theatergoer, sa when purusha’s energy illuminates our minds, we experience ourselves fas heroes of villains, conquerors or vietims, in the ceaseless play of nature, Readers savy about che history of Western philoso- phy will be reminded of René Descartes, who in 1641 published @ powerfully influential monograph tidled (Meditations. In it he asked what it was that he could be absolutely sure was real. Could he imagine himself ‘existing if the entire world ceased co exist? Yes, easily Could he imagine himself existing if his body sud- denly disappeared? Actually, yes. But what about his ideas and sensations? Would he still be there if those were suddenly wiped our? No, he decided. “I think, therefore I am” was his famous conclusion. Descartes had reached tattva 23, the discriminating intellect, but could not make the leap to 25, the Self. He was a philosopher; he lived for ideas and identified himself ‘with them just as we identify with our jobs, our social yoles, our emotions, Because Descartes was not a med- itator in the yogic sense of the term, he did nor sense the presence of 2 higher Self, an inner witnessing con sciousness existing apart from the machinations of his mind. From the point of view of a Sankhya yogi, he had merely practiced pranakara (withdrawal of the senses from the external world and body) and dlarana (ontemplacion), but had not yet reached the level of nirvikalpa samadti, consciousness without an abject. He had therefore never experienced 4 state in which his awareness rested in itself alone, without a material ‘or subtle object of focus. Encountering the Se ‘According to the yoga texts there are a number of events which sometimes thrust people spontaneously into a vivid experience of the inner wicnessing Self, the 25ch tattva, One seripnure states that while casting a particularly delectable flavor, the soul may experience such enormous pleasure that it is sponeancously thrown back into its own perfect self-nacure. (I cal chis the Hiiagen-Dazs sutra.) A more common way of invol- tuntaily experiencing the purusha is to suddenly face deadly danger or unexpectedly receive extemely bad news. “I’m very sorry to have to tell you this—I know this is sudden—but we just found your son by the side of the road. He's dead.” ‘The mind goes into shock. 35. Shalt shiva ‘supreme Traits Consciousness Reality 23. Ishvera ‘94, Sada Shiva Pure. SubjectObjee Sabjec = Onjeet 7 Greation 31. Maya apc to Focu the Fine tiusion 20. Raga 29, Vidya 20, Kala ‘Lniting Cues Tanks tin Eonditions Desi Srnisione Brnnposence | omaha) 25, Purusha Tavis! Soa spit Pratt Maret Mois Matter 21. Manas 22. Alankara 25. Budd Toot Process Ssleldensey Stems Mind 49, Twak A i ~suntle | 4. Prithivi 2. Ap 3. Agni 4, Vayu 5, Akasha: Gross 26 Yous inrersanowa‘Thought stops. A tranquil but intensely vivid sense of ‘one’s own being occurs in that timeless moment. Most of us experience this extraordinary state only occasion- ally and generally only under extieme circumstances Sankhya yogis deliberately cultivate this state of awareness, endeavoring to live and ultimately die in that state of tranquil observation, As we progtess in meditation, we shift our awareness gradually inward through subtler states of matter until we leave the realm of matter completely and enter the heart of our owa spirit. Each level along the way offers its peculiar, well-documented opportunities and pit- falls. For example, Patanjali mentions the pradvitilayas, great masters whose field of consciousness has ex. panded to embrace prakriti itself; this means, incredi- ble as it may sound, that their consciousness pervades the entire universe. But even this is not perfect libera- tion. According to Sankhya, liberation occurs onty when all knowledge of the external universe is shut off. ‘The goal of classical yoga, as set forth in the Yoga Sutra, is “the establishment of the Self in the Self.” ‘The Suira lists numbers of samadhis, ot deep medita- tive states, most involving concentration on some ‘material object, sensation, of idea (in other words, any of categories 1-24). In the highest samadhi, called nirvikalpa, the Self cuts itself off from matter com- pletely and rests permanently in its own perfect, self contained awareness. This is the clussical yogi’s con- cept of liberation. There is one vast sea of matter, forming itself inco the various material elements, but there are an infinite number of selves, The goal of life is to return to one’s own Self, completely tuming away from the activities of nature and all the suffering and Pain associated with them. Obviously this involves tremendous mental control and rigorous asceticism. e's tempring to object, “Wait a minute! I don't expe- rience myself as pure witnessing consciousness, 1 ‘experience mysclfas a flesh and blood person wich real thoughts and feelings. How can you say that this per= son inside me, the daily awareness which I experience as my very south, isn’t my true Self?" According to Sankhya, the inner witnessing con- sciousness never interacts with the frst 24 cosmic evor utes, It is their shaktis—or the innate energies of spis- it and matter—which interface, creating 2 field of ignorance called asmica. Picture a magnet undemeath a sheet of paper onto which iron shavings have been poused. The magnet and the iron never couch each other, yet the shakti of the magnet interacts with the shakei of the iron so that the metal filings form a dis- tinetive pattern on the paper. The ficld of energy between the pure, unsullied Self and unconscious ter is the soul, Bur the soul—that is, you and [ as we experience ourselves in our present unenlightened condition—is not actually real, say both Sankhya and the Buddhist sradition, The moon doesn’t really shine; itis the sun’s energy reflecting of its surface that gives the moon its light. You are pure consciousness reflect- ing through the vagaries of mind in hues such as hap- piness or depression, According to Sankhys, the ever unaffected consciousness within, which witnesses these thoughts and moods, is the real you and never dies. That's the Self you're trying to make contact with in meditation ‘The poin of sadhana is not merely to catch glimpses of this state but to become permanently established in i, The great sage Ramana Maharshi had a dramatic experience of his true inner Self when he was only 17, bur spent yeais in intense meditation at the foot of Mount Arunachala before he was able to remain in chat illumined state effortlessly. Ir’ like riding a bicycle: it takes some time 10 learn t0 balance. Many people experience high states of awareness dat come and go; they find their spiritual center, and then quickly teeter off. Few people are able to balance in a constant con- dition of perfect illumination, Sankhya, like easly Buddhism, represents a with- drawal fiom life into transcendent being, It sees life as uunremictingly painful, a condition to be escaped as rapidly as possible by establishing oneself in what Buddhism calls “the luminous elesity.” Classical yoga is the set of mental and physical exercises described in the Yoga Sutra which sprang up wo facilitate entry into and maintenance of “establishment in the Self” Vedanta: Uncovering the Universal Self Because the degree of mental selfdiscipline neces- ‘sary to achieve “cstablishment in the Sel?” seems 50 vast, I was horrified to hear my teacher—a youie adepe raised in the cave monasteries of Utar Pradesh—sefer to the Yoga Suira as “a primer, a book for beginners.” “You mean,” I thought desperately, “there's more?” Indeed there is, ‘The great yogi and philosopher Shankaracharya was one of many sages who felt that Sankhya practi- tioners had stopped too soon in their inner explo- ration, offering an incomplete picture of the reality within, He knew experientially that his meditation took him not merely to the root of his own being, but to the heart of ai/ being. He became convinced that the Self he felt at his innermost core was ultimetely the same Self everyone else experiences. Many other mystics had also reported that in high states of aware~ ness they experienced themselves nov merely as one perfectly illumined soul, but as the conscious Self of all beings. They could find no limit to the reach of their awareness. Accordingly, Shankaracharya taught that there are no individual purushas per se. Arman, the individual Self, Aucust/Serremeen 1997 27is actually Braman, the universal Self, he said. We are literally “all one.” This perspective—called advaita or nondualistic Vedante—is ancfent, butt Shankaracharya, who wrote extensively about this doctrine and estab- lished monasteries throughout India propagating it, made it one of the most popwlar and influential philosophies in Indian history. [t was ealled nondualis- tic because it acknowledged only one Spirit, a single underlying reality beyond which nothing else could possibly exist. But Shankaracharya faced a dilemma. In the deepest state of meditation he could reach, he experienced satchitananda—pute being, consciousness, and. bliss. But like the purusha of classical yoga, this supreme Brahman did not appear to do anything, it did nor act. “Therefore it could not have created the world, So how did the universe come into existence? Ie didn’t, accord- ing to Shankaracharya—the universe we perceive is no ‘more real than the snake we mistakenly believe we see when we notice a coiled rope in the dark. The universe is maya, a mysterious grand illusion, he concluded Shankaracharya acknowledged chat to those caught in the illusion, the world is definitely real, but he encouraged spiritual aspirants co look beyond the changing face of the material universe to the unchang- ing reality of divine awareness behind it. He advised his followers to renounce material life and spend theit time contemplating the sacred verse Tar mum asi, “That (the unlimited divine reality) thou (the appar- cently limited soul) ar.” Tal ntra Yoga: Enlightenment in the World While classical yoga tended to be pursued by ascetics attempting to escape from the vicissitudes of life, and advaita Vedanta was often practiced by monks who dismissed che world as ultimately an illusion, tantric practices were taken up by men and women liv- ing with their families, committed co making their lives in che material world happy and productive. ‘Their dedication to fulfilling their social responsibili- ties and their respect for che naturel world gave them a drastically differenc perspective than the Sankhya and Vedanta yogis. Like Shankarecherya’s advaita Vedanta, most major schools of tantra are nondualistic: they hold thar there is only one unitary seality. However, many tantiic sects say that the supreme reality can be characterized not only by being, consciousness, and bliss but also by will, knowledge, and action. That is to say, the supreme universal being is joyfully, willfully, and wisely creative. In their deepest meditations, the tantrics experienced the Supreme Self as brimming with creative potency, Have you heard the old conundrum “If God is all 28 Yoo inversions powerful, can he create a scone so big he can't life ie?” ‘The tantiic's answer is yes. Infinice being can and does impose finitchood upon itself, projecting both individ- ual spirits and individual particles of matter from its own limitless being. According to an influential cantric gtoup called the Kashmir Shaivites, Shiva, the supreme being, becomes ac will va, the individual soul. Shive also, by even further limiting its capacity 10 act and 10 know, becomes physical and subtle matter ‘This creative process is sometimes characterized as a primeval vibration or sound (nada) spreading from one central point of infinite potential (dindly) in waves of beauty and bliss. From this perspective the universe is the glory and majesty of God, projected from divine being. Matter is therefose no less inherently real or sacred than spirit. “Thanks to Shiva’s ability to make the infinite appear finite, most of us don’t experience our Shivahood, or being “one with God,” at all. So what distinguishes you from me; me from my hat; and you, me, and my hat too from Shiva, if our true nature is actually valimited con- sciousness? Here come cosmic categories 26-30, che point in yogic cosmology where tantra expands beyond the insights of Saakhya. Sankhya ends with clement 25, purusha of the individual Self. This Self is not che final reality, according to Kashmir Shaivism, because it expe- riences five limiting conditions called danchuhas, or con- strictions. These are the belief that tere is something ‘we can’t secomplish, the belief that there is something, we don’t know, the belief that we are incomplete and therefore need other things or other people in order to fulfill ourselves, the belief that everything that happens now was caused by something which happened in the pase (with the concomitant belief chat we can therefore move only forward, not backwards or sideways, in time), and the belief that we have finite boundaries and can therefore move only by traveling through space. Shiva, the supreme being, isn't bound by these Aandhutas. There is nothing he can't do, nothing he doesn’t know, nothing apart from himsclf, and he's completely free from time, space, or causality. These five constrictions are caused by the 31st cosmic care gory, maya. Maya literally means “that which mea sures the unmeasurable.” Maya sees limitation where none exists. ‘The cosmos is actually one unbounded mass of awareness/encrey (chitsiatri), but che finite soul is unable to apprehend this unlimited uniey all ak once, so it breaks it down into cognizable chunks like you and me and my hat, “There ate three very subtle categories beyond maye (tarevas 32-34) through which we must pass before ou Self can immerse itself in the Self of all, There's a stat where matter appears more real than consciousness ‘Those who consider human consciousness co be # epiphenomenon of the brain reflect this perspective‘There's another state whese cansctousness seems more seal than matter, Mystics who claim we can conttol external reality merely by wishing hard enough reflect this caregory. And there's a state where matter and con sciousness seem equally real. The truth, according to the tantries, is that none of these adequately repre~ sents the reality—the entire universe and every living being in itis absolucely nothing but the supreme, self. existent consciousness/power itself, Shiva/Shakti (catevas 36 and 35, respectively), Shiva/Shakti is that which simply s— before the begin ning of the uni- verse and eons after the universe ends—thac which exists and knows ie exists and creates the whole blissful universe at its pleasure, Different tanutic schools classify the universe of subjective experience in slightly different ways. The shatradvaita or nondvalistic Goddess school, for example, adds a final 37¢h category, some- times called Mahattipura Sundasi or “the Supreme Beauty beyond che tiplicity” of the physical, subtle, and causal dimensions, ‘This is not actually a level of reality beyond Shiva and Shakti rather it is meanc to ‘emphasize that Shiva and Shakti, pure being and the consciousness and power inherent in being, are not (wo separate entities but one unitary reality. The Practitioner's Perspective What are the repercussions of this worldview for spiritual practitioners? Imagine you're a yogi or yogini who's spent years in intensive meditation, and you've discovered the perfect purusha within yourself, a realm of absolute tranquility undisturbed by thoughts and sensations. Advanced practitioners can sic unmov- ing in this stace for weeks on end, their metabolism slowed to the point that normal body functions, such as the need to eat or drink or excrete, no longer pre- sent themselves as distractions. Yogic lore speaks of adepts sitting absolutely still for so long that anc hills, grew up around them, Even in modern times cases of youis buried alive, surviving for days under the earth, barely breathing, have been authenticated. These depts are not unconscious; on the contrary they are in a state of incense lucidity, but no writs, thought waves, are disrupting their total absorption in the state of pure Self-consciousness, Sankhya yogis, as well as Bud- dhists of the Theravada school, have now only to wait TANTRICS ARE oxEe 6 TP OC SSC U SCE Shae el WORLD BUT ENLIGHTENMENT for death, when pure consciousness js released from any association with a physical body whatever, and lib- eration is attained, Tantries, however, ate not looking for liberation from the world but enlightenment i» the world. In a shak- tadvaita classic called the Tripura Rahaiya, a prince named Hemachuda achieved the state of faivaha, establishment of the Self in the Self, the goal of classi- cal yous. He sat in deep meditative absorption day after day, not wanting to be disturbed. Finally his wife, an advanced tantric adept, inter rupted his) sad~ hana, teasing, “My dailing, you are as far from enlighten- ment as a reflec: Gon of the stars in 4 pond is feom the sky! What kind of liberation is. this that dissolves when you open your eyes?” She went on to explain that the true goal of yoga is sahaja samadhi, maintaining awareness of the divine reality while fulfilling one’s responsibilities in the world From the tantric perspective, the cosmos is not something “other” from which we need to escape. Ie, like us, was projected by the Divine Mother (attva 35) from the pure being of the Divine Father (rattva 36) at the beginning of creation. ‘Therefore it is completely holy and worthy of our highest veneration. Enlightenment means not only recognizing that “I am Shiva (pure consciousness)” but recognizing that everything else in the universe is also Shiva. It means embracing all of reality with eyes and arms open wide. Ina heart brimming wieh infinite love, there is no room for fear, This is the tantric perspective. ‘The Sankhya yogis made an immense contribution to philosophy and mysticism through their carefully enumerated cosmology, ditecting humankind to search Within for freedom and immortality, The Vedanta yogis unlocked the secret passageway to universal con- sciousness hidden in the deepest recesses of human awareness. And the tantric yogis opened this passage: way to all spiritual aspirants willing to do the inner work necessary to unmask their innermost divine iden- tity. As we yoga students endeavor to distinguish what is true or false in our spiritual lives, we can tus for guidance to these three systems, each of whieh leads us closes to our own inner truth, Ce Lol Seid Rice) tae Linda Johnsen is autor of Daughters of the Goddess: The Women Saints of India, Her arsce ov Apollonius of Tyana appeared in the May 1997 isu of Yous Internaticnal Aucust/Serrewsen 1997 29