Nikola Tesla and Swami Vivekananda

Above: Swami Vivekananda in Chicago, 1893 On the photo, Swamiji has written in Bengali, and in English: “One infinite pure and holy—beyond thought beyond qualities I bow down to thee” - Swami Vivekananda

Born	12 January 1863(1863-01-12) Calcutta, West Bengal, India
Died	4 July 1902 (aged 39) Belur Math near Calcutta

The following is information from Wikipedia:

Swami Vivekananda (Sanskrit: , Svāmi Vivekānanda) (January 12, 1863 – July 4, 1902), whose pre-monastic name was Narendranath Dutta (Narendranath Dut-tta), was one of the most famous and influential spiritual leaders of the philosophies of Vedanta and Yoga. He was the chief disciple of Ramakrishna Paramahamsa and the founder of Ramakrishna Math and Ramakrishna Mission. He is a major figure in the history of the Hindu reform movements.

While he is widely credited with having uplifted his own nation, India, he simultaneously introduced Yoga and Vedanta to America and England with his seminal lectures and private discourses on Vedanta philosophy. Vivekananda was the first known Hindu Sage to come to the West, where he introduced Eastern thought at the World's Parliament of Religions, in connection with the World's Fair in Chicago, in 1893. Here, his first lecture, which started with this line "Sisters and Brothers of America," ([1] - not his voice) made the audience clap for two minutes just to the address, for prior to this seminal speech, the audience was always used to this opening address: "Ladies and Gentlemen". It was this speech that catapulted him to fame by his wide audiences in Chicago and then later everywhere else in America, including far-flung places such as Memphis, Boston, San Francisco, New York, Los Angeles, and St. Louis.

The Tesla Memorial Society of New York would like to thank Robert E. Wilkinson for sending us this article below via email:

Nikola Tesla and Swami Vivekananda
by Mr. Toby Grotz, President, Wireless Engineering

Swami Vivekananda, late in the year l895 wrote in a letter to an English friend, "Mr. Tesla thinks he can demonstrate mathematically that force and matter are reducible to potential energy. I am to go and see him next week to get this new mathematical demonstration. In that case the Vedantic cosmoloqy will be placed on the surest of foundations. I am working a good deal now upon the cosmology and eschatology of the Vedanta. I clearly see their perfect union with modern science, and the elucidation of the one will be followed by that of the other." (Complete Works, Vol. V, Fifth Edition, 1347, p. 77).
Here Swamiji uses the terms force and matter for the Sanskrit terms Prana and Akasha. Tesla used the Sanskrit terms and apparently understood them as energy and mass. (In Swamiji's day, as in many dictionaries published in the first half of the present century, force and energy were not alwavys clearly differentiated. Energy is a more proper translation of the Sanskrit term Prana.)

Tesla apparently failed in his effort to show the identity of mass and energy. Apparently he understood that when speed increases, mass must decrease. He seems to have thought that mass might be "converted" to energy and vice versa, rather than that they were identical in some way, as is pointed out in Einstein's equations. At any rate, Swamiji seems to have sensed where the difficulty lay in joining the maps of European science and Advaita Vedanta and set Tesla to solve the problem. It is apparently in the hope that Tesla would succeed in this that Swamiji says "In that case the Vedantic cosmology will be placed on the surest of foundations." Unfortunately Tesla failed and the solution did not come till ten years later, in a paper by Albert Einstein. But by then Swamiji was gone and the connecting of the maps was delayed.

The Influence of Vedic Philosophy on
Nikola Tesla's Understanding of Free Energy
An Article by Toby Grotz
Web Publication by Mountain Man Graphics, Australia - Southern Autumn of 1997
Abstract ...
Nikola Tesla used ancient Sanskrit terminology in his descriptions of natural phenomena. As early as 1891 Tesla described the universe as a kinetic system filled with energy which could be harnessed at any location. His concepts during the following years were greatly influenced by the teachings of Swami Vivekananda. Swami Vivekananda was the first of a succession of eastern yogi's who brought Vedic philosophy and religion to the west. After meeting the Swami and after continued study of the Eastern view of the mechanisms driving the material world, Tesla began using the Sanskrit words Akasha, Prana, and the concept of a luminiferous ether to describe the source, existence and construction of matter. This paper will trace the development of Tesla's understanding of Vedic Science, his correspondence with Lord Kelvin concerning these matters, and the relation between Tesla and Walter Russell and other turn of the century scientists concerning advanced understanding of physics. Finally, after being obscured for many years, the author will give a description of what he believes is the the pre-requisite for the free energy systems envisioned by Tesla.
Tesla's Earler Description of the Physical Universe
By the year 1891, Nikola Tesla had invented many useful devices. These included a system of arc lighting (1886), the alternating current motor, power generation and transmission systems (1888), systems of electrical conversion and distribution by oscillatory discharges (1889), and a generator of high frequency currents (1890), to name a few. The most well known patent centers around an inspiration that occurred while walking with a friend in a park in Budapest, Hungry. It was while observing the sunset that Tesla had a vision of how rotating electromagnetic fields could be used in a new form of electric motor. his led to the well known system of alternating current power distribution. In 1891 however, Tesla patented what one day may become his most famous invention. It is the basis for the wireless transmission of electrical power and is know as the Tesla Coil Transformer. It was during this year that Tesla made the following comments during a speech before the American Institute of Electrical Engineers:
 "Ere many generations pass, our machinery will be driven by a power obtainable at any point in the universe. This idea is not novel... We find it in the delightful myth of Antheus, who derives power from the earth; we find it among the subtle speculations of one of your splendid mathematicians... Throughout space there is energy. Is this energy static or kinetic.? If static our hopes are in vain; if kinetic - and this we know it is, for certain - then it is a mere question of time when men will succeed in attaching their machinery to the very wheelwork of nature." [1]
This description of the physical mechanisms of the universe was given before Tesla became familiar with the Vedic science of the eastern Nations of India, Tibet, and Nepal. This science was first popualized in the United States and the west during the three year visit of Swami Vivekananda.

Esoteric interpretation of the Quran, also known as Sufi interpretation and taʾwīl (تأويل), is the allegorical interpretation of the Quran or the quest for its hidden, inner meanings. It was a synonym of conventional interpretation in its earliest use, but came to mean a process of getting to the most fundamental understandings of the Quran.^[1] Esoteric interpretations do not usually contradict the conventional (in this context called exoteric) interpretations, instead, they discuss the inner levels of meaning of the Quran.^[2] The words 'Ta'wil' and 'Tafsir' have been translated to explanation, elucidation, interpretation, and commentary, but from the end of the 8th century onwards, 'ta'wil' was commonly regarded as the esoteric or mystical interpretation of the Quran while the conventional exegesis of the Quran was called 'tafsir'. The term batin refers to the inner or esoteric meaning of a sacred text, and zahir to the apparent or exoteric meaning.^[3] Esoteric interpretations are found in Sufi, Shia, and Sunni interpretations of the Quran. A hadith which states that the Quran has an inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven levels of meaning), has sometimes been used in support of this view.^[2]

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I will present to you (in parenthesis) some of the Masonic Terms and will attempt to present the story, according to the Masons, of Hiram Abiff)  Note the terms in parenthesis.  If you ever hear them again, you'll know to what that speaker is referencing.

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The Legend 

According to the Masonic legend, Hiram Abiff was a man of Tyre, the son of a widow, and the chief architect of the Temple built by King Solomon. He was the central character in the building of the Temple and one of three leading characters along with King Solomon and Hiram, King of Tyre.

Hiram Abiff, Masonry teaches, was the only one on Earth who knew "the secrets of a Master Mason," including the most important secret of all, the "Grand Masonic Word," the name of God (the "ineffable name"). In the Occult,  knowing the name of a spirit is a key to having its power, there was a very great power in knowing this word.

Knowing the other "secrets of a Master Mason" would enable the masons/workmen working on the Temple project to go out on their own, working as Master Masons and earning Master Mason's wages."

Hiram Abiff had promised to reveal the "secrets of a Master Mason," including the name of God ("Grand Masonic Word"), upon completion of the Temple, and to make the workmen Master Masons, enabling them to go out on their own as masters (instead of  "fellowcraft" Masons). One day Hiram went, as was his custom, into the unfinished Holy of Holies at noon ("High Twelve") to worship and to draw up the work plans (on his "trestleboard") for the workmen to follow the next day. The workmen were outside the Temple for their lunch break ("…the craft were called from labor to refreshment…").

As Hiram was leaving the Temple he was accosted by three men in succession, who demanded that they be given the secrets immediately (without waiting for the Temple to be completed). He was handled roughly by the first man (Jubela), but escaped. Accosted and handled roughly by the second man (Jubelo), he again refused to divulge the secrets and again escaped. The third man (Jubelum) then accosted him and, when Hiram again refused to divulge the secrets, the man killed him with a blow to the forehead with a setting maul.

The body was then concealed under some rubbish in the Temple until midnight ("low twelve") when it was taken out to the  a hill and buried. The grave was marked by an Acacia branch, and the three men then tried to leave the country.   They couldn't get  passage on a ship so they retreated into the hills to hide.

King Solomon was notified that these 3 men were missing in addition to Hiram Abiff who was also missing.  Two searches were conducted.  The temple was searched (presumably at the King's request) and none of the men were found.   At this point 12 "fellowcrafts" reported to the King that they and three others had conspired to extort the secrets of Hiram Abiff from him but they had repented and refused to go through with the plan. They informed the King of the three men that murdered Hiram Abiff and King Solomon then sent out a second search party to look everywhere they could and find the body of Hiram Abiff.

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Alevism or Alevi (/'ælɛvij/, also /æˈlɛviː/ or /əˈleɪviː/, Turkish: Alevîlik or Turkish: Anadolu Alevîliği/Alevileri,^[1] also called Qizilbash, Spiritual Shiism or Sufi-Shia by outsiders^[2]) is a religious group. It has some links to Twelver Shia Islam, Sufi elements of the Bektashi^[3] tariqa,^[4] and some points in agreement with Quranism.^[5]

Alevi identity[edit]

Alevism is very closely related to Bektashism: commonalities include the veneration of the Alevi saint Haji Bektash Veli, a Turkish^{[6][7][8][9][10][11][12][13]} orIranian^{[14][15][16][17][18][19]} saint from Khorasan (modern-day Iran)^[20] of the 13th century. Many Alevis refer to an "Alevi-Bektashi" tradition, but this identity is not universally adopted, nor is the combined name used by non-Turkish Bektashis (e.g., in the Balkans). In addition to its religious aspect, Alevism is also closely associated with Anatolianfolk culture.

Alevis claim to be following the Bāṭenī^[21] (mystical) teachings of Muhammad, the Quran, his Ahl al-Bayt, The Twelve Imams and their descendant Alevi saint and Sufi masterHaji Bektash Veli. For this reason it's also referred to as Shīʿah-ee Bāṭen’īyyah.^[21] Most of the believers lives almost entirely in Turkey, with some scattered minorities inBulgaria, Cyprus, the Caucasus, Greece, Iran and the Turkish Diaspora.^[22][23] Turkey’s Alevis has only some hazy affinity with Syria’s Alawites and dim connexion withYarsani Kurds,^[3] therefore they should not be confused with them.^[24]

Etymology[edit]

"Alevi" is generally explained as referring to Ali, the cousin and son-in-law of Prophet Muhammad. The name represents a Turkish form of the word ‘Alawi (Arabic: علوي‎) "of or pertaining to Ali". According to Ishikists' assertion, on the other hand, it was derived from "Alev" ("flame" in Turkish) in reference to fire which is extensively used in Alevi rituals.

Even though the term Alevi is thought to be simply the Turkish derived form of Arabic ‘Alawī, the Arab form of the term today refers to the distinct group of the Arabic-speakingAlawites of Syria.^[25][26]

Alevi used to be grouped as Kızılbaş ("redheads"), a generic term used by Sunni Muslims in the Ottoman Empire for the various Shia sects from the 15th century. Many other names exist (often for subgroupings), among them Tahtacı "Woodcutters", Abdal "Bards" and Çepni.^{[citation needed]}

LOOKS LIKE TO ME AS HERMES

Kothar-wa-Khasis (Ugaritic 𐎋𐎘𐎗𐎆𐎃𐎒𐎒Kothar-wa-Khasis) (Hebrew: כושר וחסיס‎) is a Canaanite god whose name means "Skillful-and-Wise" or "Adroit-and-Perceptive" or "Deft-and-Clever". Another of his names means "Deft-with-both-hands". Kothar is smith, craftsman, engineer, architect, and inventor. He is also soothsayer and magician, creating sacred words and spells, in part because there is an association in many cultures of metalworking deities with magic. The god-name Ka-sha-lu in texts from Eblasuggests that he was known in Syria as early as the late third millennium BC.

Kothar aids Baal in his battles, as recounted in the Myth of Baal, by creating and naming two magic clubs (Yagrush and Ayamur) with which Baʿal defeats Yam. Kothar also creates beautiful furniture adorned with silver and gold as gifts for Athirat. And he builds Baʿal's palace of silver, gold, lapis lazuli, and fragrant cedar wood. One of his significant actions is as the opener of the window through which Baʿal's rains can come and go to fertilize the earth and provide for the continuance of life.

Kothar's abode is Egypt, written in Ugaritic as HKPT - read perhaps as "hikaptah" - derived from the Egyptian for "the house of the ka of Ptah" used for Memphis and paralleled in a poem with KPTR - representing Caphtor. Memphis is the site of the temple of Ptah, the Egyptian god responsible for crafts, whose name means "the Opener".

In his book on the Myth of Baal, Mark Smith notes that there is a possible pun involved in Kothar's epithet "The Opener". According to the Phoenician mythology related byMochos of Sidon, as cited in Damascius's De principiis (Attridge and Oden 1981:102-03), Chusor, Kothar's name in Phoenician Greek, was the first "opener." Assuming the West Semitic root *pth, "to open," Albright argues that this title represents word-play on the name of the Egyptian god Ptah.

Smith further explains Kothar's double abodes as reflexes of metal or craft trade both from Egypt and from the Mediterranean Sea to Ugarit, as Kothar is imputed to be the divine patron of these skills.

Kothar had a minor role in ancient Egyptian religion, as the mythological builder of chapels for Egypt's more important deities.

Deities of theancient Near East
Levantine (Canaanite)[hide] Adonis Anat Asherah Ashima Astarte Atargatis Baal Berith Chemosh Dagon El Elyon Eshmun Hadad Kothar-wa-Khasis Melqart Moloch Mot Qetesh Resheph Shahar Shalim Shapash Yahweh Yam Yarikh
Mesopotamian[hide] Abzu/Apsu Adad Amurru An/Anu Anshar Ashur Enki/Ea Enlil Ereshkigal Inanna/Ishtar Kingu Kishar Lahmu/Lahamu Marduk Mummu Nabu Nammu Nanna/Sin Nergal Ningishzida Ninhursag Ninlil Tiamat Utu/Shamash
Egyptian[hide] Amun Apis Atum Buchis Geb Horus Isis Montu Nephthys Nut Osiris Ptah Ra Set Shu Tefnut Thoth
Greek[hide] Ares Aphrodite Apollo Athena Artemis Hades Hera Hermes Hephaestus Demeter Poseidon Zeus
Religions of the ancient Near East

References[edit]

• Gibson, J. C. L., originally edited by G. R. Driver. Canaanite Myths and Legends. Edinburgh: T. and T. Clark, Ltd., 1956, 1977.
• Meeks, Dimitri, and Christine Favard-Meeks. Daily Life of the Egyptian Gods. Translated by G. M. Goshgarian. Cornell University Press. 1996.
• Smith, Mark S. The Ugaritic Baal Cycle. Volume 1: Introduction with Text, Translation & Commentary of KTU 1.1–1.2. Supplements to Vetus Testamentum, Volume LV. Leiden, The Netherlands: E. J. Brill, 1994.

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Major ideas in Sufi metaphysics have surrounded the concept of waḥdah (meaning "unity"). Two main Sufi philosophies prevail on this controversial topic.waḥdat al-wujūd literally means the "Unity of Existence". On the other hand, waḥdat ash-shuhūd, meaning "Apparentism" or "Unity of Witness", holds that God and his creation are entirely separate. Some Islamic reformers have claimed that the difference between the two philosophies differ only in semantics and that the entire debate is merely a collection of "verbal controversies" which have come about because of ambiguous language. However, the concept of the relationship between God and the universe is still actively debated both among Sufis and between Sufis and non-Sufi Muslims.

Waḥdat al-Wujūd

Ibn Arabi is most often characterized in Islamic texts as the originator of the doctrine of waḥdat al-wujūd, however, this expression is not found in his works and the first who employed this term was perhaps, in fact, the Andalusian mystical thinker Ibn Sabin.^[1] Although he frequently makes statements that approximate it, it cannot be claimed that "Oneness of Being" is a sufficient description of his ontology, since he affirms the "manyness of reality" with equal vigor.^[2]

In his view, wujūd is the unknowable and inaccessible ground of everything that exists. God alone is true wujūd, while all things dwell in nonexistence, so also wujūd alone is nondelimited (muṭlaq), while everything else is constrained, confined, and constricted. Wujūd is the absolute, infinite, nondelimited reality of God, while all others remain relative, finite, and delimited.^[3]

Since wujūd is nondelimited, it is totally different from everything else. Whatever exists and can be known or grasped is a delimitation and definition, a constriction of the unlimited, a finite object accessible to a finite subject. In the same way, wujūd's self-consciousness is nondelimited, while every other consciousness is constrained and confined. But we need to be careful in asserting wujūd's nondelimitation. This must not be understood to mean that wujūd is different and only different from every delimitation. The Shaykh is quick to point out that wujūd's nondelimitation demands that it be able to assume every delimitation. If wujūd could not become delimited, it would be limited by its own nondelimitation. Thus "He possesses nondelimitation in delimitation" Or, "God possesses nondelimited wujūd, but no delimitation prevents delimitation. Rather, He possesses all delimitations, so He is nondelimited delimitation, since no single delimitation rather than another rules over Him.... Hence nothing is to be attributed to Him in preference to anything else" . Wujūd must have the power of assuming every delimitation on pain of being limited by those delimitations that it cannot assume. At the same time, it transcends the forms by which it becomes delimited and remains untouched by their constraints.^[3]