In Nātya-Śāstra, Bhayānaka Rasa is not merely “fear” as an emotion felt by the self, but the Rasa that evokes fear in the audience or observer — it is fear-producing, not fear itself.
So, in quantum terms, it’s more like the creation of instability or resonance that induces tension in another system, rather than the contraction of one’s own system (which we earlier associated with Bhaya / Fear).
Bhayānaka Rasa — Fear-Producing / Dread-Creating
Quantum Resonance as Disturbance
In physics, interactions propagate through fields, and a particle or system in an excited or unstable high-energy state can influence nearby particles by inducing oscillations or disturbances through well-defined mechanisms such as electromagnetic coupling, even across a distance. This influence is governed by measurable laws and does not imply emotion or intention. By analogy, in human experience, intense inner states also spread through interaction rather than contact. A person overwhelmed by stress or rage may appear highly charged—his tension visible in the eyes, face, and posture. Without speaking or acting, this state can unsettle those nearby. In Indian aesthetics, the contracted, agitated condition within such a person is termed Bhayānaka Rasa. In observers, the resulting response is bhaya, or fear. Spiritually understood, this comparison is metaphorical: just as physical disturbances propagate through fields by interaction, psychological tension propagates through perception and awareness, without implying that human emotions follow quantum laws.
Quantum Tunneling as Threat Potential
In physics, a particle may sometimes appear in a region where classical reasoning says it should not exist, creating a sense of unpredictability. A similar reaction occurs in the human mind. Fear and horror often arise not from direct harm, but from the sudden appearance of the unknown. When a stranger enters one’s familiar territory from an unseen path or unexpected direction, the mind immediately imagines possible dangers—attack, theft, or loss—before any action has taken place. This anticipatory tension is recognized in Indian aesthetics as bhaya—the felt experience of fear arising from suspense and uncertainty. The source that generates or radiates this tension is termed Bhayānaka, the fear-producing rasa. Spiritually, this distinction reveals a subtle truth: events themselves do not create fear; fear arises when the mind receives and mirrors a Bhayānaka expression and becomes dual like it, projecting potential tragedy into the unknown. A Bhayānaka person is always dual and attached, and he is generally driven by the urge to snatch or take something from the potentially fearful person. A nondual and inwardly free person, who wishes nothing and is detached, has no reason to become Bhayānaka, since he does not want to snatch anything violently; likewise, no one will feel fear toward him, because there is no anticipation of loss through him. Sometimes, however, a nondual person, due to prolonged exposure to the powerful energy of a Bhayānaka person, may begin to turn dual like him and then start feeling bhaya after living for some time in his company. This indicates that nondual contemplation—through quantum darśana or similar insight—needs to be strengthened and accelerated to prevent such influence. It also means that a Bhayānaka person is not necessarily an enemy, but may act as a friend or even a guru, indirectly helping the seeker mature nondual contemplation and grow spiritually through challenge and contrast.
I gained much spiritual growth through this Bhayānaka-produced bhaya challenge. In a way, this challenge has hovered around me since my first breath. It taught me a bhaya-free life of nonduality and detachment instinctively. Many times, seeing my nondual weapon winning, the bhayānaka weapon was upgraded against me, and I again upgraded my defending nondual weapon. Thus, this tug of war always went on—sometimes the defensive nonduality weapon was stronger, and sometimes the attacking duality weapon. Many duality weapons were eventually upgraded into nonduality weapons by coating them with the armor and shield of ‘non’ matter, influenced by the effectiveness of non-duality. Some took a long time, some took less. Ultimately, the nonduality weapon wins, as it is the nearest to truth.
Wavefunction Collapse and Observer Effect
In physics, observation collapses many possibilities into a single outcome. A similar process operates in human experience. When uncertainty is present, the mind holds multiple possible futures, but the moment authority, threat, or high stakes enter—like a strict boss assigning one task with warning—those possibilities shrink into a single demanded outcome. Fear arises not from the task itself, but from the sudden narrowing of freedom. However, one can gain unbelievable power from nondual śarīra-vijñāna darśana or quantum darśana to counteract fear and still function fully under the command and rule of law. This is my personal experience, not merely a philosophy. Art and drama use the same principle: by restricting attention and delaying resolution, they generate tension and suspense. Spiritually, fear is understood as the mind’s reaction to constraint, while actually awareness remains untouched by the collapse of possibilities, just as happen in the quantum world.
Quantum Instability / Chaos
In physics, systems that operate at the edge of stability are highly sensitive to small perturbations; even minor disturbances can trigger noticeable changes when balance is fragile, as interactions propagate through fields by well-defined physical mechanisms. A similar pattern appears in human experience. Bhayānaka arises when an event, action, or presence signals potential instability—loss of control, unpredictability, or imbalance—before any actual harm occurs. This signal makes observers alert, anxious, and tense, not because danger is certain, but because uncertainty has been introduced. Fear (bhaya) in others is generated when the mind mirrors this perceived instability, borrowing disturbance through perception rather than through any literal transfer of force. The fear-producing state (Bhayānaka) exists in the source, while fear itself (bhaya) arises only in the observer who allows inner imbalance to form. If this mirroring does not occur, fear is not produced, even in the presence of apparent threat. From a nondual perspective, both the fear-producing and the fearful are understood as transient expressions of the same underlying reality, comparable to temporary oscillations within a single field. When this quantum darśana is stable, distinctions between threatening and threatened dissolve, and fear loses its apparent reality—not through suppression, but through understanding. Simply put, when the targeted person finds himself equally disturbed as the targeting person, he begins to balance himself, as no one wishes to become like someone who intends to harm him.
Bhayānaka Rasa and the Quantum Reflection of Consciousness
Human experience suggests that inner emotional states are often reflected outward, as if the world responds in kind. These patterns are also seen in the quantum world in a similar manner. Bhayankara Rasa or aggression, Fear, calm, or harmony perceived outside—or observed in the quantum world—frequently mirror corresponding movements within consciousness. From this perspective, it appears as though worldly objects and even quantum particles behave analogously to living beings—not literally possessing organs or chakras, but expressing corresponding qualities or tendencies, such as love–hate linked to the heart chakra or interaction and expression linked to the throat chakra. Just as human emotions are connected to subtle centers of awareness, or chakras, one may then ask why it should not be said, analogously, that quantum particles also possess a body and chakras like human beings, or that a quantum particle is, in itself, a complete human being.
Fear, Polarity, and Kundalini Awakening
One may understand this symbolically: a single, unified soul appears to divide into two tendencies—attachment and aversion, attraction and repulsion, plus and minus. In a similar way, pure awareness manifests as particle–antiparticle pairs. The “plus” tendency slightly outweighs the “minus,” allowing the manifested world of humanity to continue and grow, just as matter dominates over antimatter in the observable universe. In this sense, the human being can be seen as a living expression of these polarities, sometimes acting as a particle, sometimes as its opposite. Even people can be categorized as plus, minus, or neutral, depending on which polarity predominates within them or whether both polarities have annihilated each other. After this apparent division, the soul experiences a loss of wholeness and naturally seeks to return to completeness. This movement often takes the form of growing sāttvikatā—an increasing refinement and purity of consciousness through worldliness with nondual awareness—whose extreme culmination is realized through Kundalini awakening and self-realization. actually awareness in spiritual context is always nondual awwareness. Actually, without a nondual attitude, awareness is simply differentiating worldly awareness, not spiritual or true or pure type one. Tantric traditions seek to accelerate this process within a single lifetime by consciously engaging with the so-called “minus” world through pañcamakāras, under discipline, awareness, and proper guidance. Used rightly, these act not as objects of attachment but as a recoil force, like rocket propellant, giving a powerful push toward transcendence. When attachment arises, however, the minus tendency overwhelms the plus, leading not to wholeness but to stagnation, as unresolved urges remain. It is simply a premature or raw wholeness that cannot provide liberation, as one has not yet reached the peak of worldliness through sattvikatā. In a similar way, the outer world does not collapse prematurely, but first reaches a peak stage of evolution, which is analogous to self-realization in the inner world. This stage may be understood symbolically as the enlightenment of Brahmā, after which its liberation occurs through the dissolution of the world, known as pralaya. This represents a mature annihilation of the plus and minus aspects of existence with each other. At the end of the world, one may symbolically imagine antiparticles appearing in balance, allowing particles and antiparticles to combine again and return to a state of initial void of complete pure awareness. Non-tantric spiritual paths also cultivate sāttvikatā, but often more slowly, lacking the intense friction generated by engagement with rājasic and tāmasic forces; thus awakening may unfold gradually, sometimes across many lifetimes. A comparable pattern is seen in physics, where particles and antiparticles are constantly produced together and annihilate each other. Antiparticles are not useless; their presence provides the conditions through which a small excess of particles persists, allowing the physical universe to expand and evolve. Symbolically, the continual creation and dissolution of lower tendencies like bhaya, bhayankara etc.—within oneself or observed in others—serve as a contrast and stimulus for higher growth, suggesting that those who embody negativity are not merely “bad,” but often become the very conditions that inspire others to be good, and the good to become even better. Those deeply attached to lower states may dissolve into repeated up–down cycles, while those inclined toward balance draw inspiration and momentum from this contrast, avoiding annihilation until reaching the peak of awakening and self-realization. In this way, fear (bhaya) and the fear-producing state (Bhayānaka) become meaningful forces within consciousness—not as final truths, but as dynamic tensions that propel awareness toward greater clarity and wholeness.
Bhayānaka Rasa: Surface Disturbance, Inner Stillness
Bhayānaka Rasa refers not to fear felt within oneself, but to the state or expression that produces fear in others. While bhaya is the personal contraction of the mind in response to perceived danger, Bhayānaka is the outward radiance of tension, suspense, or dread. It arises when an event, character, or atmosphere signals instability or threat, making the observer alert and uneasy even before anything harmful occurs. This rasa is widely employed in storytelling, drama, and art, where fear is deliberately evoked through uncertainty and anticipation. Yet from a nondual, quantum-aware perspective, both Bhayānaka and bhaya are understood as surface-level expressions only. Just as oscillations, fluctuations, and interactions continuously appear in the quantum world while the underlying field remains unaffected, outward expressions of fear may arise without disturbing inner stillness. One may therefore express or witness Bhayānaka or Bhaya outwardly—like an actor in a drama—while inwardly remaining calm, centered, and untouched, with disturbance confined only to the surface and not to the core of awareness just like wavy surface of inner calm ocean.
Like other negative worldly emotions, bhayānaka and bhaya tends to attach themselves to the remaining positivity within a person. When one becomes attached to fear or repeatedly identifies with it, this negativity (tāmasikatā) can overpower and even annihilate one’s accumulated sāttvikatā. Such attachment may lead to a kind of premature inner collapse, where growth toward wholeness is arrested. However, through detachment born of quantum darśana—the insight that all such states are transient surface expressions—fear can be neglected rather than resisted. In this detached stance, fear no longer binds; instead, it becomes a source of momentum. The presence of negativity then acts as a contrast that inspires the seeker to strengthen sāttvikatā further and further, until it reaches a level that can no longer be pulled back or annihilated by tāmasikatā. In this way, what once threatened dissolution functions like rocket propellant—providing thrust for irreversible inner ascent rather than drag or backward movement toward destruction.
Nonduality as the End of Fear: Freedom from Bhaya
Simply speaking, the best method to prevent bhaya is freedom from worldly attachments, or in other words, the cultivation of a nondual attitude. Fear exists because of the anticipation of losing something to which one is deeply attached. If there is nothing held tightly, and if everything is already accepted as lost, then there remains no anticipation of loss and, therefore, no bhaya. In this way, fear dissolves naturally. Human beings first become dual, and from this duality arise deep attachments to negativity or darkness, often rooted in unresolved and buried violent tendencies within. When such energy is projected outward, the person embodying it appears bhayānaka to others. This negativity may indeed cause loss or harm to a targeted person. Yet if the target is attached to possessions, identity, or outcomes, fear arises; if the target has already relinquished everything through nonduality-born detachment, fear cannot take hold, because there is nothing left to lose. When the bhayānaka individual sees that his fear-producing power fails against such inner freedom, he gradually loses faith in that weapon. Observing the victory of nondual detachment, he too may be drawn toward freedom, inspired by the one who remained untouched.
Demystifying Kundalini 