Layayoga: The Definitive Guide to the Chakras and Kundalini (19 page)

This is the process in which the specific function of the concentrative mind is fully activated. The nature of concentration is the holding of consciousness in a form which does not change, and to which perception, intellection, affection and volition do not reach. As the consciousness does not receive anything from the perceptive-intellective field but remains concentrated, in what is beyond perceptive-intellective, and unchanging, it is called the holding process. The first step of the process is dharana—the holding-concentration. The holding of consciousness in that form in which the 50 matrika-letters flow uninterruptedly is the dharana unit.

It is said: ‘A well-controlled student should control the five forms of bioenergy by breath-suspension; (inspiration should precede suspension) and expiration through the nostril should follow suspension. When the throbbing of the bioenergy is controlled by breath-control, the mind, which is naturally restless to an extreme degree becomes fit, and should be made to undergo the process of dharana which should be done in the right way by the student who knows the secret of doing it’ (—Shwetashwataropanishad, 2.9). Here it is stated that breath-suspension is an intrinsic part of holding-concentration.

Holding-concentration has been defined as: ‘By controlling the desiring mind, a wise yogi) should hold the Divine Spirit in his consciousness in concentration; this is dharana’ (—Amritanadopanishad, 15).

It has also been said: ‘A student of yoga, being prepared by abstention and other practices, should hold in his mind the five forms of super-matter (in their respective centres) within the body; this is the holding-concentration’ (—Trishikhibrahmanopanishad, Mantra Section, 133—134). Narayana said: ‘The withdrawing of consciousness from the perceptive field and holding it in the superconscious field is dharana’ (—Mandalabrahmanopanishad, 1.1.8). In other words, the elevation of consciousness from the sensory level and its transformation by holding in it superconscious forms should be done, Atharwana said: ‘Dharana is of three kinds: the holding-concentration on the divine aspect of self; holding-concentration on the void in the hrit-centre; and holding-concentration on the five divine forms in the five intra-spinal subtle centres’ (—Shandilyopanishad, 1.9.1).

An advanced form of holding-concentration was expounded by Wishnu. He said: ‘Whatever is seen with the eyes should be thought of as Divine Being; Whatever is heard with the ears, whatever is smelt with the nose, whatever is tasted with the tongue, and whatever is touched with the skin should be thought of as Divine Being. In this manner the objects of the senses should be transformed into Divine Being and are held in consciousness’ (—Yogatattwopanishad, 69–72). Here, the sensory objects are given a divine form by thinking and are held in the consciousness in concentration.

About the Tantrika form of holding-concentration, Ishwara said: ‘Concentration on the following points with breath-suspension is termed dharana; the points are: great toe, ankle, knee, scrotum, genitals, navel, heart, neck, throat, uvula, nose, eyebrow-space, breast, and head’ (—Gandharwatantra, ch. 5, p. 25). So holding-concentration should be done while doing breath-suspension.

It is said: ‘The knowers of yoga say—the holding in the consciousness of certain vital points along with breath-suspension is dharana’ (—Prapañchasaratantra, 19. 21–22). The mind should be concentrated on a certain vital point with breath-suspension. It is further stated: ‘The experts in breath-control say that those vital points through which one can leave one’s own body and can enter another’s body and can reenter one’s own body are suitable for dharana; they are: great toe, ankle, knee, anus, perineum, genitals, navel, heart, neck, uvula, nose, and eyebrow-space’ (—Prapañchasaratantra, 19.51–53).

Shiwa said: ‘The holding of the mind, with breath-suspension, on the great toe, ankle, knee, thigh, genitals, navel, heart, neck, uvula, nose, eyebrow-space, forehead, and top of the head is termed dharana’ (—Wishwasaratantra, ch. 2, p. 11). Further, ‘Concentration on the six subtle centres . . . (and) the Coiled Power (Kundali). . . is termed dharana’ (—Rudrayamala, Part 2, 27.34–35).

The distinction between holding-concentration and deep concentration (dhyana) has been explained. It is said: ‘Concentration on the whole divine form is dhyana, while only on one part at a time is dharana’ (—Bhutashuddhitantra, ch. 9, p. 8). The matrika-letters are very suitable for holding-concentration. Only in deep concentration, can a divine form be the object. In fact, an appropriate divine form arises from mantra in deep concentration. Now we come to dhyana.

2 Dhyana (Deep Concentration)

Dhyana is the seventh stage of yama (control) and the second phase of mental control or concentration. The word ‘dhyana’ is derived from ‘dhyai’, to concentrate. Concentration is the holding of an image in consciousness continuously and without interruption by the penetration of any other images. When this concentration becomes very deep by an uninterrupted and continuous holding of an image in consciousness for a sufficiently long time, it is called dhyana. It is the specific function of that aspect of the mind, called dhi—the concentrative mind. The uninterrupted and continuous holding is the process of concentration. So the new term dhyana has been used in the seventh stage of control to mean deep concentration.

It is said: ‘Eyes cannot receive the Supreme Spirit, nor can words express it, nor can it be reached by other senses and conative faculties or by ascesis or any other actions. The Supreme Spirit is revealed in dhyana; dhyana is only possible when consciousness is spiritualized by the purity of knowledge’ (—Mundakopanishad, 3.1.8). Knowledge at the sensory level is manifold in character—a writti-form. The realization of Supreme Spirit is not possible through such knowledge. This is why it has been said that the senses cannot reach it. A mind which is only conscious because of perception, intellection and volition cannot reach the Supreme Spirit. When the maṅifoldness of knowledge is transformed into uniformness, consciousness becomes purified and spiritualized. In such a state of consciousness dhyana develops into its highest point in which Supreme Spirit is revealed. It is the development of dhyana into samadhi (super-concentration). However, to attain such a state of consciousness the practice of concentration is absolutely necessary.

It is said: ‘As the two pieces of wood are used in kindling the sacred fire by attrition, so the body and the pranawa (first mantra) are as if two pieces of wood, and they should be used by dhyana for the realization of the luminous Supreme Spirit’ (—Shwetashwataropanishad, 1. 14). This means that the body should be made motionless by posture and breath-control and then concentration should be practised in conjunction with mantra.

The hrit-centre is a very suitable point for the practice of deep concentration. So it has been said: ‘Controlling the senses . . . concentrate on the Divine Being who is quiescent, luminous, pure and blissful and in the hrit-centre’ (—Kaiwalyopanishad, 5). Here is a particular mode of concentration for the students of yoga: ‘Having assumed a (folded-leg) concentration posture, and with the hridayañjali mudra (a mode of alignment of hands and fingers to make them hollow) placed in the region of the heart, and with the eyes retracted from the world, applying pressure on the rima glottidis with the tip of the retroverted tongue, not allowing the upper teeth to touch the lower, keeping the body erect, and with the mind concentrated, control the senses. Then with the purified and spiritualized mind he should concentrate on Wasudewa (a divine form—Krishna) who is the Supreme Spirit. When concentration is so deep that the whole consciousness is moulded, into the Wasudewa form, then that concentration will lead to liberation. All sins of worldliness are destroyed by the concentration on Wasudewa with breath-suspension for three hours’ (—Trishikhibrahmanopanishad, Mantra Section, 145–9).

Concentration on the universal form of God has been advised (—Darshanopanishad, 9. 1–2). But it is not possible until the Deity is realized by the mantra way of concentration. The final stage of dhyana is the concentration on Brahman (God) without form (—Darshanopanishad, 9. 3–5).

Narayana says: ‘When concentration reaches the phase of “ekatanata”, monoformity (of Consciousness) of the Divine Being abiding in all, that is dhyana’ (—Mandalabrahmanopanishad, 1.1.9). Ekatanata is that form of consciousness in which a chosen image is held continuously and without any interruption. The consciousness is in the form of a chosen image and this form continues without any change. So, ekatanata is very deep and continuous concentration. This deep concentration is dhyana.

There are two main types of dhyana: saguna (with form) and nirguna (without form). Wishnu says about concentration on form: ‘Dhyana should be practised while concentrating on the Deity . . . and at the same time breath-suspension should be done (in a natural manner). This is saguna-dhyana’ (—Yogatattwopanishad, 104–105). Here breath-suspension is the first stage of kewala kumbhaka, that is, normal suspension without inspiration and expiration. However, it is an advanced form of concentration. After the saguna-dhyana (concentration on form) is mastered, a yoga student should start with the nirguna-dhyana (concentration without form). Wishnu said: ‘Nirguna-dhyana leads to samadhi (superconcentration)’ (—Yogatattwopanishad, 105).

Now we shall consider the Tantrika form of dhyana (deep concentration). Sadashiwa said: ‘Dhyana is of two forms: sarupa (with form) and arupa (formless). The object of the formless concentration is the Supreme Power-Consciousness which is beyond mind and speech, unmanifest, omnipresent, and unknowable; it cannot be identified as this or that; the yogis with great difficulties and through the processes of control attain it. I will now speak of concentration on form in order that the mind may be able to concentrate and the yoga practitioner may get the desired results quickly in concentration, and to develop the power of concentration of the subtle type. Actually, the Supreme Power-Consciousness, who is above time, is formless and splendid; this reality manifests itself by will in relation to mind-matter phenomena’ (—Mahanirwanatantra, 5. 137–140).

The above statement clearly indicates that formless concentration is extremely difficult to obtain. A yogi can attain it only when he has been able to develop the power of concentration to a very high degree through the prolonged practice of concentration on form. So, concentration on form is the first step to formless concentration. Formless concentration is very near to superconcentration. When consciousness becomes highly rarefied and illuminated by spiritual light through the practice of concentration on form, the formless aspect of the Supreme Power-Consciousness reflects on, and shines forth in, that consciousness. The sarupa and arupa dhyana are the same as the Waidika saguna and nirguna dhyana respectively.

Concentration on form has been defined as: ‘Experts on yoga say that dhyana is to make the form of Deity held (continuously) in consciousness’ (—Prapañchasaratantra, 19. 22–23). The holding process is concentration. So it is said: ‘Dhyana is the concentration on the Deity of mantra’ (—Kularnawa, ch. 17, p. 83). It is clearly explained here: ‘Deep concentration on the conscious form of the Deity of mantra in your consciousness is dhyana’ (—Gandharwatantra, ch. 5, p. 26).

3 Samadhi (Superconcentration)

Samadhi is the eighth or the final stage of yama (control). The word samadhi is derived from ‘dha’ to mean dharana, that is holding. To maintain in the consciousness an image of an object without letting it slip or disappear from the consciousness is holding. It is the specific function of the concentrative mind (dhi) to hold an object in the consciousness without having it loosened and escaping from the consciousness. This action of holding is in the nature of binding or restraining, because, without being bound or fastened together, the object may be lost. Therefore, the mental action of holding is an action of binding (bandhana), which means yama (control).

Let us explain it in greater detail. Dharana or holding is a process by which only one object is retained in consciousness, or consciousness is shaped only in one form—the form of one object only, which is held in it; or holding the consciousness fixed on only one object; or, in other words, to bring or concentrate consciousness on one form or into one-pointedness. So the process of holding is the process of concentration. It is the process by which the multifarious consciousness is transformed into a monoform, and is in a state of concentratedness. That the holding is concentration, is indicated by the fact that the word ‘dhyana’ has been used for complete dharana, that is, uninterrupted and continuous holding, or deep concentration.

Holding consists of three phases according to the depth of concentration. In the first phase concentration is not very deep and so it is interrupted now and then. This form of concentration has been technically called dharana or holding-concentration. In the second phase, concentration becomes so deep that it does not break at all but continues uninterruptedly. This is called dhyana or deep concentration. In the final phase, holding reaches its maximum point of development. In other words, at a point when dhyana reaches its highest development, the process of holding is so firm that consciousness, which is in a most rarefied state, is only in the form of the object held, in its subtle aspect; and concentration is so deep that even I-ness is lost. This is what is technically called samadhi. Now, dharana has reached its maximum point, and ‘sam’ to denote super has been prefixed to ‘dha’ with ‘a’ between, and thus the word samadhi is formed. Therefore, samadhi is superconcentration.

The action of holding is intrinsically associated with binding (bandhana). Binding restrains an object held in the consciousness from leaving it. It also restrains the penetration of other objects into consciousness. Therefore, holding is in the nature of yama (control). There are other terms which have been used to mean control. Bandha, bandhana, nigraha, nirodha, niyamana and ayama are synonymous with yama and all of them mean control. Control also develops stage by stage and at the eighth stage it reaches its highest development. To indicate this, ‘sam’ has been prefixed to yama to form sangyama, to denote supercontrol.