Layayoga: The Definitive Guide to the Chakras and Kundalini (21 page)

Yoga is the state of deep concentration, so superconcentration is yoga. It has been stated: ‘Deep concentration arises in yoga’ (—Sharadatilaka, 25.1). Without concentration yoga is not attainable, so it was said: ‘A yogi attains yoga only in superconcentration’ (—Rudrayamala, Part 2, 27.43).

The non-writti state has another aspect. When consciousness itself is absorbed, along with the disappearance of all the writtis, it is the non-mens concentration. It is said: ‘The real absorption of consciousness which is beyond all knowledge is termed yoga’ (—Akshyupanishad, 2.3). From this it is clear that the non-mens concentration is also yoga. So it is stated: ‘The state in which consciousness, which normally undergoes writtis, is completely absorbed and there is supreme bliss, is termed non-mens concentration; it is the favourite of the yogis’ (—Muktikopanishad, 2.54). Ishwara has also said: ‘Samadhi is that in which consciousness is completely absorbed into Supreme Being’ (—Kularnawa, ch. 9, p. 42).

Now we come to the third aspect of yoga—sangyoga, that is, union. The word sangyoga is derived from ‘yuja’ to which is prefixed ‘sam’, meaning super. Yuja has three meanings: (1) concentration, (2) control, and (3) union. Therefore, sangyoga means—(1) superconcentration, (2) supercontrol, and (3) superunion. We are now going to consider the superunion aspect of yoga.

Maheshwara says: ‘The union (sangyoga) of the embodied spirit and the Supreme Spirit is called yoga’ (—Yogashikhopanishad, 1.68–9). It is also said: ‘The embodied spirit that possesses a mind, appears to be different from the Supreme Spirit; the union (yoga) between them is yoga’ (—Tantrarajatantra, 27.53). Here the word ‘yoga’ is used to indicate union. Shiwa says: ‘The union (yojana) between the embodied spirit and the Supreme Spirit, or between Supreme Consciousness and Supreme Power is yoga’ (—Niruttaratantra, ch. 11, p. 22). Here the word ‘yojana’ has been used for sangyoga (union).

The sangyoga is aikya (oneness). So it is said: ‘According to yoga experts, oneness between the embodied spirit and the Supreme Spirit is yoga’ (—Kularnawa, ch. 9, p. 43). This oneness in union occurs in samadhi. It has two stages of development. At the first stage when the union occurs the knowledge of the oneness shines forth in superconcentration. It has been stated by Dattatreya (—Darshanopanishad, 10.1.). At the final stage, even the knowledge of oneness disappears along with consciousness, and the oneness becomes real in non-mens concentration. Atharwana explained this (Shandilyopanishad, 1.11.1).

Samadhi is intimately related to union. It is said: ‘On the accomplishment of sangyoga (union) one can be in a state of samadhi’ (—Rudrayamala, Part 2, 27.42). Therefore the union is associated with the deepest concentration. In the deepest concentration the sameness between the embodied spirit and the Supreme Spirit occurs. So long as consciousness remains, it is in the deepest concentration which is saturated with the knowledge of the sameness. This is why it has been said: ‘That deepest concentration in which arises the knowledge of the sameness between the embodied spirit and the Supreme Spirit is samadhi’ (—Sharadatilaka, 25.27).

From the above study we come to the following conclusion.

Yoga is fundamentally based on yama—control. Yama develops stage by stage and finally reaches its highest limit and becomes sangyama—supercontrol. Yama is intrinsically related to concentration, and at the sangyama stage, concentration develops into samadhi—superconcentration. Concentration is also related to union and when concentration is deepest, the union becomes sangyoga—superunion. At the supercontrol level, concentration develops into superconcentration and union into superunion. And this state is yoga. So, yoga has three aspects—supercontrol, superconcentration and superunion. They are interrelated and inseparable from yoga. At the final stage in yoga, super-concentration is transformed into non-mens concentration because of the absorption of the consciousness, and, consequently, the super-union becomes the real oneness between the embodied spirit and the Supreme Spirit through the absorption of the embodied spirit into the Supreme Spirit; at this stage supercontrol also disappears. Now yoga becomes Mahayoga—the supreme yoga in which only Supreme Consciousness remains.

To reach this final yoga, it is absolutely necessary to develop the power of control and concentration, stage by stage. The stages are eight. They are: yama, niyama, asana, pranayama, pratyahara, dhararna, dhyana and samadhi. These eight practices constitute Ashtangayoga—eightfold yoga. Layayoga is based on the eightfold yoga.

CHAPTER
2

Layayoga—Its Significance and Method

Layayoga is that form of yoga in which yoga, that is samadhi, is attained through laya. Laya is deep concentration causing the absorption of the cosmic principles, stage by stage, into the spiritual aspect of the Supreme Power-Consciousness. It is the process of absorption of the cosmic principles in deep concentration, thus freeing consciousness from all that is not spiritual, and in which is held the divine luminous coiled power, termed Kundalini.

Wishnu says: ‘Layayoga is that in which chitta (sense-consciousness) undergoes laya, that is, becomes absorbed in deep concentration; there are many methods for achieving this: but the most effective is dhyana (deep concentration) on God in form, which can be done also while walking, standing, eating, and resting. This is layayoga’ (—Yogatattwopanishad, 23–4). Sense-consciousness which is the field where sensory images are constantly being formed, becomes transformed, through the process of concentration, into a form where the penetration of sensory images stops and, consequently, consciousness is free from image-undulations and, therefore, in a state of concentration. This state of consciousness is termed superconsciousness. So, sense-consciousness is transformed into superconsciousness by deep concentration. To achieve this end, concentration is practised by taking the divine form as the object of concentration. The divine form is made living in Ishtadewata, who appears from the living mantra. Under this condition, concentration becomes real and deep.

Maheshwara says: ‘When one is established in layayoga, there is the union between the embodied spirit and the Supreme Spirit; and because of this, consciousness becomes completely absorbed and along with it the cessation of respiration takes place’ (—Yogashikhopanishad, 1. 134–5). Here the final stage of layayoga has been explained. In the first stage of laya, all sensory images from the consciousness are eliminated and, therefore, the sense-consciousness becomes highly refined and is transformed into superconsciousness. This is the stage of samprajñata samadhi (superconscious concentration). Thereafter the real union of the embodied spirit and the Supreme Spirit takes place when superconsciousness is absorbed. It is the stage of asamprajñata samadhi (non-mens concentration). This is the final stage of layayoga. At this stage, the normal cessation of respiration occurs. This is kewala kumbhaka (normal cessation of respiration). It clearly indicates that when consciousness undergoes complete absorption in layayoga kumbhaka arises automatically.

In hathayoga, deep concentration is attained through the process of kewala kumbhaka, and, in layayoga, through deep concentration, kewala kumbhaka is normally attained.

Laya Process

In the Waidika laya process, the conative faculties, namely, speech, prehension, locomotion, excretion and reproduction, are to be controlled by the will-mind in concentration, stage by stage. These actions become unmanifested owing to their tranquillization by control. The stages of control are as follows: (1) reproduction, (2) excretion, (3) locomotion, (4) prehension, and (5) speech. These control processes are carried out in the lower five subtle centres. In this way the body becomes motionless and the mind becomes free of all thoughts about the body.

Smell, taste, sight, touch, and sound are the senses. They are controlled in concentration in the lower five subtle centres, stage by stage, while the sense-mind, residing in the sixth subtle centre, is also controlled. Consequently, the sense-mind does not radiate the object-substance to sense-consciousness. This results in sense-consciousness becoming free from objective images. This is the state of pratyahara (sensory control). When this is established, consciousness undergoes dharana and dhyana and finally samprajñata samadhi. Then samadhi consciousness is completely absorbed into the power aspect of Supreme Consciousness in time. This is the stage of asamprajñata samadhi (non-mens concentration).

By the process of control, the cosmic principles, namely, conative faculties, senses, sense-mind, sense-consciousness and superconsciousness, become unmanifested and are absorbed into the spiritual Power-Consciousness in deep concentration. The absorption of the cosmic principles in deep concentration, which is associated with control, is laya. So, laya is that control process which causes absorption in concentration. The laya has two stages. First, the absorption of sense-consciousness and, secondly, the complete absorption of the superconsciousness into Supreme Power-Consciousness.

It has been said: ‘Mind has two forms—impure and pure: the impure mind is full of desires, and the pure mind is free from desires. Mind is the cause of both our bondage and our liberation; the mind which is attached to sense objects causes bondage, and when it becomes free from objects it leads to liberation; . . . therefore, he who desires to be liberated should make his consciousness free from all objective images’ (—Brahmabindupanishad, 1–3). By the laya process all objective images are eliminated from consciousness, which becomes pure. The purified consciousness becomes transformed into superconsciousness in a state of samadhi, arising from laya. Laya develops into samadhi.

It is stated: ‘The non-rising of the absorbed multiforms of the consciousness is the limit of the control’ (—Adhyatmopanishad, 42). This requires explanation. The term ‘laya’ is derived from li meaning ‘be absorbed in’. Laya, in the technical sense of yoga, means absorption in deep concentration. When the multiforms of consciousness undergo absorption in concentration and do not arise again to interrupt it, concentration develops into samadhi. This process of absorption consists of various stages. The first of these is concerned with the absorption of the sensory images and all conative impulses. The next stage is the absorption in concentration of intellection and thoughts. In this way, when the perceptive, volitive, and intellective functions of the mind are fully controlled by absorptive concentration, sense-consciousness begins to be transformed into superconsciousness. When concentration becomes deepest, samadhi is attained. Samadhi in the superconscious field is termed samprajñata samadhi, that is, superconscious concentration. The control power has now reached its highest degree of development. It is then termed ‘nirodha’ or sangnirodha, that is, supercontrol. This is the limit of mental control.

‘Speech should be controlled in manas, manas in jñana-atman, jñana-atman in mahan, and mahan in Supreme Atman’ (—Kathopanishad, 1.3.13). Here speech stands for all organs of voluntary action and the senses. The organs of action are controlled in manas, that is, will-mind; the senses are controlled in manas, that is, sense-mind. Jñana-atman is sense-consciousness and intellect, and mahan is the I-less super-mind, that is, superconsciousness. The senses are controlled in the sense-mind; that is, in concentration, the power of control is developed which causes absorption of the senses in the sense-mind. In a similar manner, the sense-mind, the will-mind, the sense-consciousness and the intellect are absorbed in concentration. So, by the power of control manifested in concentration, the senses and the sensory aspects of the mind are absorbed. After this, the super-mind is manifested. Now concentration is developed into samadhi. Finally, the supermind is absorbed in supreme concentration into Supreme Spirit. This is the state of non-mens concentration.

Yama said: ‘Manas is higher than the senses, intellect is higher than manas, mahan is higher than the intellect, the unmanifested, that is prakriti, is higher than the mahan and the infinite and supreme Purusha, that is, Supreme Consciousness, is higher than prakriti; one who knows him (in samadhi), becomes free from bondage and immortal’ (—Kathopanishad, 2.3. 7–8). The different aspects of the sensory mind, the supermind and what remains beyond mind, have been stated by Yama. He also indicated the stages of absorptive concentration. Here manas is the sense-mind. The senses, sense-mind and intellect are the main aspects of the sensory mind. When these are absorbed in concentration, mahan (supermind) is reached. For attainment of non-mens concentration the supermind should be reduced to prakriti (primus) by the absorptive concentration. Prakriti is that fundamental principle in which the supermind undergoes negativity. Then prakriti itself is absorbed into purusha (disembodied consciousness principle).

The various principles, which are to be absorbed in concentration by stages, have been explained here: ‘The “earth”, “water”, “fire”, “air” and “void” principles; subtle earth, water, fire, air and void principles; the principles of smell and its objects, of taste and its objects, of sight and its objects, of touch and its objects, and of hearing and its objects; the conative principles, viz., reproduction, excretion, locomotion, prehension and speech; sense-mind and its functions; intellect, I-ness and sense-Consciousness and their functions; supermind and its function; and the creative aspect of infinite energy—all these are to be absorbed’ (—Prashnopanishad, 4.8).

The five forms of metamatter (mahabhutas) and five ‘tanons’ (tanmatras), five senses and their objects, five organs of volitional actions and will-mind, intellection, I-feeling, sense-consciousness, supermind and the energy aspect of Supreme Power-Consciousness, which is the source of all creative phenomena, are to be absorbed in deep concentration in order to reach Brahman.

When all principles are absorbed in concentration, what remains is Brahman—Supreme Spirit. It has been stated: ‘That (Brahman) is infinite, being by itself, beyond mind, subtler than the subtlest (that is, without form), far away and still near (that is, beyond any position); that Brahman is hidden in what has been manifested as life-mind-matter’ (—Mundakopanishad, 3.1.7). Unless all the creative principles are absorbed, the realization of Supreme Consciousness is not possible. That Supreme Being is to be realized by superknowledge arising in samadhi. It is said: ‘That formless Spirit should be realized by superconscious knowledge in the body in which the vital processes are operative, (that is, the living body); sarwa chitta (that is, consciousness exhibiting multiformity) is vitalized by the bio-forces; when this sense-consciousness is purified, the Supreme Spirit shines forth in it’ (—Mundakopanishad, 3.1.9). Here, it is said that, when sense-consciousness, which is associated with the living body, is spiritually purified, it is transformed into super-consciousness, and samadhi is attained. In samadhi, superknowledge arises by which the Supreme Spirit is realized. The spiritual purification of the sense-consciousness is achieved by the absorption of various principles in concentration.