Layayoga: The Definitive Guide to the Chakras and Kundalini (34 page)

There is a highly complicated Waidika method of transforming the waikhari-mantra by a special pranayama in conjunction with a sixfold-process by which the real mantra-sound is released from the gross sound and penetrates through sense-consciousness to the sound realm which is shabda tanmatra, where the natural mantra-sound arises; and all these things should be done according to the advice of guru (—Yogashikhopanishad, 2.13–14). The non-mantra waikhari-sounds give an intellectual interpretation in the conscious field or are reduced to mere impressions in the nonconscious field. They have no possibility of reaching the superconscious field. But the waikhari mantra-sound can be made to release the power, coiled in it, by special processes of breath-control and concentration, which then pierces through sense-consciousness and reaches the shabda tanmatra level, where this power becomes mantra in perfect sound-form.

Ishwara says: ‘When the power of the mantra (waikhari-mantra) remains hidden, that mantra does not produce any effects. When the mantra is made living, it gives all results. The mantra without life is mere letters. Such a lifeless mantra does not produce any result even if one makes millions of japa’ (—Kularnawa, ch. 15, p. 75). Therefore, first of all the coiled power of a waikhari-mantra should be aroused. This is what is Mantra-chaitanya—the life-impartation to mantra.

The waikhari-mantra is made efficacious by the purification of the nadis (power-lines) and concentration. This super-purification is attained by breath-control and internal purification of the body. It has been stated: ‘An excellent means to make mantra efficacious is concentration on divine Kundalini, residing in muladhara at the end of sushumna, along with the purification of the nadis’ (—Mundamalatantra, ch. 6, p. 12). In a general way, the purification of the nadis is necessary, and is attained by pranayama and internal purification of the body. But more specifically the purification of sushumna is the most important. It is effected by kumbhaka (breath-suspension). It is also possible to make mantra work by deep concentration alone. So it is stated: ‘The mantra becomes effective by concentration alone, without any physical process. Concentration should be done in the hrit-centre on Kundalini in form. The power developing from concentration will make mantra efficacious’ (—Mundamalatantra, ch. 6, p. 12).

The waikhari-mantra should also be purified. Otherwise japa will not be effective. An advanced process of mantra-purification is as follows.

First, assume siddhasana (accomplished posture) with the left heel set tightly against the perineum, and the right heel against the root of the genitals; the body is kept perfectly straight and motionless. Then the apana-wayu should be raised by anal contraction with breath-suspension. By deep thinking, make all the letters of the mantra one by one enter through the sushumna-path into muladhara and transfer them to Kundalini who is in the nature of divine consciousness; then make the mantra-letters, one by one, enter into swadishthana, then into manipura, anahata, wishuddha, ajña and sahasrara. Think deeply that in the moon-sphere of this centre, the mantra-letters are fully saturated with life-substance (amrita). Again, by deep thinking, bring the mantra to ajña through sushumna, and then to wishuddha, anahata, manipura, swadhishthana and muladhara. Thereafter perform rishi-nyasa and other nyasas and, then make japa of the mantra one thousand and eight times. By this method the mantra should be purified (—Purashcharyarnawa, ch. 2, p, 90-l).

A mantra which has been purified and aroused by life-impartation, and strengthened by secret processes of japa produces astounding results. Mantra becomes effective by japa. Japa of a living mantra should be done to get the desired effects. Japa is of three forms; wachika (verbal), upangshu (muttering) and manasa (mental). When a mantra is clearly uttered and is heard by others, it is wachika; when a mantra is uttered in voice so low that only the person himself and nobody else hears it, it is called upangshu; and thinking of or concentrating on the letters of mantra is called manasa. Japa is that process by which a chain of the waikhari mantra-sounds is formed in consciousness. Sounds should first be correctly produced and a clear picture of the correct sound should be established in the mind. The guru utters the correct sounds of the mantra and the disciple hears them. By hearing again and again from his guru, he learns how to produce correct sounds. He himself then utters the mantra in an audible manner. When he has mastered the correct sound production, he practises the production of correct sounds in a low voice. He concentrates on the sounds of the mantra when he utters the mantra. Mantra-sounds uttered in this manner develop concentration. He then practises to produce very low and rhythmic mantra-sounds, concentrating on the sounds. This develops the power of concentration to such an extent that he is able to make mental japa.

In mental japa, a faultless sound-form of the mantra is created in consciousness by thinking of the mantra-sounds. These sounds are of thought-forms based on correctly uttered sounds. One thought-form of sound follows another. There should be concentration on one thoughtform of sound, and consciousness must hold it without letting it disappear. This is the mantra unit of concentration. At the end of one sound-thought-form there is a brief interval, and then the second form is created. In this way, when one-hundred sound-thought-forms are created, and the intervals are almost zero, and concentration is such that this whole chain of one-hundred sound-thought-forms without any break anywhere is held in consciousness, the concentration is called holding-concentration (dharana). The concentration of one-hundred units is the lowest type. Concentration of 10,000 units is of the medium type; and above it is the higher type. In any type of holding-concentration, the image of the sound-form should be firmly held in consciousness; the second image will replace the first, but it will occupy the whole consciousness, similarly with the third, fourth, fifth, etc., until 100 are completed. Concentration should not be broken off between the intervals of image formation, but pass from one to another, until the whole chain is complete. First, 100 chain-formation should be practised. Then 1,000, 10,000 and upwards, should be done in a graduated manner.

To explain it more clearly: one mantra unit concentration is this: concentration on the sound unit when uttered once or, concentration on the thought-form of the same when not repeated. When concentration is done on fifty mantra units, one after the other, that is, on the first unit, the second unit, the third unit to the fiftieth unit in succession, they constitute the unit of holding-concentration. Concentration consisting of twenty holding-concentration-units raises holding-concentration to the first level; 200 holding-concentration units make the second level, and above it is the third level. In one mantra unit concentration, the sound-form of the entire mantra should be held without any Other objects impinging on it or replacing it partially or completely. In other words, the sound-form should occupy consciousness fully and without moving. This is the mantra unit of concentration. When fifty mantra units are linked to each other, they form a holding-concentration unit. The fifty mantra units are linked in this manner: the first unit is held in consciousness; when the final phase of the mantra-sound is thought, a new sound-form of the same mantra is to be created and held in consciousness in place of the first. When the third is created, the second will disappear. But the intervals between the units are so brief that there is no complete break in the sound-forms in the consciousness, and each sound-form is exactly the same. Still it goes on in succession, one form is replaced by another of exactly the same form. In this manner holding-concentration continues.

At a certain point, concentration becomes so deep that the successive formation of mantra-sound is changed into one continuous mantra-sound without any intervals, without any break at any point; there is no changing of form, no replacement, no penetration of any other objects—this long continued sound-form held in consciousness firmly and fully and without the manifested I-ness and without any other objects—is termed deep concentration (dhyana). Here is only one sound-form and nothing else. At a certain point of deep concentration, the sound factor of the mantra is transformed into a divine form. That is, the mantra-form of Kundalini is transformed into a divine form of Kundalini, which is called Ishtadewata. Now, Kundalini as mantra becomes Kundalini as Ishtadewata. With the arising of Ishtadewata, concentration becomes deeper and deeper, and finally it is transformed into superconcentration (samadhi).

In superconscious concentration (samprajñata samadhi), Ishtadewata becomes living. Deep love of God (bhakti) arises and flows toward Ishtadewata. Love becomes most intensified and flows only toward Ishtadewata by the strength of concentration, and concentration becomes deepest and prolonged by intense love. In this state, the whole consciousness is of Ishtadewata; any separate I-ness is absorbed into Ishtadewata. Finally, Ishtadewata changes into formless luminous Kundalini, into which superconsciousness is gradually absorbed, and Kundalini as Mahakundalini enters Parama Shiwa (Supreme Consciousness) and becomes supremely united with him to be one with Shiwa in non-mens supreme concentration (asamprajñata samadhi).

CHAPTER
5

Bhutashuddhi—Purificatory Thought-concentration

Bhutashuddhi is a process of deep thinking, of the rousing of Kundalini and of the absorption of all creative principles, stage by stage, into Kundalini and, finally, Kundalini into Parama Shiwa—supreme consciousness. Deep thinking gradually develops into concentration through this process. The thought-forms, that is what are thought of in this process, are exactly what actually happens in Kundaliniyoga. So that it is not by any means fanciful thinking, but thinking of what is a fact; it is a series of phenomena which occurs when Kundalini is actually aroused in Kundaliniyoga, and the same phenomena are imitated in thought by a disciple in the process of bhutashuddhi.

When concentration is not deep enough and often interrupted by the penetration of sensory objects into consciousness, this thinking process will be very helpful. The thinking will gradually become deeper by practice; and deep thinking will be changed into concentration in time. At this stage, control-power is developed to the extent that only one object is held in consciousness up to a certain time without any interruption. This is holding-concentration (dharana). Holding-concentration will gradually be transformed into very deep continuous concentration (dhyana) and, at a certain point, the thinking of rousing Kundalini will become a fact—Kundalini will be actually aroused. From now, the whole absorption process is accomplished automatically, that is, no thinking of absorption is necessary, Kundalini herself will absorb all principles, and this fact will be reflected in consciousness which is in a state of concentration. When concentration develops into superconscious concentration (samprajñata samadhi) the whole consciousness is of Kundalini, and there is a complete absence of anything but Kundalini. Finally, divinely illuminated consciousness is absorbed into Kundalini and Kundalini into Parama Shiwa in non-mens supreme concentration. Therefore, bhutashuddhi leads to kundalini-yoga.

This thought-concentration process is purificatory. Consciousness is purified of all objective thoughts. When consciousness becomes free from thoughts, the I-ness also becomes unexpressed. The I-nessless and object-less consciousness is super-purified superconsciousness which is illuminated by splendorous Kundalini. Unless there is a complete elimination of all objective thoughts from consciousness, it will not be able to receive any light from Kundalini. The objective phenomena are due to the creative principles. When they are absorbed into Kundalini, consciousness becomes purified. As the process of thought-concentration develops real concentration, so bhutashuddhi is a purifying process.

Purusha and Prakriti

Supreme Reality—the eternal static whole Consciousness—is inconceivable at any stage of evolution. Supreme Power which is inseparable from Supreme Consciousness, in its power aspect, evolves creative principles. The seed of duality is born with the emergence of two great principles—Purusha (consciousness principle) and Prakriti (primus), and duality becomes an established fact in sense-consciousness. In purusha, consciousness is not tinged with what is not consciousness. This means that though prakriti has emerged, it is nonexistent in the purusha consciousness, and, consequently, there is no prakriti while one is in purusha. Prakriti is unmanifested here. Unmanifested to whom? To purusha, or when one is in purusha, that is in one’s own conscious form. The three primary attributes of prakriti are in a negative phase.

But prakriti is not nothing; it is the source of all created phenomena. But how are its creative possibilities actualized? Can we say when prakriti is ‘seen’ by purusha? What is it that is ‘seen’? Purusha consciousness is that in which there is nothing but consciousness. Prakriti is not consciousness, so it does not exist in purusha consciousness. Though prakriti is negated in purusha consciousness, it none the less exists. It exists as an aspect of Power (Shakti), and that Power itself is inseparable from, and one and the same with, Supreme Consciousness. So, it is Supreme Power. The Supreme Power as the power of beingness of Supreme Consciousness is infinite; but its power-manifestation is only possible when the power becomes finite. It is only possible when an unreal phenomenon-unreal in relation to Supreme Reality—is made to appear as real. This is effected by Maya—the specific power of Supreme Power. By the influence of this power, Supreme Consciousness appears as purusha and Supreme Power in its bindu (supremely concentrated power) aspect, appears as prakriti.

Prakriti is that aspect of bindu-power in which creative energy is in three forms as minus factors. These three forms are called gunas (primary attributes). In prakriti, the gunas are negative factors, but there is the possibility of the gunas being patent when prakriti becomes the source of creation. But the gunas remain negative in prakriti, unless they are aroused by something from outside prakriti. From where does this ‘something’ come?