Layayoga: The Definitive Guide to the Chakras and Kundalini (36 page)

1  Mahan (supermind).

2  Alhang (I-ness).

3  Buddhi (intellective mind).

4  Chitta (sense-consciousness).

5  Jñanendriyas (senses).

6  Karmendriyas (conative faculties).

In mahan, there is a maximum concentration of sattwa. When the traces of rajas and tamas in the sattwa-line are neutralized, the absorption of mahan into prakriti takes place. The maximum concentration of sattwa gradually diminishes with the penetration of more rajas. Mahan is that form of consciousness in which there is absolute calmness without any undulations. This consciousness is where there is no objective phenomenon, and it is in a state of deepest concentration, that is, the final phase of superconscious concentration. This consciousness is illuminated by the splendour of divine Kundalini.

When more of the rajas begins to penetrate into the sattwa point, consciousness begins to show oscillations. At the same time more of tamas also concentrates in it, causing a limitation of consciousness. All these occur step by step. In this way, ahang (I-ness) is created. Now, the conscious field is divided into two parts: I-consciousness and objective consciousness. The objective consciousness is that in which things remaining outside the I-consciousness become reflected. The objective consciousness has two aspects: dhi (concentrative mind) and chitta (sense consciousness). Along with chitta are created buddhi (intellective mind), manasyana manas (will-mind) and indriya manas (sense-mind). Then with more rajas and tamas, five jñanendriyas (senses) and five karmendriyas (conative faculties) come into being.

To summarize.

1 Mahan: consciousness which is without I-ness and objects. In this most rarefied consciousness there is the full reflection of purusha. Consciousness is in a state of the fourth stage of superconscious concentration. Mahan consciousness is the culmination of dhi consciousness.

2 Ahang. First level: consciousness which bifurcates into I-consciousness and objective consciousness. The objective consciousness is dhi consciousness which is in a state of the third stage of superconscious concentration in which Ishwara in form is reflected. Second level: Dhi is in a state of the second stage of superconscious concentration. Objects are five mahabhutas and five tanmatras. Third level : Dhi is in a state of the first stage of superconscious concentration. Objects are sensory. Fourth level: Chitta is in an oscillatory state (writti state). Intellective mind, sense-mind, senses, will-mind and conative faculties are involved in this state. Objects: material objects. Functions: (1) sensory perception; (2)thought and intellection; (3) affectivity; (4) volition and conation.

From concentration viewpoint: 1 Mahan: superconscious concentration, final stage.

2 Ahang. First level: superconscious concentration, third stage. Object: Ishwara in form. Second level : superconscious concentration, second stage. Object: five mahabhutas and five tanmatras. Third level : superconscious concentration, first stage. Object: sensory. Fourth level: writti state. Writtis are derived from: (1) perception; (2) thought and intellection; (3)affectivity; (4) volition and conation.

Tamasa Evolution

Tamasa (relating to tamas—primary inertia principle) evolution arises from the primary inertia-principle from which develop five tanmatras (tanon), five mahabhutas (metamatter) and matter. The first development from tamas is sound tanon (shabda tanmatra). Sound tanon is the germ of all madhyama sound. It is itself in the form of the germ-mantra ‘Hang’. Sound tanon develops into void metamatter (akasha mahabhuta), with which are related sixteen matrika-units from ‘
Ang
’ to ‘
Ah
’.

From sound tanon arises touch tanon (sparsha tanmatra), the sound-form of which is ‘Yang’. It develops into air metamatter (wayu mahabhuta), which is related to twelve matrika-units from ‘Kang’ to ‘Thang’. From touch tanon a rises form tanon (rupa tanmatra), the sound-form of which is ‘Rang’. It develops into fire metamatter (teshs mahabhuta) represented by ten matrika-units from ‘Dang’ to ‘Phang’. From form tanon is evolved taste tanon (rasa tanmatra). Its sound-form is ‘Wang’. It develops into water metamatter (ap mahabhuta) represented by six matrika-units from ‘Bang’ to ‘Lang’. Smell tanon (gandha tanmatra) arises from taste tanon. Its sound-form is ‘Lang’. It develops into earth metamatter (prithiwi mahabhuta) represented by four matrika-units from ‘Wang’ to ‘Sang’. At this point the five forms of metamatter are combined to form matter.

Bhutashuddhi

It has been stated: ‘Brahman is without manifested power (wiraja), (that is, static), and in it Supreme Power is absorbed (nishkala); that is, pure (shubhra), (that is, Brahman is in itself, there is nothing in it except Brahman); it is the splendour of all splendours, (that is, the splendour of Kundalini is from Brahman); Brahman is in supreme splendorous abode (that is, Brahman is in supreme void in splendorous Kundalini in the triangular process of moon-sphere in sahasrara); Brahman is reached by those who have realized (in samadhi) the supremeness of his being’ (—Mundakopanshad. 2.2.10). Nisshkala (with absorbed Power) Brahman is nishkala Shiwa—Parama Shiwa (Supreme Consciousness). The aim of layayoga is to reach nishkala Brahman. This is achieved by getting Supreme Kundalini absorbed into Parama Shiwa in non-mens supreme concentration.

About Brahman, it has been further stated : ‘Brahman is beyond sound, touch, form, taste and smell; beyond the reach of the organs of speech, prehension and locomotion, Brahman is untouched by organic activities and carnal pleasures; Brahman is beyond mind, intellect, I-ness and sense-consciousness. Brahman is without prano, apana, samana, wyana and udana, without sense organs and sense objects, and mind; Brahman cannot be defined; Brahman is free from bondage, without attributes, unchangeable’ (—Nrisinghatapinyupanishad, 2.9.20). Brahman is beyond the senses, all actions, sense-mind, sense-consciousness, intellective mind, and I-ness consciousness. Therefore, layayoga aims at the absorption of all these principles through Kundali-power to reach Brahman.

It is stated: ‘They say that there was only Narayana (Supreme Consciousness) without a second; there was no Brahma, no Ishana (that is, God in forms); no water, fire and air; no heaven and earth; no stars, no sun and no moon. It was he who was alone and motionless. Then he, being in himself was in concentration, and then yajñastoma (creative energy in germ form) came into being. From this creative energy there issued fourteen purushas (forms of consciousness), one girl (primus), ten indriyas (senses and conative faculties), manas (sense-mind) as the eleventh, tejas (here: intellective mind) as the twelfth, ahangkara (I-ness) as the thirteenth, prana (bio-energy) as the fourteenth, atman (
ji
watm
a
n) as the fifteenth, who is endowed with intelligence. The other principles are: five tanmatres (tanons), five mahabhutas (five forms of metamatter): twenty-five in all, and that purusha (consciousness principle) is one’ (—Mahopanishad, 1.2–5).

Narayana is Parama Shiwa—Supreme Consciousness. He is infinite and all, and so, he is beyond the universe of mind-matter. But when he is in concentration, being established in his own secondless static form, he is also conscious of the beingness of his own power which, as Supreme Power, is one and the same with him. This beingness of power in him gives rise to the phenomenon of Shiwa-shakti in which there is a faint awakening of power which is of Shiwa. But in that power there is the possibility of expressing it in a finite form. The first step towards that manifestation is the supremely concentrated power in which is embedded the spiritual control factor. This has been termed ‘Yajñastoma’—the germ of power-manifestation which in Tantrika terms consists of Supreme Nada and Bindu.

Form yajñastoma the following creative principles arise:

1  Purushas, which are fourteen; that is, divine forms of consciousness.

2  Purushas (consciousness principle).

3  Prakriti (primary creative principle; primus).

4  Ahang (I-ness).

5  Buddhi (intellective mind).

6  Manas (sense-mind).

7  Indriyas, which are ten. These are: five senses and five conative organs of action.

8  Prana (bio-energy).

9  Jiwatman (embodied being).

10  Tanmatras (tanons), which are five in number.

11  Mahabhutas (metamatter), which are five.

Here we find the fundamentals of kundalini yoga and bhutashuddhi. The fourteen purushas are deities, of which six are Shiwas. The first Shiwa is Deity Brahma situated in the muladhara centre; the second is Wishnu in the swadhishthana centre, the third is Rudra in the manipura centre, the fourth is Isha in the anahata centre, the fifth is Sadashiwa in the wishuddha centre, and the sixth is Parashiwa in the indu centre. These Shiwas are also called Brahmas.

The Waidika process of kundaliyoga has been briefly described here : ‘Hridaya (hrit or anahata centre in the heart region) is like a lotus with the pericarp which hangs down in a deconcentrated state. This centre should be turned upward by sitkara (i.e. sitkara breath-control) and other means. Within this centre is super-light (mahan archi) with all-pervading flame, which radiates in all directions. In the middle of this is subtle Fire-flame (Kundalini), which has been brought upward (that is, splendorous subtle Kundalini;, who resides in the muladhara centre, should be roused and conducted to the hrit or the anahata centre). Inside the flame (splendorous Kundalini), lies purusaa as Supreme Being; he is Brahma, Ishana (Shiwa), Indra, Akshara (imperishable) and supreme Swarat (Ishwara—God)’ (—Mahopanishad, 1.12–14).

In the Tantrika process, Kundalini is aroused in the muladhara centre, conducted to the sahasrara centre and is then absorbed into Parama Shiwa; thereafter, the infinite Shiwa-Kundalini is given a form having two aspects—mantra-sound derived from Supreme Nada and power-form from Supreme Bindu; this is Ishta-dewata; then Ishtadewata is brought down to the hrit or the anahata centre for concentration. In the Waidika process, Kundalini is aroused in the muladhara centre and then brought to the hrit or anahata centre where concentration is done, first, on mahan archi, that is, super-light emanating from Kundalini when concentration becomes deeper: on Kundalini who is within the light; and finally, concentration on Supreme Being—Narayana or Parama Shiwa—within Kundalini. At the first stage of concentration, super-light is the object. When concentration becomes deeper, the super-light is not recorded in consciousness, but Kundalini herself shines forth there. At the last phase of concentration, Narayana emerges from Kundalini. In the Tantrika process, both Parama Shiwa and Kundalini are transformed into Ishtadewata and concentration is done either in the sahasrara or the anahata.

There is also a Waidika process in which Kundalini is brought from the muladhara centre to the sahasrara centre where union between them takes place. It is stated: ‘Soma (here Shiwa) is with that power which operates in the upper region, and Anala (fire, here Kundalini) is endowed with that power which operates from below. The worldly knowledge is enclosed between the two (that is, sensory knowledge is due to the different situations of Soma-power and Anala-power). When Agni ( = Anala = Kundalini) rises up (from muladhara) and is united with immortal Supreme Soma (Shiwa), Soma becomes in the nature of Agni, and amrita flows downwards (from the union). When the power (Kundalini-power), situated in the lower region (that is, muladhara), passes upward, it is called Kalagni (because that power, then, absorbs time; that is, that power exhibits absorptive power); when Kalagni-power goes upward, it expresses its purifying and burning effects (that is, the upwardly going Kundalini purifies and absorbs all creative principles). That power situated in adhara (i.e. muladhara) is Kalagni (i.e. Kundalini); when it goes upward, Soma (Shiwa) turns downwards, and in this way the union between Shiwa and Shakti (Kundalini) takes place. Shiwa is in the upper region (i.e. sahasrara); when Shakti goes into the upper region, Shiwa becomes united with Shakti (that is, when Kundalini goes up from muladhara to sahasrara, Shiwa and Kundalini become one and the same); everything is pervaded by Shiwa-Shakti. The universe arises from that energy of Agni (when Agni as Kundalini is latent in muladhara, and prana is aroused); by Agni (as Kundalini being aroused) the knowledge of the world is burned to ashes; the creative energy is reduced to ashes (i.e. completely absorbed). The energy of creativity evaporates (when it is absorbed into Agni)’ (—Brihajjabalopanishad, 2.8–13).

Also: ‘Shiwa-fire (that is, Kundalini as fire who is situated in the muladhara around Shiwa as Swayambhu-linga), after burning the body (that is, the five mahabhutas and five tanmatras which produce the material body and, as creative principles, are in the five centres from muladhara to wishuddha), becomes united with Soma (that is Shiwa), in sahasrara, and as a result amrita (deathless life-stream) flows; when a yogi is able to flow that amrita from Shakti (Kundali-power) and Soma (Shiwa), through the yoga-path (i. e. sushumna-path), he attains immortality (that is, when the sushumna-path is made free from all creative principles, and is full of only amrita, immortality is attained)’ (—Brihajjabalopanishad, 2. 19).

Here is the Waidika process of Kundaliniyoga. When Kundalini is actually aroused and conducted upwards, it is Kundaliniyoga; and when it is not possible, the whole process, either Waidika or Tantrika, is done through thought-concentration and it is called bhutashuddhi. This term has been used in Ramatapinyupanishad (1.5.1). It has been stated there: ‘Bhutadikang shodhayet’, that is, bhutas (five subtle elements) and other principles should be purified. This is bhutashuddhi. Bhutashuddhi is a fundamental process in the Tantrika form of layayoga, and, consequently, it has been elaborated there.