Layayoga: The Definitive Guide to the Chakras and Kundalini (27 page)

To make breath-control effective, it is necessary to create a purified state in the force-field (nadi-chakra) for the forceful operation of prana. It has been stated: ‘A yogi who is perfectly motionless in posture and is well-controlled and habitually taking a moderate and healthful diet, should practise left-inspiration-suspension-right-expiration and right-inspiration-suspension-left-expiration breath-suspension in the lotus posture to get the impurities in the sushumna nadi (central fiery red force-line) absorbed’ (—Shandilyopanishad, 1.7.1). Here, sahita breath-control has been advised for its internal purificatory effects. The force-motion system (nadichakra) is purified and the sushumna flow occurs. So it is stated: ‘When the force-motion system is purified by the right application of the control of prana (breath-control), bio-energy passes freely through sushumna; when this central vital flow occurs, the mind becomes calm and this leads to the state of deep concentration’ (—Shandilyopanishad, 1.7.9–10). The central vital flow is very important for arousing and conducting Kundali power through sushumna. This is why sahita breath-control is the basic practice.

The control of apana is intimately related to the rousing of Kundalini. The apanic control is effected by anal-lock. It is stated: ‘When the downward motion of apana is reversed by the powerful anal contraction, which is called mula-bandha, the apana-force reaches the heat-energy centre, heat-energy is stirred up, and then apana and heat-energy stimulate prana and the body full of heat-energy. The coiled Kundalini. being excited by this heat-energy, is aroused and, like a beaten serpent, becomes uncoiled and animated,—and through the entrance passes into the brahma nadi’ (—Yogakundalyupanishad, 1.42–6).

The entrance to sushumna, called Kundalinikapata (door of Kundalini), is opened by anal-lock. It is stated: ‘The yogi should pass through brahmarandhra by opening the door of Kundalini by (anal) contraction. The entrance to the sushumna path, through which the yogi has to pass, is covered by the sleeping and coiled Kundalini (that is Kundalini in latent form). He who is able to arouse that power (Kundalini), will attain liberation. If Kundalini sleeps above the throat (that is, if aroused Kundalini goes into the state of samadhi in Sahasrara), the yogi will be liberated; but it will cause bondage for spiritually ignorant persons, should Kundalini sleep below the throat (i.e., it is not possible to attain spiritual knowledge, if Kundalini remains in a coiled state in muladhara)’ (—Shandilyopanishad, 1.7.36–1–36–3).

The process of arousing Kundalini consists mainly in breath-control, anal-lock and concentration. It is stated: ‘A yogi endowed with the power of concentration can get sense-consciousness absorbed in sushumna and respiration under control. When impurities in the force-field are eliminated (by sahita breath-control) the pranic force flows towards the right directions (and with full strength); (under this condition) if the centrifugal bio-energy (apana) is made to flow upwards by forceful (anal-) contraction, termed mula-bandha, it radiates into the centre of central bio-energy (prana wayu), and then both these forces (prana and apana), together with heat-energy, radiate into the seat of Kundalini who is in a coiled form; Kundali is excited by fire-energy and aroused by the two forms of bio-energy (prana and apana), and passes into the sushumna. Then Kundali passes through the Brahma-knot arising from force-motion principle, and suddenly flashes like a streak of lightning in the sushumna.

‘Then Kundalini passes upward and reaches the Wishnu-knot situated at the heart region (that is, the anahata centre); then (after passing through this knot) Kundali goes still higher and reaches the Rudra-knot situated in the space between the eye-brows (that is, the ajña centre), and then piercing through it, she goes into the moon-sphere (shitangshu-mandala) where the anahata centre lies with sixteen petals. (According to the Tantras, this centre is called indu and has sixteen petals.)

‘Then Kundali absorbs the eight creative principles arising from the negativity principle (prakriti) and goes to her own abode (that is sahasrara), and finally becomes united with Shiwa (Supreme Consciousness) and is absorbed into him. At this stage prana and apana, which are functioning together, are neutralized, and breathing is normally suspended’ (—Yogakundalyupanishad, 1.62–69, 74–75).

Here, the process of arousing Kundalini and her conduction through sushumna and her absorption into Shiwa (Supreme Consciousness) has been explained. It is a highly complex process. The first part of the process consists in the control of apana by kumbhaka (breath-suspension) in conjunction with anal-lock and concentration. The controlled apana ceases its normal activities and exhibits its super-function by which the fire-principle represented by ‘Rang’ (mantra) is excited, thus causing radiations of subtle fire-energy. The fire-energy and reversed apana-force stimulate prana to exhibit its hidden power. Now, the apana and prana forces under the power of control are transformed into a concentrated energy, and are represented by the mantra ‘Yang’. By the right application of ‘Rang’ and ‘Yang’ in kumbhaka, these forces radiate on the coiled Kundalini, and are absorbed into her, who is then aroused. The kumbhaka will not be forceful enough unless it operates in a purified force-field. This force-purification (nadi shuddhi) is effected by sahita breath-control combined with internal cleansing and purificatory diet.

The aroused Kundalini, who appears splendorous, passes through the sushumna, first by piercing the Brahma-knot situated in muladhara, and then breaking through the Wishnu-knot in anahata and, finally, passing through the Rudra-knot in ajña, reaches the moon-centre. When Kundalini passes through different centres in the sushumna, she exhibits her absorptive power by which the main creative principles, viz., five sensory principles, sense-mind, sense-consciousness and intellect are absorbed. After the absorption is complete, Kundalini reaches sahasrara and, finally, is united with and absorbed into Shiwa—Supreme Consciousness. This is the stage of asamprañata samadhi—non-mens supreme concentration. At this stage there is a natural suspension of animation. This supreme state is supreme bliss. So it is stated : ‘This is the supreme state, full of supreme bliss’ (—Yogakundalyupanishad, 1.87).

It has further been stated: ‘Kundali who is in eight coils should be aroused by breath-suspension carried to a high level according to the process of shakti-chalana (power-conduction). The arousing of Kundali is done while performing anal-contraction (during breath-suspension) . . . Assuming the wajrasana (adamantine posture), the upward contraction (i.e., anal-contraction) should be practised regularly. The fire-energy ignited by bio-energy (that is, the upward apana stimulates the fire-energy in breath-suspension with anal-contraction) radiates into Kundali; thus being “heated”, she becomes awakened. Then she enters into chandra-danda (brahma nadi) lying within the sushumna, and pierces through the Brahma-knot with (concentrated) bio-energy and “fire”. Then Kundali passes through the Wishnu-knot and reaches where the Rudra-knot is, and there she stays. The Rudra-knot is pierced through by repeated sahita breath-suspension carried to a high level’ (—Yogashikhopanishad, 1.82–7).

After the Rudra-knot is passed through, Kundalini assumes more the nature of Shiwa (Supreme Consciousness). Then inspiration-expiration is neutralized and non-inspiratory-non-expiratory suspension (kewala kumbhaka) follows. Normally, at this stage, the supreme union of Shiwa and Shakti (Kundali) takes place in supreme concentration (—Yogashikhopanishad, 1.115–17).

The process, by which Kundali power is conducted from her seat—muladhara—to the space between the eyebrows, that is ajña, is called shakti-chalana—power-conduction. This process essentially comprises breath-suspension and a special process termed saraswati-chalana (-motion). Kundalini is aroused by breath-suspension and saraswati-motion. The following is the saraswati-motion process: Assuming the lotus posture, breath-suspension is done after inspiration through the left nostril, and at the same time throat-contraction (i.e. jalandharabandha—chin-lock), abdominal retraction and anal-contraction are executed. During breath-suspension, the central abdominal muscle (rectus abdominis) should be rolled (in nauli form) from the right to the left and from the left to the right again and again. Expiration should be done through the right nostril (—Yogakundalyupanishad, 1.7–16). The saraswati-motion is an extremely complicated process and should be learnt directly from a guru.

There is an advanced Waidika process of awakening Kundalini. It consists, first, in the execution of throat-contraction (chin-lock), powerful anal-contraction and the pressing of the laryngeal region with the fully elongated and retroverted tongue (that is, tongue-lock), assuming the siddhasana; and then the awakened Kundali should be conducted by wajrakumbhaka (the special form of breath-suspension used for the conduction of Kundali in different centres and to pierce through the knots) until she passes through the moon-sphere (indu centre) and reaches sahasrara (—Brahmawidyopanishad, 72–5).

The great yogi Dattatreya expounded to his disciple Saṅkriti an advanced Waidika process of awakening Kundalini. He said: ‘Pressing the perineum with the right or the left heel and placing the opposite heel on the other ankle (that is, assuming the siddhasana with a heel set against the perineum to exert strong pressure on it), (being seated in this manner) the yogi should draw in air through the urethra (by special pranayama), using the pranawa mantra, and then he should concentrate the force (developed from the most powerful ano-perineal contraction, thus causing the strong upward motion of apana) on (the triangle of) muladhara. Fire, being kindled by wayu (apana), arouses Kundali’ (—Darshanopanishad, 6.38–42).

Here, a special pranayama (breath-control) has been explained. This pranayama causes the urethral suction of air when applied in conjunction with very powerful anal and perineal contraction. The pranayama together with anoperineal contraction causes the upward motion of apana and is concentrated in the triangle of muladhara. The concentrated apana stimulates fire-energy there, and fire-energy, together with apana, arouses Kundalini.

Tantrika Process of Kundalini-rousing

Real spiritual knowledge does not arise if Kundalini is not aroused; the mantra-flame is not ignited if Kundalini remains coiled. It has been stated: ‘In muladhara lies that power (Kundali) which is in the form of a serpent (that is coiled). When that power is aroused, (its coil is changed into) circular motion and then with radiating mantra-sound she goes to her own abode (that is sahasrara) through brahmarandhra . . . where the absorption of mind takes place’ (—Nilatantra, ch. 10, p. 28). The coiled Kundalini is Kundalini in latent form. The coil is uncoiled in a circular motion when she is aroused. The roused Kundalini passes through brahma nadi to the sahasrara where the absorption of mind takes place in samadhi.

Kundalini is in samadhi in sahasrara. It has been said: ‘In the innermost part of the great lotus (centre) sahasrara Kundalini in the form of a garland of fifty matrika-units lies round Shiwa’ (—Todalatantra, ch. 9, p. 17). This is the samadhi state of Kundalini. This state of Kundalini is only realizable in samadhi. A yogi, conducting Kundalini to sahasrara, attains samadhi in which the super-knowledge of oneness with God arises. So, it has been stated: ‘After conducting Kundalini (to sahasrara), one realizes in concentration one’s being as the being of Shiwa’ (—Todalatantra, ch. 4, p. 8).

The aroused Kundalini manifests the power of absorption by which all creative principles are withdrawn. It has been stated: ‘The divine, coiled Kundalini, arising from muladhara, passes through the sushumna path to the void-centre (wishuddha) and absorbs all creative principles, and then comes to her own abode (sahasrara)’ (—Phetkarinitantra, ch. 14, p. 39).

Parwati said: ‘It is not possible to effect kundali-motion (—changkrama) (that is, arousing Kundali and conducting her through the sushumna to the sahasrara) without yoga. So long Kundalini is sleeping (that is, in a latent form) in the mula-lotus (muladhara), mantra, yantra (special diagrams) and worship are not fruitful’ (—Gandharwatantra, ch. 5, p. 24). This means that deep concentration is the fundamental factor in arousing Kundalini, and concentration is done on coiled Kundalini in muladhara with pranayama and ano-perineal contraction. It has been stated: ‘In the triangle which is in the nature of will-knowledge-action and is situated within the muladhara, Swayambhu-liṅga is shining like a million suns. Above, is Kundali, red in colour, as the flame of Swayambhu-liṅga, supremely subtle, and the sentience of all beings is derived from her; and she is Supreme Power and is called Goddess in the form of mantra (shabda-brahma); she, in a coiled form, is within all beings. . . . First, concentrate your mind on muladhara with inspiratory control and arouse that power (Kundali) by the execution of ano-perineal control’ (—Gandharwatantra, ch.5, p. 27–8). So, in the arousing of Kundalini, concentration, pranayama and ano-perineal contraction are used. It is practically the same type of process as that used in the Waidika process.

More about Kundalini: ‘In the muladhara, lies Kundalini, who is spiritual consciousness, very bright-shining like a million lightnings, in the form of mantra with fifty matrika-units, endowed with thirty-eight forms of superpower, supremely subtle and capable of passing through the Brahma-, Wishnu and Rudra-knots’ (—Gandharwatantra, ch. 29, p. 112). It is extremely difficult to hold in consciousness such a subtle form of Kundalini. At first, her lustrous form should be taken for concentration. Gradually, as concentration goes deeper, her subtle form emerges from her splendorous form. In time, her other aspects also arise in concentration in consciousness. That concentration should be done on Kundalini in muladhara has been stated: ‘Concentrate on divine Kundalini who is in the nature of spiritual knowledge and in the form of matrika-units, lying in the triangle of muladhara, where resides the shining liṅga which is named Swayambhu; here mental japa should be done’ (—Gandharwatantra, ch. 29, pp. 108–9).

Shiwa has explained the process of concentration on Kundalini. He has also stated that pranayama (breath-control) is absolutely necessary for deep internal purification (—Gandharwatantra, ch. 10, p. 47). About concentration, he stated: ‘Concentrate every day on Kundalini . . . who is red and shining like a million suns and subtle; she is that Supreme Power who also creates, maintains and dissolves the universe; she is beyond the universe in her spiritual form . . . ; by the mantra “Hung” this supreme power of Shiwa will be aroused and led through the six-chakras to Parama Shiwa (Supreme Consciousness) ; then Kundalini who is in the nature of supreme bliss is made to unite and be one and the same with Shiwa in deep concentration; . . . and then Kundalini should be brought back to muladhara; concentrate on Kundalini who is very bright like a thousand rising suns and extremely subtle and in the form of mantra and extends from muladhara to brahmarandhra (end of sushumna). Kundali is in three forms . . .—Supreme (turiya) Kundali in sahasrara as Supreme Power (Mahatripurasundari); in muladhara, she is like molten gold and is in the nature of mantra, and she extends from muladhara to anahata and is called Fire (Wahni) Kundalini; concentration should be done on her; in anahata, she as Sun (Surya) Kundalini is as lustrous as a million suns and full of love, and extends from anahata to wishuddha; one should concentrate on her in calmness. In ajña, Kundalini is shining like a million moons and radiating “immortality”; she extends herself from ajña to the end of brahmarandhra and is called Moon (Chandra) Kundalini. . . . Supreme Kundali is in the form of supreme consciousness. Concentration should be done on her. Her complete spiritual form should be contemplated. . . . Concentration should be done again and again. . . . This is the process called antaryaga (mental worship) which leads to liberation’ (—Gandharwatantra, ch. 10, pp. 47–8).