Layayoga: The Definitive Guide to the Chakras and Kundalini (46 page)

Surya—God, who in his infinite aspect is static, but in his power aspect appears as finite when he assumes the form of the universe. That Surya is the secondless divine knowledge-light who manifests his power as rays. The Supreme Power, which is the power of Surya, is splendorous, and so he is splendorous. The first manifested rays are centralized in a form of a lotus from which radiate 1000 rays, as if they were petals. The central Kundali-power emits power rays which are in the nature of supra-sounds. These are the matrika sounds containing fifty distinct sound-units, which, being summated, cause pranawa-sound. The fifty sound-powers in the thousand-petalled lotus are distinct, and each is twenty fold strong. The matrika-sound-powers become more specialized in the six lower chakras, and the sound chain is formed from the regular and inverse manner, which makes the total sound strength 100, each sound being two-fold strong (—Prashnopanishad, 1.8).

It has been stated: ‘Aditya (God) is father (in his creative aspect) and has five feet (that is, five creative principles—tanmatras-mahabhutas, represented by “Hang”, “Yang”, “Rang”, “Wang” and “Lang”) and twelve forms (that is, mahat, ahang, five senses and five conative faculties); he is beyond the sensory knowledge, but from him came the senses and other principles; he is in the seven chakras (as the presiding Deity in each chakra, that is, in the muladhara, swadhishthana, manipuraka, anahata, wishuddha, and indu as a Shiwa, and in the sahasrara as Parama Shiwa) and in six spokes (that is, the six principles—mind, and the five mahabhutas which are in the six chakras, from the ajña to the muladhara)’ (—Prashnopanishad, 1.11).

From God in his creative aspect arise seven chakras where all creative principles are located. So. it is said: ‘From God seven worlds (lokas, that is, chakras) have come where the pranas move (—Mundakopanishad, 2.1.8).

The chakras are the subtle positions where Supreme Being is realized in his appropriate forms. The principal positions are within the sushumna, and their corresponding external locations are the navel, heart, throat and head. It has been stated: ‘There are four (main) positions (for the realization) of Supreme Being. They are the navel, the heart, the throat and the head. Brahman in its four aspects (chatujapada) becomes manifested in these positions as Brahma in the waking state, as Wishnu in the dreaming state, as Rudra in the state of deep sleep, and as Supreme Brahman (akshara) in the samadhi (superconcentration) state (turiya), (—Brahmopanishad, 1). The waking is that in which the senses and mind are in action. At this stage the spiritual realization is not possible unless one is able to be in the position in the sushumna, which is the manipura chakra, which is at the same line of the navel. It is a suitable centre for concentration, and when concentration becomes deep (dhyana), Supreme Brahman as Deity Brahma is realized here. The dreaming state is the state of thoughts. So long as thoughts are not fully controlled, deep concentration (dhyana) is not possible. Under this state, one should be in the hrit chakra in the sushumna for concentration. This centre corresponds externally to the heart region. In the hrit centre, Supreme Brahman is realized as Deity Wishnu. In deep sleeping, the senses and mind are inoperative, and it is a state of unconsciousness. But when consciousness is turned into a state of deep concentration, the senses and sense-mind become actionless. Under this condition Supreme Brahman as Rudra is realized in the wishuddha chakra situated in the neck region. The fourth state (turiya) is the state of samadhi, when concentration develops into superconcentration. This occurs in the sahasrara—the extra-cerebral centre, when Supreme Brahman is realized in superconscious concentration (samprajñata samadhi).

About the hrit chakra, it has been stated: ‘All deities, prana-wayus and the (main) prana, and the divine light .. . are in the heart (hrit chakra); all these are in the heart which is in the nature of consciousness’ (—Brahmopanishad, 4). The hrit centre is of consciousness, that is living. When a chakra is aroused by concentration, it becomes living. The hrit chakra is an excellent place for deep concentration (dhyana).

It has been stated: ‘The immutable living divine light situated in the hrit lotus (chakra) becomes the Supreme Being in the kadamba (Stephegyne Parviflora Karth) which is like a spherical form (that is, the sahasrara chakra) (through superconscious concentration); that Supreme Being is actually beyond samadhi; he is infinite, he is love, supreme consciousness, splendorous and all-pervading. The yogi who concentrates on this (divine) light as still resembling a lamp in a windless place and like a real gem, is sure to get liberation’ (—Trishikhibrahmanopanishad, Mantra Section, 156–8). Here two stages of concentration have been mentioned. The first stage is deep concentration on the divine light in the hrit chakra. This divine light is Kundalini. When Kundali-concentration is mastered, it is transformed into super-conscious concentration in the sahasrara, where Kundalinini is ultimately absorbed into the Supreme Being in non-mens supreme concentration.

It has been stated: ‘Cool light is experienced by internal focussing (antarlakshya) in the sahasrara’ (—Mandalalabrahmanopanishad, 1.4.1). Internal focussing is the concentrativeness of consciousness based on sense-withdrawal. Cool light is the Brahman-light which is revealed by internal focussing in the sahasrara. This light is from luminous Kundalini. Kundalini is the spiritual aspect of Supreme Power of Supreme Being. When Supreme Power manifests herself in a finite form from her supreme state of infinitude, the cosmic phenomenon arises. The embodied being, though a very minute part of the vast cosmos, exhibits all the creative principles which are operating cosmically. It has been stated: ‘From Atman (Supreme Being) arise all pranas. All lokas, all dewas, all bhutas; the secret name of that Atman is the truth of all truths; the pranas are truth, but Atman is the truth of all truths’ (—Brihadaranyakopanishad, 2.1.20). The pranas are the pranic forces which include also the sense-mind and senses located in the chakras; the lokas are the chakras in the body; the dewas are the deities within the chakras, bhutas are the tanmatras (tanons) and mahabhutas (five forms of metamatter).

The yoga-practitioner realizes in concentration Supreme Being as a Deity in a chakra. The Deity appears as splendorous and living, and he, the practitioner, with the increased depth of concentration, becomes absorbed into the Deity and realizes the sameness of his form with that of the Deity. In the ‘earth’-principle (which is in the muladhara chakra) is the splendorous living Deity. By deep concentration, the embodiment of the practitioner is transformed into the form of the Deity in the conscious field. Similarly, the splendorous living Deity is in the ‘water’ principle (in the swadhishthana), in the ‘fire’ principle (in the manipuraka), in the ‘air’ principle (in the anahata), in the ‘void’ (akasha) principle (in the wishuddha), in the ‘moon’ (that is, the indu chakra), in the ‘lightning’ (that is, the nirwana chakra), and in the ‘truth’ (that is, the sahasrara), and the realization of the Deity and the absorption into it is possible by deep concentration and by the control of the specific principle lying in the chakra through concentration (Brihadaranyakopanishad, 2.5.1,2,3,4,7,8,10,12).

It has been stated: ‘There is the hridaya which is like the bud of a lotus, and its face is turned downwards. . . . In relation to it lies an infinitesimal void (sukshma sushira) where is situated the whole. Within that lies the great fire (mahan agni) with its all-pervading flame and its power on every side. . . . Its rays are emitted upwards, downwards and obliquely. . . . Within it is a very minute fire-flame (wahni-shikha) which shines like lightning in the blue sky, and is lightly yellow and subtle. Within this flame is the Supreme Spirit. He is Brahma, Shiwa, Hari, Indra; he is the imperishable Supreme God’ (Narayanopanishad, 50–52). Here the chakra system has been explained in an ancient technical manner. The hridaya is like a lotus, that is, it is the hrit lotus or chakra, which ordinarily lies with its head downwards. The chakra turns upwards during concentration. There is a void in relation to the hrit lotus. The void is subtle, that is, it does not exist in a material sense. Here the whole chakra system is situated. This void is the sushumna within which lie the chakras, including the hrit chakra. Within sushumna, at its lower end, is the great fire, that is the fiery triangle lying inside the muladhara. Within this fire sphere lies the extremely rarefied fire-flame, that is, Kundalini who is lightning like splendorous and slightly yellowish and subtle. When Kundalini is aroused, the fiery sphere becomes illuminated and emits rays on all sides. Within Kundalini the Supreme Spirit is revealed. First, Kundalini is aroused in the muladhara and then conducted to the hrit chakra, where concentration on Kundalini is done. When concentration becomes very deep a divine form as Brahma, Shiwa or Hari is revealed. When Kundalini is brought to the sahasrara, deep concentration is transformed into superconscious concentration. The Supreme Spirit is realized in superconscious concentration in Kundalini. Finally, Kundalini is absorbed into Supreme Spirit and what remains is only He in a state of Supreme concentration.

In the first five chakras, are situated five mahabhuta-tanmatra-principles. Each has its own colour and sphere. They are described here: ‘The “earth”-principle is yellow in colour, and its sphere is quadrangular in shape and with the emblem of wajra (thunderbolt). . . . The “water”-principle is white, and its region is crescent-shaped and white. . . . The “fire”-principle is shining vermilion in colour. . . . The “air”-principle is smoke-coloured, and its region is shaped like a sacrificial altar where is strong Deity Maruta. . . . The “void” (akasha)-principle is shining black in colour’ (—Trishikhibrahmanopanishad, Mantra Section, 135–41).

The chakras are mentioned in connection with a Waidika process of pratyahara (sense-with-drawal) in which prana is held by breath-suspension in conjunction with concentration. It has been stated: ‘The holding should be done in . . . muladhara, nabhikanda (that is, manipara), hrit, neck region (wishuddha), talu (talu or lalana chakra), space between the eyebrows (that is, ajña), lalata (forehead; that is, manas and indu chakras), and murdhan (head; that is, nirwana chakra)’ (—Darshanopanishad, 7. 11–12).

The acquirement of the knowledge of the chakras is absolutely necessary. It has been stated: ‘Having acquired the knowledge of the six chakras, the yoga-practitioner should reach into the regions of the chakras by breath-control. Thereafter, the pranic force should be conducted upward (through the sushumna) by breath-suspension. This yoga should be practised in conjunction with wayu (that is, pranayama), bindu (that is, mantra), chakras, and chitta (consciousness). (This practice leads to) samadhi (superconcentration) by which the yogis attain immortality’ (—Yogashikhopanishad, 6. 74–75). By concentration combined with breath-control and mantra, Kundalini should be aroused in the muladhara and conducted to the various chakras, and, finally, to the sahasrara where samadhi is attained.

Kundalini is the Supreme Power in her highest spiritual aspect when she is one and the same with Supreme Spirit. But when she is coiled in the muladhara, prana manifests as wayu (force-motion) and operates in the mental and material fields. So it has been stated: ‘The muladhara triangle (that is, the triangular region inside the muladhara) which is situated between the anus and the genitals (that is, yonisthana = perineum) is the place where Shiwa (Supreme Being) manifests himself in the form of bindu (that is, Swayambhu-liṅga which becomes reflected in consciousness in concentration). In this place (triangular region) lies Supreme Power as Kundalini (that is, in a coiled form). From Kundalini arises wayu, fire is kindled, appears bindu (divine form), nada (suprasound) becomes gross, and hangsah (in the form of respiration) and mind originate. The six chakras from the muladhara (to the ajña) are said to be the seats of Shakti (Power). The place above the throat (that is, above the ajña) and which ends in the head (that is, the region from the ajña to the nirwana chakra) is said to be the seat of Shambhu (shambhawasthana)’ (—Warahopanishad, 5.50–3).

About the importance of the muladhara chakra, it has been stated: ‘Some say that the adhara (muladhara) lies in relation to the suihumna and the saraswati (nadi). The (knowledge of the) world arises from the adhara and it is also absorbed there. Therefore, one should seek shelter with all efforts at the feet of a guru (who alone can disclose it). When the adharashakti (-power, that is, Kundalini) is asleep (latent) the knowledge of the world arises by the sleep (unspirituality). When Kundalini-power is aroused, the true knowledge of the three worlds (that is, the whole chakra system) is attained. He who knows the adhara goes beyond darkness. . . . The brightness of the adhara chakra is like the radiance of a cluster of lightning; if the guru is pleased, liberation is attained undoubtedly (that is, the lustre of the adhara is due to the arousing of Kundalini; if a disciple learns from his guru the method of rousing Kundalini and her conduction through the sushumna, and practises it successfully, he will attain samadhi and then liberation). . . . By doing kumbhaka (breath-suspension) in the adhara (by special pranayamic process), one is able to make absorptive concentration in the hrit or sahasrara. The kumbhaka in the adhara causes the shaking of the body, makes the yogi dance, (that is, to levitate), and the universe (in its subtle form) is seen there. The support of all creative principles is the adhara (because they are supported when Kundalini remains coiled in the adhara); in the adhara are all deities, all the Wedas. Hence one should choose the adhara (for one’s spiritual practice).

‘In the posterior aspect of the adhara (that is, the sushumna), there is a union of the three streams (triweni-sangama) (that is, the union of the ida, piṅgala and sushumna nadis). By bathing (performing deep internal purification) and drinking (assimilating life-substance by pranayama) there, man becomes free from all sins. In the adhara, there is Pashchima-liṅga (that is, Swayambhu-liṅga) where lies the entrance. As soon as it is opened (by rousing Kundalini), one becomes liberated from worldliness. In the posterior aspect of the adhara (that is, in the sushumna), if the ida (chandra) and piṅgala (surya) are controlled (that is, kumbhaka is done), there appears wishwesha (Shiwa, Supreme Being) (in a divine form); the yogi is absorbed into Brahman by concentration on him.