Layayoga: The Definitive Guide to the Chakras and Kundalini (14 page)

The roused Kundalini-energy is actually yama (control)-power which develops stage by stage as asana, pranayama, and pratyahara, and becomes sangyama (supercontrol) when dharana, dhyana and samprajñata samadhi are attained. Finally, sangyama is transformed into asamprajñata samadhi, the supreme control power. So Kundalini may be termed samadhi force, or yoga power, Arawinda
³⁶
has aptly called Kundalini yoga-shakti (-power). Yoga power actually operates in Kundalini-yoga.

After the union with Supreme Shiwa, Kundalini goes back to the muladhara, and in its descent, the chakras, their powers and divinities—all are restored. This recoiling process is essentially the spiritualization of consciousness which functions in everyday life. That is, it is a transference of spiritual reality, developed in concentrated consciousness, to sense-consciousness to be able to realize spiritual truth in our daily life. In the uncoiling and recoiling of Kundalini, the practitioner of Kundaliniyoga experiences the Divine in its formless aspect in supreme concentration as well as in form in post-concentration waking consciousness. So Arawinda
³⁷
calls Kundalini a divine force.

Concentration

Concentration is not focused thought (bhawana) but is the process consisting of dharana, dhyana and samadhi. It does not come into being unless pratyahara is first established. In focussed thought, though mental efforts are made to centralize thought on a chosen object, yet it is often diversified; an automatic and uncontrollable penetration of other objective images occurs, and consequently the whole thought system is shaken.

Concentration is a mental process of reducing multiform consciousness to a point, termed bindu. The development of this mental power is dependent upon the transformation of the diversified pranic forces into a state of pranic concentration and withdrawal by which the vital and sensory functions become internalized. These are the processes of pranayama and pratyahara. Thereafter, and on the basis of pratyahara, pranic dynamism functions in the mind and rouses the slumbering mentative energy which expresses itself as dharana-power, the immensely strong power to hold the one-pointedness of consciousness in the form of only one object, for a sufficiently long time to be effective. This power grows step by step, and it is then possible to continuously maintain single-objectiveness of consciousness uninterruptedly and for a prolonged period of time. This produces very deep concentration; and from that deep concentration a ‘mental light’ comes into being which can be focussed on any object, inner or outer. This state of consciousness is called dhyana.

Prolonged and repeated dhyana deepens concentration so that it reaches the bindu state. This is the highest point of mental concentration in which consciousness is maximally concentrated to a point and the truth-exposing concentration-light shines forth. This is samprajñata samadhi. Ultimately, samprajñata samadhi consciousness is coiled into bodiless and mind-transcendent supreme consciousness in asamprajñata samadhi.

The general principles of concentration have been modified, specialized and elaborated in different systems of yoga to suit the particular needs of the practitioners. In the hathayoga method of concentration, an attempt has been made to obliterate the mental reaction effects from the brain by the pranic withdrawal by pranayama. It is necessary first to elevate pranayamic breathing to the nadishuddhi level for this purpose. For the effectiveness of the nadishuddhi pranayama, the body needs to be purified and vitalized by the practice of posture exercise, internal cleansing and right diet.

In rajayoga, centralized thought, combined with spiritual reflection, is applied for the attainment of pratyahara. The intensified thought causes pranic withdrawal and sensory control. Thereafter, the dharana power is roused and gradually dhyana and samadhi are attained.

In mantrayoga, concentration is attained by the use of mantra. Mantra is an aspect of Kundalini, and it is in sound-form. So mantra is actually Kundalini in mantra form. The mantra sound cannot be heard by the physical ear. The replication of mantra on the physical plane is the lettered waikhari sound which is audible. The waikhari mantra, in conjunction with pranayama and other special processes, is utilized, according to the direction of a guru, to enliven the mantra. In other words, it is the rousing of Kundalini in mantra form. When the mantra-Kundalini is roused, it exhibits its absorptive and control powers by which, step by step, the control of prana and the senses is attained. The influence of the outer objects on the mind is neutralized by the mantra power. Consequently, it is a great help in the attainment of pratyahara and self-control.

Then mantra-Kundalini is transformed into Ishtadewata—the metamorphosis of subtle Kundalini through the mantra power into an appropriate divine form. At this stage, dharana and dhyana are attained. After this, Ishtadewata is again transformed into subtle Kundalini when samprajñata samadhi is attained. Finally, Kundalini absorbs the mind and all other things and remains alone, and is then absorbed into Supreme Consciousness in asamprajñata samadhi.

In Kundaliniyoga, which is the fundamental part of layayoga, concentration is attained through the roused Kundalini. So in this yoga, the rousing of Kundalini is the essential process. This rousing is only possible in the muladhara chakra. Focussed thought is the main factor of the rousing process. The intensified thought, in conjunction with pranayamic breathing, mantras and bandhas, becomes so forceful that ultimately it makes static Kundalini dynamic. If the centralized thought is imbibed with intense godly love, thought power is much enhanced. The roused Kundalini exhibits higher control power by which dharana, dhyana and samadhi are attained.

PART
1

FUNDAMENTALS
OF
LAYAYOGA

CHAPTER
1

Layayoga and Ashtaṅgayoga

Layayoga is one of the four great systems of yoga, the other three being mantrayoga, hathayoga and rajayoga. The Great Yogi Wishnu said to Brahma: ‘Yoga is in many forms because of its different practices; of these, the main four are—mantrayoga, layayoga, hathayoga and rajayoga’ (—Yogatattwopanishad, 19). It indicates the Waidika origin and the antiquity of layayoga.

The four great systems are the four forms of the original yoga termed Mahayoga—Supreme Yoga. Maheshwara said: ‘Mahayoga is the fundamental yoga having four main forms—mantra, hatha, laya and raja yogas’ (—Yogashikhopanishad, 1. 129–130). So, layayoga is an elaboration of the fundamental yoga on a specific line to meet the spiritual needs of those disciples who are specially suited to it.

The eight practices, namely, yama (abstension), niyama (observance), asana (posture), pranayama (breath-control), pratyahara (sensory control), dharana (holding-concentration), dhyana (deep concentration) and samadhi (superconcentration), technically known as ashtarigayoga (eightfold yoga), are the constituent elements of the general structure of mahayoga. Suta said: ‘I am giving an exposition of mahayoga with its eight parts’ (—Garudapurana, 1. 230.1). Consequently, layayoga as well as mantrayoga, hathayoga and rajayoga, each has eight parts. In other words, the basic pattern of layayoga consists of eight parts.

Layayoga has two fundamental forms—Waidika and Tantrika. Waidika yoga is the original form of yoga found in the Wedas in a concise version; it was explained by the rishis (seers) in the Upanishads. Shiwa gave Waidika yoga a new character, and his explanations are collected in the Tantras. Consequently, it is called Tantrika yoga. In fact, the Tantrika yoga is not a different form of yoga but a modification of Waidika yoga. The various difficult processes of Waidika yoga were simplified and new processes incorporated, thus making it more adaptable to a larger number of persons.

So, the Tantrika form of layayoga came from Shiwa. It is also very ancient and is based on the Waidika form. It is said that Shiwa expounded twelve forms of yoga, namely, mantrayoga, hathayoga, bhaktiyoga, layayoga, kriyayoga, lakshyayoga, jñanayoga, uroyoga (rajayoga), wasanayoga, parayoga, amanaskayoga and sahajayoga. These are the Tantrika forms of yoga. Wishnu also said that yoga had many forms. Here Waidika yoga is indicated. So, both Waidika and Tantrika yoga have many forms. Of the many forms of yoga, mantra, hatha, laya and raja yogas are considered the foremost in the Waidika as well as in the Tantrika system, Ishwara said: ‘There are four main forms of yoga—mantrayoga, hathayoga, layayoga and rajayoga’ (—Shiwasanghita, 5.17). But before we proceed further, it is absolutely necessary to have a clear picture of the term yoga.

Yoga from the Mantra Viewpoint

The technical term ‘yoga’ belongs to those fundamental groups of letter-arrangements constituting word-formations which are unconnected with thought-language patterns, but arise from the sound-radiating power form called mantra. The mantra-form of yoga is ‘Y-
ang
’—‘U-
ng
’—‘G-
ang
’—‘Ah’, which being modified, constitutes the shrouta word ‘yogah’ and then it assumes the language form ‘yoga’.

The basic part of yoga is ‘ya’, which, at the mantra level, is ‘Y-ang’. It is the centre of the concentrated energy in the form of control which is technically termed ‘yama’. The yama (control)–energy is aroused and developed, by udana force, represented by ‘U-
ng
’, and becomes finally transformed into sangyama (supercontrol). At this stage, samadhi Consciousness, represented by ‘G-
ang
’, develops and Kundali power is revealed. This is yoga.

Control

There are eight distinct stages of development of the control power. The great yogi Dattatreya said: ‘I will explain to you the science of yoga having eight stages of practice’ (—Darshanopanishad, 1.4). The great yoga master Ribhu also said: ‘Yoga has eight stages of practice’ (—Warahopanishad, 5.10). Ishwara said: ‘Yoga consists of eight parts’ (—Gandharwatantra, ch. 5, p. 25). Shiwa also said: ‘Yoga consists of eight practices (—Wishwasaratantra, ch. 2, p. 11). So, both in Waidika yoga and Tantrika yoga the eight stages of practice have been accepted.

What is the nature of the control? It is a process by which an action or function, either of the body or the mind, is volitionally restrained with a view to reach a deeper aspect, which remains generally dormant, and bring into play a higher form of power and consciousness. An unknown inner power is released when the body is made quiescent by the control process, which keeps the body in an excellent state of health and vitality, either when the body is in motion or is immovable. The motionlessness of the body also exercises a great influence on the mind. In fact, it is an indispensable condition for the application of the control, directly and effectively, to the mind. When the inner part of the mind is reached by control, the mind exhibits a trend toward tranquillity and shows better restraint when functioning at the sensory level. This control either causes an alteration in a common action or function to a desired pattern, or stops the action completely to bring about a state of motionlessness. To indicate the control the terms ‘bandha’, ‘bandhana’, ‘rodha’, ‘nirodha’, and ‘nigraha’ are used. There are other terms also.

The eight stages of control have technical names: yama (abstention), niyama (observance), asana (posture), pranayama (bio-energy-control or breath-control), pratyahara (sensory control), dharana (holding-concentration), dhyana (deep concentration) and samadhi (superconcentration). Atharwana said: ‘The eight stages of yoga are abstention, observance, posture, bio-energy control, sensory control, holding-concentration, deep concentration and superconcentration’ (—Shandilyopanishad, 1.2). These eight stages of control have also been accepted in Tantrika yoga. It is said: ‘Abstention, observance, posture, bio-energy control, sensory control, holding-concentration, deep concentration and superconcentration are the eight parts of yoga’ (—Tantrarajatantra, 27. 54–5).

First and Second Stages of Yama (Control)

The first two stages of control are yama and niyama. This yama (first stage of control) is the same word which stands for the original yama, that is control. The second yama (abstention) has been used in a technical and limited sense to indicate only the first stage of control. In niyama ‘ni’ has been prefixed to yama. ‘Ni’ indicates certainty. However, this strengthening of yama does not mean very much, as niyama has been used here in a restricted and technical sense, and stands for the second stage of control. It is more convenient to consider the first and the second stages of control together.

Abstention and observance constitute the elementary regulation of thoughts, emotions and actions. But even these rudimentary control factors do not function in a satisfactory manner if the spiritual nature of man is completely dormant. In such a state, various unspiritual qualities arise and not only become so strong that a man forgets his innermost being almost completely, but also urge him to be externally minded. His unspiritual nature makes him passionately inclined to external objects he likes for enjoyment. Sensuality, greed, excesses and an inclination to softness are the predominant factors in his thought. Strong lustful desire and the feeling of satisfaction and pleasure in connection with it, and wickedness, pride, anger and the like make a man almost dead spiritually. He is completely disinclined to practise abstention and observance. He is unwilling and unable to abandon his mode of enjoyment because of his strong attachment to pleasure-giving objects.

Unless even a slight awakening of a man’s divine nature takes place, it will not be possible for him to undertake the practice of abstention and observance. But how is this awakening possible, as he is antispiritual in nature? In a mode of life which is completely dedicated to excessive sexual gratification and other excesses, there cannot be only pleasures, but also sufferings, pain and sorrow. This is true not only in extreme cases, but in all other cases. Both pleasure and pain encircle our lives. In sensual pleasure, our spiritual nature sleeps, but in pain things change. In intense suffering, intense pain, intense sorrow, severe disease and fear of death the whole being is shaken, a deeper feeling awakens, a need for help from an unknown and invisible power is felt, some discernment is aroused. This is the right moment. Without waiting, just try to be in contact with that unknown and invisible being through prayer—deep and silent, and sincere prayer, with full belief and with full effort. This prayer is not asking for any material gain but for arousing the dormant spiritual nature. And at the same time try your best to be in contact with a saintly person. His understanding, his genuine sympathy, his kindness and his willingness to help will do you very much good. His mental purity and tranquillity, his physical cleanliness and vitality, his emotional calmness and control will exert tremendous influence on you. And above all, his spiritual personality, his depth of inner knowledge and his very forceful and truthful expression—all these will be exceedingly helpful to you.