Layayoga: The Definitive Guide to the Chakras and Kundalini (23 page)

Shiwa has disclosed innumerable absorption processes for the attainment of layayoga. It has been stated: ‘Krishna-dwaipayana and other yogis practised layayoga through absorptive concentration in the nine subtle centres’ (—Yogarajopanishad, 4–5).

Deep concentration is in the nature of absorption in which all the creative principles are absorbed stage by stage as concentration becomes deeper, Ishwara said: ‘A yogi should try to attain, in concentration, union between the embodied spirit and the Supreme Spirit. In concentration, all the cosmic principles should be absorbed, from the effect to the cause, in a reverse order, in Supreme Spirit. In this manner, the earth principle should be absorbed in the water principle, water in fire, fire in air, air in void, void in sense-mind, sense-mind in I-consciousness, I-ness to supermind, and super-mind to prakriti (primus), and prakriti to Supreme Spirit in concentration’ (—Gandharwatantra, ch. 11, p. 50).

As the fundamental part of layayoga is the arousing of Kundalini and the absorption of the various principles in Kundalini during her course through the different subtle centres, so this yoga is also called Kundaliyoga (—Rudrayamala, Part 2, 41.42), and Kundaliyoga (—Shaktananda-Taraṅgini, ch. 4, pp. 21, 28). This yoga has also been termed shatchakrayoga (—Rudrayamala, Part 2, 29.9), because the six subtle centres become involved in it.

Limbs of Layayoga

Tantrika layayoga consists of nine limbs or parts :

1  Yama, abstention.

2  Niyama, observance.

3  Sthulakriya, muscular control process.

4  Sukshmakriya, breath control process.

5  Pratyahara, sensory control.

6  Dharana, holding-concentration.

7  Dhyana, deep concentration.

8  Layakriya, absorption process (absorptive concentration).

9  Samadhi, superconcentration.

That layayoga is essentially based on the eightfold yoga, is clearly seen from its parts. The specific characteristic of layayoga is the absorption process. The other eight parts have been dealt with in chapter 1. But, from the layayoga viewpoint, some of these parts need special consideration.

Muscular Control Process

The muscular process consists in asana, i.e. posture, and mudra, i.e. control exercise. In layayoga, lotus posture (padmasana), auspicious posture (swastikasana), and accomplished posture (siddhasana) have been adopted for the practice of concentration and breath-control.

Eight control-processes (mudras) have been adopted in layayoga, namely, shambhawi, that is internal gazing; pañcha-dharana, that is five forms of holding-control; shaktichalana, that is internal power-conduction; and yoni-mudra, that is anogenital control. Shambhawi is practised, especially in relation to sensory control. The chief feature of shambhawi is concentration of the mind internally in the ajña centre, while the eyes can be kept open, but without seeing, or closed. By the practice of shambhawi, sensory control becomes easier.

The five forms of holding-control are practised for the mastery of dharana—holding-concentration. In this control, concentration is done with breath-suspension (kumbhaka) in the five lower centres on the earth-water-fire-air-void principles (one at a time) with the associated bija-mantras and deities. Shaktichalana and yoni-mudra are practised in connection with concentration in layayoga. Shaktichalana is the first part of the control exercise which culminates in yonimudra. Shaktichalana comprises the following factors: application of pressure on the perineal region by the heel of the left leg by assuming the accomplished posture (siddhasana), or by the heels of both legs by assuming the adamantine posture (wajrasana), anal lock(mala-bandha), abdomino-retraction (uddiyanabandha), breath-suspension (kumbhaka) and thoracico-short-quick breathing (bhastrika). The execution of pressure and control in a definite order and at different points with breath-control helps much in the rousing of Kundalini and in her ascent. In hathayoga, shaktichalana has been combined with great control-posture (maha-mudra), great-lock (mahabandha), great piercing control (mahawedha), and chin-lock (jalan-dhara-bandha). In layayoga shaktichalana is the first stage of control and it assists yonimudra.

Yonimudra is performed as follows: assume the accomplished posture, with pressure on the perineum by the left heel and a pressure on the hypogastric region of the abdomen (the median region of the abdominal wall), by the right heel; now concentrate your mind on the muladhara centre, and inspire through both nostrils or through the mouth by making the lips resemble the beak of a crow, and at the same time contract the anus and genitalia forcefully and do abdomino-retraction; at the end of inspiration suspend the breath with chin-lock; during suspension of breath maintain the genitoanal contraction and abdomino-retraction, and hold in consciousness the luminous form of Kundalini in concentration; suspend as long as you can without too much strain, and then slowly expire and relax the neck muscles, abdominal muscles, and genito-anal region. Repeat. Yonimudra is practised to rouse Kundalin.

Breath Control Process

Breath control process is pranayama (breath-control). In layayoga sahita (breath-suspension with inspiratory-expiratory phases) has been specially adopted and developed into bhutashuddhi pranayama—internal purificatory breathing. This is the main breath-control in layayoga.

Ujjayi (both-nostrils breath-control) and shitali (lingual breath-control) are also practised. Another important breath-control practised in layayoga. is kewala (automatic breath-suspension) achieved by concentration. Purificatory breath-control will be discussed in chapter 6.

Concentration in Layayoga

In layayoga there are three main forms of concentration: thought-concentration, bindu-concentration and absorptive concentration.

Thought-concentration is generally practised in the bhutashuddhi process. There are also five special forms of thought-concentration which help in bhutashuddhi concentration. They are:

First Form—Concentration in the muladhara centre. This concentration has three forms—concentration on the earth principle with its colour and shape; concentration on the earth-bija; and concentration on Deity Brahma. This concentration is done with breath-suspension.

Second Form—Concentration with breath-suspension in the swadhishthana centre on (1) water principle, (2) water-bija, and (3) Deity Wishnu.

Third Form—Concentration with breath-suspension in the manipura centre on (1) fire principle, (2) fire-bija, and (3) Deity Rudra.

Fourth Form—Concentration with breath-suspension in the anahata centre on (1) air principle, (2) air bija, and (3) Deity Isha.

Fifth Form—Concentration with breath-suspension in the wishuddha centre on (1) void principle, (2) void-bija, and (3) Deity Sadashiwa.

Bindu-concentration is actually the concentration on the aroused super-luminous Kundalini. Concentration-on-bindu consists of two phases: first, the rousing of Kundalini by concentration combined with shaktichalana and yonimudra; and second, concentration on the roused Kundalini. When Kundalini is first aroused, it appears as if she were ‘shaking’ and consequently concentration is interrupted. By applying specific concentration on Kundalini in the ajña centre, she then appears steady and concentration becomes deeper and deeper. In deep concentration, Kundalini may assume the divine form of Ishtadewata—Supreme Being in form. When Ishtadewata is ‘seen’ in concentration, it becomes so deep that absorption follows.

Those who are not able to arouse Kundalini in bindu-concentration, should first practise thought-concentration in the following manner.

The object of concentration should be held in consciousness in concentration without any interruption and an attempt should be made to prolong concentration. Either assume the accomplished posture or the lotus posture for concentration. The objects of concentration are as follows:

1  Deity Brahma in the muladhara centre.

2  Deity Wishnu in the swadhishthana centre.

3  Deity Rudra in the manipura centre.

4  Deity Isha in the anahata centre.

5  Deity Sadashiwa in the wishuddha centre.

6  Deity Parashiwa in the indu centre.

7  Guru in the twelve-petalled centre under the thousand-petalled centre.

8  Extremely rarefied, lightning-like, luminous Kundalini in three and a half coils round Swayambhuliṅga in the muladhara.

The third is the absorptive concentration. This is the vital part of concentration in laya-yoga. When the aroused Kundalini is made steady by bindu-concentration, concentration develops into absorptive concentration, that is, concentration becomes so deep that it causes absorption of various creative principles. In this manner, consciousness is freed from all senso-mental activities, and consequently reaches a stage which is beyond all mentation. So, consciousness is transformed into super-Consciousness by absorptive concentration and samadhi is attained.

In absorptive concentration the senses, sense-mind, sense-consciousness, and intellect, are absorbed step by step, into Kundalini, and consequently the cosmic strata of consciousness vanish. Now consciousness assumes a new character in which perceptivity, intellection, volitiveness and affectivity are not recorded. It is now in a divine form and in deepest concentration. It is the state of samadhi—superconcentration.

The following are the levels of absorptive-concentration.

First, absorption of sex and smell principles; absorption of earth principle with its bija; and absorption of Deity Brahma and Power Dakini—all into Kundalini in the muladhara centre.

Second, absorption into Kundalini of excretion and taste principles; water principle with its bija; Deity Wishnu and Power Rakini in the swadhishthana centre.

Third, absorption into Kundalini of locomotion and sight principles; fire principle with its bija; Deity Rudra and Power Lakini in the manipara centre.

Fourth, absorption into Kundalini of prehension and touch principles; air principle with its bija; Deity Isha and Power Kakini in the anahata centre.

Fifth, absorption into Kundalini of speech and sound principles; void principle with its bija; Deity Sadashiwa and Power Shakini in the wishuddha centre.

Sixth, absorption into Kundalini of Power Hakini; and sense-mind in the ajña centre.

Seventh, absorption into Kundalini of sense-consciousness in the manas centre.

Eighth, absorption into Kundalini of intellect in the indu centre.

The absorption of sense-mind, intellect, and sense-consciousness into Kundalini occurs in the ajña, manas and indu centres. This is the last phase of absorption at the senso-mental level. Thereafter Kundalini passes into the thousand-petalled centre and consciousness becomes Mahan—superconsciousness in which superconscious concentration arises and the whole consciousness is lighted by the luminous Kundalini. There is nothing but kundalini. This is the stage of samprajñata samadhi. At this stage absorptive-concentration is transformed into superconscious concentration. It is the fourth stage of concentration.

At the highest stage of superconscious concentration, superconsciousness is absorbed into Kundalini. Then Kundalini unites with Parama Shiwa—Supreme Consciousness and becomes one and the same with that. This is the state of asamprajñata samadhi. In layayoga, it is called Mahalaya—supreme absorptive concentration.

CHAPTER
3

Kundalini—the Coiled Power

It is not possible to say that Truth in its supreme form, which is the ultimate reality, ‘is this and not that’. But through memory, the revealed truth can be transferred to the highly rarefied intellectual level where it takes a meaningful sound form—the spiritual language; and through this language, the seers have said:

Parama Shiwa—Supreme God—is Nishkala, that is, in which Shakti (Power) remains un-manifested. At this stage, Shiwa is not separate from Shakti and Shakti is not separate from Shiwa. In other words, when Shakti has been completely united with Shiwa, she has no separate entity, Shakti is all Shiwa, it is the stage of Nishkala Shiwa. The beingness of Shiwa is maintained by Shakti and Shakti belongs to Shiwa. This indicates the beingness of Shakti is in the beingness of Shiwa. So Shiwa is alone, one and without a second. This means that in Supreme Shiwa there is nothing but Shiwa; there is no universe but only Shiwa; even the Supreme Power does not exist as a distinct entity, her beingness is in Shiwa.

Is Shiwa then void—nothing? No! It is not. Shiwa is all, there is nothing else but Shiwa. Shiwa is full, perfect; how can there be anything else in the being of Shiwa? Shiwa is the only being, because he is all; anything else is null in the beingness of Shiwa. Because of this, anything which is limited does not exist in Shiwa, and so he is infinite, and in infinite Shiwa there cannot be anything but he.

What is the nature of the beingness of Shiwa? It is beyond the senses and intelligence; it is even beyond superknowledge arising from super-concentration. When the functions of the senses, sense-mind and intelligence completely stop owing to the operation of supercontrol, super-conscious knowledge arises from the calm and one-pointed consciousness. Even this knowledge appears to be too gross in relation to supreme knowledge of Shiwa; so it does not reach Shiwa. The supermind (mahan manas) which is super-purified and illuminated by super-light of samadhi, appears to be much coarser than Supreme Consciousness. When superconsciousness is dissolved by the control developed to its highest point, then a state of mental negativity arises. This non-mental state is neither darkness nor nothingness. It is the state of Supreme Consciousness—the disembodied Consciousness at its highest level.

Knowledge of the world cannot penetrate into concentrated superconsciousness, because this knowledge is associated with the oscillatory form of consciousness. Also the most rarefied concentration-knowledge (samadhi prajña) is below the non-mental supreme knowledge which exists only in the form of Shiwa. The highest stage of one-pointedness of consciousness is samadhi—super-concentration. In this state, prana (power principle), functioning in relation to mind, becomes concentrated and, as a result, mind is transformed into supermind. The super-mind is illuminated by superconscious light (prajñaloka) arising from superconcentration in which pranic concentration by supercontrol has reached a very high degree. This is the state of superconscious concentration. But when this pranic concentration reaches its supreme limit, then prana assumes a form technically called Bindu. At this stage superconscious knowledge disappears and along with it, mind becomes a negative factor. This non-mental and supremely concentrated state of Power develops from supreme control. At this stage, power, as Supreme Power, is in supreme union with Shiwa.