Layayoga: The Definitive Guide to the Chakras and Kundalini (28 page)

This is a specific Tantrika process of arousing and conducting Kundalini to sahasrara. The process consists of the following factors:

1  Concentration should be done on Kundalini as shining red and extremely subtle in muladhara.

2  Kundalini should be aroused by the mantra ‘Hung’ (with pranayama and concentration).

3  Kundalini should then be conducted to sahasrara to unite herself with Parama Shiwa.

4  Special concentration should be done on Fire Kundalini who is shining like molten gold, and extending from muladhara to anahata.

5  Special concentration should be done on Sun Kundalini, very bright like many suns and extending from anahata to wishuddha.

6  Special concentration on Moon Kundalini, shining like the moon and extending from ajña to the end of sushumna.

7  Special concentration on Supreme Kundalini in the form of supreme spiritual consciousness with all divine power in sahasrara.

This is the concentration on different aspects of Kundalini.

Kundalini in latent form has two aspects: Kundalini in three and a half coils around Swayambhu-liṅga, lying in muladhara, called Kulakundalini; and Kundalini in eight coils, lying in sushumna from muladhara to indu, each of her coils being in each chakra (subtle centre)—muladhara, swadhishthana, manipura, anahata, wishuddha, ajña, manas and indu. These two aspects of Kundalini have been explained in both Waidika and Tantrika forms of layayoga. That aspect of Kundalini, lying in the entire sushumna, has again been subdivided into three forms, each having a Tantrika name. Kundalini, extending from muladhara to anahata, shining like molten gold, is called Fire Kundalini. Kundalini who extends from anahata to ajña is as bright as one million suns and is called Sun Kundalini. Kundalini, extending from ajña to the end of sushumna and lustrous like a million moons, is termed Moon Kundalini. That aspect of Kundalini, which is beyond sushumna, being in sahasrara, and is always in super- and supreme conscious states and all spirituality, has been termed in the Tantra, Turiya (Supreme) Kundalini.

There are six forms of concentration on Kundalini in the Tantrika process. They are as follows:

1  Concentration on Kulakundalini as extremely subtle and shining red, or shining like lightning.

2  Concentration on shining molten gold-coloured Fire Kundalini.

3  Concentration on sun-like very bright Sun Kundalini.

4  Concentration on moon-like lustrous Moon Kundalini.

5  Concentration on very subtle and bright like the rising sun Kundalini inside sushumna, extending from muladhara to the end of brahma nadi.

6  Concentration on Supreme Kundalini in sahasrara.

However, for the rousing of Kundalini, concentration should be done on Kulakundalini in muladhara. It should be done in conjunction with pranayama (breath-control). At a certain stage of kumbhaka (breath-suspension), the sushumna-flow starts by which the blockage is removed that is caused by Kundalini who is in eight coils. It has been stated: ‘Worldly consciousness and activities are due to the diverse forms of bio-energy; for this reason the yogis practise bio-energy-control. Kundalini power, which is in eight coils in the sushumna, causes the blocking of the entire path; by the control of bio-energy, an internalization and concentration of prana-energy occurs within the sushumna, which causes Kundalini to uncoil herself’ (—Shiwasanghita, 5.168–71). Kumbhaka in conjunction with concentration effects the sushumna flow and the uncoiling of Kundalini and her absorption into Supreme Kundalini. At this stage, the aroused Kulakundalini passes through the sushumna to reach the sahasrara. When Kulakundalini is aroused by concentration and pranayama, the eightfold coiled Kundalini becomes uncoiled and is absorbed into Supreme Kundalini. Now, the entire brahma nadi is free and the aroused Kulakundalini passes through it to sahasrara.

Mantra plays a most important role in the Tantrika process of arousing Kundalini. But mere letter-form mantra is ineffective. Therefore, mantra should be made living by appropriate processes. The enlivened mantra, technically termed Prana-mantra, is applied in conjunction with pranayama and concentration. Purnananda says: ‘That divine Kulakundalini who is in the nature of the highest spirituality, and flashes like a million lightnings, who is very subtle and in a latent form with three and a half coils, situated in the muladhara, should be aroused by prana-mantra’ (—Shaktakrama, ch. 1, p. 1).

There is a special process of concentration in conjunction with japa (sound-process) which is done in arousing and conducting Kundalini through different chakras (subtle centres). About this Shiwa says: ‘Directing his mind to muladhara, the yogi should concentrate on divine Kundali who is in the nature of Brahman (Shabdabrahman—Brahman in mantra form), and make japa of four-lettered matrika-mantra ten times. . . . Then Kundali should be conducted to swadhishthana . . . where japa of six-lettered matrika-mantra with concentration should be done’ (—Bhutashuddhitantra, ch. 1, pp. 1–2). In this manner, japa and concentration should be done in manipura, anahata, wishuddha, ajña, indu and sahasrara (—Bhutashuddhitantra, ch. 2, p. 2).

The importance of anal-lock in conjunction with tongue-lock in rousing Kundalini has been emphasized. It is said: ‘According to the Merutantra, Kundalini should be aroused by inspiration through the left nostril, along with anal contraction to a moderate degree, and the tongue pressing on the palate (tongue-lock) from muladhara and united with Parama Shiwa in the thousand-petalled lotus’ (—Purashcharyarnawa, ch. 3, p. 191). It has been stated in the Tripurasaratantra that Kundalini and Swayambhu (-liṅga) are aroused by pranayama when they appear in their real forms (—Sarwollasatantra, 15.16).

Pouranika Exposition of Kundalini

Lastly, let us study what the rishis have said about Kundalini as recorded in the Puranas. Ishwara says: ‘The Shakti (that is, Kundalini-shakti), should be aroused from muladhara by mula-mantra (the mantra imparted to the disciple by the guru) while suspending breath through the piṅgala path’ (—Shiwapurana, 3.5.21). Here, mula-mantra in conjunction with breath-suspension has been used in rousing Kundalini. The piṅgala path indicates that surya kumbhaka (right-nostril inspiratory breath-control) should be adopted.

Wayu has said: ‘The principle of Shakti (Power) from which arises all forms of energy, is the root of the manifested worlds. She is Kundalini (in her pure spiritual aspect); she is maya (in her creative aspect); she is pure and only in union with Shiwa (in her supreme aspect)’ (—Shiwapurana, 5 a, 25.6–7). From this it is also clear that Supreme Shakti in her spiritual aspect is Kundalini and is in supreme union with Parama Shiwa (Supreme Being) at the highest level of spiritual yoga; and that Supreme Shakti in her creative aspect is maya, by which a finite phenomenon has arisen from an infinite reality.

Shaṅkara has expounded the real nature of Kundalini. He said: ‘It is stated that Kundali, coiled like a serpent, is unknown; and though she is in the apana region (that is in muladhara), she is not seen; that Kundali is also in the summit (that is sahasrara), and is glorified in the Wedas; that she is the root of all spiritual knowledge, and is the secret spirituality in the form of Gayatri (the Goddess of mantra-sounds); that eternal Kundali is in all beings and endowed with the power of moving upward (when aroused) ; that she is seen and unseen, moving and unmoving, manifested and unmanifested, perpetual; that she is both beyond the matrika sound-units and also with the garland of letters; that the yogis “seeing” her constantly become contented for ever’ (—Shiwapurana, 6.48.13–16). So, Kundalini is the eternal, unqualified, supreme, spiritual power lying dormant in all beings, and in that state she is unrealized. She is aroused by yoga and then ‘seen’.

Ishwara says: ‘That power which is like the lotus filament (that is, subtle), is to be aroused by pranayama in which inspiration and expiration are done through the right nostril, and then that aroused power should be conducted through the void-path (that is, sushumna) in concentration’ (—Agnipurana, 96.106–7). Here, Surya Kumbhaka (right-nostril inspiratory-expiratory breath-control) and concentration are applied for arousing Kundalini and for her passage through sushumna.

Agni has said: ‘The Ajapa Gayatri is conjoined with moon, fire and sun, and is called primary Kundalini. She is in the region of the heart as a sprout’ (—Agnipurana, 214.27). Ajapa is the automatic repetition of the Hangsah mantra—the natural sound phenomenon connected with respiration—along with inspiration and expiration. When inspiration and expiration are changed to suspension (kumbhaka), the sound-emitting divine power known as Gayatri is awakened. This aroused power in muladhara is called primary Kundalini. She passes through sushumna to the hrit centre where she is realized in concentration.

That the Supreme Shakti (power) is Kundalini is clear from the statement made by King Himawan when glorifying Supreme Shakti (—Kurmapurana, Part 1, 12.125). Kundalini is the spiritual aspect of Supreme Power. In explaining the nature of yoga-knowledge (knowledge arising from and in relation to yoga) Krishna said: ‘Organic control, such as of hunger and thirst, internal purification, nadishodhana (pranic purification), piercing through the chakras (power-centre), sensory control and mental control—being prepared by all these things the yogi should concentrate on Kundalini power united with Ishwara—Supreme Being’ (—Brahmawaiwartapurana, Part 4, 110. 8–9). First a disciple should prepare himself by internal purification and control of the body, pranayamic super-purification, and sense-control, and then arouse Kundalini and cause her to pass through all the chakras and, finally, concentration should be done on Kundalini united with Shiwa.

According to Shiwa, as quoted by rishi Ourwa, Kundali shakti (power) is in the form of ‘ou’ (—Kalikapurana, 57.95). This means that Kundalini in muladhara is in the form of ‘ou’—three and a half coils around Swayambhu-liṅga. It is the modified form of ‘Ong’. In glorifying Shakti (Power), Brahma said: ‘she is straight as well as Supreme Kundalini’ (—Sourapurana, 25.16). Kundalini’ is coiled in muladhara, but when awakened, she becomes straight and passes through the sushumna and reaches the sahasrara where she is Supreme Kundalini. Rishi Wyasa also glorified Shakti in the form of Gouri by saying: ‘You are straight and you are Kundalini (coiled), you are subtle and the bestower of success in yoga’ (—Sourapurana, 8.16). So, Kundalini exists in two forms: the coiled, when she is latent, and the straight, when she is aroused.

Parwati explained the process of rousing Kundalini and conducting her to sahasrara. She said: ‘First with inspiration concentrate your mind on adhara (muladhara); then the region between the anus and external genitals (that is, the perineum) should be contracted to arouse the Power (Kundalini power). Then the (aroused) Power should be conducted to binduchakra (sahasrara) by piercing through the three lingas. Now concentration should be done on the Supreme Power who has become one with Shambhu (Shiwa) in union. From this union arises red-coloured life-substance, full of bliss, and the yogi satisfies the maya power (here: the power in the form of the mantra Hring, that is, Kundalini)—the bestower of success in yoga, and all the deities in the six-chakras (-power-centres) with that life-substance (amrita), and then he brings back Kundalini; through that path (sushumna) to the muladhara’ (—Dewibhagawata, Part 7, 35.48–51). The process of the awakening of Kundalini is as follows: at first, inspiratory breath-suspension with concentration should be done, and along with it ano-perineal contraction (yoni-mudra) should be executed. The ano-perineal contraction when executed during inspiratory suspension causes the apana and prana forces to operate in the muladhara on the coiled Kundalini, by which she is ultimately aroused.

The concentration form of Kundalini, as stated by Narayana, is: ‘Kundalini, who is in the red-coloured muladhara, is all red, like lotus filament (that is subtle), and is designated by the mantra Hring; her face is radiating sunpower, and her breasts are fire and moon powers (these are technical terms)’ (—Dewibhagawata, Part 11, 1.44). And, ‘When Kundalini passes first (that is, from the muladhara to sahasrara) she is splendorous like lightning and when she comes back (to muladhara), she is wet with lifesubstance (amrita). When Kundalini passes through the sushumna, she is all bliss’ (—Dewibhagawata, Part 11, 1.47).

It has been stated that ‘A spiritual disciple who is vital, sound in mind and body, and calm, attains God when he is able to bring Atman (here: I-consciousness merged in Kundalini) to the head (sahasrara) through the yogi-path (sushumna)’ (—Mahabharata, 3.179.17).

The great rishi Washishtha stated: ‘As strong streams in circular motions fill the river Gaṅga, so all the pranas fill the internal Kundalini (that is, Kundalini situated in muladhara) through the process of pranayama in combination with pranawa mantra and concentration)’ (—Yogawashishtha-ramayana, 5, 54.26). This process was adopted by Uddalaka. The externalization of prana forces are controlled by pranayama. Then they coil themselves into Kundalini when she is aroused.

About Kundalini Washishtha says: ‘Within the tender plantain bud (muladhara), situated in the sushumna, lies that Supreme Shakti (power) having lightning-like splendour and speed. That power is called Kundali, because she is coiled. She is the Supreme Power lying in all beings and the source of all forms of energy. The pranic functions are due to that coiled power, but when she is aroused pranas cease to function. . . . She is the seed of all consciousness (sangwid), (—Yogawashishtha-ramayana, 6 a, 80.41–8). So, Kundalini is the basic power which supports livingness and consciousness in the embodied beings, when she is in a coiled state, and when she is aroused, she becomes the basis of spiritualized superconsciousness.

CHAPTER
4

Mantra—Supra-sound Power

We are living in a world of sounds. As fish move through water, we move through sounds. Sounds are producing very many kinds of impressions on us. Some sounds are agreeable, others are annoying; some are sweet, others are harsh. Sounds are produced in nature—thunder in the sky, sounds from storm, from rainfall, breaking of the waves in the ocean, flowing of rivers; and innumerable other sounds occurring in nature. There are also the sounds made by birds and other creatures; the sounds of the human voice—language, even sounds within our bodies. Then, there are artificially created sounds—from planes, trains, cars, and machines. We hear all these, but we do not hear mantra-sounds amidst them.