Layayoga: The Definitive Guide to the Chakras and Kundalini (91 page)

To be able to think of formless and subtle Kundalini, it is necessary to think that Kundalini is light-like and without a definite form. It is extremely difficult to think of formless, splendorous Kundalini, but it will be possible by constant efforts.

Dhyana Process

Assume accomplished posture and reduce breathing to 4–3–2–1. At this calm moment, think deeply of Kundalini as fire-like in colour and brightness within the red-coloured triangle of the muladhara. Make the thought of Fire-Kundalini as deep as possible by its uninterrupted continuity, without any sense of time. When this thought is well established, then think that Fire-Kundalini is extending upwards through the brahma nadi and enters the swadhishthana. Here, make deep thought of Fire-Kundalini as has been done in the muladhara. Then again think that Fire-Kundalini is extending into the manipura where deep thinking should be done.

From the manipara, Fire-Kundalini extends into the anahata where she is transformed into sun-like splendorous Kundalini, termed Sun-Kundalini. Here, deep thought of Sun-Kundalini should be made.

Then think that Sun-Kundalini is extending upwards into the vishuddha chakra where deep thinking of Sun-Kundalini is to be made. Thereafter, think that Sun-Kundalini is passing upward into the ajña chakra, and there she is transformed into moon-like lustrous Kundalini, known as Moon-Kundalini. Here, deep thinking of Moon-Kundalini should be made. Then think that Moon-Kundalini passes into the nirwana chakra, and there deep thinking should be done.

Finally, think that Moon-Kundalini passes into the sahasrara chakra where she is transformed into spiritual consciousness-power, termed Turya-Kundalini. To be able to apprehend Turya-Kundalini and to form an extremely refined ‘imprint’ in consciousness, thought should be developed into a highly concentrated stage. Deep thinking of Turya-Kundalini should be made in the sahasrara. Thought should be converted into almost concentration, and gradually thought-form will automatically be transformed into real form in which Kundalini) will appear as real Power-Consciousness, and finally as Supreme Consciousness.

If separate practices of thought-form dharana and dhyana appear more difficult, then the bhutashuddhi process can be undertaken. Bhatashuddhi is the special process of layayoga for developing actual concentration. But thought-form dharana and dhyana as pre-bhutashuddhi practices are extremely helpful and contribute much in making bhutashuddhi successful.

CHAPTER
18

Practice of Bhutashuddhi

Bhutashuddhi is a process which is executed by deep thinking. It is not an imaginary mode of thought, but it is an exact replication of events naturally occurring in Kundaliniyoga. These events are rousing of Kundalini, the passing of roused Kundalini through the brahma nadi, the absorption of all principles lying within the chakras by Kundalini, and finally, the absorption of Kundalini herself into Supreme Shiwa in supreme yoga—mind-transcendent asamprajñata samadhi, which is attained through the process of samprajñata samadhi, occurring in the sahasrara at the amakala point.

A yogi who has been established in Kundaliniyoga has full experiences of what happens in the various phases of this yoga process and is able to replicate all facts, in exact order, which normally take place in this yoga. In fact, bhutashuddhi is the replicated Kundaliniyoga in thought. To be able to do Kundaliniyoga, concentration in the forms of dharana and dhyana are the prerequisites. With the help of such a concentration Kundali-power is actually roused, and then she exhibits the absorptive power stage by stage when passing through the different chakras. The absorptive power develops absorptive concentration, which is advanced dhyana, culminating in samprajnata samadhi in time.

In the rousing of Kundalini, some hathayoga processes are helpful, especially when concentration has not been developed to a point of effectiveness. The full mobilization of concentrated bioenergy (wayu), subtle ‘radiant’ energy and subtle sound is absolutely necessary to effect a reaction in Kundalini-power. But if there is a diversion of these subtle energies, then they become less effective in the subtle field. The most concentrated forms of these energies are found in specific subtle sounds (mantras). These sounds are only operable in deep concentration. So, in deep concentration, Kundali-power responds to these sounds. If the depth of concentration is below the threshold, sounds will not produce the full effects.

The effectivity of the subtle sounds lies in the partial withdrawal from the body of the pranic forces by causing a reversed force-motion and making them concentrated to a sound-emitting point. The pranic withdrawal and concentration can be successfully done in deep concentration. Conversely, according to hathayoga, some special musculo-respiratory efforts exert a squeezing effect by which the pranic forces are forced into the subtle realm where they exhibit reversed motions. Apana force is essentially related to Kundali-power in the muladhara. It is more or less in a diffused state, because it is constantly penetrating into the body along with other pranic forces, to play its role in the vital functioning of the body.

The general field of operation of apana is the abdominal region. Specifically, the apanic activities extend to the pelvic and perineal regions. The abdominal, pelvic and perineal muscles and smooth muscles of the alimentary canal and sexual organs are involved in apanic actions. The locking process of hathayoga aims at producing a voluntary functional stasis for the withdrawal of pranic forces into their centres in the chakras. The apana withdrawal is effected by perineal and navel locks. The full actions of these two locks are exhibited when the tongue-lock, neck-lock and chest-lock are executed in conjunction with them, in right order and with right force. It is absolutely necessary to learn the lock process and its application directly from a guru.

The withdrawn apana becomes concentrated in the muladhara as kandarpa-energy which is ‘seen’ in concentration as a shining deep-red triangle. The kandarpa-energy, when roused by mantra, becomes more concentrated and its desire-enjoyment aspect is under control. If this energy at this point is loosened, then it becomes a strong desire for enjoyment and radiates into the pelvic apparatus to incite sexual functions. Yonimudra is a great help at this stage. Because it helps to arrest the downwardly directed force-motion by perineal lock, and especially, when it is strengthened by navel, chest, neck and tongue locks.

Yonimudra serves three purposes. At the first stage, it helps the withdrawal of apana from the body and its concentration in the muladhara. Second, it helps the mantra in rousing kandarpa-energy. Third, it helps to prevent the downward flow of apana.

A bija-mantra is the pranic force concentrated to a point when its sound-emitting power is exhibited. This is mantra. It operates in the subtle field, but is silent on the material plane. Mantra has replicated gross sound which is operable with right technique at the physical level, and it acts on the subtle mantra. This is called waikhari sound. Through the waikhari mantra the concentrated pranic force can be made to act on Kundali-power. The gross bija-mantra ‘Yang’ is utilized to rouse kandarpa-energy. By the mantra influence, this energy is roused and concentrated and made to ‘knock’ on Kundalini with full force. The deviation of the energy is prevented by the mantra and yonimudra. The mantra is done in left nostril inspiration to increase its potency.

Kandarpa-energy exhibits its full power when it is strengthened by a subtle radiant energy which is represented by the gross bija-mantra ‘Rang’. The mantra is operated by deepened thought while inspiring through the right nostril. When the mantras ‘Yang’ and ‘Rang’ are forcefully executed in concentrated thought, there are reactions in Kundalini. But still more powerful knocking is necessary. This is done by the application of a very powerful gross mantra ‘Hung’ done with breath-suspension in yonimudra. This mantra (called kurcha bija) causes the rousing of Kundalini-power.

The whole process of rousing Kundalini is apanayama (apana-control), a special form of pranayama. It consists of yonimudra, left nostril inspiration with the mantra ‘Yang’, left nostril expiration without mantra, right nostril inspiration with the mantra ‘Rang’, right nostril expiration without mantra, both nostrils inspiration without mantra, breath-suspension with the mantra ‘Hung’, and both nostrils expiration without mantra.

Kundalini is that power which is neither material nor mental but matter-mind-transcendent in character. So, Kundalini-power is unmanifested in the energy play at the physical level and in the mentation on the mental plane. So, this power appears as if ‘sleeping’ in the body and in consciousness when it is in a coiled state. This does not mean that this power is null. When consciousness is concentrated to single-pointedness Kundalini is caught in it. Kundalini then appears as supreme absorptive power by which anything which is not spiritual is withdrawn from consciousness and, finally, mental consciousness is absorbed into it. She appears then as Supreme Consciousness. It indicates that Kundalini is real power solely concerned in developing samadhi; so this power reveals Supreme Consciousness which she is. Kundalini exists supreme-consciously in all the chakras from the muladhara to the sahasrara, and beyond the sahasrara which is the realm of asamprajñata samadhi. Kundalini in the muladhara is within the yoni, termed kula, so she is called Kula-Kundalini. The yoni is a triangular process formed of kandarpa-energy where there is the possibility of concentrating apana and receiving subtle radiant energy and specific subtle sound power. It is only possible here to combine these forces in gross mantra form with apana and create a formidable effective power to knock at Kundalini.

Kundalini as supreme being in supreme concentration lies in the triangle of the muladhara. Mental consciousness at the sensory and intellective levels is unable to register any impression of Kundalini in such a state, so she appears latent, unmanifested and even nonexistent in our consciousness. But when consciousness is raised to the superconscious level by transforming it to a concentrating consciousness, the infinite and supreme Kundalini is apprehended as supremely subtle and lightning-like splendorous. This finiteness is not a being at the supreme level, but a transitional phenomenon occurring at the mental level. It is the ‘seeing’ of Kundalini through the mind. The rousing of Kundalini is actually a reflection of supreme Kundalini on the concentrated mental consciousness as an extremely subtle and shining being. This reflection is imaged in concentrated mental consciousness and is held firmly. This is automatic (and real) dharana—holding-concentration. By pranic withdrawal and concentration, consciousness is able to receive the ‘light’ of Kundalini superconsciously and to hold it firmly.

When the automatic dharana is established, the absorbing power of Kundalini, or the power from Kundalini causing the absorption of cosmic principles, manifests in mental consciousness which is in a state of dharana. The absorptive power manifests as absorptive concentration in mental consciousness.

Absorptive concentration functions in three ways: it causes an absorption of mahabhutas and tanmatras, dewatas and sensory principles, step by step, occurring in the lower five chakras. So, it is a process of pratyahara and dharana combined. Then, the absorption of chitta in which sensory objects are imaged, and buddhi which interprets things which have been perceived, occurs in the manas and indu chakras. Now, the possibilities of mental consciousness to divert from its concentratedness to perceptual and intellective multiformity become remote. Then, dharana is transformed into dhyana when Kundalini is experienced in the nirwana chakra. In other words, dharana develops into dhyana in the nirwana chakra. Thereafter, Kundalini rises up into the sahasrara chakra where dhyana is transformed into samprajñata samadhi (superconscious concentration) at the ama-kala point. The concentration-light-knowledge develops in samadhi to its highest point, and as a result Kundalini is revealed in her almost supreme aspect. This realization is splendid by itself, and highest on the mental plane. Now, mental consciousness is only Kundalini.

Thereafter, the nirwana-kala point is reached when samadhi consciousness is absorbed and only Kundalini in her supreme form remains. Now, Kundalini becomes nirwana shakti—the power which exists after the complete absorption of everything except Kundalini. Then Kundalini is Supreme Bindu, then Supreme Nada, then Shiwa-shakti, then Sakala Shiwa, and finally Parama Shiwa. These are the stages of mindtranscendent supreme concentration—asamprajñata samadhi. This is the yoga which is attained through Kundalinii, so it is called Kundaliniyoga.

It takes a long time and hard practice to attain samadhi in the sahasrara. It takes still longer time and harder practice to get samadhi consciousness absorbed and Kundalini shining alone in her supreme aspect. So long as dhyana is not transformed into samadhi, the process in the sahasrara and beyond is to be done through dhyana. In this manner, dhyana gradually will be ripened into samadhi. It cannot be forced. Give enough time for the purification and rarefication of mental consciousness. Continual and regular practice is the secret of success. The Guru’s help at this stage is indispensable.

When the withdrawal of apana and its reverse motion and concentration are not actually accomplished, that is, when apanayama is not effective, and mantras used in this connection are not forceful, the actual rousing of Kundalini, and consequently, the attainment of automatic dharana are not possible. All this indicates that yonimudra is weak, pranayama is not forceful, and concentration shallow. Under this condition, apana remains uncontrolled and mantra lifeless. Here, bhutashuddhi is indicated, and by its regular and systematic practice, a practitioner will acquire fitness for the practice of Kundaliniyoga.

The central point of bhutashuddhi is to centralize thought to a very high degree with a view to making it deep and forceful. This is what is called thought-concentration. This process consists in thinking a chosen objective image and trying to see it very clearly; then making the whole thought only of that object, by preventing any other thoughts and without allowing the contemplated thought to slip from consciousness. In other words, the objective image should be the whole thought, and full attention should be focussed on that. No intellectual functioning should participate in the thought. In this way the single thought form should be developed. By maintaining it steadily and unmixed, and by its uninterrupted continuance with the focussing of full attention on it, thought will be vivid and forceful, and by constant practice the monothought will be transformed into real concentration.