Time contraction phenomenon

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aiyers

 

Will Spirituality Be Taught in Schools in Future as Part of

 

Science? (MTS-FINAL: Towards A Mathematical Theory of Spirituality Based

 

on Advaita)

 

 

 

Namaste Sri Raju ji:

 

 

 

At the outset let me state that I am not a scientist. For this reason, I would

not say that I appreciated the earlier posts of yours in this series. However,

this latest post of yours did interest me and your following observation

enthuses me to share with you some details pertaining to the perception of time

during meditation. What I propose to present here is the experiences of

Jagadguru Sri Abhinava Vidyatirtha Mahaswamigal, who adorned the Sringeri Sri

Sharada Peetham upto 1989. There are a few instances mentioned in the book

'Yoga Enlightenment and Perfection' pertaining to the Acharyal's meditative and

other extraordinary experiences where the 'time contraction' phenomenon was

conspicuously experienced. I recalled these when I saw your following words:

 

 

 

Is there any experimental validation of the time contraction result

 

derived from the model? I recently raised this question with Prof Sara

 

Lazar, of Harvard Medical School, where numerous studies on the effect of

 

meditation have been carried out. According to Dr.Lazar, there have

 

been no quantitative studies to measure the effect of meditation on time

 

perception, but expects someone to do that sooner or later. Regarding

 

contraction in perceived time, Dr. Lazar however noted in her e-mail

 

that “this phenomenon is often mentioned by practitioners (along with need

 

for less sleep)”.

 

 

 

The above book is written by Sri R.M.Umesh. The revered author has narrated in

the above book what transpired during his interactions with Acharyal on various

occasions. Although what I want to convey is found in the end of the following

narrative, I decided to present the entire narrative, though quite lengthy, so

that the 'time contraction' phenomenon could be better appreciated by the

readers. The narrative is about the Kundalini yoga and many technical terms

connected with this sastra. As the portion is culled out from the soft copy of

the book as I have it, the portions in Sanskrit fonts and those with diacritical

fonts appear in this presentation in an odd way. However, this does not hamper

the main purpose that we have on hand. In case you feel I can go ahead and

present the other few instances in the book depicting the time contraction

phenomenon, pl. indicate.

 

 

 

With warm regards,

 

subbu

 

 

6. Exposure to Kuõáalinä-yoga

 

 

[The following conversation took place in May, 1978 at Sringeri. Acharyal sent

for me in the afternoon. He was seated alone upstairs in the eastern side of

Sacchidananda Vilas. He gave me two books in English in which the authors had

written about experiences associated with the arousal and ascent of the

kuõáalinä-ëakti. Acharyal had first enlightened me about kuõáalinä-yoga in 1973

and had subsequently thrown further light on it on some occasions. He asked me

to read the books and give Him my comments on the contents. Then He queried, “Is

there anything you would like to ask?”]

 

I: Would Acharyal please tell Me about Acharyal’s first experience of the

kuõáalinä and the cakra-s?

 

Acharyal: This took place a few months after My being initiated into Saænyàsa

(on May 22, 1931). I had just finished My morning àhnika and was about to get

up. Without premeditation, I joined My palms and said, “£Á P"®ùØ®A"Ï h"¢":$

(Obeisance to the glorious Þàradà).” Abruptly, I felt an upsurge of joy and

stopped being aware of My surroundings. It began to seem that My body was

becoming transparent and that I was seeing My backbone from some vantage point

in front of My chest.

 

I: Did Acharyal apprehend the backbone together with the rib cage, internal

organs and so on?

 

Acharyal: No. It was the backbone that stood out, whitish in colour, with the

silhouette of the body appearing dark like a shadow. The backbone then seemed to

become translucent to reveal a canal in its interior. In moments, the canal’s

width became greatly magnified. I could then see a tube, red and bright like

fire, traversing the length of the canal. A mellifluous female voice announced,

“ûA"³ ¡"âà"â¢"ú® h"®BÁ $ (This is the suóumnà-nàáä.)”

 

I: Could Acharyal perceive the speaker of the words?

 

Acharyal: No. I just heard the words.The width of this fiery canal then

expanded and a section along the length vanished to reveal another canal within.

This one was coloured like the sun half an hour after sunrise. I heard the

words, “ûA"³ ¶"á"ö® h"®BÁ $ (This is the vajrà-nàáä.)” The width of this canal

too abruptly increased and a section along the length faded away. A pale tube

looking like the moon seen through a thin layer of cloud became visible within

the earlier tube. At this juncture, the words that I heard were, “ûA"³ <_"<J"í"Á

h"®BÁ $ uJ" À"öl"h"®B>Á ¶"i"æi"Ð $ ¡"® ¡"âà"â¢h"ÐiA"<S" ¶A"S"<ØPA"i"Ð $ (This

is the citriõä-nàáä.. The brahma-nàáä is here. It is even termed suóumnà.)” The

meaning that flashed in My mind was that the pale tube was called citriõä, its

hollow interior formed the brahma-nàáä and that the name suóumnà has been

employed even to denote the citriõä or brahma-nàáä. The fiery, sun-like and pale

canals did appear to form a unit.

 

The scene underwent a change. I could then discern that the triad of nàáä-s

stretched from between the anus and the penis on the lower side to above the

level of the eyebrows, into the head, on the upper side. Next, there appeared a

moon-like tube that was distinctly coupled to the triad both at the base of the

latter and between the eyebrows. On its upper side, this tube continued from the

junction between the eyebrows to the left nostril. On its lower side, it ended

at the right testicle. Between the two junctions, it formed arches on the

triad’s left and right sides, with the crossovers occurring at the levels of the

throat, chest, navel and genital. For a moment, this shape was replaced by one

in which the tube formed a bow-like arch between the lower and upper junctions

and towards the body’s left side. I felt that both the forms may be met with.

 

After the earlier shape was restored, I heard the words, “ûA"³ ûB>® h"®B>Á $

(This is the iáà-nàáä.)” Something appeared to be moving through this tube in

synchrony with My breathing, which, I somehow felt, was taking place through

just the left nostril. Also, the flow within this tube seemed to have a cooling

effect.

 

In moments, this tube disappeared. Instead, another tube manifested that was

red and bright. This too was clearly coupled to the triad between the brows and

at the lower end of the triad but, unlike the iáà, continued to the right

nostril and the left testicle. Between the upper and lower junctions, it formed

arches on the sides of the triad, with crossovers at the levels of the throat,

chest, navel and genital. However, wherever the previous tube traversed from

left to right this crossed from right to left and vice versa. Then, for a

moment, the shape changed and the tube resembled a bow between the upper and

lower junctions, lying on the right side of the triad.

 

The words I then heard were, “ûA"³ <S"Œ÷® h"®B>Á >>$ (This is the

piègalà-nàáä.)” I began to feel that My breathing was taking place through just

the right nostril. In synchrony with the breathing, I could apprehend something

moving through this tube. The flow seemed to have a heating effect.

 

A few moments later, the moon-hued tube that had disappeared again came to

sight. I could then see both the arching tubes simultaneously. Next, My

breathing shifted from the right nostril to the left nostril and, with this, I

noticed the activity in the reddish tube giving way to that in the moon-hued

tube. Shortly, I felt that breathing was taking place through both the nostrils;

I could then apprehend activity in both the tubes.

 

{Later, Acharyal said, “Three shapes of the iáà and the piègalà have been

spoken of. The first is characterised by each of the two nàdä-s forming arches

alternately on the left and right of the suóumnà. The second form is that of a

near straight line from the base of the suóumnà to the middle of the brows; the

iáà remains on the left, while the piègalà lies on the right of the suóumnà. The

third shape is roughly like that of a bow in the chest lying on one side of the

suóumnà. The first and the third shapes are the ones that are poles apart: the

second can be regarded as a variant of the third in which the bow’s curve is

negligible with respect to its length.” Acharyal then read the following portion

of Kàlicaraõa’s commentary on the first verse of the Ûaìcakraniròpaõa.

 

i"ØK˜³Î A"®¢"÷Ð

ûB>® _" <S"Œ÷® _"϶" i"¡A" ¶"®¢"Ð _" Ø<e"í"Ð $

ÅÎá¶"ÁQ"Wi"Ð <P"ùÐ i"Ð _" ¶"®¢"Ø<e"í"Q"ÐØi": $ ¡"¶"æS"O®<h" ¡"³¶"Ц>å

h"®¡"®ùhÑ"ö±"i"Ð P"âQ"Ð $$

û<i" $ uJ" ‘<P"ùÐ i"Ð _"’ ûiA"J" _"Ùήù®Ð ¶"®ß"æ: $ ... Ûi"Ðh"®h"A"®Ð:

“¡ß"iA"®³ <Ÿ<¶"Ñ": ÙÎTS"®Ð Ø<P"æi": $ uhA"J"®h"A"®ÐÑ"æh"âù®ÙήùÐí" “¡ß"<i"d˜Î® $

i"ß"® -

<¶"<¥ i"Ð Ñ"h"âù®ÙήùÐ h"®B>ÁB>®<S"Œ÷Ð S"ùÐ $$ û<i" $

It is said in the Yàmalà, “The iáà and piègalà are on its left and right.

These two either proceed straight up to the nostrils, or do so by alternating

from the left to right and from the right to left and going round all the

cakra-s.”…By this, two positions of the iáà and piègalà have been shown. The

occurrence of a shape resembling the curvilinear part of a bow has been stated

elsewhere. For instance, it is said, “Know the iáà and piègalà nàdä-s to be

shaped like a bow.”}

 

(Acharyal:) The scene soon underwent a change and centred on the lower end of

the triad of tubes. There, I could see a beautiful lotus with four petals

that were deep red in colour. The voice announced, “ûس ¢"W÷®Ñ"®ù-_"Ùö΢"é >$

(This is the mòlàdhàra-cakra.)” At the pericarp of the lotus, there was a

Þivalièga. A cobra lustrous like lightning lay with its body making

about three and a half turns around the Lièga. The serpent’s hood

rested on the upper end of the Lièga and its mouth effectively blocked

the passage to the triad of tubes.

The serpent was motionless and appeared to be fast asleep. Yet, it was somehow

unmistakable that it was the embodiment of unbounded power. I was told that this

was the kuõáalinä.

 

Then, for a few moments, I saw on each of the four red petals, a distinct,

bright golden letter; the letters were ¶"³, P"³, à"³ and ¡"³. Simultaneously, I

could apprehend a yellow, square region enclosing the pericarp. Inside this

yellow square was an inverted red triangle; the kuõáalinä lay in the red

triangle. The letter, ÷³ appeared in the square accompanied by the smell of the

earth at the start of a spell of rain.

 

I: Did Acharyal feel that the lotus itself smells like freshly wet earth?

 

Acharyal: No. From the appearance of the péthvä-bäja (÷³) and the smell, I

just understood that the mòlàdhàra-cakra is associated with the element péthvä

(earth), which is characterised by the quality of smell.

 

Then, there manifested within the yellow square a white elephant with multiple

tusks. On it was seated a deva with four arms, holding a thunderbolt in one of

them. I further saw a swan on which sat a deva with four heads. A red-eyed devä

with four arms was also visible. From the voice, I learnt that the elephant was

Airàvata and the divinity on it was Indra; the other deva was Brahma, while the

devä was Üàkinä. The divinities then disappeared and I could see just the lotus

with the Lièga and kuõáalinä.

 

I: What was the overall impression that formed in Acharyal’s mind?

 

Acharyal: I got the feeling that the kuõáalinä was primary and that a way of

contemplating on the mòlàdhàra-cakra was in association with the letters and

divinities as seen by Me.

 

Thereafter, the scene shifted up the suóumnà to around the level of the root

of the penis. There, I beheld a lotus with six vermilion-hued petals. The voice

said, “ûس ¡¶"®<Ñ"@>®h"-_"Ùö΢"é $ (This is the svàdhióìhàna-cakra.)” The

central region of the lotus was white and comprised a figure resembling the

crescent-moon. Then, the letter ¶"³ manifested briefly in that region and,

simultaneously, I felt the taste of water. The àpo-bäja (¶"³) and the taste led

Me to understand that the svàdhióìhàna-cakra is associated with the element àpas

(water) characterised by the quality of taste.

 

Simultaneously, there appeared on the six vermilion petals, one bright letter

each; the letters were À"³, Q"³, ¢"³, A"³, ù³ and ÷³. In the white zone, I could

see a crocodile on which was seated a deva with a noose. Further, I beheld the

figure of Vióõu seated on an eagle and bearing in His four hands, a conch,

cakra, mace and lotus. A dark, three-eyed devä was also visible. The voice

informed Me that the deva on the crocodile was Varuõa and that the devä was

Ràkinä.

 

The scene shifted farther up the suóumnà. At the level of the navel, I could

see a lotus with ten petals that were dark like rain-bearing clouds. In the

interior region, there was an inverted red triangle. The words I heard were,

“ûس ¢"<í"S"Wù-_"Ùö΢"é $ (This is the maõipòra-cakra).” On the ten petals

flashed blue letters B>³, ×>³, í"³ , i"³ , ß"³, س, Ñ"³, h"³, S"³ and t³Î. The

appearance of the agni-bäja, ù³, within the red triangle together with a

sensation of heat led Me to understand that this cakra is associated with the

element fire that is characterised by heat and form. I also saw in the red

region a deva with four arms seated on a ram, Rudra smeared with ashes and

seated on a bull and a dark devä with three faces wearing a yellow dress. I was

told that the deva on the ram was Agni (Fire) and that the devä was Làkinä.

 

I: Was there anything explicit to convey that the kuõáalinä can rise from the

mòlàdhàra to the svàdhióìhàna and then to the maõipòra?

 

Acharyal: No, but there was the hint provided by the shift of focus up the

suóumnà from one cakra to the next. At any rate, of its own accord, a conviction

arose on beholding the svàdhióìhàna that this was a centre to which the

kuõáalinä could ascend through the brahma-nàáä. A similar certitude arose about

the maõipòra.

 

From the maõipòra, the scene shifted up the suóumnà to the level of the chest.

I could see a lotus with twelve red petals. The voice informed Me, “ûØ¢"é

uh"®Xi"-_"Ùö΢"é >$ (This is the anàhata-cakra.)” In the interior, there was a

smoke-coloured, hexagonal region formed by an upright and an inverted triangle.

An inverted triangle lay within this and contained a lustrous Lièga. This cakra

with a Lièga seemed to be a pure and sacred place. A non-vocal, internal sound

became audible. I spontaneously felt that sound that was in an undifferentiated

form in the mòlàdhàra passed on to a slightly less subtle state in the maõipòra

and then reached the stage prior to spoken and heard speech here.

 

After this, the letters Ù³Î, Ë"³, ±"³, ²"³, |>>³, _"³, [>³, á"³, Ü"³, M"³,

½>³

and º³> manifested for a few moments on the petals. In the hexagonal region, I

saw the vàyu-bäja, A"³, and simultaneously felt a slight breeze. This led Me to

understand that the anàhata-cakra is associated with vàyu (air) characterised by

the quality of touch. I further saw in the hexagonal region, a four-armed deva

of a smoky hue seated on an antelope, a very attractive three-eyed deva

displaying the abhaya and varada-mudrà-s (symbols of granting fearlessness and

boons) and a devä. The voice announced that the deva on the antelope was Vàyu,

the other deva was Iëa (Þiva) and that the devä was Kàkinä.

 

The focus shifted farther up the suóumnà to the level of the throat. There, I

beheld a lotus with sixteen petals that were smoky in hue. The voice stated,

“ûس <¶"P"â¥-_"Ùö΢"é $ (This is the viëuddha-cakra.)” In the interior, there

was a white circular region. For a few moments, the vowels manifested in red on

the petals. The appearance of X³, the bäja of àkàëa, in the circular region

accompanied by the feeling of My being in vast expanse led Me to comprehend that

this cakra is associated with àkàëa (space).

 

In the interior region, I also beheld a deva seated on a white elephant, Þiva

with five faces and ten arms together with Pàrvatä, and a devä clad in a yellow

dress. The voice announced that the deva was Ambara, that the Lord was here as

Sadàëiva and that the devä was Þàkinä. This cakra gave the impression of being

an exalted centre.

 

The scene moved even farther up the suóumnà to the level of the eyebrows. I

could see a glorious lotus with two white petals. The voice informed Me, “ûØ¢"é

u®ü"®-_"Ùö΢"é $ (This is the àjña-cakra.)” In the central region, there was an

inverted triangle wherein there was a Lièga. Above the triangle was a crescent.

Then, the letters X³ and e"³ manifested in the two petals and the Praõava in the

interior region. The ¢"é of the Praõava was above the crescent, in bindu form.

I could also see a devä with six faces. I was told that she was Hàkinä.

Beholding this cakra itself gave great joy.

 

Then, above the end of the suóumnà and within the head, I saw a lotus with

very many white petals hanging downward and arranged in multiple layers. All the

fifty letters of the Sanskrit alphabet could be seen here. The voice told Me

that this was the thousand-petalled sahasràra. At the pericarp of the lotus was

a region that resembled the full moon and shed nectarine rays. Inside this was a

bright triangle. I heard the words, “uJ" S"ù¢"<P"¶": “¡ß"i": $ (Herein abides

Paramaëiva.).” While I could somehow sense the presence of a few zones between

the àjña and the sahasràra, I did not directly apprehend them. Even without

hearing any words to that effect, I felt certain that the ascent of the awakened

kuõáalinä-ëakti ended at the sahasràra, wherein Þakti united with Paramaëiva.

 

At this point, My experience ended. As I opened My eyes, I was a bit

bewildered whether I had been dreaming or vividly hallucinating or had had a

divine experience. Without giving the matter any further thought, I got up and

left for Acharyal’s presence as it was time for Me to offer My obeisance to Him.

 

I: How long did the experience last?

 

Acharyal: What do you think would have been the duration?

 

I: Between half and one hour.

 

Acharyal (laughing): It lasted less than five minutes.

 

{Clearly amused at my surprise on hearing this, Acharyal asked, “What is the

time now?” Looking at my wrist watch, I said, “4.43." I was seated cross-legged

in front of Acharyal with my arms resting on my legs and with my palms joined.

Acharyal leaned forward and grasped my joined palms in His right hand. Closing

His eyes, He said, “Ambà (Mother)!” Suddenly, all that Acharyal had described

began to unfold before me with great clarity. I even heard the voice that

Acharyal had spoken of. My experience ended where Acharyal’s had.

 

I regained awareness of My body and surroundings and saw Acharyal withdrawing

His hand from mine. “What is the time now?” He asked. After checking, I reported

that it was 4.46. “As you can see, less than five minutes has passed,” remarked

Acharyal, with a smile. He then instructed me, “Describe what you saw in the

hands of Hàkinä in the àjña-cakra." As the vision had been very clear and the

memory fresh, I promptly said, “The abhaya-mudrà, the varada-mudrà, a book, a

skull, a áamaru (small drum) and rudràkóa rosary.”

 

With a nod, Acharyal said, “Yes, that is just what I saw then. I asked you

about what I had not described earlier to confirm the similarity of our visions.

They being similar, it would be reasonable to take it that both lasted for the

same time rather than that your vision lasted for three minutes and Mine for

half to one hour.”}

 

End of the portion of the narrative.

 

 

 

 

 

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