Piercing the Six Chakras--shatchakra bheda

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Dear spiritual brothers and sisters,

The piercing of the six chakra

is one of the most important subjects dealt with in the Tantras, and

is part of the practical yaga process of which they treat. Details

of practice can only be learnt from a Guru, but generally it may be

said that the particular is raised to the universal life, which as

chit is realizable only in the sahasrara in the following manner:

The jivatma in the subtle body, the receptacle of the five vital

airs ( pancha prana), mind in its three aspects of manas, ahangkara,

and buddhi; the five organs of action (panchakarmendriya) and the

five organs of perception (panchajnanendriya) is united with the

Kulakundalini. The Kandarpa or Kama Vayu in the muladhara a form of

the Apana Vayu is given a leftward revolution and the fire which is

round Kundalini is kindled. By the vija "Hung," and the heat of the

fire thus kindled, the coiled and sleeping Kundalini is wakened. She

who lay asleep around svayambhu-linga, with her coils three circles

and a half closing the entrance of the brahma-dvara, will, on being

roused, enter that door and move upwards, united with the jivatma .

 

On this upward movement, Brahma, Savitri, Dakini-Shakti, the Devas,

vija, and vritti, are dissolved in the body of Kundalini. The

Mahimandala or prithivi is converted into the vija " Lang," and is

also merged in Her body. When Kundalini leaves the muladhara, that

lotus which, on the awakening of Kundalini had opened and turned its

flower upwards, again closes and hangs down-wards. As Kundalini

reaches the svadhishthana-chakra, that lotus opens out, and lifts

its flower upwards. Upon the entrance of Kundalini, Mahavishnu,

Mahalakshmi, Sarasvati, Rakini Shakti, Deva, Matrikas, and vritti,

Vaikunthadhama, Golaka, and the Deva and Devi residing therein are

dissolved in the body of Kundalini. The prithivi, or "earth"

vija "Lang ," is dissolved in apas, and apas converted into the vija

vang remains in the body of Kundalini. When the Devi reaches the

manipura chakra all that is in the chakra merges in Her body. The

Varuna vija "vang" is dissolved in fire, which remains in the body

of the Devi as the Vija "rang." This chakra is called the Brahma-

granthi (or knot of Brahma). The piercing of this chakra may involve

considerable pain, physical disorder, and even disease. On this

account the directions of an experienced Guru are necessary, and

therefore also other modes of yoga have been recommended for those

to whom they are applicable: for in such modes activity is provoked

directly in the higher centre and it is not necessary that the lower

chakras should be pierced. Kundalini next reaches the anahata

chakra, where all which is therein is merged in Her. The vija of

Tejas, "rang," disappears in Vayu and Vayu converted into its

vija "Yang" merges into the body of Kundalini. This chakra is known

as Vishnu-granthi (knot of Vishnu). Kundalini then ascends to the

abode of Bharati (or Sarasvati) or the vishuddha chakra. Upon Her

entrance, Arddha-narishvara Shiva, Shakini, the sixteen vowels,

mantra, etc., are dissolved in the body of Kundalini. The vija of

Vayu, "yang," is dissolved in akasha, which itself being transformed

into the vija "hang," is merged in the body of Kundalini. Piercing

the lalana chakra, the Devi reaches the ajnachakra, where Parama

Shiva, Siddha-Kali, the Deva, guna, and all else therein, are

absorbed into Her body. The vija of akasha, "Hang," is merged in the

manas chakra, and mind itself in the body of Kundalini. The

ajnachakra is known as Rudra-granthi (or knot of Rudra or Shiva).

After this chakra has been pierced, Kundalini of Her own motion

unites with Parama Shiva. As She proceeds upwards from the two-

petalled lotus, the niralamba puri, pranava, nada, etc., are merged

in Her.

 

The Kundalini has then in her progress upwards absorbed in herself

the twenty-four tattva commencing with the gross elements, and then

unites Herself and becomes one. with Parama Shiva. This is the

maithuna (coition) of the sattvika-pancha-tattva. The nectar which

flows from such union floods the kshudrabrahmanda or human body. It

is then that the sadhaka, forgetful of all in this world, is

immersed in ineffable bliss.

 

Thereafter the sadhaka, thinking of the vayu vija "yang" as being in

the left nostril, inhales through Ida, making japa of the vija

sixteen times. Then, closing both nostrils, he makes japa of the

vija sixty-four times. He then thinks that the black "man of sin"

(Papapurusha) in the left cavity of the abdomen is being dried up

(by air), and so thinking he exhales through the right nostril

Pingala, making japa of the vija thirty-two times. The sadhaka then

meditating upon the red-coloured vija "rang" in the manipura,

inhales, making sixteen japa of the vija , and then closes the

nostrils, making sixteen japa. While making the japa he thinks that

the body of "the man of sin" is being burnt and reduced to ashes (by

fire). He then exhales through the right nostril with thirty-two

japa. He then meditates upon the white chandravija "thang." He next

inhales through Ida, making japa of the vija sixteen times, closes

both nostrils with japa done sixty-four times, and exhales through

Pingala with thirty-two japa. During inhalation, holding of breath,

and exhalation, he should consider that a new celestial body is

being formed by the nectar (composed of all the letters of the

alphabet, matrika-varna) dropping from the moon. In a similar way

with the vija "vang," the formation of the body is continued, and

with the vija "lang " it is completed and strengthened. Lastly, with

the mantra "SoÕhang," the sadhaka leads the jivatma into the heart.

Thus Kundalini, who has enjoyed Her union with Paramashiva, sets out

on her return journey the way she came. As she passes through each

of the chakra all that she has absorbed therefrom come out from

herself and take their several places in the chakra.

 

In this manner she again reaches the muladhara, when all that is

described to be in the chakras are in the positions which they

occupied before her awakening.

 

The Guru's instructions are to go above the ajna-chakra, but no

special directions are given; for after this chakra has been pierced

the sadhaka can reach the brahmasthana unaided. Below the "seventh

month of Shiva" the relationship of Guru and sishya ceases. The

instructions of the seventh amnaya is not expressed (aprakashita).

Beyond this Iwould like to say nothing as the

relationship between guru and shishya is very sacred and to be kept

secretive by me.

Yours yogically,

Dattu