Laya Yoga, Tantra, Kundalini, Siddhi and more

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LAYA

YOGA SAMPRADAYA

Laya

Yoga is an ancient form of

meditation, with concentration on energy centers or chakras (Cakras).

Sage Gorakshnatha, an ancient sage of Nepal, and a disciple of

Matsyendranath is the modern founder of Laya yoga tantrika. There are

five main energy centers in the spine and two in the head. Laya yoga

attempts to locate these energy centers and channelize them through

meditation. Laya essentially means to dissolve all karmic

patterns or conditioning and merge into the transcendental reality.

It also means deep concentration and making an effort to obliterate

the ego, thereby rising to a higher state of consciousness, called

Turiya.

 

Laya

yoga involves techniques of meditation that cause the energy or Prana

to move in certain ways, to awaken the Kundalini, the coiled

up energy at the base of the spine. Laya yoga channelizes the energy

forces in the Kundalini instead of merely controlling the mind. It is

important that the Kundalini is activated through performance of

asanas, practice of pranayama and making a conscious effort to guide

this awakened energy in the spine and allowing it to immerse in the

crown chakra. The ultimate goal of laya yoga for begginers is

to attain supreme consciousness through pranayama and breath

control; it is a method to prevent fluctuations of the mind. The

practice of laya yoga cleanses and heal the mind and body. It uplifts

the consciousness of the seeker. As most people live only on three

levels of consciousness - material, egoistic and sensual - laya yoga

opens us to higher levels of consciousness. It teaches the seeker to

locate the different centers of the spine and meditate on them,

thereby transforming the consciousness.

 

Laya

means to "re-absorbfusiondissolution"

and as a Yoga system means to re-absorb all of the energies and

forces normally dissipated in daily living. The student must have

profound knowledge of Raja Yoga, Sankhya and Tantra

philosophy. It involves the arousal of Kundalini Shakti, its

control and conversion into higher forces and powers. Tejas and Ojas

(higher forces) are produces through these practices and the highest

of all emotional-mental ecstasies are created by these techniques.

Like all the higher aspects of Yoga, these practices must be

undertaken with a competent Guru who has the personal

experience of the arousal and the control of such shakti.

 

Laya

is the state of mind when one forgets all the objects of senses and

gets absorbed in the object of meditation. Laya enables one to have

perfect control over the five Tattvas, mind and Indriyas.

The fluctuations of mind will stop. The mind, body and Prana will be

entirely subdued. For Laya Yoga, Sambhavi Mudra is an

effective method, in which one intently concentrates on any one of

the Shat Chakras (Six Body Cakras). Trataka exercise plays a

vital part in getting success in Laya. In due course of practice, the

Yogin gets established in Samadhi. He becomes a Jivanmukta.

 

Dikshan:

initiation into Laya Yoga means that a bond has been established

between a human spirit clad in a body and the Eternal, the Highest

and the Holiest Spirit of God, Brahman, that remains bodiless. The

energy of initiation is a transmission of power from The Holy Spirit

and reconciliation with God in the Holy Spirit. It facilitates

concentration on the Spirit and Truth, as well as genuinely pious and

inspired prayer. One can say that initiation is always an

introduction in the Holy Spirit undergone for the practice of

spiritual dissolution in God.

 

Laya

Yoga involves concentration techniques to move energy in certain

ways for the purpose of awakening dormant forces to be used along the

evolutionary path. These forces (or the Force) are somewhat magical

in their nature and should only be used by an adept for dharmic

purposes, healing or helping others along the spiritual path. Other

names by which this yoga is known are Kundalini and Tantra. Knowledge

about the energy centers known as Chakras are contained in this realm

of yoga. Methods and techniques such as the Laya Yoga Kriyas are used

to move energy from the base of the spine to the mind to attain

higher levels of consciousness.

 

The

following is a synthesis path of a program of

scientific research done in connection with a specific meditation

technique, the so called Laya Yoga meditation. Laya Yoga is a

method where the subject uses some inner subtle sounds in order to

connect with superior energetic vibrations and higher states of

consciousness.

During the practice of Laya Yoga the oxygen consumption and

the metabolism decreases considerably, showing a state of deep rest.

During the practice of Laya Yoga the breathing rhythm

decreases significantly, showing a state of deep relaxation and rest

of the nervous system. During

Laya Yoga the activity of the heart decreases, since the heart muscle

is safely resting. A strong concentration of lactic acid in the blood

is generally associated with tiredness, high levels of stress,

nervous breakdown, psychic tension and hypertension. During the Laya

Yoga the concentration of the lactic acid is decreasing rapidly.

The electrodermal resistance of the skin diminishes under the

influence of stress, worries or anxiety. While practicing Laya Yoga

the electrodermal resistance increases dramatically, this fact

showing a deep rest coupled with diminution of anxieties and

emotional disturbances. The practitioners of this technique control

stress much better than those who do not practice it. Therefore, the

practice of this technique strengthens the nervous system of the

individual, and allows him to react with better efficacy to the

challenges of the environment. While

Laya Yoga is practiced, the cerebral waves with a frequency of 8-9

cycles per second are propagated towards the frontal region of the

brain, with the occasional occurrence of synchronous waves with a

frequency of 5-7 cycles per second. These cerebral waves show a

unique physiological state that is totally different from the state

of wakefulness and sleep: it is a state of hyper vigilence

simultaneous with a deep rest.

 

Laya

Yoga is also called Kundalini Yoga, because the raising

of Kundalini energy to unite her with the supreme consciousness is

the main objective, which is reached through deep meditation

(dhyana). Includes the practice of postures (asanas)

and breath control (pranayama) to energize the subtle channels

(nadis), removing obstacles to samadhi or non-duality. Through

the repetition of a mantra or seed sound, a higher state of deep

concentration (dharana) can be reached at which the divine

form inherent in the mantra becomes manifest. Part of Laya Yoga that

deals with the sounds of the inner world is Nada Yoga.

 

Yantras

are seen as the body or form of the deity, whereas mantras are

the mind, consciousness, spirit or name. Yantras and mantras can

bring one in attunement with the same regulating forces that have

created nature in all its forms, including the structure of our

psyche and our capacity to think. The discipline is used to withdraw

consciousness from the outer world and direct it to the inner world.

It consists both of the act of drawing and painting the yantra as of

centering on the yantra, reconstructing it first within the mind.

 

Yantra

is in Yoga where the understanding of basic geometrical forms

produces an appreciation of what is called "spiritual mathematics."

The idea is to lead the mind by use of these geometrical forms across

its own labyrinths through to the Volitional. Mudra in Laya Yoga, a

language of Mudras or postures of hands, feet, body, eyes and mind is

a part of the Yantric study. A legitimate part of Laya Yoga is the

Mandala Drishti or geometric form gazing. Concentrating

upon the appropriate symbol for the Chakra (Cakra) involved.

Likhita

means to write, and in Yoga Meditation practice, it is writing

Mantras or Bijas. In this form the student usually practice Mauna or

silence and concentrates inwardly on the meaning of the Mantra while

writing the Mantra. AUM writing is an excellent from of this

particular Sadhana. The AUM is written in a particular form in

Sanskrit but one need not circle it or make into a "sunburst"

unless one wishes to meditate upon the effulgence of the "Sound of

All Sounds". Likhita Japa practice is an especially

wonderful technique for those who are kinesthetically inclined and

has to do something with their body. People with Obsessive Compulsive

Disorders (OCD) will find great benefit from this practice, since it

engages the senses into the present moment without any great deal of

discipline and effort.

 

Prana

Yoga or Swara Yoga is the science of nasal breath, providing a

practical method to use the right and left hemispheres of the brain

at will. It deals with the relationship between the nasal breath and

the subtle nerves of the body or nadis, on the one hand, and the

cycles of the Moon and the elements, on the other. Swara Yoga offers

methods for determining right/left nostril dominance and for

synchronizing the dominant nostril with specific activities of

everyday life.

 

Dhyana

is an introspective in Laya Yoga, using the various forms of light

meditation. It is sometimes also called Samyama Yoga or

Antaranga Yoga and belongs within the Laya Yoga School,

although there are many techniques of meditation taught outside of

the strict rules of Laya Yoga. One thing to look out for in

meditation is stillness and to be able to 'watch' the stillness

without interfering with it. It has been said that the ultimate

practice of meditation is simply... "watching". Using the

power of light and sound with the breath as the vehicle to pierce

through and go beyond the mind.

 

Laya-Yoga

makes meditative "absorption" or "dissolution"(laya)

its focus. The world laya is derived from the root li, meaing "to

become dissolved" or "vanish" but also to "to

cling" and "to remain sticking." This dual connotation

of the verbal root li is preserved in the word laya. The laya-yogins

seek to meditatively dissolve themselves by clinging solely to the

transcendental Self. They endeavor to transcend all memory traces and

sensory experiences by dissolving the microcosm, the mind, into the

transcendental Being-Consciousness-Bliss. Their

goal is to progressively dismantle their inner universe by way of

intense contemplation, until only the singular transcendental

Reality, the Self, remains.

 

The

laya-yogins are concerned with transcending karmic patterns within

their own mind to the point at which their inner cosmos becomes

dissolved. In this endeavor they utilize many practices and concepts

from Tantra-Yoga, which also can be found in hatha-Yoga, especially

the model of the subtle body with its psychoenergetic centers and

currents. Central to Laya-Yoga moreover, is the important notion of

Kundalini-shakti, the serpent power, which represents the universal

life force as manifested in the human body. The arousal and

manipulation of this tremendous force also is the principal objective

of the hatha-yogin. In fact, Laya-Yoga can be understood as the

higher, meditative phase of Hatha-Yoga.

LAYA

YOGA AS THE HEART OF TANTRA

Laya-Yoga,

which is at the heart of Tantra-Yoga, focuses on meditative

"absorption" or "dissolution" (laya)

of the subtle elements and other factors of the psyche or mind to

the point of ecstatic realization (samadhi)

and, finally, liberation. The word laya

is derived from the root li,

meaning "to become dissolved" or "vanish" but also "to

cling" and "to remain sticking." This dual connotation of the

verbal root li

is preserved in the word laya.

The laya-yogins

seek to meditatively dissolve

themselves by clinging

solely to the transcendental Self. They endeavor to transcend all

memory traces and sensory experiences by dissolving the microcosm,

the mind, into the transcendental Being-Consciousness-Bliss. Their

goal is to progressively dismantle their inner universe by way of

intense contemplation, until only the singular transcendental

Reality, the Self, remains.

 

Laya-Yoga

is a frontal attack on the illusion of individuality. As Shyam Sundar

Goswami, who has written the most authoritative book on the subject,

explained: "Layayoga is that form of yoga in which yoga, that is

samadhi,

is attained through laya.

Laya

is deep concentration causing the absorption of the cosmic

principles, stage by stage, into the spiritual aspect of the Supreme

Power-Consciousness. It is the process of absorption of the cosmic

principles in deep concentration, thus freeing consciousness from all

that is not spiritual, and in which is held the divine luminous

coiled power, termed kundalini.

The laya-yogins

are concerned with transcending these karmic patterns within their

own mind to the point at which their inner cosmos becomes dissolved.

In this endeavor they utilize many practices and concepts from

Tantra-Yoga, which also can be found in Hatha-Yoga, especially the

model of the subtle body (sukshma-sharira)

with its psychoenergetic centers (cakra)

and currents (nadi).

Central

to Laya-Yoga, moreover, is the important notion of the

kundalini-shakti,

the serpent power, which represents the universal life force as

manifested in the human body. The arousal and manipulation of this

tremendous force also is the principal objective of the hatha-yogin.

In fact, Laya-Yoga can be understood as the higher, meditative phase

of Hatha-Yoga. As the awakened kundalini

force ascends from the psychoenergetic center at the base of the

spine to the crown of the head, it absorbs a portion of the life

energy in the limbs and trunk. This is esoterically explained as the

reabsorption of the five material elements (bhuta)

into their subtle counterparts. The body temperature drops

measurably in those parts, whereas the crown feels as if on fire and

is very warm to the touch. The physiology of this process is not yet

understood. Subjectively, however, yogins

experience a progressive dissolution of their ordinary state of

being, until they recover the ever-present Self-Identity (atman)

that knows no bodily or mental limits.

While

you need a teacher to help you learn any form of meditation well, you

particularly need the aid of a teacher to learn laya yoga

meditation. There are five main energy centers in your spine and two

in your head. The laya yoga meditator knows exactly how to locate

these centers through the kind training of a teacher. When these

centers are found, they function very much like doorways to

different realms of higher consciousness. While

you need a teacher to help you learn any form of meditation well, you

particularly need the aid of a teacher to learn laya yoga meditation.

There are five main energy centers in your spine and two in your

head. The laya yoga meditator knows exactly how to locate these

centers through the kind training of a teacher. When these centers

are found, they function very much like doorways to different realms

of higher consciousness. The five centers correspond roughly to the

main areas of the spine. One is located in the area of the

tailbone. The second center is in the area of the sacrum. The third

is located in the spinal cord, back of the navel. Then the heart

center, which we have mentioned. The throat center is found inside

the spine at the base of the neck, directly back of your collar

button. The first head center is the point half an inch above where

your eyebrows meet in your forehead - it´s called the third eye.

The second head center is at the crown of your head. Technically,

this area is not a center at all, but is considered the main source

of spiritual light and energy which is expressed throughout the body.

While it is beneficial to sense

where your centers are, it is not wise to concentrate on these

centers or meditate on any of them without the help of a teacher.

Over-stimulation of a center could cause pain, confusion, or intense

desires. On the other hand, most people live on only three

levels of consciousness - the material, sensual, and egoic - without

ever opening the seven centers which bring higher consciousness. Laya

yoga, with a qualified teacher, is an extremely worthwhile endeavor.

 

LAYA

YOGA: MEDITATION ON INTERNAL SOUNDS

Laya

yoga is the absorption of the mind in sound. The goal of this

practice is to alter one's normal awareness of self by focusing on

hearing an internal, mystic sound. The mind will become steady and

absorbed in the sound on which it focuses. In space, sound is

produced by the movement of sound waves in the air. So, too, in the

body, there are currents that flow and produce sound when one

practices pranayama.

To

do this practice, sit in siddhasana and focus the attention on

the spot between the eyebrows. Turn the eyes upward and let the lids

remain closed. The eyes, ears, nose, and mouth should be closed. With

a calm and controlled mind listen for a sound in the right ear, and

eventually you will hear a clear sound. In the beginning the sounds

will be very loud and varied, but with continued practice they will

become increasingly subtle. At first one may hear sounds that seem to

pound and surge, like the beating of a kettledrum. After some time,

in the intermediate stage, the sounds will resemble those produced by

a conch shell, or by bells. Finally, after further practice, the

sounds will resemble tinkling noises, the sound of a flute, or the

hum of bees. All of these sounds are produced within and cannot be

heard by anyone else. One should practice being aware of both the

loud and subtle sounds, alternating and varying one's awareness from

one to the other, so that the mind will not be inclined to wander.

When

the student's mind is intently engaged in listening to these sounds,

he becomes captivated by them and overcomes all distractions. As a

result of this practice, the mind gives up its outwardly directed

activity and becomes calm, desiring no objects of sense

gratification. The mind and breath become refined and one's attention

is focused within. Then the yogi forgets all external objects and

loses consciousness of himself, and the mind is absorbed in bliss.

The absorption that is produced when the mind enters the sound (nada)

emanates spiritual powers and a sort of ecstasy, and one forgets his

whole material existence. If one desires to attain this state of

union, one should practice listening to the anahata sound in the

heart with a calm and concentrated mind. When the mind focuses on the

sound, it becomes steady. Mental activity is suspended when the mind

is absorbed in the sound. The accomplished aspirant interpenetrates

the anahata sound and attains the state of samadhi through

this method, laya yoga.

These

internal sounds can be heard only by those whose nadis are

free from impurities and who are well practiced in pranayama. The

anahata sound comes from sushumna, and, as with other sounds,

it cannot be heard by the aspirant until this nadi is free from all

impurities. Thus the practice of concentration and absorption with

nada (sound) is only possible after considerable preparation. A

beginner can instead perform bhramari kumbhaka, in

which a humming sound resembling a bee drone is produced in one's

throat. This practice requires breath control, so that the breath may

be exhaled very slowly, producing the sound for a significant length

of time.

 

Just

as focusing the awareness on the eyes produces special powers of

vision, directing one's awareness to the ears allows one to detect

special sounds. By directing the full force of one's attention to

these senses, the deeper powers develop. Directing the thoughts to

any particular sense of the body awakens one's conscious awareness of

the powers that correspond to that sense. Concentration upon the

organs of the body that are involved in any practice increases their

power and sensitivity, and intensifies and strengthens that organ

system.

Concentration

shows itself in five progressive mental stages: analysis, reflection,

bliss, ecstasy, and meditation. The first stage is one of gaining

knowledge about the nature of the object. The second step is that of

pure reflection; here the lower stage of analysis is transcended. In

the third stage, the power of reflection gives way to a blissful

state of consciousness, which later merges into the pure ecstasy of

the fourth stage. In the fifth stage, one losses awareness of all

sensation and external awareness gives way to a state of complete

meditation. In samadhi, there is neither seeing nor hearing, neither

physical nor mental consciousness; pure existence and total

absorption on the absolute is experienced.

 

NADA

YOGA

The

mind is fixed on nada or anahata sound heard in the ear. It

gets laya or dissolution. The Yogi enters into samadhi

and attains knowledge of the self. This is nada yoga.

Essencialy Nada yoga is also called Laya Yoga. Kundalini Yoga is also

called Laya Yoga. When the mind gets absorbed in the anahata sounds

you will attain knowledge of hidden things. You will hear para-vak.

You will develop the eye of intuition. Eventually the mind is

absorbed in Brahman or the Absolute.

 

Sit

in padmasana or siddhasana or sukhasana (crossing

legs). Close the ears with the thumbs. This is shanmukhi mudra or

vaishnavi mudra. Hear the music of anahata sounds. Now you will have

wonderful concentration. Do japa and ajapa japa of sauham

with breath on any mantra. Practice pranayama for one or two months.

You will hear the ten sounds clearly and enjoy the music of

the soul.

The

sages found that mano-laya followed by mano-nasa was a sager

means to attain Self-realisation than the arduous process of

controlling the mind and culturing it which is always attended by the

danger of the mind jumping into the old grooves of vasanas at any

moment. In the course of further practical investigations the sages

and seers found that sound has the power to attract the mind and

absorb it, so to say. Thus mano-laya and mano-nasa through nada yoga,

union or merger into sound was found to be an effective and safe

means to Self-realisation.

Brahman

was one and non-dual. It thought, 'Ekoham, bahu syam.' That caused

vibration eventually bringing in sound and that sound was Om, whence

are all other manifestations. Thus sound is virtually the

comprehensible basis for all creation. Naturally, therefore, it has

the power to absorb the other manifestations. Brahman is

incomprehensible in its transcendent aspect. The nearest approach to

It is only sound, or we can call sound as Aparam Brahma. As in the

macrocosm, so too, in the microcosm. Our physical and astral bodies,

our indriyas (senses) and the mind, all should have sound as their

basis. As we penetrate deep into them they should only lead us to

sound. As we analyse our individual existence, it should take us to

sound before we reach the transcendent Self. Normally, when we plug

our both ears and try to listen within us, we shall hear this

wonderful sound that goes by the name anahata sound.

Anahata

literally means unbeaten, unstruck. Anahata sound is so called

because it is not the result of striking or beating certain things

like the raising of a note on the violin or the vina. It comes from

the anahata chakra. Because the anahata sound comes from that chakra,

the chakra is so named. By affecting the union of mind with the

anahata sound, we will be actually causing the effect to

disappear into the cause or, in other words, there will be mano-nasa.

Getting ourselves established first in the anahata Sound and then

going to our own Self is but a form of krama mukti (gradual

liberation). Anahata sounds or the melody are the mystic

sounds. This is a sign of purification of the nadis or astral

currents due to pranayama. The sounds can also be heard after the

uttering of the Ajapa Gayatri Mantram 'Hamsa soham' a lakh of

(100,000) times. The sounds are heard through the right ear with or

without closing the ears. Nada that is heard is of 10 kinds.

The first is chini (cini, like the sound of that word

chin, cin); the second is chini-chini; the third is the

sound of bell; the fourth is that of conch; the fifth is that of

tantri (lute); the sixth is the sound of tala

(cymbals); the seventh is that of flute; the eighth is that of bheri

(drum); the ninth is that of mridanga (double drum) and the

tenth is that of clouds, viz. thunder.

 

Anahata

sounds are the mystic sounds heard by the Yogin during his

meditation. It is a sign of the purification of Nadis. Some students

can clearly hear it through any one of the ears and some by both the

ears. There are loud as well as subtle sounds. From the loud, one

will have to contemplate on the subtle and from the subtle to the

subtler. Beginners can hear the sound only when the ears are closed.

Advanced students can concentrate on the Anahata sound even without

closing the ears. Anahata sound is also termed Omkara Dhvani. They

proceed from the Anahata centre of the Sushumna Nadi.

Sit

in your usual Asana. Close the ears with the thumbs. Hear and

minutely observe the internal sound through the ears. The sound that

you hear from within will make you deaf to all external sounds. Close

the eyes also. In the beginning of your practice, you will hear many

loud sounds. Later on they are heard in a mild way. The mind having

at first concentrated itself on any one sound fixes firmly to that

and is absorbed in it. The mind becoming insensible to the external

impressions, becomes one with the sound as milk with water and then

becomes rapidly absorbed in Chidakasa (Cidakasa). Just as the bee

drinking the honey alone does not care for the odour so also the

Chitta (Citta), which is always absorbed in the inner sound, does not

long for sensual objects, as it is bound by the sweet smell or Nada

and has abandoned its flitting nature.

The

sound proceeding from Pranava Nada, which is Brahman,

is of the nature of effulgence. The mind gets absorbed in it. The

mind exists so long as there is sound, but with its cessation, there

is that state termed Turiya. It is the supreme state. It is the

Unmani state. The mind gets absorbed along with Prana by

constant concentration upon Nada. The body appears to be a log of

wood and it does not feel heat or cold, joy or sorrow. Different

kinds of sounds proceed from the heart (Anahata sounds). Nada

that is heard through the ears is of ten kinds. The first is the

sound `Chini´ (like the pronunciation of the word); the

second is `Chini-chini´; the third is the sound of a bell;

the fourth is that of a conch; the fifth is that of a lute; the sixth

is the sound of cymbals; the seventh is the tune of a flute; the

eighth is the voice of a drum (Bheri); the ninth is the sound of a

double-drum (Mridanga); and the tenth is the sound of thunder.

You

cannot expect the sound immediately after you close your ears. You

should concentrate and keep your mind one-pointed. The particular

sound that you hear today, you may not hear every day. But you will

hear any one of the ten Anahata sounds. The description given

above is Laya through Nada, Anahata sound. In the same manner, Laya

can be effected by concentration at the tip of the nose (Nasikagra

Drishti), at the space between the two eyebrows (Bhrumadhya

Drishti), meditation on the five Tattvas, on Sauham

(Souham) Mantra, Aham Brahma Asmi, Tat Tvam Asi Mahavakyas and other

methods also.

 

 

LAYA

YOGA SADHANA

Sit

on padma or siddha asana. Practice yoni mudra

by closing the ears with the thumbs. Hear the internal sound through

the right ear. The sound, which you hear, will make you deaf to all

external sounds. Having overcome all obstacles, you will enter the

Turiya state within 15 days. In the beginning of your practice, you

will hear many loud sounds. They gradually increase in pitch and are

heard more and more subtly. You should try to distinguish sounds more

and more subtle. You may change your concentration from the gross

sound to the subtle, or from the subtle to the gross, but you should

not allow your mind to be diverted from them towards other objects.

The mind having at first concentrated itself on any one sound fixes

itself firmly to that and is absorbed in it. The mind becoming

insensible to the external impressions becomes one with the sound as

milk with water and then becomes rapidly absorbed in Chidakasa

- the Akasha, Space where Chitta, Consciousness prevails. The sound

proceeding from Pranava, which is Brahman, is of the nature of

effulgence; the mind becomes absorbed in it; that is the supreme seat

of Vishnu. The mind exists so long as there is sound, but with its

cessation, there is that state termed Turiya. This sound is absorbed

in Brahman and the soundless state is the supreme seat. The mind

which along with Pranava has its karmic affinities destroyed by the

constant concentration upon nada is absorbed in the Unstained One.

There is no doubt of it. Being freed from all states and all thoughts

whatever, you will remain like one dead. You will become a mukta -

liberated soul.

 

 

MANTRA

YOGA

Mantra-Yoga,

the path of transformative sound, is an integral aspect of Tantra

but also can be pursued as a separate yoga path. It is often

considered the least complex of all forms of Yoga because it involves

no complicated practices. The essence of Mantra-Yoga is the regular

and prolonged recitation, japa of one or more potent sounds (mantra),

which awaken the Cakras (chakras) and the serpent power Kundalini.

 

Bhakti

Yoga is the most popular mantra yoga known as Yoga

of Love and Compasion. The term

bhakti, derived from

the root bhaj, is generally renderd as devotion, or love. Bhakti-Yoga

is thus the Yoga of loving self-dedication to, and love-participation

in the divine Person. In

Bhakti-Yoga, the emotional force of the human being is purified and

channeled toward the Divine. In their discipline of ecstatic

self-transcendence, the bhakti-yogins, or bhaktas tend to be more

openly expressive than the typical raja-yogin, or jnanin. The

followers of Bhakti-Yoga do not, for instance, shy away from shedding

tears of longing for the Divine. In this approach, the transcendental

Reality is usually conceived as a supreme Person rather than as an

impersonal Absolute. Many practitioners of this path even prefer to

look upon the Divine as an Other. They speak of communion and partial

merging with God rather than total identification, as in Jnana-Yoga.

Mantras

(or mantrams) are words, phrases, or syllables which are chanted

thoughtfully and with growing attention! Mantra

yoga meditation involves chanting a word or phrase until the mind and

emotions are transcended and the superconscious is clearly revealed

and experienced. Since the mind wanders so much, the music of a

mantra easily rescues the mind and brings it back to the object of

one´s meditation. Both

the rhythm of it and the meaning of it combine to guide the mind

safely back to the point of meditation - the higher consciousness

or the specific spiritual focus.

A

Background on Mantrams

Typical

mantrams are: Aum (Om), meaning Spirit, the Word of God, which

creates, preserves, and transforms. The most profound, yet simple of

the mantrams is AUM or OM. It is called "the name of

God in sound". The mantra AUM, made up three and a half

syllables. The syllable 'A'. The

first aspect is the waking state, vaiswaanara. In this state,

consciousness is turned to the external. With its seven instrument

and nineteen channnels, it experiences the gross phenomenal world.

The Syllable 'U'. The second aspect is the dreaming state,

taijasa. In this state consciousness is turned inward. It also has

seven instrument and nineteen channels, which experiences the subtle

mental impressions. The Syllable 'M'. The third aspect is deep

sleep, prajna. In this state, there is neither desire nor dream. In

deep sleep all experiences merge into the unity of undifferentiated

consciousness. The sleeper is filled with bliss and experiences bliss

and can find the way to knowledge of the two preceding states.

 

Another

one is the Himalayan Shivaist mantram: AUM

NAMAH SHIVAYA!, which

usually is translated as "Om Homage to the Highest Lord God".

Well known is the Hindu mantram: Asato

Ma Sat Gamaya!, which

means "Lead me from the unreal to the Real."

 

There

are thousands of Veda mantrams which are mainly from the ancient

Sanskrit language. Possibly, in time, affirmations will be in English

from well known Sanskrit mantras. What such a development would

require is a number of great meditators of modern day to be so

attuned to the Lord and so at ease within the realms of higher

consciousness that these ancient mantrams can easily be revealed to

them. All

mantrams are the result of a revelation, usually to some deeply

meditating adept. Mantras are always in Sanskrit which is Heavenly

language of Gods, Devas descended into Earth externally or inwardly

as Avataras Incarnation. There is no Avatara (God's Man) without

knowing Sanskrit language very well!

 

Mantram

Meditation

Generally

mantram meditation involves chanting out loud at first until

the body is calm and the atmosphere around oneself is serene and

pleasant for meditation. Then whisper meditation almost automatically

occurs and the life force begins to withdraw inward from "out-loud"

chanting to whisper chanting. In whisper chanting the prana,

the life force in the body, is balanced and harmonized, preparing

the way for a deeper state of serenity - and of the balance of mind

and emotions. Whisper chanting easily dissolves and the life force

moves even deeper within as you enter mental chanting. Mental

chanting is practiced as long as thoughts are occurring to the mind.

Whenever the mind is distracted, the mantram is simply chanted in the

same area of the mind that the distraction is occurring. The

mantram always wins if given a chance. As

the mantram frees you from one thought, then another, and also helps

to dissolve distractions, the mantram then begins to reach the border

of superconsciousness. Chanting becomes effortless. No effort, nor

warding off distractions is needed. Chanting becomes a pleasure.

Peace and gentle joy fill your mind.

 

What

the mantram does next

At

this point of effortless mental chanting the mantram can do two

things: It may dissolve into superconsciousness, or It may first help

ventilate the subconscious mind, the storage house of your old

thoughts, feelings, and memories which have been sadly neglected or

not successfully dealt with. The mantram may create an opportunity

for old thoughts and feelings, old fears and guilts, to be released,

or healed, or let go. What

happens next? If your mental chanting first becomes effortless and

ventilates the subconscious pressures, it then moves into your

superconscious self. Or, the effortless chanting bypasses the

subconscious basement of your mind, going directly into sublime

superconsciousness. Either way, you arrive in your ecstatic, heavenly

nature. The words of the mantram fall apart and fall away. Only the

energy

surge

of the mantram remains as your awareness becomes blissful and

full of light.

Ecstasy

Through Mantra Yoga

In

this ecstatic stage of continuous rapture, you feel that you have

arrived home. You sense that this is your true nature - and your true

estate, which has been ignored due to the dominance of the mind, the

emotions, and the outer world. You will likely have a very pleasant

fifteen to twenty minutes in the delight and comfort of your

superconscious self; and then the mantram will begin to come out. You

will find your higher consciousness wants

to come back to the outer world.

It wants to express, to touch your life and loved ones. The words of

the mantram re-emerge in the mind and you reverse the whole process,

going gradually into whisper - and then out loud - chanting.

Ultimately a mantram meditator lives in

the ecstasy of the mantram, always aglow with the meaning and

spiritual insight of the special syllables. In order to be sure a

mantram is right for you, seek a mantram only from a Sri Guru or

Master who is qualified to teach and initiate you.

 

MANTRAS

Mantras

are articulate sounds, which unite the sub-conscious, consciousness

and superconsciousness. A Mantra must be specifically constructed and

not just any sound. Mantris are Mantra-makers. Hermetic philosophy

and the ancient Arcana used vocal sounds called runes to evoke

certain psychic forces, both high and low. Although some of the

Mantras are said to be associated with the gods, they eventually

unite functions of the five bodies, the Pancha koshas (panCa koSas).

The most profound, yet simple of the mantrams is AUM or OM.

It is called "the name of God in sound".

 

Awakening

Kundalini is effected by Mantra also which is a portion of

Bhakti Yoga. All aspirants should repeat the Mantra given by

their Guru many lakhs of times. During the time of Diksha

of an Uttama Adhikari, the Guru utters a particular Mantra and

Kundalini is awakened immediately. The consciousness of the student

is raised to a very high degree. This depends upon the faith of the

student in his Guru and in the Mantra. Mantras, when received from

the Guru in person, are very powerful. Aspirants in Kundalini Yoga

should take to this Mantra Sadhana only after getting a proper Mantra

from a Guru. Therefore we are not touching this point in detail.

Mantras when learnt through ordinary friends or through books cannot

produce any benefit at all. Mantras are numerous and the Guru should

select a particular Mantra by which the consciousness of a particular

student can be awakened.

 

Mantras

can excite the emotions and give suggestions to the mind. Mantras

affect both the one who chants them as the one who hears them. The

word mantra comes from the Sanskrit "mantrana",

which means advice or suggestion. In a sense, such a

deep word of Guru is a mantra. In our daily life we use words to get

everything done, obtain everything we need. Each mantra or word is a

sound pattern that suggests to the mind the meanings inherent in it,

and the mind immediately responds.

 

According

to Ramana Maharshi, repetition of mantras (japa), with attention

directed to the source of the sound, completely engages the mind.

This is Tapas - penance. The source is not in the vocal chords

alone, but also the idea of the sound is in the mind, whose source is

self. Thus the practice of mantra repetition is more than a

suggestion, a bit of advice or an idea. It is a means of getting in

touch with our self. Mantras may be used for religious worship, for

japa (repetition), for healing, to help spiritual evolution,

for purification, for making offerings and in Mantra Yoga. Some

mantras are only chants or expressions of nearness to the Divine. But

some saints who were inspired by divine love and unshakable faith

used these mantras in their own spiritual practice and their

followers afterwards started using those mantras, calling them

mahamantras or great mantras.

 

Primarily

it is faith which creates the effect of mantras. Melody, intonation,

pronunciation, whether silently or aloud, all are important in the

recitation of mantras. Moreover, the beat cycle in which mantras are

recited is important, but it changes according to the state of

consciousness of the one who is chanting. An increase in the speed of

chanting increases the speed of mind, heartbeat and respiration. The

beat cycle of the mantras affects the emotions. A fast speed

sometimes creates a continuous vibration and when it is done in

groups it creates a good effect, because the mind works in

synchronization with the beat cycle and has no time to fantasize.

Fast chanting of mantras exhausts the mind, heart and breath and

relaxation comes after the chanting is over. Slowing the beat

cycle of mantras also creates the same continuous vibration, but it

slows down the speed of mind, heart and breath while the chanting is

going on. It induces a hypnagogic state, but it is good only when the

chanting of mantras is done individually. A medium-speed beat cycle

is good for group and individual chanting of mantras. It does not

disturb the heartbeat or breathing pattern and makes the mind more

awake, alert and conscious.

 

The

place from which the sound emanates influences its' tonal quality.

Deep tones are produced by the vocal chords in conjunction with the

abdominal region, middletones in conjunction with the chest, heart

and throat regions and high-pitched tones in conjunction with the

upper region of the body. Indian classical music uses all three

regions in a gradual order, but the middle region is used most and

produces a greater emotional impact on the listeners.

 

MANTRA

AND SAHASRARA

Mantra

Yoga is an intricate study of sound and its influence on energy, on

mind, and on the external world. More than just chanting of certain

sounds, this goes more deeply into the essence of what sound is as

vibration, what type of sounds affect which area of the body, mind, -

what the mental reactions are etc. Then comes the application of

certain sound formulas to create the desired results. Fundamentally

it comes down to the reality that all is energy and that energy is in

a state of vibration - vibration is sound. Practice of Mantra will

unfold the 7th Chakra: Sahasrara. GOD'S

CONSCIOUSNESS itself is the seventh element; a form of

primeval power that is the awareness of all the other forces. This

element is not of the physical world yet permeates it to the deepest

level. Awareness as an element is part of the eternal realm of the

universe, that part of each individual that goes on from body to

body. Wherever you go there must be an awareness of being there,

whether it be heaven, hell or earth you are conscious of being there.

It is the constant essence. It is difficult to say how one

experiences this particular element because this is the element that

does the experiencing, the witness to all of life.

 

SAHASRARA

CHAKRA is actually centered above the head though its awareness

goes through all aspects of the body. This being the center of your

conscious experience it has the strong tendency in normal life to

become wrapped up in the vortex of mind energies that keep it

entertained for ages on end. Yet, it has the power to direct all

functions of the energies at the six levels below it, when it is

free. From this Chakra one has immediate access to the energies of

the universe above and to the knowledge of eternity. For this the

awareness must be focused upward and away from bodily or earthly

concerns. The PINEAL gland is influenced by the energy of this center

and in turn directly influences the pituitary gland. In studies done

with light and color for instance it was seen that the energy

impulses coming through the optic nerves, from whatever color one is

looking at, influenced the pineal gland to put out certain hormones

that tend to govern the hormones subsequently produced by the

pituitary. Each color and form has a specific influence on the entire

endocrine system. As an experiment try looking at an attractive

mandala, then switching to an attractive member of the opposite sex,

naked, and observe your mental, emotional and physiological reactions

to what your eyes are seeing. Observe and draw your conclusions; then

you may decide to choose carefully what you focus your attention on.

CENTER is the direction, or could we say inward. From this center you

might go North, South, East, West, Down or Up but they are all away

from the Center of yourSelf.

POWER

OF SOUND AND NAME

The

power of sounds is tremendous. Ideas are generated in the mind by the

mere hearing of sounds. Every name has a form corresponding to it.

Sabda and artha (word and its meaning) are inseparable. The form

related to a name is at once manifested in the mind the moment that

name is heard by the ears and transmitted to the mental

consciousness. There are names denoting forms that are abhorred and

there are names denoting forms that are much desired. Pains and

pleasures become the experiences in the mind when it is aware of

hateful and delightful objects, respectively, through hearing of

them. When anyone suddenly shouts: "Scorpion! Scorpion!"

"Snake! Snake!", you at once apprehend the scorpion or the

snake and jump in fright. When anyone calls you a "donkey"

or an "ass" you are annoyed and you show anger. Why do you

do this? Because there is created in your mind the consciousness of

your supposed contact or identity with something that you think is

very dangerous or far inferior to you. So you get terrified or feel

that you are depreciated. That is why you jump in fear when you hear

of the presence of a scorpion or a snake near you, and do not

tolerate your being addressed as a donkey or an ass. Through anger,

you wish to show that you are not a donkey.

When

such is the power of the name of an ordinary thing of this world,

what a tremendous power should there be in the name of God! God is

the completion or the fullness of existence. Hence the name that

denotes Him too is full and perfect. Therefore, the power of the name

of God is incalculable, for it is the height or the zenith of power.

The name of God can achieve anything. There is nothing impossible for

it. It is the means to the realisation of God Himself. Even as the

name of a thing in this world generates the consciousness of that

thing in the mind, the name of God generates God-consciousness in the

purified mind and becomes the direct cause of the realisation of the

highest perfection, i.e., God, freedom and immortality.

LAYA

TANTRA

The

word tantra literally means "expansion." A tantra

yogi concentrates on expanding all levels of his or her consciousness

to unveil and realize the Supreme Reality. Tantra focuses on the

dynamic aspect of divinity called Shakti, or "the Cosmic

Mother." The tantric devotee strives to attune with the

spiritual dynamic energy in order to transform personal limitations

and release subconscious blockages. True tantra yoga is a pure path,

but it has been abused by some self-proclaimed adherents. Tantra yoga

is not concerned with sexuality, but with the creative force and

transmuting this energy into higher channels. Sometimes self-styled

teachers have misconstrued the symbolism of tantra yoga into sex

practices for men and women. Rather, the goal of tantra yoga

is to awaken and harmonize the male and female aspects within each

person in order to spiritually awaken and realize the whole universe

as an expression of the Cosmic Mother, the divine life force, or

Spirit.

 

Tantra

Yoga Meditation

Tantra

yoga meditation is often practiced this way: A tantra devotee sits

calmly and purifies mind and heart of wayward thoughts and desires.

The devotee then senses the life force within his or her being and

gradually, through imagination and feeling, directs the life force to

rise up the spine, from the tailbone into the neck and then into the

forehead. When considerable life force is gathered in the forehead,

the tantra yogi, through practice, directs that the life force move

out from the forehead and form a body of light and energy three to

six feet before him or her. The body of light in front of the devotee

is encouraged to become dense and expand until it is as large as a

human form. The tantric yogi then directs love and devotion toward

the dynamic body of light which is a profound representation of his

or her soul and essence. Usually, after fifteen to thirty minutes of

this meditation, the yogi invites the light and energy to slowly

return into his forehead and down through the body to the base of the

spine. Through practice, amazing renewal is felt through tantric

meditation and spiritual awakening is accelerated. The tantric

becomes aware that the life force and essence within each person is

truly divine; it is from the Lord. The spirit in each one is from

God.

 

Overcoming

negative habits

Another

interesting aspect of tantra yoga is its dedication to transmutation

of negative habits or obsessions - smoking, drinking, and overeating,

for example. Of course, the tantric would urge you give up any bad

habits you can by simply dropping them. However, if you can´t

give up a self-destructive behavior, no matter how hard you´ve

tried, why not use a tantric approach to it? The

beginning tantric realizes he has failed in giving up his

self-destructive habits because they were so strongly established

over long periods of time. Often, before taking up tantra yoga, he

tried to stop hurting himself through smoking, drinking, and

overeating, but failed miserably after many struggles. Now, through

tantra he tries to expand his consciousness as he transforms old

habits. If drinking is his problem, for example, he thinks of

God as he drinks! Rather than ignoring God or feeling rebellious, he

strives to sense God´s love, joy, and blessings. The tantric

strives to feel God´s joy or love filling him, as well as the

intoxication of the alcohol. In a short time, the tantric beginner

does not need to drink. The thought of God fills him with joy

instead.

Transformations

Similarly,

the smoker strives to sense God´s presence in the satisfaction of

smoking. In time, provided deep love of God is cultivated, the

cigarette or pipe is not needed in order to feel pleasure and

contentment. Overeaters use similar principles. Gradually,

their satisfaction is in God - not food. Overeaters also do these

tantric practices:

1)

As they eat, they strive to realize the food is an expression of the

infinite spirit; that they are spiritual beings partaking of spirit.

This awareness of the food liberates them from a desperate animal

approach to mealtimes and snacks.

 

2)

Sometimes they mix all the foods on their plate into one homogeneous

mass which doesn´t look so appealing to the eyes and the mind.

Freed of visual allure, the food is simply conceived as energy, a few

hours fuel.

 

True

tantric yogis think of God all their waking hours. In this devotion

they are freed from destructive habits and enter enlightenment.

 

 

LAYA,

TANTRA OR KUNDALINI YOGA

 

A

celibate approach to spiritual growth is quite common in many of the

world's religious traditions. Many yoga practices suggest that sexual

involvement is a detriment to a greater development of self and hence

should be avoided if possible. However, tantric yoga

suggests that sexuality can be a very powerful force that can be

harnessed for increased self-awareness. Thus, tantric yoga is

unusual, in that it not only allows sexual feelings and contact, but

uses sexual experience as a means to enlightenment. The Tantrics

maintain that there is an enormous energy locked into sexuality,

which, if released from the lower end of the spine, can flow up the

spinal column to bring divine illumination to the brain. They believe

that within the interior of the spine, in a hollow region called the

canalis centralis, there is an energy conduit called "sushumna".

Along this conduit, from the base of the perineum to the top of the

head, flows the most powerful of all psychic energies, Kundalini

energy. On the other side of the canal are two additional energy

channels, one called "Ida" corresponding to the

male, and the other the "Pingala" corresponding to

the female. Ida is at the right of the base of the spine and the

pingala begins at the left. These tow psychic currents are said to

coil upward around the spine and the sushumna like snakes, crossing

the chakras (energy wheel of center of conscious). Kundalini yogi's

lifelong task is to evolve through the various chakra qualities and

challenges, thereby bringing the focus of the Kundalini energy upward

from the base of his spine to the top of his head.

Once

the yogi has achieved mastery of self by relaxing body tension,

silencing mental chatter, and releasing energy blocks, he is ready to

join with a partner whose energies and spirit complement his own in

such a way that together they form a "whole". The partners

must first achieve a highly developed awareness within their being, a

process that might take a lifetime, before ready to engage in tantric

embrace. In the tantric lovemaking experience, known as "maithuna",

the lovers undergo a variety of meditations and rituals before they

actually make physical contact. They maintain the spiritual link or

bond throughout the lovemaking process. They visualize the flow of

pranic currents between them. In tantric yoga, the lovers do

not try to achieve orgasm. In fact, they work hard not to have one.

They are attempting to draw the forces of Kundalini energy upward

through their body-minds, thus releasing the power of the various

chakras (cakras). This force transforms the yogi psychologically,

changing his personality as the Kundalini rises to each succeeding

chakra. The emphasis is not on the sexual release as an end in and of

itself, but rather on sex as a channel through which the evolution of

self may proceed. The goal of spiritual Laya Tantra is

the union of dynamic and static aspects of personality. It is little

different from practices that dwell on renunciation and

desirelessness.

 

KUNDALINI

SHAKTI (¦AKTI)

Kundalini

Laya Yoga is sometimes considered a distinct yoga although it

generally involves a combination of: raja, hatha, tantra, laya and

mantra yogas. Its principal goal is the stimulation of the spiritual

life force at the base of the spine called Kundalini so that

it will rise easily from the lower centers of your being into the

spiritual centers in your head where higher consciousness is

perceived, experienced and, ultimately, lived in. Kundalini is

solar feminine, Atmic or of Divine level of subtlety energy, Atma

Power or Purusha Power, that one accumulated in all the best

moments of all his or her previous incarnations. It is produced and

accumulated when one lives in the states of tender and refined love.

Kundalini resources of people differ. They depend on

the number and quality of lives one has already lived, as well as on

how one lives the present life. Kundalini participates in the

organism´s activity in various ways, including "replenishment"

of the embodied part of consciousness. The greater kundalini one has,

the richer his or her spiritual potential and spiritual expressions

are.

This

energy is not embodied every time the incarnating part of the soul

(jiva) enters into a new body, but is "stored" in a sort of a

"money-box" resembling in shape a gaunt balloon. The size of this

structure, when it is developed, is measured by kilometers; it is

located in the corresponding subtlest eon inside our planet at the

level of its mantle. So, as it follows from the above said, Kundalini

Shakti (Sakti) is not located in the muladhara chakra

and all the more it does not have anything to do with the coccyx, as

some authors write in their books. Kundalini is connected to

the body with a special energetic canal that enters the body at the

front part of the muladhara chakra.

 

"Raising"

of Kundalini ¦akti Devi

The

energy of Kundalini, being Divine, identical to the energy or

Devi, Goddess of the Creator by its quality, is still individualized.

It is like a drop, not merged yet with the Ocean of Primordial

Consciousness. When one matures in the range of incarnations up to

the stage when the current incarnation can become the last one and

when all defects of the incarnated part of consciousness are

eliminated - the time comes when the kundalini may be brought up to

the body, raised through it and merged with the remaining part of the

consciousness. The purpose of the "raising" of kundalini is the

following:

*first

- to merge the accumulated individual Atmic energy with the Creator

(Paramatman),

*second

- to perform "burning through" of the body cells with the Atmic

or Purushic energy that heals and transforms them,

*third

- to learn to identify oneself with the Divine Soul: Atman, Purusha.

The

latter becomes possible when Kundalini Devi has come through

the body (it should be performed in a horizontal position of the

body) and formed a new energy accumulation behind the chakra

sahasrara. It follows from the above said that before starting to

"raise" Kundalini, one has to think twice. Since if the

energy of Kundalini is transferred into Paramatman, the person

as an individuality loses it. And the only correct way out of this

situation for such a person is to merge the jiva with the Creator in

the current incarnation as well. If this does not happen; for

example, if the adept who has not established himself or herself in

subtlety reverts to coarse emotional states because of a certain

reason which not everybody is able to control - the next time he or

she incarnates without this invaluable energy potential and has to

accumulate it again starting from scratch.

 

 

 

CHAKRAS

(CAKRAS)

Chakras

are bioenergy or life energy, prana, fluid structures of human

organism. Chakras are organs responsible for the generation of

emotions and other psychic states of man. Among their functions are

storage, conversion, and redistribution of the bioenergies inside the

organism. These energies can also flow between the chakras or between

the chakras and the organs which correspond to the sphere of

influence of this chakra. The channels through which the bioenergies

flow are called nadis, meridians. There are no "good" or

"bad" chakras though there are such fantasies in the literature.

Each chakra plays its role in the work of the organism, even six

Dungpa cahkras below Muladhara. There is 72.000 nadis at all.

 

There

are seven main chakras, in total. Sometimes

another number is quoted, but this is a result of deeper insight and

spiritual development. Also other energy centers or even structures

artificially created inside or outside the body are referred to as

chakras. There are erroneous opinions as to localization of chakras.

For instance, in some incompetent publications anahata where

the spiritual heart is contained gets placed in a stomach area, and

manipura - in the umbilical region. The chakras are not located in

the spinal column, as it is written in some books. In reality chakras

are located as follows:

Sahasrara

- a chakra that has a form of a lying disk and is located under

the parietal bone in the region of the forebrain hemispheres but in

the point of your own hand high up above the head. Its diameter is

about 12 centimeters, its height is about 4 centimeters for beginer,

common people.

Ajna

- a large chakra called the third eye, located in the middle of

the head, coincident with the central parts of the brain; soun Om

(Aum).

 

Vishudha

(viSuddha) - a chakra located in the lower half of the neck down

to the level of collarbones; Anandamaya Kosha (Sheath), sound Ham.

 

Anahata

(anAhata) - a chakra of the chest located at the area between the

collarbones and the solar plexus. Vijnanamaya Kosha (Sheath), sound

Yam.

 

Manipura

- a chakra of the upper part of the abdomen; Manomaya Kosha

(Sheath), sound Ram;

Svadhisthana

- a chakra of the lower part of the abdomen; Pranamaya Kosha

(Sheath), sound Vam;

 

Muladhara

- a chakra, located in the lower part of the pelvis between the

coccyx and the share bone; the set of kundalini shakti serpent lotus.

Annamaya Kosha (Sheath), sound Lam.

 

Outside

chakras there are petals

which are energy channels joints - this is avatara´s

insight; and there are many other spiritual structures inside them.

And there should have one color the chakras, as it is

recommended in some books. Chakras should have inside themselves

tender white- goldish light. It is desirable that all

chakras be always pure and developed. There are special meditative

methods for this purpose. The condition of chakras is closely

interrelated with the condition of the organs located in the parts of

the body which correspond to particular chakra. Chakras play an

important role in supplying the organs with energy, while diseases of

the organs negatively affect the condition of chakras. The level of

development of individual chakras corresponds to one´s

psychological features. So, when the following chakras are developed:

sahasrara

- forebrain hemispheres; there is a pronounced ability of thinking

strategically, i.e. the ability to see the "whole picture", to

comprehend the whole situation "from above"; this allows such

people to be broad-thinking managers;

ajna

- the rest of the brain, as well as eyes, nose, and nasopharynx; a

person possesses a "tactical thinking" ability, which allows him

to successfully deal with "particular" problems in science,

business, family life, etc.;

vishudha

- ears, the entire neck, thyroid, both jaws, including teeth, and

others; The border between the "spheres of influence" of ajna and

vishudha coincides with the palate; aether element, akasha; the

ability for aesthetical perception is observed; good painters,

musicians and other artists are people with well-developed vishudha;

anahata

- heart, lungs, arms, and mammary glands; the ability to love

emotionally, to love not "from the mind", but "from the heart",

air element. The main one of all in spiritual path is chakra anahata,

because it is with the help of this chakra that one can realize the

main purpose of life, i.e. spiritual self-development. It follows

from "God is Love" formula that if we want to merge with God, we

too, have to transform ourselves into Divine Love - into

consciousnesses constantly living in the state of Godlike Love. One

achieve this though staying constantly with the consciousness in the

anahata chakra and being the emotion of love radiated to all people,

to all living beings.

manipura

- stomach and other structures of the digestive system; the ability

to act energetically, fire element; but sometimes when lotus is

impure it is accompanied with a disposition towards dominance of

irritation and other manifestations of anger;

svadhisthana

- urinary bladder, legs, a well pronounced reproductive function,

water element;

muladhara

- the organs of reproduction; psychological stability in various

situations, elements balance, earth element.

 

Since

the condition of chakras directly influences the functioning of

organs located in the same parts of the body, the mere cleansing of

the corresponding chakra can easily cure many chronic diseases. It is

important to mention that the work on development of chakras and

other subtle structures of organism is incompatible with taking

'killed food', alcohol (even in the form of

alcohol-containing milk products) and other psychedelics,

since such substances destroy those subtle structures. Breaking this

rule causes serious diseases.

 

 

 

LAYA

KRIYA

 

Classically,

kriya yoga is a blend of karma, jnana and bhakti practices. The word

kriya means "to do, to make an effort," or "to

transform." One of the main ways that kriya is practiced

is a daily program of self-discipline of mind and body,

introspection, and devotion to God. Another way that kriya yoga is

practiced in the world today is in directing life force to move

up and down the spine,

transforming the meditator´s state of being until spiritual

realization occurs. This technique is usually conveyed privately

through initiation from a Guru or longtime practitioner of this

method.

 

The

destination of Laya Kriya is deep religiousness emerging from "Laya"

(vanishing) of the mind i.e. embracing the religion of the "no-mind"

or the new mind wherein the negativities of the mind have been

negated. However, before embarking upon this profound religion

(Sat-Chit-Ananda) which is mentioned briefly at the bottom of the

First Kriya paper as Laya Yoga Teachings, it may be worthwhile to

reflect upon the four kinds of religions of the mind as we should

start from where we are. Both forms of kriya are deeply related and

very ancient - well over five thousand years old and probably much

older. Several million people practice both forms of kriya yoga

throughout the world today.

 

How

do most yoga devotees begins their Paths? What unfoldments do they

share in common with one another - and with seekers on other Paths

throughout the world? Practice makes you perfect. Success on your

quest is inevitable if you put aside fancies, cowardice, and

laziness. However, success is impossible if, no matter how many hours

and years you practice higher consciousness techniques, you do those

techniques incorrectly or selfishly. Experience of higher

consciousness comes sooner than expected to those that proceed with

devotion, good will, faith and a balanced mind. Doing rather than

fantasizing or talking about the techniques, is the key. As you

proceed earnestly, you experience several unusual, utterly delightful

levels of awareness.

 

NADIS

- CHANNELS IN YOGA

"Nad"

means movement. In the Rig Veda, it means stream. In Laya Yoga and

Tantra, nadis are the channels of Prana energy and the

14 main nadis are the channels of Kundalini ¦akti. The Nadis thus

are channels, but not only nerves (snayu). The subtle channels or

Yoga Nadis are the channels of mind and the channels of chitta, the

feeling self or being. The gross channels of subtle energy are

visible as cords, vessels or tubes, including acupuncture meridians,

nerves, muscles, arteries, veins, lymph, etc. Ayurveda

mentions 72.000 different Nadis. Tantrika Laya Yoga identifies 14

principal nadis of which the following three are the most important:

 

 

 

 

 

 

 

Sushumna

 

 

Passes

through the spinal column, originating in the Muladhara Chakra

and terminating in the Sahasrara Chakra, diving in an anterior

and posterior branch before reaching the Ajna Chakra. The

Sushumna generally remains dormant when the other Nadis flow

strongly and is activated only when the breath comes through both

nostrils simultaneously. It can also be activated through

pranayama and Swara Yoga and operates automatically at dawn and

dusk, calming down the system and making meditation easy.

 

 

 

 

Ida

 

 

The

Ida Nadi starts and ends to the left of the Sushumna, but is also

connected with the left testicle in males. It terminates in the

left nostril, stimulating the right side of the brain. It is

feminine in energy, carries pranic energy and is one of the most

important mental nadis. As it nourishes and purifies the body and

the mind, it is also called Ganga in Tantric scriptures. When

Sushumna is not working, activating the Ida Nadi is the best way

to facilitate meditation.

 

 

 

 

Pingala

 

 

The

Pingala Nadi starts and ends to the right of Sushumna. It is the

carrier of solar, male energy, adding vitality, physical strength

and efficiency. It is also purifying like Ida Nadi, but cleansing

like fire. It is activated by the breath in the right nostril

where it stimulates the left side of the brain. Bhedana pranayama

is used to activate this nadi and is recommended for physical

activities, debates and, indeed, duels.

 

 

 

 

 

 

The

remaining of the 14 principal nadis are Gandhari, Hastajihva,

Yashasvini, Pusha, Alambusha, Kuhu,

Shankini, Sarasvati, Payasvini, Varuni,

Vishvodara. All are connected with Kubdalini work.

 

The

Kuhu Nadi for example causes ejaculation together with the

Chitrini Nadi. The mastering of this nadi is the main

objective of the Vajrauli exercise, allowing the male aspirant

to raise the seminal fluid from the second chakra to the Soma Chakra

within the Sahasrara Chakra, along with the vaginal fluid from his

female counterpart. It is this practice which is often known as

Tantric Sex, which created a lot of attraction to Tantra in the West.

 

 

LAYA

YOGA SAMPRADAYA

Laya

Yoga is very important one of the 12 directions of the

most esoteric yoga. Laya means disappearance, dissolution of

oneself in the Harmony of the Absolute, ParamaBrahman. This implies

turning off the mind, which resides in the head chakra ajna, -

so that the organism may begin to act not under mind´s commands but

under the control of God. An example of this is spontaneous dance

performed in the state of the sacinda (sachinda) meditation

called latihan kedjivan too, which is the most typical example of

training in laya yoga. Mantra AUM (OM) is the first

bijam of Laya Yoga practiced in Ajna Chakra in connection with Divine

Light Transmission Meditation (Laya Dhyanam).

 

There

are other methods. For example, one can "yield to laya" his or

her hand holding a dowsing rod and with the help of this rod to

discover something that cannot be seen by eyes or heard by ears: to

get answers about ore deposits or about underground communication

lines, to perform medical diagnostics, and do many other things.

Dowsing is also laya yoga, its particular case. In the same

way, one can learn to paint when his or her hand as if by itself

draws a pencil or a brush. In the same way, one can learn to write

texts... In all such cases, the hand is controlled by some spirit,

and if the man deserves it, then it can be the Holy Spirit. As for

the spontaneous dance, there are special methods that

can help to learn to yield the body to laya. For example, if the arms

are raised, then it is easier for the body to begin moving, for the

backbone to bend. On the contrary, if the arms hang down, then it is

difficult to begin dancing in this state.

It

is the same with any direction of art where we want to apply the

principle of laya: one has to know the basic methods, to be an expert

in this area to some degree. For example, in order to paint, one has

to know how to mix dyes, to apply them on the canvas or paper. Of

course, in order to dance one has to know the principles of

plasticity of the body. Of course, one has to be able to hold a pen

to write with it. In regard to laya, we have to have a critical

attitude toward what we do in this state. The loss of critical

attitude can easily make us a laughing stock. This happens when one

violates the ethical principles, because the ethics is the foundation

of Harmony. On the contrary, if everything is all right with ethics,

then Harmony with everything and everyone including God can become

perfect.

 

Buddhi

yoga is the highest stage of laya yoga. This term is

translated as "yoga of consciousness" and denotes a system of

methods for developing the consciousness, cittam (chittam). Buddhi

yoga allows one to traverse the final stages of the personal

evolution. Within the frame of the "eight-fold path" of the

Patanjali's yoga (yama, niyama, asana, pranayma, pratyahara, dharana,

dhyana, samadhi), buddhi yoga represents the content of the

eighth stage. There are indications to it in the Bhagavad Gita. There

is also the following precept in the New Testament: God is Spirit and

they who worship Him must worship in spirit and in truth (John

4:23-24). That is man has to perceive himself not as a body, but as a

spirit, i.e. a consciousness, a lump of consciousness. And as a

consciousness, man must build relationships with God-Spirit, that is

with God-Consciousness, the Universal Supreme Consciousness - so

that to achieve Mergence with Him as a result. In buddhi yoga

there are the following stages:

1.

Withdrawal of the consciousness from the body into the cocoon,

distributing it there and then - dividing the cocoon into two parts

- the upper one (the region of the head and neck) and the lower one

(the region of the trunk and legs).

2.

Development of the lower bubble of perception in the scale of the

planet by filling the planet´s form with oneself as a subtle

spiritual heart.

3.

Cognition of Nirvana, including its dynamic aspect. Mastering the

state ofNirodhi through the meditation of total reciprocity.

In it one achieves the stage of "non-I". All this is possible to

achieve only by transforming oneself as a spiritual heart of the size

described above.

4.

The developed consciousness of the spiritual warrior, who has

mastered the state of a subtle spiritual heart expanding beyond the

bounds of our planet, merges then with various manifestations of the

Divine Fire one of manifestations of the Holy Spirit and with other

subtlest aspects of the Absolute, Brahman, except for the Creator in

His Abode.

5.

Having cognized empirically the entire structure of the Absolute, the

spiritual warrior is accepted by the Creator in His Abode, gradually

accustoms himself or herself to the state of Mergence with the

Creator and then acts from it in the world of evolving purusha

(atman). The latter is possible both from the non-incarnate and

incarnate states.

 

BRAHMAN

- The Highest God and the Holy Spirit in One

Brahman

is a Sanskrit term meaning both the Consciousness of Brahman (God as

the Holy Spirit) and a person who cognized Brahman. In order to

clarify the meaning of the word Brahman, one need to say a few

words about the ancient Indian philosophical system of knowledge

called Vedanta. The Vedanta philosophy originated in India even

before Krishna and was based on the pagan teachings of the four

Vedas. At that time, Indian people did not know about the existence

of Ishvara - God-the-Father (i.e. the Creator Who dwells in His

Abode). This was the reason why Brahman was considered by the

Vedanta philosophy as the Supreme Godhead and even as the Absolute.

It was Krishna Who told people of India about God-the-Father. In the

Bhagavad Gita He also outlines the difference between the concepts of

Ishvara (Avatara) and Brahman (God, All-Spirit):

"14:27.

.... Brahman, imperishable and immortal, is based on Me. I am the

Basis of eternal dharma and the Abode of the ultimate happiness."

"3:15.

Know that realization of destinies originates from Brahman. And

Brahman represents the Supreme. Omnipresent Brahman always supports

sacrifice."

"14:3.

For Me the womb is Great Brahman. Into Him I introduce the semen and

this results in birth of all beings, O Bharata.

"14:4.

In whatever wombs mortals are born, O Kaunteya, Brahman is their

Supreme Womb. And I am the Father Who procreates them."

 

The

Holy Spirit - Brahman in Sanskrit, is the Creator

manifesting Himself in the Creation. This Manifestation is Divine

Teachers, Spiritual Hierarchy, coming out from the Abode of the

Creator. They are those in the ancient people who developed

Themselves to the state of Divinity and attained the eternal

dwelling place in the Abode of the Creator. The cosmic function of

the Holy Spirit is to supervise the evolution of all souls of lower

levels of development. It is the Holy Spirit Who organizes and

supervises our destinies. He does it Himself, directly or by calling

to assistance numerous spirits that possess various qualities, either

"paradisiacal" or "diabolic". When we perceive waves of bliss

coming from somewhere in response to our righteous thoughts or

actions - this is the Holy Spirit manifesting Himself. In such

instances, people say that He is granting us His Blessing. In the

Christian tradition, the Holy Spirit is considered as a Part of

Triune God (Trinity).

 

"As

to the Christian tradition, the best description of the Holy Spirit

is found in the Orthodox prayer Heavenly Tsar, which I deem to

be the best of all Orthodox prayers. Here it is:

"Heavenly

Tsar, the Consoler, the Spirit of Truth!

"Omnipresent

and All-pervading!

"Treasury

of all good and Source of all life!

"Come

and abide in us!

"And

cleanse us of all impurity!

"And

save our souls, oh Blissful One!"

Below

follow several excerpts describing the Holy Spirit from the book The

Book of Jesus by B.Cullen:

"The

Holy Spirit flows through you as soon as you begin realizing His

flowing. As He passes through you, every cell of your body becomes

filled with new energy. You become healed, rejuvenated, revived for

new life."

"He

is infinite. He pervades everything. You can hardly turn away from

the Holy Spirit; maybe in your consciousness only."

"The

Holy Spirit always streams through every atom in space."

"When

you live in `now´, The Holy Spirit flows through you and brings

you more than you need, because to satisfy your needs and to show you

the Kingdom is a great glory for your Father. ... The Heavenly

Kingdom is near. Why not to accept it? Only strange ways of thinking

make people to believe that it is impossible to achieve the Kingdom."

 

 

AVATARA

- HEAVENLY HOLY MAN

Ishvara

is a Sanskrit term meaning lord, ruler, governer, keeper. In the

Bhagavad Gita, the term Ishvara has the same meaning as

God-the-Father, the Creator, Elohim, Allah, Tao in the Taoistic

meaning, Primordial Consciousness, Adibuddha. Ishvara is Api

Guru (Elder Guide), Brahman in human form, called avatara.

 

Avatar/a

also Messiah, Christ is an Incarnation of God, Deva in a human body

on the Earth. Avatars are Souls Which attained full self-realization

during life in the current or previous incarnations and came then in

a human appearance from the Abode of the Primordial Consciousness to

the incarnate people. They are Parts of God-the-Father coessential to

Him and representing Him on the Earth. The history saved the names of

only a few of Them. Huang Di incarnated many times since the Stone

Age on the territory of China. Widely known are the names of Rama,

Krishna, Dattatreya, Buddha, Mahavatar Babaji, Jesus Christ,

Siva-Shankar, Shirdi Sai Baba, Haidhakan Babaji, Anandamurti,

Premananda, Shyam Shivananda. At present, Avataras like or Sathya Sai

Baba lives and preaches in India and less known like Lalita Mohan

Babaji. God, throughout the entire history of mankind on the Earth,

many times gave His Teachings through His Avatars and prophets - to

people.

 

The

Eternal Spiritual School, also called "Brotherhood of Mystery"

or "The Path of Absorption" has been founded on the

teachings and practices of Laya Yoga, transmitted in ancient

times by Lord Shiva to his disciples and devotees named chela. Chohan

(Lord) Shiva founded a total of twelve lines of yoga transmission,

which constitute complete and comprehensive teaching and training

systems in all stages of man's route of spiritual development. Laya

Yoga is a transmission line watched over by great Mahatmas from

Ashram located in the Himavanti Valley. We even label it as "The

Light of Himavanti". The succession line, i.e. the spiritual

tradition from which Laya Yoga originated, is also called Himavanti

Sampradaya, or, in more accurate terms, Himavanti Confraternity

Brotherhood (HCB). The seven-stage path (Marga) of spiritual

growth that causes one to dissolve in an infinite grace of the ocean

of compassion of the highest God is a basis for the entire

spirituality represented by successions of Gurus (Spiritual Leaders),

who in turn pass on one of the most ancient and esoteric forms of

Yoga teaching. Traditionally, in the lead of the entire transmission

line as well as its forms appear: Guru Shiva (The Merciful

One), more familiar in his numerous emanations as the Venerable

Father, Babaji, and his spouse, known as Devi Parvati (Daughter of

the Mountain, i.e. the venerable Mahatma Himavant). Avadhutas:

special found and ordained to keep spiritual Laya Yoga Lineage so

called small Avataras. Acharyas: those ordained in the process

of spiritual transmission to play the part of messengers or apostles

of the succession line belonging the Vedic Laya Yoga, constitute the

groundwork of yoga teachings.

 

Sri

Swami Paramahansa Lalita Mohan Babaji and other Laya Masters

recommends the following measures of developing Bhakti - Divine Love

of the Heart:

Viveka:

discriminationVimoka: freedom from all else and longing

for God and GuruAbhyasa: continuous thinking of God and

GuruKriya: doing good to othersKalyana: wishing

well to allSatyam: truthfulnessAryavam:

integrityDaya: compassionAhimsa:

non-violenceDana: charity

SIDDHI

IN LAYA YOGA

 

Minor

Siddhis

A

Layayogi forgets the body in order to concentrate the mind on the

Highest Lord. He conquers heat and cold by mastering breath- control

and by controlling his nervous system. A Yogi generates

psychic heat in the body through the practice of Bhastrika

Pranayama. He can bear extremes of climates without discomfort. He

sits on the snow and melts it by the warmth generated in his body. A

Yogi covers his body with a sheet dipped in very cold water and dries

it by the Yoga heat given off from his body. A few adepts have dried

as many as thirty sheets in a single night. A perfect Yogi cremates

his body in the end by the Yogic heat generated by his power of Yoga.

The Laya Yogi acquires the following minor Siddhis firstly like:

1.

Freedom from hunger and thirst.

2.

Freedom from the effects of heat and cold.

3.

Freedom from Raga-Dvesha.

4.

Doora Darshan, clairvoyance or Dooradrishti.

5.

Doora Sravan, clairaudience or Doora Sruti and Doora Pravachana.

6.

Mano-Jaya, control of mind.

7.

Kama Rupa: The Yogi can take any form he likes.

8.

Parakaya Pravesha: He can enter into another body, can animate a dead

body and enter into it by transferring his soul.

9.

Iccha-Mrityu: Death at his will.

10.

Devanam Saha Kreeda and Darshana: Playing with the gods after seeing

them.

11.

Yatha Sankalpa: Can get whatever he likes.

12.

Trikala-Jnana: Knowledge of past, present and future.

13.

Advandva: Beyond the pairs of opposites.

14.

Vak-Siddhi: Whatever the Yogi predicts will come to pass by the

practice of Satya, Prophecy.

15.

The Yogi can turn base metal into gold.

16.

Kaya-Vyuha: Taking as many bodies as the Yogi likes to exhaust all

his Karmas in one life.

17.

Darduri-Siddhi: The jumping power of a frog.

18.

Patala-Siddhi: Yogi becomes Lord of desire, destroys sorrows and

diseases.

19.

He gets knowledge of his past life.

20.

He gets knowledge of the cluster of stars and planets.

21.

He gets the power of perceiving the Siddhas.

22.

He gets mastery of the elements (Bhuta Jaya), mastery of Prana (Prana

Jaya).

23.

Kamachari: He can move to any place he likes.

24.

He gets omnipotence and omniscience.

25.

Vayu-Siddhi: The Yogi rises in the air and leaves the ground.

26.

He can point out the place where a hidden treasure lies.

 

 

 

Eight

Major Siddhis

 

An

accomplished, Purna Layayogi in the path of Kundalini Laya

Yoga is in possession of eight major Siddhis, viz., Anima, Mahima,

Laghima, Garima, Prapti, Prakamya, Vasitvam and Ishitvam.

 

1.

Anima: The Yogi can become as minute as he pleases.

2.

Mahima: This is the opposite of Anima. He can become as

big as he likes. He can make his body assume a very large size. He

can fill up the whole universe. He can assume a Virat Svarupa.

3.

Laghima: He can make his body as light as cotton or

feather. Vayustambhanam is done through this Siddhi. In

Jalastambhanam also the power is exercised to a very small degree.

The body is rendered light by Plavini Pranayama. The Yogi produces a

diminution of his specific gravity by swallowing large draughts of

air. The Yogi travels in the sky with the help of this Siddhi. He can

travel thousands of miles in a minute.

4.

Garima: This is the opposite of Laghima. In this the

Yogi acquires an increase of specific gravity. He can make the body

as heavy as a mountain by swallowing draughts of air.

5.

Prapti: The Yogi standing on the earth can touch the

highest things. He can touch the sun or the moon or the sky. Through

this Siddhi the Yogi attains his desired objects and supernatural

powers. He acquires the power of predicting future events, the power

of clairvoyance, clairaudience, telepathy, thought-reading, etc. He

can understand the languages of the beasts and birds. He can

understand unknown languages also. He can cure all diseases.

6.

Prakamya: He can dive into the water and can come out

at any time he likes. The late Trilinga Swami of Benares used to live

for six months underneath the Ganges. It is the process by which a

Yogi makes himself invisible sometimes. By some writers it is defined

to be the power of entering body of another (Parakaya Pravesh). Sri

Sankara entered the body of Raja Amaruka of Benares. Tirumular in

Southern India entered the body of a shepherd. Raja Vikramaditya also

did this. It is also the power of keeping a youth-like appearance for

any length of time. Raja Yayati had this power.

7.

Vashitvam (vaSitvam): This is the power of taming wild

animals and bringing them under control. It is the power of

mesmerising persons by the exercise of will and of making them

obedient to one´s own wishes and orders. It is the restraint of

passions and emotions. It is the power to bring men, women and the

elements under subjection.

8.

Ishitvam (iSitvam): It is the attainment of divine

power. The Yogi becomes the Lord of the universe. The Yogi who has

this power can restore life to the dead. Kabir, Tulsidas, Akalkot

Swami and others had this power of bringing back life to the dead.

 

INSTRUCTIONS

ON SIDDHIS

1.

By the process of Hatha Yoga, the Yogi attains perfect physical body

- Rupalavanya Bala Vajrasam-hanana Kaya Sampat. "The

perfection of the body consists in beauty, grace, strength and

adamantine hardness." The power to bear extreme cold and heat

(Titiksha), the power to live without water and food and other powers

come under the category of Kaya Sampat (perfection of body).

2.

Since the body of the Hatha Yogi is perfect and firm, his mind also

is firm and one-pointed. By the practices of Dharana and Dhyana, he

reaches the highest rung in the Yogic ladder and attains Immortality

through Yogic Samadhi. The Yogi who has reached the highest stage,

will have the 8 major and all the minor Siddhis.

 

3.

Attainment of powers depends upon the amount of concentration at

different Chakras and Tattvas and awakening of Kundalini. The

practice of Mudras, Bandhas, Asanas and Pranayamas will also help a

lot in acquiring Siddhis.

4.

The Siddhis that are obtained by the practice of Mudras can be

obtained by the practice of Bandhas, Asanas, Pranayamas and also by

the concentration on different Chakras. That depends upon the

temperament and capacity of the aspirants. One can obtain the desired

goal by one exercise and others by different methods. Therefore if

one is not able to get success by a particular exercise, he will have

to have recourse to other exercises.

 

5.

Many of the 8 major Siddhis are mostly not possible and rare at all

at the present age (Kali Yuga), when the body and mind of the vast

majority are not fit enough. Even today there are several Siddhas who

have the power to perform some of the Siddhis. When people approach

them to do this and that, they hide themselves or generally say: - "I

do not know." They are not much particular about these Siddhis.

Their aim is to ignore these as unreal and aspire to reach the

highest. They are the only real Yogins. Many are able to use some

powers and they do not know how they are able to do them.

 

6.

One can read the thoughts of others. A man in London hears the

spiritual message of sages in India. You have seen several persons

removing the poison of cobras by chanting some Mantras or by mere

touch. By giving some sort of leaves, incurable diseases are cured.

There are men who will very accurately tell your past, present and

future. Some are able to see astral entities. Stopping the functions

of the heart and changing the mind of others and other powers are due

to Yogic practices.

 

7.

Nowadays you cannot find a man who has developed all the powers. When

one gets certain powers, he stops there by the influence of Maya and

false Tushti (satisfaction) and uses the powers for his livelihood or

for fame. Therefore he is not able to proceed further and attain

perfection. It is not the mistake of the Yogic Kriyas. You should not

lose faith. Faith, attention, sincerity and earnestness will lead you

to success.

 

DHARANA

(CONCENTRATION)

Fix

the mind on some object either within the body or outside. Keep it

there steady for some time. This is Dharana. You will have to

practise this daily. Laya-Yoga has its basis on Dharana.

Purify the mind first through the practice of Yama, Niyama and then

take to the practice of Dharana. Concentration without purity is of

no use. There are some occultists who have concentration. But they

have no good character. That is the reason why they do not make any

progress in the spiritual line. He who has a steady Asana and has

purified the Yoga Nadis will be able to concentrate easily.

Concentration will be intense if you remove all distractions. A true

Brahmachari, who has preserved his Veerya, will have wonderful

concentration. Some foolish, impatient students take to Dharana

at once without undergoing the preliminary ethical training. This is

a serious blunder. Ethical perfection is of paramount importance.

You

can concentrate internally on any one of the seven Chakras and

externally on any good Devata, Hari, Krishna or Devi like Sri

Layadevi. Attention plays a

prominent part in concentration. He who has developed his power of

attention will have good concentration. A man who is filled with

passion and all sorts of fantastic desires, can hardly concentrate on

any object even for a second. His mind will be jumping like a monkey.

He who has gained Pratyahara (withdrawing the senses from the

objects) will have a good concentration. You will have to march in

the spiritual path step by step, stage by stage. Lay the foundation

of Yama, Niyama, Asana, Pranayama and Pratyahara to start with. The

super-structure of Dharana and Dhyana will be

successful only then. You should be able to visualise very clearly

the object of concentration even in its absence. You must call up the

mental picture at a moment´s notice. If you have good practice in

concentration, you can do this without much difficulty.

 

In

the beginning stage of practice, you can concentrate on the

tick-tick sound of a watch or on the flame of the candle or on any

other object that is pleasing to the mind. This is concrete

concentration. There can be no concentration without something upon

which the mind may rest. The mind can be fixed on a pleasant object.

It is very difficult in the beginning to fix the mind on any object

which it dislikes. If you want to increase your power of

concentration you will have to reduce your worldly activities. You

will have to observe Mouna (Mauna) everyday for two hours or

even more. Practise concentration till the mind is well established

on the object of concentration. When the mind runs away from the

object, bring it back again. When concentration is deep and intense,

all other senses cannot operate. He who practises concentration for

one hour (muhurta is 48 minutes) daily has tremendous psychic

powers. He will have a strong will-power.

Vedantins

try to fix the mind on Atman. This is their Dharana. Hatha

Yogins and Raja Yogins concentrate their mind on the six Chakras.

Bhaktas concentrate on their Ishta Devata. Other objects of

meditation are described under Trataka and Laya Yoga. Concentration

is necessary for all the aspirants. Those who practise concentration

evolve quickly. They can do any work with greater efficiency in no

time. What others can do in six hours can be done easily in half an

hour by one who has a concentrated mind. Concentration purifies and

calms the surging emotions, strengthens the current of thought and

clarifies the ideas. Concentration keeps a man in his material

progress also. He will turn out very good work in his office or

business-house. What was cloudy and hazy before, becomes clearer and

definite; What was very difficult before becomes easy now; and what

was complex, bewildering and confusing before, comes easily within

the mental grasp. You can achieve anything by concentration. Nothing

is impossible for one who regularly practises concentration.

Clairvoyance, clairaudience, mesmerism, hypnotism, thought-reading,

music, mathematics and other sciences depend upon concentration.

Retire

into a quiet room. Close your eyes. See what happens when you think

of an apple. You may think of its colour, shape, size, different

parts such as skin, pulp, seeds, etc. You may think of the places,

Australia or Kashmir, wherefrom it is imported. You may think of its

acidic or sweet taste and its effects on the digestive system and

blood. Through the law of association, ideas of some other fruits

also may try to enter. The mind may begin to entertain some other

extraneous ideas. It may begin to wander. It may think of meeting a

friend at the Railway Station at 4 p.m. It may think of purchasing a

towel or a tin of tea or biscuits. You should try to have a definite

line of thought. There should not be any break in the line of

thinking. You must not entertain any other thought which is not

connected with the subject on hand. The mind will try its level best

to run in its old grooves. You will have to struggle hard in the

beginning. The attempt is somewhat like going up a steep hill. You

will rejoice and feel immense happiness when you get success in

concentration.

Just

as laws of gravitation, cohesion, etc., operate in the physical

plane, so also definite laws of thought such as laws of association,

relativity, contiguity, etc., operate in the mental plane or

thought-world. Those who practise concentration should thoroughly

understand these laws. When the mind thinks of an object, it may

think of its qualities and its parts also. When it thinks of a cause

it may think of its effect also. If you read with concentration

Bhagavad Gita or the Vicar of Wakefield several times, you can get

new ideas each time. Through concentration you will get insight.

Subtle esoteric meanings will flash out in the field of mental

consciousness. You will understand the inner depth of philosophical

significance. When you concentrate on an object do not wrestle with

the mind. Avoid tension anywhere in the body. Think gently of the

object in a continuous manner. It is very difficult to practise

concentration when one is very hungry and when one is suffering from

an acute disease.

If

emotions disturb you during concentration, do not mind them. They

will pass away soon. If you try to drive them away you will have to

tax your will-force. Have an indifferent attitude. To drive the

emotions away, the Vedantin uses the formula: "I am a Sakshi of the

mental modifications. I don´t care. Get out". The Bhakta simply

prays, and help comes from God. Train the mind in concentrating on

various objects, gross and subtle, of various sizes. In course of

time a strong habit will be formed. The moment you sit for

concentration, the mood will come at once, quite easily. When you

read a book you must read with concentration. There is no use of

skipping over the pages in a hurried manner. Read one page. Close the

book. Concentrate on what you have read. Find out parallel lines in

Gita, Upanishads, etc.

For

a neophyte the practice of concentration is disgusting and

tiring in the beginning. He has to cut new grooves in the mind and

brain. After some time, say two or three months, he gets great

interest. He enjoys a new kind of happiness. Concentration is the

only way to get rid of the miseries and tribulations. Your only duty

is to achieve concentration and through concentration to attain the

final beatitude, Self-realisation. Charity and Rajasuya Yajna are

nothing when compared with concentration. When desires arise in the

mind, do not try to fulfil them. Reject them as soon as they arise.

Thus by gradual practice the desires can be reduced. The

modifications of the mind will also diminish a lot. You must get rid

of all sorts of mental weakness, superstitions, false and wrong

Samskaras. Then only you will be able to concentrate your mind.

 

Laya

Yoga Sampradaya Esoteric Teachings

Swami

Baba Paramahansa Lalita Mohan G.K.