1. Introductory :
Many sadhakas have asked questions directly or indirectly regarding the topic of conjugal sadhana during the last five or six years. Due to lack of time, dearth of proper scriptures, and my limitations as a sanyasi (renunciate), I have answered them very briefly. I decided to write a critical appre- ciation of one of the following scriptures: Sivasamhita, Gherandasarhhita, or Goraksa Paddhati and include elaborate answers to all the relevant questions, but I have not been able to do so yet.
As I have been directing research for two years in the fields of yoga and music, it is proper that I
provide the answers to the sadhakas' questions.
It is not correct that only complicated problems are put forth in the scriptures; the solutions to these problems are also given. It is true that these solutions cannot be understood logically. Logical reasoning would only make the problem more confusing. The solutions to the problems are obtained through regular sadhana (spiritual practice). In ancient times when the sadhaka (spiritual seeker) faced a problem at any stage of sadhana and could not find a solution, he would run to his Gurudeva (beloved teacher) and get a solution to his problems. This was the ancient way. This is correct, because when a mystery is revealed at the proper moment, the interrogator's doubts are allayed.
I have answered the questions of a few sadhakas hesitatingly, because if my opinion differed from that of their Guru, they would be on the horns of a dilemma. I have always first advised the sadhaka to seek his solution from his own Guru. Yet when they have insisted on my answer, I have given it
to them.
The answers to the problems I have put forth are the solutions to the problems in this article. I have obtained them by my sadhana, study of scriptures and the guidance of my Sadguru. You may accept and respect them only if you find them to be true according to your own experience.
2. A Difficult Stage of Yoga :
There is only one yoga. It is of two types - Sakama and niskama. Both have various classifications and different spiritual accomplishments.
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Whether it is Niskama Jnana Yoga, Niskama Bhakti Yoga or Niskama Karma Yoga, all have their beginning in Kriya Yoga, which itself begins with an important distinct stage. As this is a difficult stage of yoga, it is very difficult to become steady in it. The sadhaka who ascends to this stage is afflicted by a very strong sensual urge. Whenever he sits for his dhyana (meditation) session, he experiences intense arousal of the sexual instinct. Here the guidance of a Guru who is a perfect yogi is an absolute necessity. If proper guidance is not available to the sadhaka, he does not have the courage to continue with his sadhana. From here the two main types of yoga branch out.
In the first branch, the sadhaka allays his sexual desires with his wife in the natural way without asking her to meditate. Then he asks her to take meditation initiation from his Guru and both perform meditation together and take each other's help when their sexual appetite is aroused. The followers of the Vama sect perform group meditation. They fix a schedule and then take each other's help in allaying their desire.
The follower of the second sect does not take feminine help. He abandons his meditation room when his sexual desire is aroused. He resorts to several ways which intuitively occur to him, but he is faced with only failure. At this stage, only a perfect and accomplished Guru can give the correct guidance.
The serious sadhakas of the Jnana, Bhakti, orYoga cults all believe that sexual desires diminish with their practice of meditation. Actually they increase, and when this happens, the sadhaka loses his faith. He tries to understand the reasons for this, but he cannot come up with an answer with which he can reconcile himself.
The cause of the arousal of sexual desire is that the sex center is also the center of yoga. The sexual fluid is the medium in both sex and yoga. The sex urge causes the sexual fluid to descend through ejaculation, and yoga causes it to ascend through sublimation.
The desire which is aroused at this stage of meditation is described in Srimad Bhagavad Gita as not contrary to the dharma or the law of religion. Lord Krsna says: "I am the strength of the strong, devoid of desire and passion. In beings I am the desire which is not contrary to the law of Dharma, O King of Bharatas (Arjuna)".1
Moreover, the first stanza of Mangalacarana of Bhagavad Gita says : "I bow down to the Omkara which is merged with the Bindu which fulfils all desires, including liberation". Here Omkara indi- cates anahata nada (spontaneous sound) and Bindu indicates the stage of meditation.
3. Ancient Era :
In ancient India, the sanyasis (ascetics) lived and died in the forests. Meditation was their life's final goal. They lived with their wives, and these wives were not only wives, but also partners in their religious practice. The wives did not want pleasure, they were lovers of yoga and practiced self- control of the highest order. They lived with their husbands and led a very simple life.
These ascetics practiced their religion in their own way. The knowledge seeker studied the various scriptures and pondered on their readings constantly, trying to practice and research what they read. They carried out their practice with great enthusiasm. The ascetics who were fond of yoga practiced yoga, and those who believed in the Bhakti cult worshipped God. Thus all the ascetics led a
religious life.
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In those days, the initiation into sanyasa was not given to one and all. The brahmin who had conscientiously observed the rules and regulations of all three asramas (stations of life) - Brahmacarya, Grhastha and Vanaprastha - were considered to be fit for initiation into sanyasa.
These ascetics lived in a separate forest, or they would roam from one forest to another. They would observe the vow of silence, solitude, and renunciation, and make efforts to be Urdhvaretas (yogis with totally sublimated sexual fluid) in order to achieve salvation. They would put on saffron robes and adopt an attitude of penance and renunciation which was considered more important than these robes.
Just as nature dons a special type of beauty in the autumn, summer, and rainy seasons, so also it dons new appearances during different life cycles. At the time when saints and ascetics were predo- minant, two different paths were followed - ordinary and special. In the ordinary path, people practiced ordinary celibacy and tried to lead the life of a Brahmacari (chaste-celibate). The people who followed the special path practiced yoga and tried to achieve perfection by becoming Urdhvaretas and accomplished yogis. Only a brave and great ascetic gathered the courage to follow the special path. The ordinary ascetics were considered unfit to practice yoga. So much importance was given to celibacy that the practice of celibacy became the main aim in the life of all ascetics
and there was no one who believed in the practice of conjugal yoga. Due to the calmness prevailing in the minds of people, the practice of celibacy became easy in that age.
The people living in towns and villages were highly impressed by the life led by the ascetics in the forest. Not only that, but they made the life led by these ascetics their good in life and strove to live accordingly.
In those days, the perfect, accomplished yogi was considered a superman or Apta purusa,2 and the books written by him were considered scripture.
Here is an example to show that the life of the ascetic was full of self-control:
One morning Yogi Yajnyavalkya, after finishing his morning ablutions, called his favorite wife Maitreyi. She came and sat before him with reverence and asked him why he had called for her. He said in a soft tone, 'I have made up my mind to don the saffron robes and so I wish to abandon this home and take up my abode elsewhere. I wish you to give me your permission'.
'Will you go away leaving me alone ?'
'I am not leaving you alone, I am leaving Katyayani (the second wife) with you. I wish to divide whatever belongings there are in this house between the two of you'.
The saintly Maitreyi did not give much importance to this proposal. She asked instead, 'Can I
become immortal if I learn all the religious scriptures in the world?
'No.'
'Then you should teach me the religious practice by which I may become immortal.'
Yogi Yajnavalkya gladly initiated her into the path of yoga. He then gave up his permanent abode and became a roaming ascetic, leading a life of total renunciation.
He is considered a great saint. If conjugal yoga were possible, would he have renounced domestic life to lead the life of a roaming ascetic ?
4. The Middle Ages :
In the middle ages, the practice of ascetic self-denial decreased. This resulted in the forests and asramas becoming vacant. It seemed as if the ascetics had changed their nature and direction. They started living in towns or just outside the towns. They stopped being ascetics and became religious teachers. They started preaching religion everywhere.
The Sanatana Dharma was subdivided into various sects. The sanatanist called himself a Vaisnava, a
Sakta, a Vedantist, etc. One religious sect censured the other, and hatred was bred between them. The importance of the Vedas, Puranas, and Upanisads decreased and the texts inspired by great religious teachers became the scriptures.
Due to the caste system, the schools run by Gurus and Risis stopped functioning. They were replaced by lectures and hymn-singing at different centers in the towns. The different sects took on the appearance of religious business centers whose main goal was to increase the number of their followers. It was a rat-race between the different religious sects. The greatness of the religious master was measured by the quality and quantity of his followers. If he had among his followers wealthy men and land-lords and had a large host of followers, he was considered a great master. If his followers were limited, he was considered of lesser status and caliber.
Sacrifice and dispassion decreased and the inclination for collection increased. Discussions of spiri- tual accomplishments and miracles were to be found everywhere in the towns. Various organizations, Tantrika and Yogika, and different practices of yoga were being established.
The once highly expensive salvation had become very cheap.
The conjugal practice of yoga started at the end of this age. This was the birth of the Vama Marga (left-handed path). Lord Siva, who conquered sexual power and then reduced Cupid to ashes, left the city for the forests, and the ashes of Cupid did not remain ashes but were transformed into godliness and came to stay in the towns where they were worshipped.
Self-restraint and virtuousness were also disposed of and were replaced by indulgence and evil deeds. The Vaidika religion dimiselled, being replaced by un-vaidika traits. Truth was replaced by falsehood, straight-forwardness became crookedness. Hypocrisy in the name of yoga slowly took India into its clutches.
5. Abundance of Yogika Literature :
India is the land of origin of yoga, where the practice of yoga has been carried out individually, collectively, and comprehensively for thousands of years.
Therefore, there is, a constant critical evaluation of the results and influence of the various yogika cults. Plenty of literature is available. Therefore, any experienced yogi is able to ponder and think deeply over his experiences.
An ordinary individual or an ordinary sadhaka cannot assess correctly a perfect yogi or a good scripture. The correct assessment can be made only by an advanced yogi.
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The scriptures are valuable not because they are ancient but because they contain the essence of the truth.
It is not easy to attain perfection. Perfect yoga is achieved after several lifetimes. Hence, yoga is divided into several major and minor branches, giving rise to many viewpoints. An ordinary sadhaka is not able to decide which of these viewpoints is the best.
It is imperative that the sadhaka has the blessing of Guru and God in order to accomplish Purnayoga. Moreover, this takes place only after years of sadhana. The sadhaka often stops his sadhana when he faces insurmountable difficulties. Such sadhakas later become popular and powerful. As they are in the position of teacher, their opinions are readily accepted by the masses. They consider their incomplete experiences complete and defame the best opinions of true yogis. Therefore, the ordinary sadhaka wanders in his search for the truth.
The perfect yogi does not consider knowledge, action and devotion different divisions of yoga, but considers divisions to be based on the nature of the sadhaka. He does not consider one type of yoga to be the best and the rest inferior. Only the incomplete sadhaka thinks thus and defames other paths, praising only his own.
The sadhaka chooses the type of yoga that suits his nature. He should first ask himself whether he is after the achievement of salvation of that of material wealth and fulfillment of lust. Depending upon the answer that comes from within, he should make the choice of his Guru. The Guru who himself strives for salvation looks to the fitness of his disciple and the materialistic and lustful Guru looks to the assets of his disciple before initiating him.
The sea of yogika literature is very deep and spreads far and wide. If you do not have a boat in the form of a Guru, you are bound to drown in it.
Yoga cannot be mastered only through the study of yogika literature. It is necessary to practice yoga in order to master it.
By the deep study of the best scriptures of knowledge, devotion, and yoga one achieves two principles of the highest order. The first principle is that in the first stage of yogika practice, one must achieve a pure body purified by yogika fire. That is the external sign of physical purity. The second principle is that there should be a total non-attachment in the second or final stage of yoga. Without the achievement of physical body purified by yogika fire, total non-attachment does not take place. The perfect yogi is one who has achieved these two principles in practice. The first stage is known as sabija samadhi, samprajnata samadhi, cetana samadhi, or savikalpa samadhi. The second and final stage is known as nirbija samadhi, asamprajnata samadhi, acetana samadhi, or nirvikalpa samadhi.
6. Teacher's Blessings :
The salient feature of an enlightened Guru is that he acquaints his disciple with all the different opinions on yoga and then explains why he has chosen his particular path. Only after expanding his principle fully does he give his disciple final initiation. If the disciple is to practice yoga while being away from the Guru, the considerate Guru gives him all the necessary guidance. He also explains
the various mysteries being unravelled at the different stages of his sadhana. As the disciple proceeds from one stage to another, he comes to understand the mysterious teachings of his Guru.
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Thus his path of progress is cleared of all obstacles. His practice of yoga is not delayed or brought to a stand-still by obstructions or doubts.
The best teacher blesses several disciples, but all of them are not equally fit. Moreover, they do not all practice their sadhana uniformly. Also, each one's environmental circumstances differ. Due to all these reasons, the results of their practice do not bear uniformity.
A question may arise at this point-who is the disciple who has been able to get the unreserved blessings of his Guru and what are his feelings towards his Guru ?
The disciple who has the unreserved blessings of his Guru is one who, in one birth or another, is able to reach his goal, who is never tempted to leave his path, who abandons materialistic gains in order to practice sadhana, making remarkable progress. He has complete faith in his Guru's words, takes up his smallest wish and fulfils it, leaving his sadhana aside, and considers his Guru's pleasure to be his pleasure.
There is one point to be remembered here - Guru's blessings can be achieved only if there is God's blessings. Many great men consider God's blessings as the blessings of their Guru and reach their goal.
7. The Conflict of Prana and Apana :
Our yoga is known as Sahaja yoga (natural yoga), Sanatana yoga (eternal yoga), Anugraha yoga (yoga of grace), saranagati yoga (yoga of surrender), Atmasamarpana yoga (yoga of self-sacrifice), Prema yoga (yoga of love), Raja yoga (royal yoga), Maha yoga (great yoga), or Nirvikalpa yoga (yoga of the dissolution of the mind).
In Sahajayoga, the proficient master yogi awakens the vital power in his disciple with his blessings. This results in the involuntary performance of yogika kriyas (activities) in the disciple. He accepts that he does not do anything willfully and readily accepts the will of the Omnipresent.
This self-surrender does not bear with any argument; it is a thing to be experienced. Therefore, it is not possible for the layman to understand the second-hand descriptions of this experience.
By the stimulation of Prana, it slowly reaches the sex center. As soon as this happens, the conflict between Prana and Apana begins. This results in the awakening of sensual desires. In the beginning, the sadhaka comes to the conclusion that this is a short disturbance which will subside in a few
days. But as he progresses, desire is on the increase. He continues his practice four, three or for
years with full faith. Then his faith starts wavering. He cannot understand what to do. Only when he gets the guidance of an experienced master, is his problem solved and he is at peace with himself, after completely surrendering himself to his Guru.
Just as the traveller does not have to walk after he gets into a vehicle, so also the sadhaka does not have to bother about anything after surrendering himself to his master. He has only to follow the instructions of his master strictly and surrender himself completely.
The involuntary performance of yogika kriyas cleanses the body and mind and makes the sexual fluid sublime. Prana here is the main force. The descent of the sexual fluid is brought about by Apana. Due to this, Prana attracts Apana to rise. This kriya continues not for two or three years, but
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for many years. Only a very brave sadhaka may tread this path which is strewn with obstructions like secret attractions toward social obligations, deep longings for miraculous powers, lack of scriptural knowledge, lack of proficiency of one's Guru, lack of faith, impatience and unsteadiness. It is said in Yoga cudamani, "Just as a bird on a leash is pulled back to its place, so also the soul which is bound by the qualities of nature is held back by Prana and Apana. Prana is the ascendant function and Apana is the descendant function. Thus Prana attracts Apana in the upward direction, and Apana attracts Prana downwards. Only he who experiences these natural movements of Prana and Apana knows yoga".3
The seat of Prana is the Anahata cakra (respiratory system). The seat of Apana is the muladhara and Svadhisthana (reproductive system) cakras. The conflict between Prana and Apana goes on even in the body of a man not practicing meditation, but this conflict occurs in a special way in the body of a man practicing meditation.
Through meditation, the circulatory system is stimulated. This results in the stimulation of the organs which produce sexual fluid. The Apana vayu is dominant here. To prevent the activities of Apana, Prana descends and obstructs it. Apana attracts the sexual fluid towards the genitals, and Prana prevents it from going in the lower direction. Apana expands the Susumna. and Prana contracts it.
8. Solitary and Joint Meditation :
When the sadhaka is placed in the dangerous position mentioned above, he or she is attracted towards the opposite sex. At this juncture, it is of prime importance that the sadhaka be guided by an experienced Guru.
If salvation were possible with sexual intercourse, then i t would be said that salvation is not meant for the ascetic sadhaka, but only for the worldly sadhaka. If this is the case, then the virtue of dispassion has no meaning. On the other hand, the holy scriptures prescribe that only the dispassionate sadhaka is eligible for the path of salvation. The materialistic sadhaka is not eligible for this great path.
There are thousands of examples in the Puranas citing cases where a certain ascetic is said to have practiced severe penance and deep meditation which resulted in the rocking of Indrasana (the throne of Lord Indra), making him (Indra) fear his own security. To end this insecurity, Lord Indra would call on a very beautiful nymph to go down to earth, attract the attention of the ascetic concerned,
and destroy his penance. The nymph would go and disturb the ascetic by heavenly music and dancing, thus breaking his samadhi (union with the Almighty) and leading him astray into the realm of sensuality.
If sexual intercourse led one to salvation, then the presence of the nymph would have been a boon
to the ascetic. But this is not the case; on the contrary, the appearance of the nymph turns out to be a curse. These citations prove that one should practice sadhana alone.
Surrender means the state in which the independent Prana, which is totally free from the bonds of the mind during meditation, is allowed to perform actions through the medium of the body and organs without any obstructions. The Prana vayu is one of the five elements existing in nature. Though it seems dynamic, it is static. The source that instills life into Prana vayu is Paramesvara (God). It is not proper to abandon this state of surrender to God in order to seek the protection of the opposite sex, i. e. another person. In sexual intercourse, the mind becomes extrovert and the sensory
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organs become uncontrollable. In spite of all this, sadhakas - both male and female - say that they experience the vital power functioning forcefully when they have sex.
This experience is a result of their involvement in sexual pleasures and is an illusion. This gross observation is miles away from the truth. The force that they experience is not that of Prana but that of the mind. Yes, during meditation the Prana sometimes becomes powerful, but it is never distracted. It is always calm. In this condition, it is not present in the external organs. It flows in the nadis or in the internal bodily passages.
When husband and wife perform meditation together, their minds naturally dwell on each other. Therefore they are very soon affected by the force of lust and become excited. As clothes are obstructive during meditation, usually only the genitals are covered by a minimum of clothing. The limbs are revealed. This also is a cause of excitement. Thus the presence of someone of the opposite sex is undesirable and obstructive.
Moreover, during meditation, when desire is awakened in the male, it may not have awakened in the female and vice versa. Under these circumstances, he or she forces himself or herself on the other, breaking the other's meditation and causing the other to give in to his or her wishes.
Along with this, the couple who practice meditation together make another mistake. When the sexual instinct is aroused while meditating alone, it subsides in few moments. But before it subsides, the sadhaka gets himself in a more excited state and leads his partner also into his path.
In the meditation sessions of Vama margis (followers of the left-handed path) where sadhakas of both sexes perform meditation nude, lust is the prevalent feature, so participants are soon agitated by it. Moreover, free sex is dominant in this path and so it is easy to come in contact with new people every time. People who engage in these practices are only looking for new acquaintances and free sex. Thus the object of meditation is lost and enjoyment takes its place.
These sadhakas argue that just as you need iron to cut iron, so also you can conquer lust with lust. The argument seems convincing, but it is not correct; it can be proved to be false. It is true that iron cuts iron, but only an iron with a sharp edge can do so. If the iron used for cutting is not sharp it is cannot be used as a cutting agent.
When one resorts to the help of the opposite sex in meditation, the independent Prana becomes dependent, and yoga is transformed into enjoyment. The sadhaka should never forget that in sexual enjoyment there is a fusion of the male and female, while in yoga the union is that of sadhaka and the Lord Almighty. The support of siddhasana and mudras and pranayama helps the Apana to ascend and open the gateway of salvation and closes the path leading to downfall. Through sexual intercourse, the Apana becomes descendant and never opens the closed gateway leading to salvation.
Due to the various yogika kriyas, the purification of the blood takes place and the sexual fluid in its purest form is produced. It is sublimated and ascends of its own accord when Prana becomes intensified. This causes the intense sensation in the genitals.
In the solitary meditation of a non-attached sadhaka, the mind is introverted, all the organs are steady, and Prana is free. The passion which is aroused in this state is yoga and not a state of enjoyment. Lord Krsna has kept this stage of yoga in view and has cited the yogi who at the end of Karma yoga abandons passion and becomes dispassionate. He says, "In this way, control your
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sexual fluid with a steady mind, considering passion to be beyond intellect and abandon the great enemy in the form of lust (i. e. become an Urdhvareta by sublimating your sexual fluid)".4
In this stage, the Prana becomes more powerful with the help of siddhasana and various mudras and pranayamas. As long as the Prana does not become all-powerful, it, is vanquished over and
over again by Apana. It can be said that Apana becomes victorious in the primary and secondary stages and Prana becomes victorious only at the end. The final victory is the victory that counts. After this victory, the sadhaka does not remain a sadhaka any longer but becomes an Urdhvareta yogi. Subsequently, he achieves the divine body purified by yogika fire, divine consciousness, and complete dispassion. He then ignores even miraculous powers and omnipotency and tries to master Nirvikalpa samadhi. Finally, he becomes a superman or a divine being. Sri Govindabhagavatpadacaryaji, the Guru of Sankaracarya, has said, "Salvation is the result of knowledge. Knowledge is the result of yogika practice and yoga is practiced through the immortal body. The ordinary body is mortal, but the body which is the result of the fusion of Siva (cosmic male principle) and Parvati (cosmic female principle) is immortal”.
9. Self-Sacrifice :
The sadhaka who rejects mudras and siddhasana has not resorted to surrender to God or self- sacrifice. There is no self-sacrifice in sexual intercourse. One can tread the yogika path only
through self-sacrifice. With the disappearance of self-sacrifice;, the love for the Lord is also broken. Devotion, Knowledge, and Yoga disappear; there remains only one element-lust.
10. Obstacles and Remedies :
Some people say, "By taking up siddhasana and mudras, the attraction and inclination towards the opposite sex increase. Under these circumstances, mental impurities increase also. If a renunciated couple pactice yoga together they will expedite their progress".
When during meditation the Svadhisthana cakra is illumined by yogika fires, the sexual instinct becomes intense. The sadhaka has to sublimate this intense sexual feeling. In order to do this, he or she should not seek the opposite sex. If it had been possible to sublimate one's sexual feelings with the help of the opposite sex, then this whole world would have been the ideal place for penance and all householders would have become Urdhvareta saints.
During meditation, control over the genitals is achieved by the practice of siddhasana and mudras which make Apana move upwards. In sexual intercourse, neither siddhasana nor the important mudras manifest. As a result, there is no control over Apana and thus only pleasure is gained and not liberation.
As the genital region becomes very sensitive during meditation, the sadhaka's mind becomes full of licentious thoughts. This inevitable situation mustbe patiently tolerated. Lord Krsna mentions this stage of meditation: "Arjuna ! Even though one strives to practice yoga and is ever so discerning, his senses lead his mind away by force".5
The sadhaka watches as a witness the various actions performed by Prana during meditation. In the same way, he should also watch the vicious sensuous wanderings of the mind.
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Lord Krsna has in mind the above situation when He gives guidance to the sadhaka in the Bhagavad Gita : "One whose intelligence is established in the Divine, abandons both good and evil. Therefore, Arjuna, devote yourself to yoga; yoga is skill in action". 6
The sadhaka who has surrendered himself to the Lord should not think of the good or evil nature of any action which is performed by Prana during meditation. He should duly seek to maintain a high level of meditation. In the above stanza, Lord Krsna has called him the yogi "whose intelligence is established in the Divine".
The Lord Himself lends clarity to this elsewhere by saying, "Oh Arjuna, during yogika meditation, perform all acts with a sense of detachment without concern for achievements or failures, because the equanimity of intellect is itself called yoga". 7 As long as the sadhaka is affected by happiness when faced with success or by sorrow when faced with failure, his mind does not become detached. The perfection of yoga depends on detachment. This detachment is not possible without the sense of self-sacrifice complete surrender to the Lord.
The Muladhara cakra and the Svadhisthana cakra are related to each other. The Apana vayu rules these two regions. There is a collection of 72,000 nadis (bodily passages) in the legion of the Apana vayu. Without the help of the kundalini, the purification of these nadis is not possible, to achieve the purification of these nadis is like crossing the Vaitarani river, a river which is said in the Puranas to be situated betweea Mrtyuloka (earth) and Yamaloka (the other world). It is full of very hot blood, bones, hair, etc. Sinners flounder in this river, unable to swim across it. Holy people swim across it by holding on to a cow's tail. Yogis consider the body, filled with blood, bones and hair, as the Vaitarani river. They use the cow's tail in the form of Kundalinl to cross the river and become immortal. It is better to die once while living with a smiling countenance than to die thousands of times crying and unwilling. To die a living death means to surrender oneself to God and to sacrifice oneself at his lotus feet.
Lord Siva has preached in Siva Samhita, "Sakticalana mudia is that mudra in which the wise sadhaka should capture the Apana and forcibly attract the dormant kundalinl power to ascend. Thus, this all-powerful mudra when practiced destroys all diseases and lends longevity to life. Its practice awakens the kundalinl and makes it ascendant. Therefore, those yogis who aspire for miraculous powers should practice this mudra. By its practice, the body is purified and the eight major miraculous powers, including the power of becoming microscopic like an atom are achieved". 8
It is said in Hathayoga Pradipika, "One who has been able to accord movement to Sakti (power) is entitled to achieve miraculous powers. What more can be said ? He can miraculously attain immortality".9
In Gheranda sarhhita it is said, "He who regularly practices sakticalana mudra attains divine body purified by yogika fire. He achieves miraculous powers and all the diseases in his body are destroyed".10
11. Vajroli mudra :
Vajroli mudra is included in the ten very important mudras in ancient yogika scriptures. In the sexual act, the Apana is thrown outside the body with force; in yoga, the Apana is forcibly drawn into the body. This internal suction is known as vajroli mudra or yoni mudra.
Experiments are carried on in every field of life. I will here mention one experiment. This is not
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prescribed by a Purna yogi (I personally do not recommend it) but by an ordinary sadhaka;
however, a certain section of society is attracted towards this sort of experiment. It is as follows :
Take a thin, straight lead rod about ten inches long. Lubricate it with oil and introduce it into the urinary tract up to the length of nine inches. Then take a thin hollow silver rod bent at one end. After introducing it into the genitals, slowly blow into it to clean the urinary tract.
Then try to draw in water through the genitals. Once this is learned, try to draw in milk in the same way.
The married sadhaka should draw the Apana upwards with the help of khecari mudra and uddiyana bandha at the end of sexual intercourse, drawing the semen and female discharge into his testicles.
In ancient scriptures, vajroli mudra is mentioned, but the above-mentioned practice is not described. Sadhakas who practiced this technique existed in the past and exist in the present day, but I have not read or heard of any couple having attained the higher stage of yoga or the divine body.
This whole experiment arises out of ignorance. It is mentioned that the married sadhaka should, at the end of sexual intercourse, perform khecari mudra and uddiyana bandha, and thus make the Apana vayu ascendant and draw his semen along with the female discharge into his testicles. To draw water and milk into the genitals is possible. In the same way, it is possible to draw the semen and female discharge inside. This appeals to one's intelligence.
It is a well-known fact that semen and urine both pass out of the genitals, but they use different tracts. The urinary tract lies further in than the seminal tract. It comes downward, meets the seminal tract, and then comes into the genitals and is thrown out.
Milk and water may be drawn into the genitals. But does the water, milk, semen or female discharge drawn into the bladder reach the testicles ? No.
Water goes into the bladder and comes out along with the urine. When milk is drawn in, it also comes out with the urine. If the suction of water or milk results in their being thrown out with the urine, can one expect anything different with semen or female discharge ? And if this is the case, how can one achieve divine body in this way ? It does not bear scientific scrutiny.
Yes, one can use a lead or silver pipe to purify the genitals. In the same way, one can draw in water or milk. This makes the practice of celibacy easy to a certain extent. But sexual intercourse is harmful.
Certain sadhakas who follow the above experiment consider khecari mudra a necessary part of it. So, carrying out this experiment, they sever the thin ligament underneath the tongue and try to achieve it. After long practice, a few sadhakas do succeed in introducing their tongue into the nasal passage. But khecari mudra performed in an artificial way is not beneficial.
The sadhaka who practices sahaja yoga achieves khecari mudra. in a natural way. He does not have to sever the thin ligament under the tongue artificially; it is severed of its own accord due to yogika fire kindled by his sadhana, and all the other aspects of khecari mudra also occur involuntarily. During the three stages of samprajnata yoga - savitarka, savicara, and sananda samapattis - the Apana vayu remains indomitable. The Prana is defeated again and again, and so it cannot perform vajroli mudra-the contraction of the genitals - successfully. Yet, in the first three stages, when the
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Apana vayu pushes the semen towards the genital outlet, the Prana performs vajroli mudra. and attracts the sexual fluid in the opposite direction. In the fourth stage of sasmita samapatti, the Prana becomes very strong and the Apana becomes extremely weak, and vajroli mudra. can be performed successfully.
During the practice of savitarka, savicara, and sananda samapattis, beautiful and handsome images of women and men appear before the mind's eye and tempt sadhakas. But when they enter the stage of sasmita samapatti, their rajoguna and tamoguna become weak, and sattvaguna achieves dominance. So sensuality or lust does not trouble them. Just as children remain unmoved by passion when they see each other naked, the yogi in the final stage of sasmita samapatti is not moved to passion by the appearance of naked nymphs.
After the achievement of vajroli mudra, the sexual fluid of the sadhaka is not destroyed, and so he or she can become an urdhvareta and achieve a divine body, divine consciousness and complete detachment.
The tongue of the sadhaka practicing sahaja yoga enters the cavity of the skull known as the tenth gate of Vyoma cakra after two or three years practice. But it cannot completely prevent the loss of the sexual fluid for several years. Only in the final stage of samprajnata samadhi (i. e. sasmita samapatti) can one completely prevent this loss. Then sakticalana mudra disappears forever and is replaced by the powerful vajroli mudra.
In India even today there are a few secret sects of Siva, Vaisnava, and Sakti cults where men and women practice meditation together and try to achieve perfection in yoga. This path is called Vama marga (left handed path). It only spreads licentiousness, and the generation which follows becomes lusterless and uncultured.
Saktipata initiation is meant only for those sadhakas who aspire for liberation. Even though it is the best type of initiation, it is not very useful for householders because the aim of yoga differs for the householder and the ascetic. The householder is motivated by desire and is eager to achieve materialism and the satisfaction of sensual desires, while the ascetic, being dispassionate, aspires only for liberation.
Self-restraint and limited companionship of women or men should hold a place of primary importance in the practice of yoga for the ordinary person. The more restraint one practices, the more spiritual power he attains. With this power, he achieves wealth, spouse, children, fame, and other material achievements. He must find ways to conserve his sexual fluid. If a householder receives saktipata and practices it zealously, he becomes scattered, unrestrained, and talkative. As a result, he fails in the eyes of society and becomes frustrated.
On the other hand, celibacy is of prime importance for the renunciate, ascetic sadhaka. As he aspires to be a perfect yogi, he has to wage a war vehemently against lust. When the sexual desire is stimulated, he tries to curb it by making the Apana ascendant. Desire and lust are stimulated by the practice of siddhasana. The yogi who wants to become an Urdhvareta should welcome the spon- taneous occurrence of siddhasana. That posture stirs up the sexual senses and then helps to subli- mate the sexual fluid through yogika techniques. The ordinary man is ignorant of these yogika techniques, and so he becomes very sensual through the practice of siddhasana. Siddhasana is meant for perfect yogis and not for ordinary householder sadhakas.
The sadhaka striving for liberation does not necessarily get it in one birth. He has to take many
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births and continue his efforts constantly.
Moreover, this practice of yoga is full of obstructions and may be successfully practiced only by a brave sadhaka or one who is steadfast in his goal. It is said in the Siva Sarhhita : "There are countless and insurmountable obstructions in this path of yoga. These obstructions are terrible and fearful. Yet the yogi should not abandon his practice of yoga even at the hazard of his life".
In certain yogika texts, it is said that one can achieve vajroli mudra in the company of a woman. But it is necessary to seek the guidance of a proficient Guru. Yes, there are stanzas which can be interpreted thus, but they definitely have a different meaning. Certain materialistic Tantrika masters were married householders. To increase the validity of their married status, they directed the people to pursue conjugal sadhana. Moreover, the teacher of the Vama marga gave importance only to conjugal sadhana. Thus only materialistic-minded teachers popularized this path.
Those people who believe that they can achieve the purified divine body by attracting their own semen along with the ovum into their bodies are sadly mistaken. I have already stated that the semen or ovum thus drawn only goes into the bladder and is rejected with the urine.
The semen which emerges from the testes in childhood mixes with the blood, resulting in the development of the mind and the body. With the advent of youth, the semen no longer mingles with the blood, but attempts to leave the body through the genitals.
The opposite of lust is yoga. The best yogis know this. Their seminal fluid mixes with their blood by yogika techniques. As a result, they become young, reverting from old age to youth and childhood. This is a natural physiological and scientific process.
Pure divine body is the body and similarly pure divine mind is the mind. Why, then, should the yogi desire such divine body and mind ?
The yogi does not have any desires. If he has desires, he cannot be called a yogi. The yogi aspires only for God-realization and to merge with God. In order to achieve God-realization, it is necessary that he possess a pure body and mind. After having a full meal, the beggar does not want left-overs. Why then should the yogi wish for anything else, after he has achieved oneness with God ?
REFERENCES
1 Srimad Bhagavad Gita, Chapter 7, verse 11.
2 Aptastu Yatharthavakta. 'Apta' purusa means one who has experienced truth in the real sense and speaks only truth.
3 Yoga cudamani, stanzas 29, 30.
4 Srimad Bhagavad Gita, Chapter 3, verse 43.
5 Bhagavad Gita, Chapter 2, verse 60.
6 Ibid., Chapter 2, verse 50.
7 Bhagavad Gita, Chapter 2, verse 48.
8 Siva Sarhhita, Chapter IV, verses 105-108.
9 Hathayoga Pradipika, verse 120.
10 Gheranda sarhhita Chapter 3, stanza 60.
Sunday, June 17, 2012
The Illusion of Tantra Sadhana
1. Introductory :
Many sadhakas have asked questions directly or indirectly regarding the topic of conjugal sadhana during the last five or six years. Due to lack of time, dearth of proper scriptures, and my limitations as a sanyasi (renunciate), I have answered them very briefly. I decided to write a critical appre- ciation of one of the following scriptures: Sivasamhita, Gherandasarhhita, or Goraksa Paddhati and include elaborate answers to all the relevant questions, but I have not been able to do so yet.
As I have been directing research for two years in the fields of yoga and music, it is proper that I
provide the answers to the sadhakas' questions.
It is not correct that only complicated problems are put forth in the scriptures; the solutions to these problems are also given. It is true that these solutions cannot be understood logically. Logical reasoning would only make the problem more confusing. The solutions to the problems are obtained through regular sadhana (spiritual practice). In ancient times when the sadhaka (spiritual seeker) faced a problem at any stage of sadhana and could not find a solution, he would run to his Gurudeva (beloved teacher) and get a solution to his problems. This was the ancient way. This is correct, because when a mystery is revealed at the proper moment, the interrogator's doubts are allayed.
I have answered the questions of a few sadhakas hesitatingly, because if my opinion differed from that of their Guru, they would be on the horns of a dilemma. I have always first advised the sadhaka to seek his solution from his own Guru. Yet when they have insisted on my answer, I have given it
to them.
The answers to the problems I have put forth are the solutions to the problems in this article. I have obtained them by my sadhana, study of scriptures and the guidance of my Sadguru. You may accept and respect them only if you find them to be true according to your own experience.
2. A Difficult Stage of Yoga :
There is only one yoga. It is of two types - Sakama and niskama. Both have various classifications and different spiritual accomplishments.
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Whether it is Niskama Jnana Yoga, Niskama Bhakti Yoga or Niskama Karma Yoga, all have their beginning in Kriya Yoga, which itself begins with an important distinct stage. As this is a difficult stage of yoga, it is very difficult to become steady in it. The sadhaka who ascends to this stage is afflicted by a very strong sensual urge. Whenever he sits for his dhyana (meditation) session, he experiences intense arousal of the sexual instinct. Here the guidance of a Guru who is a perfect yogi is an absolute necessity. If proper guidance is not available to the sadhaka, he does not have the courage to continue with his sadhana. From here the two main types of yoga branch out.
In the first branch, the sadhaka allays his sexual desires with his wife in the natural way without asking her to meditate. Then he asks her to take meditation initiation from his Guru and both perform meditation together and take each other's help when their sexual appetite is aroused. The followers of the Vama sect perform group meditation. They fix a schedule and then take each other's help in allaying their desire.
The follower of the second sect does not take feminine help. He abandons his meditation room when his sexual desire is aroused. He resorts to several ways which intuitively occur to him, but he is faced with only failure. At this stage, only a perfect and accomplished Guru can give the correct guidance.
The serious sadhakas of the Jnana, Bhakti, orYoga cults all believe that sexual desires diminish with their practice of meditation. Actually they increase, and when this happens, the sadhaka loses his faith. He tries to understand the reasons for this, but he cannot come up with an answer with which he can reconcile himself.
The cause of the arousal of sexual desire is that the sex center is also the center of yoga. The sexual fluid is the medium in both sex and yoga. The sex urge causes the sexual fluid to descend through ejaculation, and yoga causes it to ascend through sublimation.
The desire which is aroused at this stage of meditation is described in Srimad Bhagavad Gita as not contrary to the dharma or the law of religion. Lord Krsna says: "I am the strength of the strong, devoid of desire and passion. In beings I am the desire which is not contrary to the law of Dharma, O King of Bharatas (Arjuna)".1
Moreover, the first stanza of Mangalacarana of Bhagavad Gita says : "I bow down to the Omkara which is merged with the Bindu which fulfils all desires, including liberation". Here Omkara indi- cates anahata nada (spontaneous sound) and Bindu indicates the stage of meditation.
3. Ancient Era :
In ancient India, the sanyasis (ascetics) lived and died in the forests. Meditation was their life's final goal. They lived with their wives, and these wives were not only wives, but also partners in their religious practice. The wives did not want pleasure, they were lovers of yoga and practiced self- control of the highest order. They lived with their husbands and led a very simple life.
These ascetics practiced their religion in their own way. The knowledge seeker studied the various scriptures and pondered on their readings constantly, trying to practice and research what they read. They carried out their practice with great enthusiasm. The ascetics who were fond of yoga practiced yoga, and those who believed in the Bhakti cult worshipped God. Thus all the ascetics led a
religious life.
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In those days, the initiation into sanyasa was not given to one and all. The brahmin who had conscientiously observed the rules and regulations of all three asramas (stations of life) - Brahmacarya, Grhastha and Vanaprastha - were considered to be fit for initiation into sanyasa.
These ascetics lived in a separate forest, or they would roam from one forest to another. They would observe the vow of silence, solitude, and renunciation, and make efforts to be Urdhvaretas (yogis with totally sublimated sexual fluid) in order to achieve salvation. They would put on saffron robes and adopt an attitude of penance and renunciation which was considered more important than these robes.
Just as nature dons a special type of beauty in the autumn, summer, and rainy seasons, so also it dons new appearances during different life cycles. At the time when saints and ascetics were predo- minant, two different paths were followed - ordinary and special. In the ordinary path, people practiced ordinary celibacy and tried to lead the life of a Brahmacari (chaste-celibate). The people who followed the special path practiced yoga and tried to achieve perfection by becoming Urdhvaretas and accomplished yogis. Only a brave and great ascetic gathered the courage to follow the special path. The ordinary ascetics were considered unfit to practice yoga. So much importance was given to celibacy that the practice of celibacy became the main aim in the life of all ascetics
and there was no one who believed in the practice of conjugal yoga. Due to the calmness prevailing in the minds of people, the practice of celibacy became easy in that age.
The people living in towns and villages were highly impressed by the life led by the ascetics in the forest. Not only that, but they made the life led by these ascetics their good in life and strove to live accordingly.
In those days, the perfect, accomplished yogi was considered a superman or Apta purusa,2 and the books written by him were considered scripture.
Here is an example to show that the life of the ascetic was full of self-control:
One morning Yogi Yajnyavalkya, after finishing his morning ablutions, called his favorite wife Maitreyi. She came and sat before him with reverence and asked him why he had called for her. He said in a soft tone, 'I have made up my mind to don the saffron robes and so I wish to abandon this home and take up my abode elsewhere. I wish you to give me your permission'.
'Will you go away leaving me alone ?'
'I am not leaving you alone, I am leaving Katyayani (the second wife) with you. I wish to divide whatever belongings there are in this house between the two of you'.
The saintly Maitreyi did not give much importance to this proposal. She asked instead, 'Can I
become immortal if I learn all the religious scriptures in the world?
'No.'
'Then you should teach me the religious practice by which I may become immortal.'
Yogi Yajnavalkya gladly initiated her into the path of yoga. He then gave up his permanent abode and became a roaming ascetic, leading a life of total renunciation.
He is considered a great saint. If conjugal yoga were possible, would he have renounced domestic life to lead the life of a roaming ascetic ?
4. The Middle Ages :
In the middle ages, the practice of ascetic self-denial decreased. This resulted in the forests and asramas becoming vacant. It seemed as if the ascetics had changed their nature and direction. They started living in towns or just outside the towns. They stopped being ascetics and became religious teachers. They started preaching religion everywhere.
The Sanatana Dharma was subdivided into various sects. The sanatanist called himself a Vaisnava, a
Sakta, a Vedantist, etc. One religious sect censured the other, and hatred was bred between them. The importance of the Vedas, Puranas, and Upanisads decreased and the texts inspired by great religious teachers became the scriptures.
Due to the caste system, the schools run by Gurus and Risis stopped functioning. They were replaced by lectures and hymn-singing at different centers in the towns. The different sects took on the appearance of religious business centers whose main goal was to increase the number of their followers. It was a rat-race between the different religious sects. The greatness of the religious master was measured by the quality and quantity of his followers. If he had among his followers wealthy men and land-lords and had a large host of followers, he was considered a great master. If his followers were limited, he was considered of lesser status and caliber.
Sacrifice and dispassion decreased and the inclination for collection increased. Discussions of spiri- tual accomplishments and miracles were to be found everywhere in the towns. Various organizations, Tantrika and Yogika, and different practices of yoga were being established.
The once highly expensive salvation had become very cheap.
The conjugal practice of yoga started at the end of this age. This was the birth of the Vama Marga (left-handed path). Lord Siva, who conquered sexual power and then reduced Cupid to ashes, left the city for the forests, and the ashes of Cupid did not remain ashes but were transformed into godliness and came to stay in the towns where they were worshipped.
Self-restraint and virtuousness were also disposed of and were replaced by indulgence and evil deeds. The Vaidika religion dimiselled, being replaced by un-vaidika traits. Truth was replaced by falsehood, straight-forwardness became crookedness. Hypocrisy in the name of yoga slowly took India into its clutches.
5. Abundance of Yogika Literature :
India is the land of origin of yoga, where the practice of yoga has been carried out individually, collectively, and comprehensively for thousands of years.
Therefore, there is, a constant critical evaluation of the results and influence of the various yogika cults. Plenty of literature is available. Therefore, any experienced yogi is able to ponder and think deeply over his experiences.
An ordinary individual or an ordinary sadhaka cannot assess correctly a perfect yogi or a good scripture. The correct assessment can be made only by an advanced yogi.
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The scriptures are valuable not because they are ancient but because they contain the essence of the truth.
It is not easy to attain perfection. Perfect yoga is achieved after several lifetimes. Hence, yoga is divided into several major and minor branches, giving rise to many viewpoints. An ordinary sadhaka is not able to decide which of these viewpoints is the best.
It is imperative that the sadhaka has the blessing of Guru and God in order to accomplish Purnayoga. Moreover, this takes place only after years of sadhana. The sadhaka often stops his sadhana when he faces insurmountable difficulties. Such sadhakas later become popular and powerful. As they are in the position of teacher, their opinions are readily accepted by the masses. They consider their incomplete experiences complete and defame the best opinions of true yogis. Therefore, the ordinary sadhaka wanders in his search for the truth.
The perfect yogi does not consider knowledge, action and devotion different divisions of yoga, but considers divisions to be based on the nature of the sadhaka. He does not consider one type of yoga to be the best and the rest inferior. Only the incomplete sadhaka thinks thus and defames other paths, praising only his own.
The sadhaka chooses the type of yoga that suits his nature. He should first ask himself whether he is after the achievement of salvation of that of material wealth and fulfillment of lust. Depending upon the answer that comes from within, he should make the choice of his Guru. The Guru who himself strives for salvation looks to the fitness of his disciple and the materialistic and lustful Guru looks to the assets of his disciple before initiating him.
The sea of yogika literature is very deep and spreads far and wide. If you do not have a boat in the form of a Guru, you are bound to drown in it.
Yoga cannot be mastered only through the study of yogika literature. It is necessary to practice yoga in order to master it.
By the deep study of the best scriptures of knowledge, devotion, and yoga one achieves two principles of the highest order. The first principle is that in the first stage of yogika practice, one must achieve a pure body purified by yogika fire. That is the external sign of physical purity. The second principle is that there should be a total non-attachment in the second or final stage of yoga. Without the achievement of physical body purified by yogika fire, total non-attachment does not take place. The perfect yogi is one who has achieved these two principles in practice. The first stage is known as sabija samadhi, samprajnata samadhi, cetana samadhi, or savikalpa samadhi. The second and final stage is known as nirbija samadhi, asamprajnata samadhi, acetana samadhi, or nirvikalpa samadhi.
6. Teacher's Blessings :
The salient feature of an enlightened Guru is that he acquaints his disciple with all the different opinions on yoga and then explains why he has chosen his particular path. Only after expanding his principle fully does he give his disciple final initiation. If the disciple is to practice yoga while being away from the Guru, the considerate Guru gives him all the necessary guidance. He also explains
the various mysteries being unravelled at the different stages of his sadhana. As the disciple proceeds from one stage to another, he comes to understand the mysterious teachings of his Guru.
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Thus his path of progress is cleared of all obstacles. His practice of yoga is not delayed or brought to a stand-still by obstructions or doubts.
The best teacher blesses several disciples, but all of them are not equally fit. Moreover, they do not all practice their sadhana uniformly. Also, each one's environmental circumstances differ. Due to all these reasons, the results of their practice do not bear uniformity.
A question may arise at this point-who is the disciple who has been able to get the unreserved blessings of his Guru and what are his feelings towards his Guru ?
The disciple who has the unreserved blessings of his Guru is one who, in one birth or another, is able to reach his goal, who is never tempted to leave his path, who abandons materialistic gains in order to practice sadhana, making remarkable progress. He has complete faith in his Guru's words, takes up his smallest wish and fulfils it, leaving his sadhana aside, and considers his Guru's pleasure to be his pleasure.
There is one point to be remembered here - Guru's blessings can be achieved only if there is God's blessings. Many great men consider God's blessings as the blessings of their Guru and reach their goal.
7. The Conflict of Prana and Apana :
Our yoga is known as Sahaja yoga (natural yoga), Sanatana yoga (eternal yoga), Anugraha yoga (yoga of grace), saranagati yoga (yoga of surrender), Atmasamarpana yoga (yoga of self-sacrifice), Prema yoga (yoga of love), Raja yoga (royal yoga), Maha yoga (great yoga), or Nirvikalpa yoga (yoga of the dissolution of the mind).
In Sahajayoga, the proficient master yogi awakens the vital power in his disciple with his blessings. This results in the involuntary performance of yogika kriyas (activities) in the disciple. He accepts that he does not do anything willfully and readily accepts the will of the Omnipresent.
This self-surrender does not bear with any argument; it is a thing to be experienced. Therefore, it is not possible for the layman to understand the second-hand descriptions of this experience.
By the stimulation of Prana, it slowly reaches the sex center. As soon as this happens, the conflict between Prana and Apana begins. This results in the awakening of sensual desires. In the beginning, the sadhaka comes to the conclusion that this is a short disturbance which will subside in a few
days. But as he progresses, desire is on the increase. He continues his practice four, three or for
years with full faith. Then his faith starts wavering. He cannot understand what to do. Only when he gets the guidance of an experienced master, is his problem solved and he is at peace with himself, after completely surrendering himself to his Guru.
Just as the traveller does not have to walk after he gets into a vehicle, so also the sadhaka does not have to bother about anything after surrendering himself to his master. He has only to follow the instructions of his master strictly and surrender himself completely.
The involuntary performance of yogika kriyas cleanses the body and mind and makes the sexual fluid sublime. Prana here is the main force. The descent of the sexual fluid is brought about by Apana. Due to this, Prana attracts Apana to rise. This kriya continues not for two or three years, but
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for many years. Only a very brave sadhaka may tread this path which is strewn with obstructions like secret attractions toward social obligations, deep longings for miraculous powers, lack of scriptural knowledge, lack of proficiency of one's Guru, lack of faith, impatience and unsteadiness. It is said in Yoga cudamani, "Just as a bird on a leash is pulled back to its place, so also the soul which is bound by the qualities of nature is held back by Prana and Apana. Prana is the ascendant function and Apana is the descendant function. Thus Prana attracts Apana in the upward direction, and Apana attracts Prana downwards. Only he who experiences these natural movements of Prana and Apana knows yoga".3
The seat of Prana is the Anahata cakra (respiratory system). The seat of Apana is the muladhara and Svadhisthana (reproductive system) cakras. The conflict between Prana and Apana goes on even in the body of a man not practicing meditation, but this conflict occurs in a special way in the body of a man practicing meditation.
Through meditation, the circulatory system is stimulated. This results in the stimulation of the organs which produce sexual fluid. The Apana vayu is dominant here. To prevent the activities of Apana, Prana descends and obstructs it. Apana attracts the sexual fluid towards the genitals, and Prana prevents it from going in the lower direction. Apana expands the Susumna. and Prana contracts it.
8. Solitary and Joint Meditation :
When the sadhaka is placed in the dangerous position mentioned above, he or she is attracted towards the opposite sex. At this juncture, it is of prime importance that the sadhaka be guided by an experienced Guru.
If salvation were possible with sexual intercourse, then i t would be said that salvation is not meant for the ascetic sadhaka, but only for the worldly sadhaka. If this is the case, then the virtue of dispassion has no meaning. On the other hand, the holy scriptures prescribe that only the dispassionate sadhaka is eligible for the path of salvation. The materialistic sadhaka is not eligible for this great path.
There are thousands of examples in the Puranas citing cases where a certain ascetic is said to have practiced severe penance and deep meditation which resulted in the rocking of Indrasana (the throne of Lord Indra), making him (Indra) fear his own security. To end this insecurity, Lord Indra would call on a very beautiful nymph to go down to earth, attract the attention of the ascetic concerned,
and destroy his penance. The nymph would go and disturb the ascetic by heavenly music and dancing, thus breaking his samadhi (union with the Almighty) and leading him astray into the realm of sensuality.
If sexual intercourse led one to salvation, then the presence of the nymph would have been a boon
to the ascetic. But this is not the case; on the contrary, the appearance of the nymph turns out to be a curse. These citations prove that one should practice sadhana alone.
Surrender means the state in which the independent Prana, which is totally free from the bonds of the mind during meditation, is allowed to perform actions through the medium of the body and organs without any obstructions. The Prana vayu is one of the five elements existing in nature. Though it seems dynamic, it is static. The source that instills life into Prana vayu is Paramesvara (God). It is not proper to abandon this state of surrender to God in order to seek the protection of the opposite sex, i. e. another person. In sexual intercourse, the mind becomes extrovert and the sensory
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organs become uncontrollable. In spite of all this, sadhakas - both male and female - say that they experience the vital power functioning forcefully when they have sex.
This experience is a result of their involvement in sexual pleasures and is an illusion. This gross observation is miles away from the truth. The force that they experience is not that of Prana but that of the mind. Yes, during meditation the Prana sometimes becomes powerful, but it is never distracted. It is always calm. In this condition, it is not present in the external organs. It flows in the nadis or in the internal bodily passages.
When husband and wife perform meditation together, their minds naturally dwell on each other. Therefore they are very soon affected by the force of lust and become excited. As clothes are obstructive during meditation, usually only the genitals are covered by a minimum of clothing. The limbs are revealed. This also is a cause of excitement. Thus the presence of someone of the opposite sex is undesirable and obstructive.
Moreover, during meditation, when desire is awakened in the male, it may not have awakened in the female and vice versa. Under these circumstances, he or she forces himself or herself on the other, breaking the other's meditation and causing the other to give in to his or her wishes.
Along with this, the couple who practice meditation together make another mistake. When the sexual instinct is aroused while meditating alone, it subsides in few moments. But before it subsides, the sadhaka gets himself in a more excited state and leads his partner also into his path.
In the meditation sessions of Vama margis (followers of the left-handed path) where sadhakas of both sexes perform meditation nude, lust is the prevalent feature, so participants are soon agitated by it. Moreover, free sex is dominant in this path and so it is easy to come in contact with new people every time. People who engage in these practices are only looking for new acquaintances and free sex. Thus the object of meditation is lost and enjoyment takes its place.
These sadhakas argue that just as you need iron to cut iron, so also you can conquer lust with lust. The argument seems convincing, but it is not correct; it can be proved to be false. It is true that iron cuts iron, but only an iron with a sharp edge can do so. If the iron used for cutting is not sharp it is cannot be used as a cutting agent.
When one resorts to the help of the opposite sex in meditation, the independent Prana becomes dependent, and yoga is transformed into enjoyment. The sadhaka should never forget that in sexual enjoyment there is a fusion of the male and female, while in yoga the union is that of sadhaka and the Lord Almighty. The support of siddhasana and mudras and pranayama helps the Apana to ascend and open the gateway of salvation and closes the path leading to downfall. Through sexual intercourse, the Apana becomes descendant and never opens the closed gateway leading to salvation.
Due to the various yogika kriyas, the purification of the blood takes place and the sexual fluid in its purest form is produced. It is sublimated and ascends of its own accord when Prana becomes intensified. This causes the intense sensation in the genitals.
In the solitary meditation of a non-attached sadhaka, the mind is introverted, all the organs are steady, and Prana is free. The passion which is aroused in this state is yoga and not a state of enjoyment. Lord Krsna has kept this stage of yoga in view and has cited the yogi who at the end of Karma yoga abandons passion and becomes dispassionate. He says, "In this way, control your
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sexual fluid with a steady mind, considering passion to be beyond intellect and abandon the great enemy in the form of lust (i. e. become an Urdhvareta by sublimating your sexual fluid)".4
In this stage, the Prana becomes more powerful with the help of siddhasana and various mudras and pranayamas. As long as the Prana does not become all-powerful, it, is vanquished over and
over again by Apana. It can be said that Apana becomes victorious in the primary and secondary stages and Prana becomes victorious only at the end. The final victory is the victory that counts. After this victory, the sadhaka does not remain a sadhaka any longer but becomes an Urdhvareta yogi. Subsequently, he achieves the divine body purified by yogika fire, divine consciousness, and complete dispassion. He then ignores even miraculous powers and omnipotency and tries to master Nirvikalpa samadhi. Finally, he becomes a superman or a divine being. Sri Govindabhagavatpadacaryaji, the Guru of Sankaracarya, has said, "Salvation is the result of knowledge. Knowledge is the result of yogika practice and yoga is practiced through the immortal body. The ordinary body is mortal, but the body which is the result of the fusion of Siva (cosmic male principle) and Parvati (cosmic female principle) is immortal”.
9. Self-Sacrifice :
The sadhaka who rejects mudras and siddhasana has not resorted to surrender to God or self- sacrifice. There is no self-sacrifice in sexual intercourse. One can tread the yogika path only
through self-sacrifice. With the disappearance of self-sacrifice;, the love for the Lord is also broken. Devotion, Knowledge, and Yoga disappear; there remains only one element-lust.
10. Obstacles and Remedies :
Some people say, "By taking up siddhasana and mudras, the attraction and inclination towards the opposite sex increase. Under these circumstances, mental impurities increase also. If a renunciated couple pactice yoga together they will expedite their progress".
When during meditation the Svadhisthana cakra is illumined by yogika fires, the sexual instinct becomes intense. The sadhaka has to sublimate this intense sexual feeling. In order to do this, he or she should not seek the opposite sex. If it had been possible to sublimate one's sexual feelings with the help of the opposite sex, then this whole world would have been the ideal place for penance and all householders would have become Urdhvareta saints.
During meditation, control over the genitals is achieved by the practice of siddhasana and mudras which make Apana move upwards. In sexual intercourse, neither siddhasana nor the important mudras manifest. As a result, there is no control over Apana and thus only pleasure is gained and not liberation.
As the genital region becomes very sensitive during meditation, the sadhaka's mind becomes full of licentious thoughts. This inevitable situation mustbe patiently tolerated. Lord Krsna mentions this stage of meditation: "Arjuna ! Even though one strives to practice yoga and is ever so discerning, his senses lead his mind away by force".5
The sadhaka watches as a witness the various actions performed by Prana during meditation. In the same way, he should also watch the vicious sensuous wanderings of the mind.
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Lord Krsna has in mind the above situation when He gives guidance to the sadhaka in the Bhagavad Gita : "One whose intelligence is established in the Divine, abandons both good and evil. Therefore, Arjuna, devote yourself to yoga; yoga is skill in action". 6
The sadhaka who has surrendered himself to the Lord should not think of the good or evil nature of any action which is performed by Prana during meditation. He should duly seek to maintain a high level of meditation. In the above stanza, Lord Krsna has called him the yogi "whose intelligence is established in the Divine".
The Lord Himself lends clarity to this elsewhere by saying, "Oh Arjuna, during yogika meditation, perform all acts with a sense of detachment without concern for achievements or failures, because the equanimity of intellect is itself called yoga". 7 As long as the sadhaka is affected by happiness when faced with success or by sorrow when faced with failure, his mind does not become detached. The perfection of yoga depends on detachment. This detachment is not possible without the sense of self-sacrifice complete surrender to the Lord.
The Muladhara cakra and the Svadhisthana cakra are related to each other. The Apana vayu rules these two regions. There is a collection of 72,000 nadis (bodily passages) in the legion of the Apana vayu. Without the help of the kundalini, the purification of these nadis is not possible, to achieve the purification of these nadis is like crossing the Vaitarani river, a river which is said in the Puranas to be situated betweea Mrtyuloka (earth) and Yamaloka (the other world). It is full of very hot blood, bones, hair, etc. Sinners flounder in this river, unable to swim across it. Holy people swim across it by holding on to a cow's tail. Yogis consider the body, filled with blood, bones and hair, as the Vaitarani river. They use the cow's tail in the form of Kundalinl to cross the river and become immortal. It is better to die once while living with a smiling countenance than to die thousands of times crying and unwilling. To die a living death means to surrender oneself to God and to sacrifice oneself at his lotus feet.
Lord Siva has preached in Siva Samhita, "Sakticalana mudia is that mudra in which the wise sadhaka should capture the Apana and forcibly attract the dormant kundalinl power to ascend. Thus, this all-powerful mudra when practiced destroys all diseases and lends longevity to life. Its practice awakens the kundalinl and makes it ascendant. Therefore, those yogis who aspire for miraculous powers should practice this mudra. By its practice, the body is purified and the eight major miraculous powers, including the power of becoming microscopic like an atom are achieved". 8
It is said in Hathayoga Pradipika, "One who has been able to accord movement to Sakti (power) is entitled to achieve miraculous powers. What more can be said ? He can miraculously attain immortality".9
In Gheranda sarhhita it is said, "He who regularly practices sakticalana mudra attains divine body purified by yogika fire. He achieves miraculous powers and all the diseases in his body are destroyed".10
11. Vajroli mudra :
Vajroli mudra is included in the ten very important mudras in ancient yogika scriptures. In the sexual act, the Apana is thrown outside the body with force; in yoga, the Apana is forcibly drawn into the body. This internal suction is known as vajroli mudra or yoni mudra.
Experiments are carried on in every field of life. I will here mention one experiment. This is not
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prescribed by a Purna yogi (I personally do not recommend it) but by an ordinary sadhaka;
however, a certain section of society is attracted towards this sort of experiment. It is as follows :
Take a thin, straight lead rod about ten inches long. Lubricate it with oil and introduce it into the urinary tract up to the length of nine inches. Then take a thin hollow silver rod bent at one end. After introducing it into the genitals, slowly blow into it to clean the urinary tract.
Then try to draw in water through the genitals. Once this is learned, try to draw in milk in the same way.
The married sadhaka should draw the Apana upwards with the help of khecari mudra and uddiyana bandha at the end of sexual intercourse, drawing the semen and female discharge into his testicles.
In ancient scriptures, vajroli mudra is mentioned, but the above-mentioned practice is not described. Sadhakas who practiced this technique existed in the past and exist in the present day, but I have not read or heard of any couple having attained the higher stage of yoga or the divine body.
This whole experiment arises out of ignorance. It is mentioned that the married sadhaka should, at the end of sexual intercourse, perform khecari mudra and uddiyana bandha, and thus make the Apana vayu ascendant and draw his semen along with the female discharge into his testicles. To draw water and milk into the genitals is possible. In the same way, it is possible to draw the semen and female discharge inside. This appeals to one's intelligence.
It is a well-known fact that semen and urine both pass out of the genitals, but they use different tracts. The urinary tract lies further in than the seminal tract. It comes downward, meets the seminal tract, and then comes into the genitals and is thrown out.
Milk and water may be drawn into the genitals. But does the water, milk, semen or female discharge drawn into the bladder reach the testicles ? No.
Water goes into the bladder and comes out along with the urine. When milk is drawn in, it also comes out with the urine. If the suction of water or milk results in their being thrown out with the urine, can one expect anything different with semen or female discharge ? And if this is the case, how can one achieve divine body in this way ? It does not bear scientific scrutiny.
Yes, one can use a lead or silver pipe to purify the genitals. In the same way, one can draw in water or milk. This makes the practice of celibacy easy to a certain extent. But sexual intercourse is harmful.
Certain sadhakas who follow the above experiment consider khecari mudra a necessary part of it. So, carrying out this experiment, they sever the thin ligament underneath the tongue and try to achieve it. After long practice, a few sadhakas do succeed in introducing their tongue into the nasal passage. But khecari mudra performed in an artificial way is not beneficial.
The sadhaka who practices sahaja yoga achieves khecari mudra. in a natural way. He does not have to sever the thin ligament under the tongue artificially; it is severed of its own accord due to yogika fire kindled by his sadhana, and all the other aspects of khecari mudra also occur involuntarily. During the three stages of samprajnata yoga - savitarka, savicara, and sananda samapattis - the Apana vayu remains indomitable. The Prana is defeated again and again, and so it cannot perform vajroli mudra-the contraction of the genitals - successfully. Yet, in the first three stages, when the
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Apana vayu pushes the semen towards the genital outlet, the Prana performs vajroli mudra. and attracts the sexual fluid in the opposite direction. In the fourth stage of sasmita samapatti, the Prana becomes very strong and the Apana becomes extremely weak, and vajroli mudra. can be performed successfully.
During the practice of savitarka, savicara, and sananda samapattis, beautiful and handsome images of women and men appear before the mind's eye and tempt sadhakas. But when they enter the stage of sasmita samapatti, their rajoguna and tamoguna become weak, and sattvaguna achieves dominance. So sensuality or lust does not trouble them. Just as children remain unmoved by passion when they see each other naked, the yogi in the final stage of sasmita samapatti is not moved to passion by the appearance of naked nymphs.
After the achievement of vajroli mudra, the sexual fluid of the sadhaka is not destroyed, and so he or she can become an urdhvareta and achieve a divine body, divine consciousness and complete detachment.
The tongue of the sadhaka practicing sahaja yoga enters the cavity of the skull known as the tenth gate of Vyoma cakra after two or three years practice. But it cannot completely prevent the loss of the sexual fluid for several years. Only in the final stage of samprajnata samadhi (i. e. sasmita samapatti) can one completely prevent this loss. Then sakticalana mudra disappears forever and is replaced by the powerful vajroli mudra.
In India even today there are a few secret sects of Siva, Vaisnava, and Sakti cults where men and women practice meditation together and try to achieve perfection in yoga. This path is called Vama marga (left handed path). It only spreads licentiousness, and the generation which follows becomes lusterless and uncultured.
Saktipata initiation is meant only for those sadhakas who aspire for liberation. Even though it is the best type of initiation, it is not very useful for householders because the aim of yoga differs for the householder and the ascetic. The householder is motivated by desire and is eager to achieve materialism and the satisfaction of sensual desires, while the ascetic, being dispassionate, aspires only for liberation.
Self-restraint and limited companionship of women or men should hold a place of primary importance in the practice of yoga for the ordinary person. The more restraint one practices, the more spiritual power he attains. With this power, he achieves wealth, spouse, children, fame, and other material achievements. He must find ways to conserve his sexual fluid. If a householder receives saktipata and practices it zealously, he becomes scattered, unrestrained, and talkative. As a result, he fails in the eyes of society and becomes frustrated.
On the other hand, celibacy is of prime importance for the renunciate, ascetic sadhaka. As he aspires to be a perfect yogi, he has to wage a war vehemently against lust. When the sexual desire is stimulated, he tries to curb it by making the Apana ascendant. Desire and lust are stimulated by the practice of siddhasana. The yogi who wants to become an Urdhvareta should welcome the spon- taneous occurrence of siddhasana. That posture stirs up the sexual senses and then helps to subli- mate the sexual fluid through yogika techniques. The ordinary man is ignorant of these yogika techniques, and so he becomes very sensual through the practice of siddhasana. Siddhasana is meant for perfect yogis and not for ordinary householder sadhakas.
The sadhaka striving for liberation does not necessarily get it in one birth. He has to take many
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births and continue his efforts constantly.
Moreover, this practice of yoga is full of obstructions and may be successfully practiced only by a brave sadhaka or one who is steadfast in his goal. It is said in the Siva Sarhhita : "There are countless and insurmountable obstructions in this path of yoga. These obstructions are terrible and fearful. Yet the yogi should not abandon his practice of yoga even at the hazard of his life".
In certain yogika texts, it is said that one can achieve vajroli mudra in the company of a woman. But it is necessary to seek the guidance of a proficient Guru. Yes, there are stanzas which can be interpreted thus, but they definitely have a different meaning. Certain materialistic Tantrika masters were married householders. To increase the validity of their married status, they directed the people to pursue conjugal sadhana. Moreover, the teacher of the Vama marga gave importance only to conjugal sadhana. Thus only materialistic-minded teachers popularized this path.
Those people who believe that they can achieve the purified divine body by attracting their own semen along with the ovum into their bodies are sadly mistaken. I have already stated that the semen or ovum thus drawn only goes into the bladder and is rejected with the urine.
The semen which emerges from the testes in childhood mixes with the blood, resulting in the development of the mind and the body. With the advent of youth, the semen no longer mingles with the blood, but attempts to leave the body through the genitals.
The opposite of lust is yoga. The best yogis know this. Their seminal fluid mixes with their blood by yogika techniques. As a result, they become young, reverting from old age to youth and childhood. This is a natural physiological and scientific process.
Pure divine body is the body and similarly pure divine mind is the mind. Why, then, should the yogi desire such divine body and mind ?
The yogi does not have any desires. If he has desires, he cannot be called a yogi. The yogi aspires only for God-realization and to merge with God. In order to achieve God-realization, it is necessary that he possess a pure body and mind. After having a full meal, the beggar does not want left-overs. Why then should the yogi wish for anything else, after he has achieved oneness with God ?
REFERENCES
1 Srimad Bhagavad Gita, Chapter 7, verse 11.
2 Aptastu Yatharthavakta. 'Apta' purusa means one who has experienced truth in the real sense and speaks only truth.
3 Yoga cudamani, stanzas 29, 30.
4 Srimad Bhagavad Gita, Chapter 3, verse 43.
5 Bhagavad Gita, Chapter 2, verse 60.
6 Ibid., Chapter 2, verse 50.
7 Bhagavad Gita, Chapter 2, verse 48.
8 Siva Sarhhita, Chapter IV, verses 105-108.
9 Hathayoga Pradipika, verse 120.
10 Gheranda sarhhita Chapter 3, stanza 60.
Wednesday, June 6, 2012
VAJROLI & SECRET OF THE URDHVARETA
VAJROLI & SECRET OF THE URDHVARETA
What are the changes which take place at the physical level in one who is transforming himself into an Urdhvareta?
A: It takes a very long time, with very honest and sincere Brahmacharya in thought, word and deed coupled with gods grace for one to achieve full sex sublimation including the stoppage of wet dreams.
However as an aspirant climbs up the ladder of celibacy to the best of his efforts by abhorring from the sexual act, ejaculation and impure thoughts for a considerable period of time; An inner phenomenon called Urdhvareta kriya(process)also called by the name 'Vajroli' takes place in his system, due to which the semen which was earlier flowing downward and being ejaculated outward now starts flowing upward and inward. This aids the formation of 'Ojas' shakti in his brain. The aspirant is not yet a complete Urdhvareta, as he has not yet achieved complete sex sublimation or transmutation. Semen will still flow down if he is not vigilant against the senses (wet dreams completely stop in one who is a complete Urdhvareta and whose Kundalini shunts only between the 3 upper chakras).
When the aspirant maintains this state of celibacy for a considerable period of time from when the 'Vajroli kriya' starts to function, the passage of flow of semen within his body (from the sex glands to the Urethra) starts to become narrow and constricted. Under such circumstances if he indulges in ejaculation of semen (even in a copious wet dream), instead of pleasure he experiences pain. This further aids in developing distaste and dispassion towards the sex act.
This is one of the most important of changes which occurs in the body of the celibate at the physiological level. Coupled with this, certain external changes take place such as:
1. The body becomes more taut, wiry and lithe. The tendency to accumulate bulk and fat reduces.
2. The face develops a red hue and wrinkles gradually start to disappear.
3. The skin glows with luster and the eyes become bright. Eyesight starts to improve.
4. Overall, all organs in his body gradually start to return to their original state of maximum function (as they were during childhood)
From this stage onwards, the celibate must be very, very careful in avoiding more than necessary contact with members of the opposite sex in particular and people in general. Further to the vajroli kriya taking place he starts to develop a magnetic personality and appears very alluring to the world in general and women in particular. Any act of letting his ego get goaded resulting in pompousness, pride or arrogance will immediately lead to his downfall in the form of his semen deserting him; for the appearance of these negative traits is invariably accompanied by blossoming of latent lust present within. The aspirant should very clearly know that he has no more conquered lust than a child has learnt to deal with the world. Lust is only in a state of control. It is still present in its fullest form within him, but in a latent and dormant state at most. From now on he has to be very humble before the world and god, always keeping in mind that this power he is developing is not his own but the power of god shining through him. Only humility, kindness and consideration towards fellow beings and an attitude of gratitude towards god for all that he has given will strengthen celibacy and make for for further growth.
The aim of vajroli is not to suck up the energy of the women. It is used to retain the semen. Dakini clarified that the real meditator does not believe in stealing some one’s energy. The exchange of energy any way happens. Secondly the woman emits energy through hair, lips, eyes breast and then yoni. One can absorb the energy like tai chi techniques using nose hand or even the whole body. By giving one receive and there fore learn to give the male essence from your chest , hair eyes and lips automatically the yin essence will come out.
One also can do circulation of energy using the sushama nadi . this what is difficult to master because it requires the synchronization of the breath, visuals energy of two person especially male and female. This can be done in two ways one is with touch another is at a distant . the second one is for non lovers. First one is for lovers and secondly care should be taken so that passion does not over whelm the other person.
For the retention of semen most important breath and visual control. faster the breath faster the ejaculation. Slower the breath greater it takes time.
The visual component is killed using the visualization of deity this actually slows down.
How does one retain the semen?
Keep the eyes open. More one close the eyes more one will over whelmed with passion. See all the tantric painting man and women will keep the eyes open.
Secondly fold the tongue and keep it in the palate. This will help the concentration move in ward. The tongue wags and the bindu flows down. There fore when you have sex always keep the tongue itching the palate.
Thirdly slow down the breath other wise in hale or hold the breath. The more one does the more one can retain the semen.
Fourth secret to hold the bindu is to do aswini mudra. Learn to do aswini mudra in any postures. When the linga going inside always do the aswini mudra . When the double bath room place tightens no semen will come out. When it becomes lose then only the semen comes out.
Fifth is to learn the orgasmic draw. Put the attention in between eyes brows or u can do sambhavi mudra. Role up the tongue. Then in hale. As you inhale imagine the semen flowing into the brain and passing through many charkas.
When one does correctly then the visualization will be clear, breathing will be slow,. The mood will change immediately in spite of the linga being stiff.
One will require 5- 10 times of the orgasmic draw then one can easily retain the semen
Other methods include the pulling up of energy by master chao andaswini mudra for 100- 200 times. After aswini mudra then the rolling of stomach is done which will help semen to pass through to heart chakra . The tightening of chest or the neck should not be done as it does not allow semen to flow up ward.
One can go on and on without ejaculation. Sensitive must be the word when the bindu slips from the ajna chakra.
When one meditates on the blue pearl between the third eye, then the sighting the bindu become easy. When the rush of energy is down ward holding the tongue in the palate and jamming the visualization become difficult. Take out the linga and one can do orgasmic draw.
Emotions and memory will settle down before the blue pearl is sighted.
The aim of vajroli is not to suck up the energy of the women. It is used to retain the semen. Dakini clarified that the real meditator does not believe in stealing some one’s energy. The exchange of energy any way happens. Secondly the woman emits energy through hair, lips, eyes breast and then yoni. One can absorb the energy like tai chi techniques using nose hand or even the whole body. By giving one receive and there fore learn to give the male essence from your chest , hair eyes and lips automatically the yin essence will come out.
One also can do circulation of energy using the sushama nadi . this what is difficult to master because it requires the synchronization of the breath, visuals energy of two person especially male and female. This can be done in two ways one is with touch another is at a distant . the second one is for non lovers. First one is for lovers and secondly care should be taken so that passion does not over whelm the other person.
For the retention of semen most important breath and visual control. faster the breath faster the ejaculation. Slower the breath greater it takes time.
The visual component is killed using the visualization of deity this actually slows down.
How does one retain the semen?
Keep the eyes open. More one close the eyes more one will over whelmed with passion. See all the tantric painting man and women will keep the eyes open.
Secondly fold the tongue and keep it in the palate. This will help the concentration move in ward. The tongue wags and the bindu flows down. There fore when you have sex always keep the tongue itching the palate.
Thirdly slow down the breath other wise in hale or hold the breath. The more one does the more one can retain the semen.
Fourth secret to hold the bindu is to do aswini mudra. Learn to do aswini mudra in any postures. When the linga going inside always do the aswini mudra . When the double bath room place tightens no semen will come out. When it becomes lose then only the semen comes out.
Fifth is to learn the orgasmic draw. Put the attention in between eyes brows or u can do sambhavi mudra. Role up the tongue. Then in hale. As you inhale imagine the semen flowing into the brain and passing through many charkas.
When one does correctly then the visualization will be clear, breathing will be slow,. The mood will change immediately in spite of the linga being stiff.
One will require 5- 10 times of the orgasmic draw then one can easily retain the semen
Other methods include the pulling up of energy by master chao andaswini mudra for 100- 200 times. After aswini mudra then the rolling of stomach is done which will help semen to pass through to heart chakra . The tightening of chest or the neck should not be done as it does not allow semen to flow up ward.
One can go on and on without ejaculation. Sensitive must be the word when the bindu slips from the ajna chakra.
When one meditates on the blue pearl between the third eye, then the sighting the bindu become easy. When the rush of energy is down ward holding the tongue in the palate and jamming the visualization become difficult. Take out the linga and one can do orgasmic draw.
Emotions and memory will settle down before the blue pearl is sighted.
Sunday, June 3, 2012
Rudraksha
Thursday, December 15, 2011
Intoxicataing Jallaudin Rumi Quotes-1
Knock, And He'll open the door
Vanish, And He'll make you shine like the sun
Fall, And He'll raise you to the heavens
Become nothing, And He'll turn you into everything.
Rumi
If you don't have enough madness in you
go and rehabilitate yourself.
I want to know the joy
of how you whisper
"more”
by Rumi
I want to know the joy
of how you whisper
"more”
by Rumi
There is another world inside this one
no words can describe it.
There is living, but no fear of death;
There is Spring, but never a turn to Autumn
Even if I close my eyes
You are still in my heart ?
You don't go away from there
Where can I escape from You?
~
Deafened by the voice of desire you are unaware the Beloved lives in the core of your heart. Stop the noise and you will hear His voice in the silence.---Rumi
what is the heart?
It is not human and it is not imaginary.
I call it you.~Rumi
Love comes with a knife, not some shy question, and not with fears for its reputation!” ~ Rumi
Don't be fooled by my beauty - the light of
my face comes from the candle of my spirit.
There is another world inside this one
no words can describe it.
There is living, but no fear of death;
There is Spring, but never a turn to Autumn
Even if I close my eyes
You are still in my heart ?
You don't go away from there
Where can I escape from You?
~Jalaluddin Muhammad Rumi.
Vanish, And He'll make you shine like the sun
Fall, And He'll raise you to the heavens
Become nothing, And He'll turn you into everything.
Rumi
If you don't have enough madness in you
go and rehabilitate yourself.
I want to know the joy
of how you whisper
"more”
by Rumi
I want to know the joy
of how you whisper
"more”
by Rumi
There is another world inside this one
no words can describe it.
There is living, but no fear of death;
There is Spring, but never a turn to Autumn
Even if I close my eyes
You are still in my heart ?
You don't go away from there
Where can I escape from You?
~
Deafened by the voice of desire you are unaware the Beloved lives in the core of your heart. Stop the noise and you will hear His voice in the silence.---Rumi
what is the heart?
It is not human and it is not imaginary.
I call it you.~Rumi
Love comes with a knife, not some shy question, and not with fears for its reputation!” ~ Rumi
Don't be fooled by my beauty - the light of
my face comes from the candle of my spirit.
There is another world inside this one
no words can describe it.
There is living, but no fear of death;
There is Spring, but never a turn to Autumn
Even if I close my eyes
You are still in my heart ?
You don't go away from there
Where can I escape from You?
~Jalaluddin Muhammad Rumi.
Monday, May 16, 2011
Treatise on the Buddhist Tantra Yoga of Niguma PART 1
The Actual Inner Fire Yoga
The inner fire yoga involves six subjects, as follows: consuming the inner fire as nutriment; using it as clothing; using it as a resting place; riding it as a magic horse; directing it for liberation from hindering forces; and utilizing it to receive the most powerful initiations.
The most important of these is the first of the six: consuming the inner fire as nutriment. This refers to (i) the general and (ii) special- ized ways of working with the three main energy channels and four main pressure points.
The General Method
Sit in the six-point fire posture as before and meditate upon yourself as the Yogini. Just below your navel are four fires, one in each of the four directions, approximately the size of a bird’s egg. Breathe in air from the two nostrils and pull in lower air from below. Bring these together at the navel.
This causes the four fires to blaze forth fiercely with a reddish hue. Extremely hot, they fill one’s body with a reddish flame and give rise to the blissful inner fire. The airs from above and below are thus held together in this mystic kiss for as long as is comfortable. When they can no longer be held, they should be released gently through the nostrils.
Now visualize the central energy channel, called uma. It runs straight up the center of the body just in front of the spine. The thick- ness of a wheat straw, its upper terminal comes to the point between the eyebrows and its lower terminal to a point slightly below the navel. To its right is the energy channel called roma, and to its left is kyangma. These connect into the central channel at the bottom terminal.
At the top they run into the right and left nostrils. At the inside of the central channel where they meet at the base is a sun disc the size of half a chick pea. Upon the sun disc is a red letter RAM blazing with the flames of inner fire. It is the size of a mere barley seed.
Below the navel is a triangular dharmodaya. The wide base is on the top and its tip points downward. Inside the dharmodaya is an air mandala shaped like a bow and very vibrant. As before, one pulls in the airs from above and below. The airs move from below, causing the mystic fires to blaze forth from the letter RAM. Red in color and hot to the touch, they rush up the central energy channel, giving rise to the experience of blissful inner fire. As before, hold the airs at the navel for as long as is comfortable and then release them slowly through the nostrils.
Meditating upon the energy channels
One must know four subjects: Body, time, object, and energy.
As said here, in order to engage in the practice one must first understand these four points.
The time for the meditation is at dawn, when the mind is clear, or in the evening, when bodily heat is strong. Otherwise, if this does not agree with one’s metabolism, it is acceptable to meditate whenever one feels inspired to do so.
The physical posture is as follows. Sit with legs crossed, back straight, neck inclined slightly forward, tongue against the palate, eyes toward the tip of the nose, teeth and lips held as feels natural and
relaxed, hands in the meditation gesture just below the navel, body supported by a meditation band, and so forth.
As for the breath, exhale all negative air. Avoid breathing either too deeply or shallowly by simply letting the breath flow in a relaxed manner.
The visualization then proceeds as follows. Envisioning oneself as Heruka with Consort, concentrate on the energy channels. As before, the central channel runs up the center of the body just in front of the spine, with roma to its right and kyangma to its left. Each of these three channels is approximately the thickness of a wheat straw. They connect below as explained earlier.
The four pressure points are visualized in the following manner. At the navel is the wheel of emanation, shaped like a triangular San- skrit letter EH. It has sixty-four petals, is red in color, and opens upward. At the heart is the wheel of truth, with eight petals, shaped round like the Sanskrit letter VAM, white in color, opening down- ward. At the throat is the wheel of enjoyment, with sixteen petals, red in color, also shaped like the round Sanskrit letter VAM, its face open- ing upward. Finally, at one’s crown is the wheel of great bliss, shaped like a triangular Sanskrit EH, multicolored, having thirty-two petals, its mouth opening downward. Meditate in this way. One visualizes the upper chakras only for a moment, and then shifts concentration below the heart (i.e., at the navel) for as long as possible, dedicating the main part of the session to this latter concentration.
In this one should recollect the advice of Mahasiddha Ivawapa: to maintain radiance and clarity in the visualization of the pressure points.
Secondly, meditating upon the mantric syllables
As in (the first technique above for) the meditation upon the inner fire, one visualizes the three energy channels and four pressure points. One then arranges the mantric syllables within these. The process is
explained in both The Tantra of Two Forms and The Samphuta Tantra, and is further elucidated in the writings of various mahasiddhas such as those of Krishnacharya.
There are both elaborate and condensed methods of performing the meditation. In the elaborate method one visualizes mantric syl- lables at the center of each of the pressure points as well as on each of the petals. This is explained in the oral tradition. In the condensed method the syllables are visualized only on the pressure points them- selves. This is described in The Explanatory Tantra1 and has also been recommended by many of the mahasiddhas. I shall explain the latter tradition.
How does the meditation proceed? One visualizes that at the cen- ter of the chakra at the navel, at the middle of the central energy chan- nel, is a sun disc the size of half a chick pea. Upon this is the Sanskrit letter AH, red in color, its head pointing upward. In nature it is the inner fire, emanates forth bright light, and is the size of a mustard seed. Above it is a half-moon the size of a wheat kernel. Above this is a mystic drop and a tiny zig-zag flame.
At the center of the heart chakra at the middle of the central channel is a moon disc, a blue letter HUM upon it, its head pointing downward.
At the center of the throat chakra at the middle of the central chan- nel is a moon disc, a white letter HAM upon it, its head pointing downward. White bodhi-mind substances fall from it like snow.
Each of these syllables is the size of a mustard seed, is exceedingly bright, and is crowned by a half-moon and a zig-zag of flame.
As well, at each of the chakras the side channels wrap themselves around the central channel and in this way form knots that obstruct the free flow of the vital energies from the side channels into the central one. The meditation upon the mantric syllables aims at opening these passages. One holds this visualization, identifying one’s mind with the letter AH at the navel. Here it should be pointed out that the inner fire is both the foundation and central pillar of the path, and
that the ultimate place of residence of the inner fire is the pressure point at the navel. Therefore, it is important to concentrate single- pointedly on the syllable AH at the navel and thus stimulate the inner fire and cause it to ignite.
The way to hold the visualization is to see the visualized mystic drop and one’s own mind as entering into a unity. When this is done well, the visualized drop and the visualizing mind no longer appear as sep- arate entities. By means of blending the two and causing them to become inseparable, one gains especially subtle tantric pride. More- over, the syllables should be visualized as being as small as possible. The smaller they are, the more easy it becomes to control the vital energies. These letters are seen as being bright and in the nature of light, for this causes mental torpor to be cut off. Also, meditating on the half-moon and zig-zag of flame and on the bodhi-mind substance falling like snow, it becomes very easy to give rise to tantric bliss.
The inner fire yoga involves six subjects, as follows: consuming the inner fire as nutriment; using it as clothing; using it as a resting place; riding it as a magic horse; directing it for liberation from hindering forces; and utilizing it to receive the most powerful initiations.
The most important of these is the first of the six: consuming the inner fire as nutriment. This refers to (i) the general and (ii) special- ized ways of working with the three main energy channels and four main pressure points.
The General Method
Sit in the six-point fire posture as before and meditate upon yourself as the Yogini. Just below your navel are four fires, one in each of the four directions, approximately the size of a bird’s egg. Breathe in air from the two nostrils and pull in lower air from below. Bring these together at the navel.
This causes the four fires to blaze forth fiercely with a reddish hue. Extremely hot, they fill one’s body with a reddish flame and give rise to the blissful inner fire. The airs from above and below are thus held together in this mystic kiss for as long as is comfortable. When they can no longer be held, they should be released gently through the nostrils.
Now visualize the central energy channel, called uma. It runs straight up the center of the body just in front of the spine. The thick- ness of a wheat straw, its upper terminal comes to the point between the eyebrows and its lower terminal to a point slightly below the navel. To its right is the energy channel called roma, and to its left is kyangma. These connect into the central channel at the bottom terminal.
At the top they run into the right and left nostrils. At the inside of the central channel where they meet at the base is a sun disc the size of half a chick pea. Upon the sun disc is a red letter RAM blazing with the flames of inner fire. It is the size of a mere barley seed.
Below the navel is a triangular dharmodaya. The wide base is on the top and its tip points downward. Inside the dharmodaya is an air mandala shaped like a bow and very vibrant. As before, one pulls in the airs from above and below. The airs move from below, causing the mystic fires to blaze forth from the letter RAM. Red in color and hot to the touch, they rush up the central energy channel, giving rise to the experience of blissful inner fire. As before, hold the airs at the navel for as long as is comfortable and then release them slowly through the nostrils.
Meditating upon the energy channels
One must know four subjects: Body, time, object, and energy.
As said here, in order to engage in the practice one must first understand these four points.
The time for the meditation is at dawn, when the mind is clear, or in the evening, when bodily heat is strong. Otherwise, if this does not agree with one’s metabolism, it is acceptable to meditate whenever one feels inspired to do so.
The physical posture is as follows. Sit with legs crossed, back straight, neck inclined slightly forward, tongue against the palate, eyes toward the tip of the nose, teeth and lips held as feels natural and
relaxed, hands in the meditation gesture just below the navel, body supported by a meditation band, and so forth.
As for the breath, exhale all negative air. Avoid breathing either too deeply or shallowly by simply letting the breath flow in a relaxed manner.
The visualization then proceeds as follows. Envisioning oneself as Heruka with Consort, concentrate on the energy channels. As before, the central channel runs up the center of the body just in front of the spine, with roma to its right and kyangma to its left. Each of these three channels is approximately the thickness of a wheat straw. They connect below as explained earlier.
The four pressure points are visualized in the following manner. At the navel is the wheel of emanation, shaped like a triangular San- skrit letter EH. It has sixty-four petals, is red in color, and opens upward. At the heart is the wheel of truth, with eight petals, shaped round like the Sanskrit letter VAM, white in color, opening down- ward. At the throat is the wheel of enjoyment, with sixteen petals, red in color, also shaped like the round Sanskrit letter VAM, its face open- ing upward. Finally, at one’s crown is the wheel of great bliss, shaped like a triangular Sanskrit EH, multicolored, having thirty-two petals, its mouth opening downward. Meditate in this way. One visualizes the upper chakras only for a moment, and then shifts concentration below the heart (i.e., at the navel) for as long as possible, dedicating the main part of the session to this latter concentration.
In this one should recollect the advice of Mahasiddha Ivawapa: to maintain radiance and clarity in the visualization of the pressure points.
Secondly, meditating upon the mantric syllables
As in (the first technique above for) the meditation upon the inner fire, one visualizes the three energy channels and four pressure points. One then arranges the mantric syllables within these. The process is
explained in both The Tantra of Two Forms and The Samphuta Tantra, and is further elucidated in the writings of various mahasiddhas such as those of Krishnacharya.
There are both elaborate and condensed methods of performing the meditation. In the elaborate method one visualizes mantric syl- lables at the center of each of the pressure points as well as on each of the petals. This is explained in the oral tradition. In the condensed method the syllables are visualized only on the pressure points them- selves. This is described in The Explanatory Tantra1 and has also been recommended by many of the mahasiddhas. I shall explain the latter tradition.
How does the meditation proceed? One visualizes that at the cen- ter of the chakra at the navel, at the middle of the central energy chan- nel, is a sun disc the size of half a chick pea. Upon this is the Sanskrit letter AH, red in color, its head pointing upward. In nature it is the inner fire, emanates forth bright light, and is the size of a mustard seed. Above it is a half-moon the size of a wheat kernel. Above this is a mystic drop and a tiny zig-zag flame.
At the center of the heart chakra at the middle of the central channel is a moon disc, a blue letter HUM upon it, its head pointing downward.
At the center of the throat chakra at the middle of the central chan- nel is a moon disc, a white letter HAM upon it, its head pointing downward. White bodhi-mind substances fall from it like snow.
Each of these syllables is the size of a mustard seed, is exceedingly bright, and is crowned by a half-moon and a zig-zag of flame.
As well, at each of the chakras the side channels wrap themselves around the central channel and in this way form knots that obstruct the free flow of the vital energies from the side channels into the central one. The meditation upon the mantric syllables aims at opening these passages. One holds this visualization, identifying one’s mind with the letter AH at the navel. Here it should be pointed out that the inner fire is both the foundation and central pillar of the path, and
that the ultimate place of residence of the inner fire is the pressure point at the navel. Therefore, it is important to concentrate single- pointedly on the syllable AH at the navel and thus stimulate the inner fire and cause it to ignite.
The way to hold the visualization is to see the visualized mystic drop and one’s own mind as entering into a unity. When this is done well, the visualized drop and the visualizing mind no longer appear as sep- arate entities. By means of blending the two and causing them to become inseparable, one gains especially subtle tantric pride. More- over, the syllables should be visualized as being as small as possible. The smaller they are, the more easy it becomes to control the vital energies. These letters are seen as being bright and in the nature of light, for this causes mental torpor to be cut off. Also, meditating on the half-moon and zig-zag of flame and on the bodhi-mind substance falling like snow, it becomes very easy to give rise to tantric bliss.
Tuesday, February 1, 2011
THE CONTROL OF PSYCHIC PRANA
THE CONTROL OF PSYCHIC PRANA
In Prânâyâma we know that the first step, according to the Yogis, is to control the motion of the lungs. What we want to do is to feel the finer motions that are going on in the body. Our minds have become externalised, and have lost sight of the fine motions inside. If we can begin to feel them, we can begin to control them. These nerve currents go on all over the body, bringing life and vitality to every muscle, but we do not feel them. The Yogi says we can learn to do so. How? By taking up and controlling the motion of the lungs; when we have done that for a sufficient length of time, we shall be able to control the finer motions.
We now come to the exercises in Pranayama. Sit upright; the body must be kept straight. The spinal cord, although not attached to the vertebral column, is yet inside of it. If you sit crookedly you disturb this spinal cord, so let it be free. Any time that you sit crookedly and try to meditate you do yourself an injury. The three parts of the body, the chest, the neck, and the head, must be always held straight in one line. You will find that by a little practice this will come to you as easy as breathing. The second thing is to get control of the nerves. We have said that the nerve centre that controls the respiratory organs has a sort of controlling effect on the other nerves, and rhythmical breathing is, therefore, necessary. The breathing that we generally use should not be called breathing at all. It is very irregular. Then there are some natural differences of breathing between men and women.
The first lesson is just to breathe in a measured way, in and out. That will harmonise the system. When you have practiced this for some time, you will do well to join to it the repetition of some word as "Om," or any other sacred word. In India we use certain symbolical words instead of counting one, two, three, four. That is why I advise you to join the mental repetition of the "Om," or some other sacred word to the Pranayama. Let the word flow in and out with the breath, rhythmically, harmoniously, and you will find the whole body is becoming rhythmical. Then you will learn what rest is. Compared with it, sleep is not rest. Once this rest comes the most tired nerves will be calmed down, and you will find that you have never before really rested.
The first effect of this practice is perceived in the change of expression of one's face; harsh lines disappear; with calm thought calmness comes over the face. Next comes beautiful voice. I never saw a Yogi with a croaking voice. These signs come after a few months' practice. After practicing the above mentioned breathing for a few days, you should take up a higher one. Slowly fill the lungs with breath through the Idâ, the left nostril, and at the same time concentrate the mind on the nerve current. You are, as it were, sending the nerve current down the spinal column, and striking violently on the last plexus, the basic lotus which is triangular in form, the seat of the Kundalini. Then hold the current there for some tune. Imagine that you are slowly drawing that nerve current with the breath through the other side, the Pingalâ, then slowly throw it out through the right nostril. This you will find a little difficult to practice. The easiest way is to stop the right nostril with the thumb, and then slowly draw in the breath through the left; then close both nostrils with thumb and forefinger, and imagine that you are sending that current down, and striking the base of the Sushumnâ; then take the thumb off, and let the breath out through the right nostril. Next inhale slowly through that nostril, keeping the other closed by the forefinger, then close both, as before. The way the Hindus practice this would be very difficult for this country, because they do it from their childhood, and their lungs are prepared for it. Here it is well to begin with four seconds, and slowly increase. Draw in four seconds, hold in sixteen seconds, then throw out in eight seconds. This makes one Pranayama. At the same time think of the basic lotus, triangular in form; concentrate the mind on that centre. The imagination can help you a great deal. The next breathing is slowly drawing the breath in, and then immediately throwing it out slowly, and then stopping the breath out, using the same numbers. The only difference is that in the first case the breath was held in, and in the second, held out. This last is the easier one. The breathing in which you hold the breath in the lungs must not be practiced too much. Do it only four times in the morning, and four times in the evening. Then you can slowly increase the time and number. You will find that you have the power to do so, and that you take pleasure in it. So very carefully and cautiously increase as you feel that you have the power, to six instead of four. It may injure you if you practice it irregularly.
Of the three processes for the purification of the nerves, described above, the first and the last are neither difficult nor dangerous. The more you practice the first one the calmer you will be. Just think of "Om," and you can practice even while you are sitting at your work. You will be all the better for it. Some day, if you practice hard, the Kundalini will be aroused. For those who practice once or twice a day, just a little calmness of the body and mind will come, and beautiful voice; only for those who can go on further with it will Kundalini be aroused, and the whole of nature will begin to change, and the book of knowledge will open. No more will you need to go to books for knowledge; your own mind will have become your book, containing infinite knowledge. I have already spoken of the Ida and Pingala currents, flowing through either side of the spinal column, and also of the Sushumna, the passage through the centre of the spinal cord. These three are present in every animal; whatever being has a spinal column has these three lines of action. But the Yogis claim that in an ordinary man the Sushumna is closed; its action is not evident while that of the other two is carrying power to different parts of the body.
The Yogi alone has the Sushumna open. When this Sushumna current opens, and begins to rise, we get beyond the sense, our minds become supersensuous, superconscious — we get beyond even the intellect, where reasoning cannot reach. To open that Sushumna is the prime object of the Yogi. According to him, along this Sushumna are ranged these centres, or, in more figurative language, these lotuses, as they are called. The lowest one is at the lower end of the spinal cord, and is called Mulâdhâra, the next higher is called Svâdhishthâna, the third Manipura, the fourth Anâhata, the fifth Vishuddha, the sixth Âjnâ and the last, which is in the brain, is the Sahasrâra, or "the thousand-petalled". Of these we have to take cognition just now of two centres only, the lowest, the Muladhara, and the highest, the Sahasrara. All energy has to be taken up from its seat in the Muladhara and brought to the Sahasrara. The Yogis claim that of all the energies that are in the human body the highest is what they call "Ojas". Now this Ojas is stored up in the brain, and the more Ojas is in a man's head, the more powerful he is, the more intellectual, the more spiritually strong. One man may speak beautiful language and beautiful thoughts, but they, do not impress people; another man speaks neither beautiful language nor beautiful thoughts, yet his words charm. Every movement of his is powerful. That is the power of Ojas.
Now in every man there is more or less of this Ojas stored up. All the forces that are working in the body in their highest become Ojas. You must remember that it is only a question of transformation. The same force which is working outside as electricity or magnetism will become changed into inner force; the same forces that are working as muscular energy will be changed into Ojas. The Yogis say that that part of the human energy which is expressed as sex energy, in sexual thought, when checked and controlled, easily becomes changed into Ojas, and as the Muladhara guides these, the Yogi pays particular attention to that centre. He tries to take up all his sexual energy and convert it into Ojas. It is only the chaste man or woman who can make the Ojas rise and store it in the brain; that is why chastity has always been considered the highest virtue. A man feels that if he is unchaste, spirituality goes away, he loses mental vigour and moral stamina. That is why in all the religious orders in the world which have produced spiritual giants you will always find absolute chastity insisted upon. That is why the monks came into existence, giving up marriage. There must be perfect chastity in thought, word, and deed; without it the practice of Raja-Yoga is dangerous, and may lead to insanity. If people practice Raja-Yoga and at the same time lead an impure life, how can they expect to become Yogis?
SIDDHIS ACCQUIRED THROUGH MEDITATION & RAJA YOGA
RAJA-YOGA IN BRIEF
The following is a summary of Râja-Yoga freely translated from the Kurma-Purâna.
The fire of Yoga burns the cage of sin that is around a man. Knowledge becomes purified and Nirvâna is directly obtained. From Yoga comes knowledge; knowledge again helps the Yogi. He who combines in himself both Yoga and knowledge, with him the Lord is pleased. Those that practice Mahâyoga, either once a day, or twice a day, or thrice, or always, know them to be gods. Yoga is divided into two parts. One is called Abhâva, and the other, Mahayoga. Where one's self is meditated upon as zero, and bereft of quality, that is called Abhava. That in which one sees the self as full of bliss and bereft of all impurities, and one with God, is called Mahayoga. The Yogi, by each one, realises his Self. The other Yogas that we read and hear of, do not deserve to be ranked with the excellent Mahayoga in which the Yogi finds himself and the whole universe as God. This is the highest of all Yogas.
Yama, Niyama, Âsana, Prânâyâma, Pratyâhâra, Dhârâna, Dhyâna, and Samâdhi are the steps in Raja-Yoga, of which non-injury, truthfulness, non-covetousness, chastity, not receiving anything from another are called Yama. This purifies the mind, the Chitta. Never producing pain by thought, word, and deed, in any living being, is what is called Ahimsâ, non-injury. There is no virtue higher than non-injury. There is no happiness higher than what a man obtains by this attitude of non-offensiveness, to all creation. By truth we attain fruits of work. Through truth everything is attained. In truth everything is established. Relating facts as they are — this is truth. Not taking others' goods by stealth or by force, is called Asteya, non-covetousness. Chastity in thought, word, and deed, always, and in all conditions, is what is called Brahmacharya. Not receiving any present from anybody, even when one is suffering terribly, is what is called Aparigraha. The idea is, when a man receives a gift from another, his heart becomes impure, he becomes low, he loses his independence, he becomes bound and attached.
The following are helps to success in Yoga and are called Niyama or regular habits and observances; Tapas, austerity; Svâdhyâya, study; Santosha, contentment; Shaucha, purity; Ishvara-pranidhâna, worshipping God. Fasting, or in other ways controlling the body, is called physical Tapas. Repeating the Vedas and other Mantras, by which the Sattva material in the body is purified, is called study, Svadhyaya. There are three sorts of repetitions of these Mantras. One is called the verbal, another semi-verbal, and the third mental. The verbal or audible is the lowest, and the inaudible is the highest of all. The repetition which is loud is the verbal; the next one is where only the lips move, but no sound is heard. The inaudible repetition of the Mantra, accompanied with the thinking of its meaning, is called the "mental repetition," and is the highest. The sages have said that there are two sorts of purification, external and internal. The purification of the body by water, earth, or other materials is the external purification, as bathing etc. Purification of the mind by truth, and by all the other virtues, is what is called internal purification. Both are necessary. It is not sufficient that a man should be internally pure and externally dirty. When both are not attainable the internal purity is the better, but no one will be a Yogi until he has both. Worship of God is by praise, by thought, by devotion.
We have spoken about Yama and Niyama. The next is Asana (posture). The only thing to understand about it is leaving the body free, holding the chest, shoulders, and head straight. Then comes Pranayama. Prana means the vital forces in one's own body, Âyâma means controlling them. There are three sorts of Pranayama, the very simple, the middle, and the very high. Pranayama is divided into three parts: filling, restraining, and emptying. When you begin with twelve seconds it is the lowest Pranayama; when you begin with twenty-four seconds it is the middle Pranayama; that Pranayama is the best which begins with thirty-six seconds. In the lowest kind of Pranayama there is perspiration, in the medium kind, quivering of the body, and in the highest Pranayama levitation of the body and influx of great bliss. There is a Mantra called the Gâyatri. It is a very holy verse of the Vedas. "We meditate on the glory of that Being who has produced this universe; may He enlighten our minds." Om is joined to it at the beginning and the end. In one Pranayama repeat three Gayatris. In all books they speak of Pranayama being divided into Rechaka (rejecting or exhaling), Puraka (inhaling), and Kurnbhaka (restraining, stationary). The Indriyas, the organs of the senses, are acting outwards and coming in contact with external objects. Bringing them under the control of the will is what is called Pratyahara or gathering towards oneself. Fixing the mind on the lotus of the heart, or on the centre of the head, is what is called Dharana. Limited to one spot, making that spot the base, a particular kind of mental waves rises; these are not swallowed up by other kinds of waves, but by degrees become prominent, while all the others recede and finally disappear. Next the multiplicity of these waves gives place to unity and one wave only is left in the mind. This is Dhyana, meditation. When no basis is necessary, when the whole of the mind has become one wave, one-formedness, it is called Samadhi. Bereft of all help from places and centres, only the meaning of the thought is present. If the mind can be fixed on the centre for twelve seconds it will be a Dharana, twelve such Dharanas will be a Dhyana, and twelve such Dhyanas will be a Samadhi.
Where there is fire, or in water or on ground which is strewn with dry leaves, where there are many ant-hills, where there are wild animals, or danger, where four streets meet, where there is too much noise, where there are many wicked persons, Yoga must not be practiced. This applies more particularly to India. Do not practice when the body feels very lazy or ill, or when the mind is very miserable and sorrowful. Go to a place which is well hidden, and where people do not come to disturb you. Do not choose dirty places. Rather choose beautiful scenery, or a room in your own house which is beautiful. When you practice, first salute all the ancient Yogis, and your own Guru, and God, and then begin.
Dhyana is spoken of, and a few examples are given of what to meditate upon. Sit straight, and look at the tip of your nose. Later on we shall come to know how that concentrates the mind, how by controlling the two optic nerves one advances a long way towards the control of the arc of reaction, and so to the control of the will. Here are a few specimens of meditation. Imagine a lotus upon the top of the head, several inches up, with virtue as its centre, and knowledge as its stalk. The eight petals of the lotus are the eight powers of the Yogi. Inside, the stamens and pistils are renunciation. If the Yogi refuses the external powers he will come to salvation. So the eight petals of the lotus are the eight powers, but the internal stamens and pistils are extreme renunciation, the renunciation of all these powers. Inside of that lotus think of the Golden One, the Almighty, the Intangible, He whose name is Om, the Inexpressible, surrounded with effulgent light. Meditate on that. Another meditation is given. Think of a space in your heart, and in the midst of that space think that a flame is burning. Think of that flame as your own soul and inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart. Chastity, non-injury, forgiving even the greatest enemy, truth, faith in the Lord, these are all different Vrittis. Be not afraid if you are not perfect in all of these; work, they will come. He who has given up all attachment, all fear, and all anger, he whose whole soul has gone unto the Lord, he who has taken refuge in the Lord, whose heart has become purified, with whatsoever desire he comes to the Lord, He will grant that to him. Therefore worship Him through knowledge, love, or renunciation.
PATANJALI'S YOGA APHORISMS
We have now come to the chapter in which the Yoga powers are described.
1. Dhâranâ is holding the mind on to some particular object.
Dharana (concentration) is when the mind holds on to some object, either in the body, or outside the body, and keeps itself in that state.
2. An unbroken flow of knowledge in that object is Dhyâna.
The mind tries to think of one object, to hold itself to one particular spot, as the top of the head, the heart, etc., and if the mind succeeds in receiving the sensations only through that part of the body, and through no other part, that would be Dharana, and when the mind succeeds in keeping itself in that state for some time, it is called Dhyana (mediation).
3. When that, giving up all forms, reflects only the meaning, it is Samâdhi.
That comes when in meditation the form or the external part is given up. Suppose I were meditating on a book, and that I have gradually succeeded in concentrating the mind on it, and perceiving only the internal sensations, the meaning, unexpressed in any form — that state of Dhyana is called Samadhi.
4. (These) three (when practiced) in regard to one object is Samyama.
When a man can direct his mind to any particular object and fix it there, and then keep it there for a long time, separating the object from the internal part, this is Samyama; or Dharana, Dhyana, and Samadhi, one following the other, and making one. The form of the thing has vanished, and only its meaning remains in the mind.
5. By the conquest of that comes light of knowledge.
When one has succeeded in making this Samyama, all powers come under his control. This is the great instrument of the Yogi. The objects of knowledge are infinite, and they are divided into the gross, grosser, grossest and the fine, finer, finest and so on. This Samyama should be first applied to gross things, and when you begin to get knowledge of this gross, slowly, by stages, it should be brought to finer things.
6. That should be employed in stages.
This is a note of warning not to attempt to go too fast.
7. These three are more internal than those that precede.
Before these we had the Pratyâhâra, the Prânâyâma, the Âsana, the Yama and Niyama; they are external parts of the three — Dharana, Dhyana and Samadhi. When a man has attained to them, he may attain to omniscience and omnipotence, but that would not be salvation. These three would; not make the mind Nirvikalpa, changeless, but would leave the seeds for getting bodies again. Only when the seeds are, as the Yogi says, "fried", do they lose the possibility of producing further plants. These powers cannot fry the seed.
8. But even they are external to the seedless (Samadhi).
Compared with that seedless Samadhi, therefore, even these are external. We have not yet reached the real Samadhi, the highest, but a lower stage, in which this universe still exists as we see it, and in which are all these powers.
9. By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications.
That is to say, in this first state of Samadhi the modifications of the mind have been controlled, but not perfectly, because if they were, there would be no modifications. If there is a modification which impels the mind to rush out through the senses, and the Yogi tries to control it, that very control itself will be a modification. One wave will be checked by another wave, so it will not be real Samadhi in which all the waves subside, as control itself will be a wave. Yet this lower Samadhi is very much nearer to the higher Samadhi than when the mind comes bubbling out.
10. Its flow becomes steady by habit.
The flow of this continuous control of the mind becomes steady when practiced day after day, and the mind obtains the faculty of constant concentration.
11. Taking in all sorts of objects, and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
The mind takes up various objects, runs into all sorts of things. That is the lower state. There is a higher state of the mind, when it takes up one object and excludes all others, of which Samadhi is the result.
12. The one-pointedness of the Chitta is when the impression that is past and that which is present are similar.
How are we to know that the mind has become concentrated? Because the idea of time will vanish. The more time passes unnoticed the more concentrated we are. In common life we see that when we are interested in a book we do not note the time at all, and when we leave the book, we are often surprised to find how many hours have passed. All time will have the tendency to come and stand in the one present. So the definition is given: When the past and present come and stand in one, the mind is said to be concentrated.*
13. By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs.
By the threefold changes in the mind-stuff as to form, time and state are explained the corresponding changes in gross and subtle matter and in the organs. Suppose there is a lump of gold. It is transformed into a bracelet and again into an ear-ring. These are changes as to form. The same phenomena looked at from the standpoint of time give us change as to time. Again, the bracelet or the ear-ring may be bright or dull, thick or thin, and so on. This is change as to state. Now referring to the aphorisms 9, l1 and 12, the mind-stuff is changing into Vrittis — this is change as to form. That it passes through past, present and future moments of time is change as to time. That the impressions vary as to intensity within one particular period, say, present, is change as to state. The concentrations taught in the preceding aphorisms were to give the Yogi a voluntary control over the transformations of his mind-stuff, which alone will enable him to make the Samyama named in III. 4.
14. That which is acted upon by transformations, either past, present, or yet to be manifested is the qualified.
That is to say, the qualified is the substance which is being acted upon by time and by the Samskâras, and getting changed and being manifested always.
15. The succession of changes is the cause of manifold evolution.
16. By making Samyama on the three sorts of changes comes the knowledge of past and future.
We must not lose sight of the first definition of Samyama. When the mind has attained to that state when it identifies itself with the internal impression of the object, leaving the external, and when, by long practice, that is retained by the mind and the mind can get into that state in a moment, that is Samyama. If a man in that state wants to know the past and future, he has to make a Samyama on the changes in the Samskaras (III. 13). Some are working now at present, some have worked out, and some are waiting to work. So by making a Samyama on these he knows the past and future.
l7. By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
The word represents the external cause, the meaning represents the internal vibration that travels to the brain through the channels of the Indriyas, conveying the external impression to the mind, and knowledge represents the reaction of the mind, with which comes perception. These three, confused, make our sense-objects. Suppose I hear a word; there is first the external vibration, next the internal sensation carried to the mind by the organ of hearing, then the mind reacts, and I know the word. The word I know is a mixture of the three — vibration, sensation, and reaction. Ordinarily these three are inseparable; but by practice the Yogi can separate them. When a man has attained to this, if he makes a Samyama on any sound, he understands the meaning which that sound was intended to express, whether it was made by man or be any other animal.
18. By perceiving the impressions, (comes) the knowledge of past life.
Each experience that we have, comes in the form of a wave in the Chitta, and this subsides and becomes finer and finer, but is never lost. It remains there in minute form, and if we can bring this wave up again, it becomes memory. So, if the Yogi can make a Samyama on these past impressions in the mind, he will begin to remember all his past lives.
19. By making Samyama on the signs in another's body, knowledge of his mind comes.
Each man has particular signs on his body, which differentiate him from others; when the Yogi makes a Samyama on these signs he knows the nature of the mind of that person.
20. But not its contents, that not being the object of the Samyama.
He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind.
21. By making Samyama on the form of the body, the perceptibility of the form being obstructed and the power of manifestation in the eye being separated, the Yogi's body becomes unseen.
A Yogi standing in the midst of this room can apparently vanish. He does not really vanish, but he will not be seen by anyone. The form and the body are, as it were, separated. You must remember that this can only be done when the Yogi has attained to that power of concentration when form and the thing formed have been separated. Then he makes a Samyama on that, and the power to perceive forms is obstructed, because the power of perceiving forms comes from the junction of form and the thing formed.
22. By this the disappearance or concealment of words which are being spoken and such other things are also explained.
23. Karma is of two kinds — soon to be fructified and late to be fructified. By making Samyana on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies.
When a Yogi makes a Samyama on his own Karma, upon those impressions in his mind which are now working, and those which are just waiting to work, he knows exactly by those that are waiting when his body will fall. He knows when he will die, at what hour, even at what minute. The Hindus think very much of that knowledge or consciousness of the nearness of death, because it is taught in the Gita that the thoughts at the moment of departure are great powers in determining the next life.
24. By making Samyama on friendship, mercy, etc. (I. 33), the Yogi excels in the respective qualities.
25. By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi.
When a Yogi has attained to this Samyama and wants strength, he makes a Samyama on the strength of the elephant and gets it. Infinite energy is at the disposal of everyone if he only knows how to get it. The Yogi has discovered the science of getting it.
26. By making Samyama on the Effulgent Light (I. 36), comes the knowledge of the fine, the obstructed, and the remote.
When the Yogi makes Samyama on that Effulgent Light in the heart, he sees things which are very remote, things, for instance, that are happening in a distant place, and which are obstructed by mountain barriers, and also things which are very fine.
27. By making Samyama on the sun, (comes) the knowledge of the world.
28. On the moon, (comes) the knowledge of the cluster of stars.
29. On the pole-star, (comes) the knowledge of the motions of the stars.
30. On the navel circle, (comes) the knowledge of the constitution of the body.
31. On the hollow of the throat, (comes) cessation of hunger.
When a man is very hungry, if he can make Samyama on the hollow of the throat, hunger ceases.
32. On the nerve called Kurma, (comes) fixity of the body.
When he is practising, the body is not disturbed.
33. On the light emanating from the top of the head, sight of the Siddhas.
The Siddhas are beings who are a little above ghosts. When the Yogi concentrates his mind on the top of his head, he will see these Siddhas. The word Siddha does not refer to those men who have become free — a sense in which it is often used.
34. Or by the power of Prâtibha, all knowledge.
All these can come without any Samyama to the man who has the power of Pratibha (spontaneous enlightenment from purity). When a man has risen to a high state of Pratibha, he has that great light. All things are apparent to him. Everything comes to him naturally without making Samyama.
35. In the heart, knowledge of minds.
36. Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different because the latter's actions are for another. Samyama on the self-centred one gives knowledge of the Purusha.
All action of Sattva, a modification of Prakriti characterised by light and happiness, is for the soul. When Sattva is free from egoism and illuminated with the pure intelligence of Purusha, it is called the self-centred one, because in that state it becomes independent of all relations.
37. From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling.
38. These are obstacles to Samadhi; but they are powers in the worldly state.
To the Yogi knowledge of the enjoyments of the world comes by the junction of the Purusha and the mind. If he wants to make Samyama on the knowledge that they are two different things, nature and soul, he gets knowledge of the Purusha. From that arises discrimination. When he has got that discrimination, he gets the Pratibha, the light of supreme genius. These powers, however, are obstructions to the attainment of the highest goal, the knowledge of the pure Self, and freedom. These are, as it were, to be met in the way; and if the Yogi rejects them, he attains the highest. If he is tempted to acquire these, his further progress is barred.
39. When the cause of bondage of the Chitta has become loosened, the Yogi, by his knowledge of its channels of activity (the nerves), enters another's body.
The Yogi can enter a dead body and make it get up and move, even while he himself is working in another body. Or he can enter a living body and hold that man's mind and organs in check, and for the time being act through the body of that man. That is done by the Yogi coming to this discrimination of Purusha and nature. If he wants to enter another's body, he makes a Samyama on that body and enters it, because, not only is his soul omnipresent, but his mind also, as the Yogi teaches. It is one bit of the universal mind. Now, however, it can only work; through the nerve currents in this body, but when the Yogi has loosened himself from these nerve currents, he can work through other things.
40. By conquering the current called Udâna the Yogi does not sink in water or in swamps, he can walk on thorns etc., and can, die at will.
Udana is the name of the nerve current that governs the lungs and all the upper parts of the body, and when he is master of it, he becomes light in weight. He does not sink in water; he can walk on thorns and sword blades, and stand in fire, and can depart this life whenever he likes.
41. By the conquest of the current Samâna he is surrounded by a blaze of light.
Whenever he likes, light flashes from his body.
42. By making Samyama on the relation between the ear and the Akâsha comes divine hearing.
There is the Akasha, the ether, and the instrument, the ear. By making Samyama on them the Yogi gets supernormal hearing; he hears everything. Anything spoken or sounded miles away he can hear.
43. By making Samyama on the relation between the Akasha and the body and becoming light as cotton-wool etc., through meditation on them, the yogi goes through the skies.
This Akasha is the material of this body; it is only Akasha in a certain form that has become the body. If the Yogi makes a Sanyama on this Akasha material of his body, it acquires the lightness of Akasha, and he can go anywhere through the air. So in the other case also.
44. By making Samyama on the "real modifications" of the mind, outside of the body, called great disembodiedness, comes disappearance of the covering to light.
The mind in its foolishness thinks that it is working in this body. Why should I be bound by one system of nerves, and put the Ego only in one body, if the mind is omnipresent? There is no reason why I should. The Yogi wants to feel the Ego wherever he likes. The mental waves which arise in the absence of egoism in the body are called "real modifications" or "great disembodiedness". When he has succeeded in making Samyama on these modifications, all covering to light goes away, and all darkness and ignorance vanish. Everything appears to him to be full of knowledge.
45. By making Samyama on the gross and fine forms of the elements, their essential traits, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes mastery of the elements.
The Yogi makes Samyama on the elements, first on the gross, and then on the finer states. This Samyama is taken up more by a sect of the Buddhists. They take a lump of clay and make Samyama on that, and gradually they begin to see the fine materials of which it is composed, and when they have known all the fine materials in it, they get power over that element. So with all the elements. The Yogi can conquer them all.
46. From that comes minuteness and the rest of the powers, "glorification of the body," and indestructibleness of the bodily qualities.
This means that the Yogi has attained the eight powers. He can make himself as minute as a particle, or as huge as a mountain, as heavy as the earth, or as light as the air; he can reach anything he likes, he can rule everything he wants, he can conquer everything he wants, and so on. A lion will sit at his feet like a lamb, and all his desires will be fulfilled at will.
47. The "glorification of the body" is beauty, complexion, strength, adamantine hardness.
The body becomes indestructible. Nothing can injure it. Nothing can destroy it until the Yogi wishes. "Breaking the rod of time he lives in this universe with his body." In the Vedas it is written that for that man there is no more disease, death or pain.
48. By making Samyama on the objectivity and power of illumination of the organs, on egoism, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes the conquest of the organs.
In the perception of external objects the organs leave their place in the mind and go towards the object; this is followed by knowledge. Egoism also is present in the act. When the Yogi makes Samyama on these and the other two by gradation, he conquers the organs. Take up anything that you see or feel, a book for instance; first concentrate the mind on it, then on the knowledge that is in the form of a book, and then on the Ego that sees the book, and so on. By that practice all the organs will be conquered.
49. From that comes to the body the power of rapid movement like the mind, power of the organs independently of the body, and conquest of nature.
Just as by the conquest of the elements comes glorified body, so from the conquest of the organs will come the above-mentioned powers.
50. By making Samyama on the discrimination between the Sattva and the Purusha come omnipotence and omniscience.
When nature has been conquered, and the difference between the Purusha and nature realised — that the Purusha is indestructible, pure and perfect — then come omnipotence and omniscience.
51. By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya.
He attains aloneness, independence, and becomes free. When one gives up even the ideas of omnipotence and omniscience, there comes entire rejection of enjoyment, of the temptations from celestial beings. When the Yogi has seen all these wonderful powers, and rejected them, he reaches the goal. What are all these powers? Simply manifestations. They are no better than dreams. Even omnipotence is a dream. It depends on the mind. So long as there is a mind it can be understood, but the goal is beyond even the mind.
52. The Yogi should not feel allured or flattered by the overtures of celestial beings for fear of evil again.
There are other dangers too; gods and other beings come to tempt the Yogi. They do not want anyone to be perfectly free. They are jealous, just as we are, and worse than us sometimes. They are very much afraid of losing their places. Those Yogis who do not reach perfection die and become gods; leaving the direct road they go into one of the side streets, and get these powers. Then, again, they have to be born. But he who is strong enough to withstand these temptations and go straight to the goal, becomes free.
53. By making Samyama on a particle of time and its precession and succession comes discrimination.
How are we to avoid all these things, these Devas, and heavens, and powers? By discrimination, by knowing good from evil. Therefore a Samyama is given by which the power of discrimination can be strengthened. This by making a Samyama on a particle of time, and the time preceding and following it.
54. Those things which cannot be differentiated by species, sign, and place, even they will be discriminated by the above Samyama.
The misery that we suffer comes from ignorance, from non-discrimination between the real and the unreal. We all take the bad for the good, the dream for the reality. Soul is the only reality, and we have forgotten it. Body is an unreal dream, and we think we are all bodies. This non-discrimination is the cause of misery. It is caused by ignorance. When discrimination comes, it brings strength, and then alone can we avoid all these various ideas of body, heavens, and gods. This ignorance arises through differentiating by species, sign, and place. For instance, take a cow. The cow is differentiated from the dog by species. Even with the cows alone how do we make the distinction between one cow and another? By signs. If two objects are exactly similar, they can be distinguished if they are in different places. When objects are so mixed up that even these differential will not help us, the power of discrimination acquired by the above-mentioned practice will give us the ability to distinguish them. The highest philosophy of the Yogi is based upon this fact, that the Purusha is pure and perfect, and is the only "simple" that exists in this universe. The body and mind are compounds, and yet we are ever identifying ourselves with them This is the great mistake that the distinction has been lost. When this power of discrimination has been attained, man sees that everything in this world, mental and physical, is a compound, and, as such, cannot be the Purusha.
55. The saving knowledge is that knowledge of discrimination which simultaneously covers all objects, in all their variations.
Saving, because the knowledge takes the Yogi across the ocean of birth and death. The whole of Prakriti in all its states, subtle and gross, is within the grasp of this knowledge. There is no succession in perception by this knowledge; it takes in all things simultaneously, at a glance.
56. By the similarity of purity between the Sattva and the Purusha comes Kaivalya.
When the soul realises that it depends on nothing in the universe, from gods to the lowest atom, that is called Kaivalya (isolation) and perfection. It is attained when this mixture of purity and impurity called Sattva (intellect) has been made as pure as the Purusha itself; then the Sattva reflects only the unqualified essence of purity, which is the Purusha.
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