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process of which they treat. Details of practice1 can only be learnt from a Guru,
but generally it may be said that the particular is raised to the universal life,
which as cit is realizable only in the sahasrra in the following manner: The
j%2Å‚vtm in the subtle body, the receptacle of the five vital airs (pañca-prn), ##
mind in its three aspects of manas, ahamkara, and buddhi, and the five organs of
perception (pañcajñnendriyas) is united with the Kulakundalin%2Å‚. The Kandarpa ##or
Kma Vyu in the mkldhra, a form of the ApnaVyu, is given a leftward
revolution and the fire wich is #around Kundalin%2Å‚ is kindled. By the bija Hum,
and the ##heat of the fire thus kindled, the coiled and sleeping Kundalin%2Å‚ is
awakened. She who lay asleep around ##svayambhu-linga, with her coils three
circles and a half closing the entrance of the brahmadvra, will, on being roused,
enter that door and move upwards, united with the jivtm. On this upward
movement, Brahm, Svitr%2Å‚, Å„kin%2Å‚Zakti, the Devs, b%2Å‚ja and vr#tti, are dissolved
in the body of Kundalin%2Å‚. The Mah%2Å‚-mandala or pr#thiv%2Å‚ is converted #####into the
b%2Å‚ja Lam, and is also merged in Her body. When Kundalin%2Å‚ leaves the mkldhra,
that lotus which, ##
1 Fuller details are given in the author s translation from the Sanskrit of the
Sat#cakranirkpana by Pkrnnanda Svmi, author of the celebrated ##
Sktnandatarangini (The Serpent Power).
YOGA
139
on the awakening of Kundalin%2Å‚ had opened and turned ##its flower upwards, again
closes and hangs downward. As Kundalin%2Å‚ reaches the svdhist#hna-cakra, that
lotus ###opens out, and lifts its flowers upwards. Upon the entrance of Kundalin%2Å‚
Mahvisnu, Mahlaksm%2Å‚, Sara#####svat%2Å‚, Rkini Zakti, Deva, Mtrs and vr#tti,
Vaikunt#hadhama, Golaka, and the Deva and Dev%2Å‚ residing therein are dissolved in
the body of Kundalin%2Å‚. The pr#thivi, or ### earth b%2Å‚ja Lam is dissolved in
apas, and apas conver#ted into the b%2Å‚ja Vam remains in the body of Kundalin%2Å‚. ##
When the Dev%2Å‚ reaches the manipkra cakra all that is in ##the cakra merges in Her
body. The varuna b%2Å‚ja Vam is #dissolved in fire, which remains in the body of
the Dev%2Å‚ #as the B%2Å‚ja Ram. The cakra is called the Brahmagranthi (or knot of
Brahma). The piercing of this cakra may involve considerable pain, physical
disorder, and even disease. On this account the directions of an experienced Guru
are necessary, and therefore also other modes of yoga have been recommended for
those to whom they are applicable: for in such modes, activity is provoked
directly in the higher centre and it is not necessary that the lower cakra should
be pierced. Kundalin%2Å‚ next reaches the anhata cakra, where all ##which is therein
is merged in Her. The b%2Å‚ja of Tejas, # Ram, disappears in Vyu and Vyu converted
into its #b%2Å‚ja Yam merges in the body of Kundalin%2Å‚. This cakra ##is known as
Visnugranthi (knot of Visnu). Kundalin%2Å‚ ######then ascends to the abode of Bharati
(or Sarasvati) or the viśuddha-cakra. Upon Her entrance, Arddha-nr %2łśvara Ziva,
Zkin%2Å‚, the sixteen vowels, mantra, etc., are dissolved in the body of Kundalin%2Å‚.
The b%2łja of Vyu, ### yam, is dissolved in kśa, which itself being trans#formed
into the b%2Å‚ja Ham, is merged in the body of
140
INTRODUCTION TO TANTRA ZSTRA
Kundalin%2Å‚. Piercing the lalan-cakra, the Dev%2Å‚ reaches ##the jñcakra, where
Parama-Ziva, Siddha-kl%2Å‚, the Deva, gunas, and all else therein, are absorbed into
Her ##body. The b%2łja of kśa, Ham, is merged in the manas##cakra, and mind
itself in the body of Kundalin%2Å‚. The jñcakra is known as Rudra-granthi (or knot
of Rudra or Ziva). After this cakra has been pierced, Kundalin%2Å‚ of ##Her own
motion unites with Parama-Ziva. As She proceeds upwards from the two-petalled
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