Shatchakra-bheda
The piercing of the six chakra is one of the most important subjects dealt with in the Tantras, and is part of the practical yaga process of which they treat. Details of practice can only be learnt from a Guru, but generally it may be said that the particular is raised to the universal life, which as chit is realizable only in the sahasrara in the following manner: The jivatma in the subtle body, the receptacle of the five vital airs (pancha prana), mind in its three aspects of manas, ahangkara, and buddhi; the five organs of action (panchakarmendriya) and the five organs of perception (panchajnanendriya) is united with the Kulakundalini. The Kandarpa or Kama Vayu in the muladhara a form of the Apana Vayu is given a leftward revolution and the fire which is round Kundalini is kindled. By the vija “Hung,” and the heat of the fire thus kindled, the coiled and sleeping Kundalini is wakened. She who lay asleep around svayambhu-linga, with her coils three circles and a half closing the entrance of the brahma-dvara, will, on being roused, enter that door and move upwards, united with the jivatma.
On this upward movement, Brahma, Savitri, Dakini-Shakti, the Devas, vija, and vritti, are dissolved in the body of Kundalini. The Mahimandala or prithivi is converted into the vija “Lang,” and is also merged in Her body. When Kundalini leaves the muladhara, that lotus which, on the awakening of Kundalini had opened and turned its flower upwards, again closes and hangs down-wards. As Kundalini reaches the svadhishthana-chakra, that lotus opens out, and lifts its flower upwards. Upon the entrance of Kundalini, Mahavishnu, Mahalakshmi, Sarasvati, Rakini Shakti, Deva, Matrikas, and vritti, Vaikunthadhama, Golaka, and the Deva and Devi residing therein are dissolved in the body of Kundalini. The prithivi, or “earth” vija “Lang,” is dissolved in apas, and apas converted into the vija vang remains in the body of Kundalini. When the Devi reaches the manipura chakra all that is in the chakra merges in Her body. The Varuna vija “vang” is dissolved in fire, which remains in the body of the Devi as the Vija “rang.” This chakra is called the Brahma-granthi (or knot of Brahma). The piercing of this chakra may involve considerable pain, physical disorder, and even disease. On this account the directions of an experienced Guru are necessary, and therefore also other modes of yoga have been recommended for those to whom they are applicable: for in such modes activity is provoked directly in the higher centre and it is not necessary that the lower chakras should be pierced. Kundalini next reaches the anahata chakra, where all which is therein is merged in Her. The vija of Tejas, “rang,” disappears in Vayu and Vayu converted into its vija “Yang” merges into the body of Kundalini. This chakra is known as Vishnu-granthi (knot of Vishnu). Kundalini then ascends to the abode of Bharati (or Sarasvati) or the vishuddha chakra. Upon Her entrance, Arddha-narishvara Shiva, Shakini, the sixteen vowels, mantra, etc., are dissolved in the body of Kundalini. The vija of Vayu, “yang,” is dissolved in akasha, which itself being transformed into the vija “hang,” is merged in the body of Kundalini. Piercing the lalana chakra, the Devi reaches the ajnachakra, where Parama Shiva, Siddha-Kali, the Deva, guna, and all else therein, are absorbed into Her body. The vija of akasha, “Hang,” is merged in the manas chakra, and mind itself in the body of Kundalini. The ajnachakra is known as Rudra-granthi (or knot of Rudra or Shiva). After this chakra has been pierced, Kundalini of Her own motion unites with Parama Shiva. As She proceeds upwards from the two-petalled lotus, the niralamba puri, pranava, nada, etc., are merged in Her.
The Kundalini has then in her progress upwards absorbed in herself the twenty-four tattva commencing with the gross elements, and then unites Herself and becomes one. with Parama Shiva. This is the maithuna (coition) of the sattvika-pancha-tattva. The nectar which flows from such union floods the kshudrabrahmanda or human body. It is then that the sadhaka, forgetful of all in this world, is immersed in ineffable bliss.
Thereafter the sadhaka, thinking of the vayu vija “yang” as being in the left nostril, inhales through Ida, making japa of the vija sixteen times. Then, closing both nostrils, he makes japa of the vija sixty-four times. He then thinks that the black “man of sin” (Papapurusha) in the left cavity of the abdomen is being dried up (by air), and so thinking he exhales through the right nostril Pingala, making japa of the vija thirty-two times. The sadhaka then meditating upon the red-coloured vija “rang” in the manipura, inhales, making sixteen japa of the vija, and then closes the nostrils, making sixteen japa. While making the japa he thinks that the body of “the man of sin” is being burnt and reduced to ashes (by fire). He then exhales through the right nostril with thirty-two japa. He then meditates upon the white chandravija “thang.” He next inhales through Ida, making japa of the vija sixteen times, closes both nostrils with japa done sixty-four times, and exhales through Pingala with thirty-two japa. During inhalation, holding of breath, and exhalation, he should consider that a new celestial body is being formed by the nectar (composed of all the letters of the alphabet, matrika-varna) dropping from the moon. In a similar way with the vija “vang,” the formation of the body is continued, and with the vija “lang” it is completed and strengthened. Lastly, with the mantra “So’hang,” the sadhaka leads the jivatma into the heart. Thus Kundalini, who has enjoyed Her union with Paramashiva, sets out on her return journey the way she came. As she passes through each of the chakra all that she has absorbed therefrom come out from herself and take their several places in the chakra.
In this manner she again reaches the muladhara, when all that is described to be in the chakras (see pp. lvii-lxiii) are in the positions which they occupied before her awakening.
The Guru’s instructions are to go above the ajna-chakra, but no special directions are given; for after this chakra has been pierced the sadhaka can reach the brahmasthana unaided. Below the “seventh month of Shiva” the relationship of Guru and sishya ceases. The instructions of the seventh amnaya is not expressed (aprakashita).
Sin and Virtue
According to Christian conceptions, sin is a violation of the personal will of, and apostasy from, God. The flesh is the source of lusts which oppose God’s commands, and in this lies its positive significance for the origin of a bias of life against God. According to St. Thomas, in the original state, no longer held as the normal, the lower powers were subordinate to reason, and reason subject to God. “Original sin” is formally a “defect of original righteousness,” and materially “concupiscence.” As St. Paul says (Rom. vii. 8, 14), the pneumatic law, which declares war on the lusts, meets with opposition from the “law in the members.” These and similar notions involve a religious and moral conscious judgment which is assumed to exist in humanity alone. Hindu notions of papa (wrong) and punya (that which is pure, holy, and right) have a wider content. The latter is accordance and working with the will of Ishvara (of whom the jiva is itself the embodiment), as manifested at any particular time in the general direction taken by the cosmic process, as the former is the contrary. The two terms are relative to the state of evolution and the surrounding circumstances of the jiva to which they are applied. Thus, the impulse towards individuality which is necessary and just on the path of inclination or “going forth” (pra-vritti marga), is wrongful as a hindrance to the attainment of unity, which is the goal of the path of return (nivritti marga) where inclinations should cease. In short, what makes for progress on the one path is a hindrance on the other. The matter, when rightly undertsood, is not (except, perhaps, sometimes popularly) viewed from the juristic standpoint of an external Lawgiver, His commands, and those subject to it, but from that in which the exemplification of the moral law is regarded as the true and proper expression of the jiva’s own evolution. Morality, it has been said, is the true nature of a being. For the same reason wrong is its destruction. What the jiva actually does is the result of his karmma. Further, the term jiva, though commonly applicable to the human embodiment of the atma, is not limited to it. Both papa and punya may therefore be manifested in beings of a lower rank than that of humanity in so far as what they (whether consciously or unconsciously) do is a hindrance to their true development. Thus, in the Yoga Vashishtha it is said that even a creeping plant acquired merit by association with the holy muni on whose dwelling it grew. Objectively considered, sin is concisely defined as duhkhajanakam papam. It is that which has been, is, and will be the cause of pain, mental or physical, in past, present, and future births. The pain as the consequence of the action done need not be immediate. Though, however, the suffering may be experienced as a result later than the action of which it is the cause, the consequence of the action is not really something separate, but a part of the action itself – namely, that part of it which belongs to the future. The six chief sins are kama, krodha, lobha, moha, mada, matsaryya – lust, anger, covetousness, ignorance or delusion, pride and envy.
All wrong is at base self-seeking, in ignorance or disregard of the unity of the Self in all creatures. Virtue (punya), therefore, as the contrary of sin, is that which is the cause of happiness (sukhajanakam punyam). That happiness is produced either in this or future births, or leads to the enjoyment of heaven (Svarga). Virtue is that which leads towards the unity whose substance is Bliss (ananda). This good karmma produces pleasant fruit, which, like all the results of karmma, is transitory. As Shruti says: “It is not by acts or the pindas offered by one’s children or by wealth, but by renunciation that men have attained liberation.” It is only by escape from karmma through knowledge, that the jiva becoming one with the unchanging Absolute attains lasting rest. It is obvious that for those who obtain such release neither vice nor virtue, which are categories of phenomenal being, exist.
Karmma
Karmma is action, its cause, and effect. There is no uncaused action, nor action without effect. The past, the present, and the future are linked together as one whole. The ichchha, jnana, and kriya shakti manifest in the jivatma living on the worldly plane as desire, knowledge, and action. As the Brihadaranyaka Upanishad says: “Man is verily formed of desire. As is his desire, so is his thought. As is his thought, so is his action. As is his action, so is his attainment.” These fashion the individual’s Karmma. “He who desires goes by work to the object on which his mind is set.” “As he thinks, so he becometh.” Then, as to action, “whatsoever a man sows that shall he reap.” The matter is not one of punishment and reward, but of consequence, and the consequence of action is but a part of it. If anything is caused, its result is caused, the result being part of the original action, whigh continues, and is transformed into the result. The jivatma experiences happiness for his good acts and misery for his evil ones.
Karmma is of three kinds – viz., sanchita karmma – that is, the whole vast accumulated mass of the unexhausted karmma of the past, whether good or bad, which has still to be worked out. This past karmma is the cause of the character of the succeeding births, and, as such, is called sangskara, or vasana. The second form of karmma is prarabdha, or that part of the first which is ripe, and which is worked out and bears fruit in the present birth. The third is the new karmma, which man is continually making by his present and future actions, and is called vartamana and agami. The embodied soul (jivatma), whilst in the sangsara or phenomenal world, is by its nature ever making present karmma and experiencing the past. Even the Devas themselves are subject to time and karmma. By his karmma a jiva may become an Indra.
Karmma is thus the invisible (adrishta), the product of ordained or prohibited actions capable of giving bodies. It is either good or bad, and together these are called the impurity of action (karmma mala). Even good action, when done with a view to its fruit, can never secure liberation. Those who think of the reward will receive benefit in the shape of that reward. Liberation is the work of Shiva-Shakti, and is gained only by brahmajnana, the destruction of the will to separate life, and realization of unity with the Supreme. All accompanying action must be without thought of self. With the cessation of desire the tie which binds man to the sangsara is broken.
According to the Tantra, the sadhana and achara (q.v.) appropriate to an individual depends upon his karmma. A man’s tendencies, character, and temperament is moulded by his sanchita karmma. As regards prarabdha-karmma, it is unavoidable. Nothing can be done but to work it out. Some systems prescribe the same method for men of divers tendencies. But the Tantra recognizes the force of karmma, and moulds its method to the temperament produced by it. The needs of each vary, as also the methods which will be the best suited to each to lead them to the common goal. Thus, forms of worship which are permissible to the vira are forbidden to the pashu. The guru must determine that for which the sadhaka is qualified (adhikara).
Four Aims Of Being
There is but one thing which all seek – happiness – though it be of differing kinds and sought in different ways. All forms, whether sensual, intellectual, or spiritual, are from the Brahman, who is Itself the Source and Essence of all Bliss, and Bliss itself (rasovai sah). Though issuing from the same source – pleasure differs in its forms in being higher and lower, transitory or durable, or permanent. Those on the path of desire (pravritti marga) seek it through the enjoyments of this world (bhukti) or in the more durable, though still impermanent delights of heaven (svarga). He who is on the path of return (nivritti marga) seeks happiness, not in the created worlds, but in everlasting union with their primal source (mukti); and thus it is said that man can never be truly happy until he seeks shelter with Brahman, which is Itself the great Bliss (rasam hyevayam labdhva anandi bhavati).
The eternal rhythm of the Divine Breath is outwards from spirit to matter and inwards from matter to spirit. Devi as Maya evolves the world. As Mahamaya She recalls it to Herself. The path of outgoing is the way of pravritti; that of return nivritti. Each of these movements is Divine. Enjoyment (bhukti) and liberation (mukti) are each Her gifts. And in the third chapter of the work cited it is said that of Vishnu and Shiva mukti only can be had, but of Devi both bhukti and mukti; and this is so in so far as the Devi is, in a peculiar sense, the source whence those material things come from which enjoyment (bhoga) arises. All jiva on their way to humanity, and the bulk of humanity itself, is on the forward path, and rightly seeks the enjoyment which is appropriate to its stage of evolution.
The thirst for life will continue to manifest itself until the point of return is reached and the outgoing energy is exhausted. Man must, until such time, remain on the path of desire. In the hands of Devi is the noose of desire. Devi herself is both desire and that light of knowledge which in the wise who have known enjoyment lays bare its futilities. But one cannot renounce until one has enjoyed, and so of the world-process itself it is said: that the unborn ones, the Purushas, are both subservient to Her (prakriti), and leave Her by reason of viveka.
Provision is made for the worldly life which is the “outgoing” of the Supreme. And so it is said that the Tantrika has both enjoyment (bhukti) and liberation (mukti). But enjoyment itself is not without its law. Desire is not to be let loose without bridle. The mental self is, as is commonly said, the charioteer of the body, of which the senses are the horses. Contrary to mistaken notions on the subject, the Tantras take no exception to the ordinary rule that it is necessary not to let them run away. If one would not be swept away and lost in the mighty force which is the descent into matter, thought and action must be controlled by Dharmma. Hence the first three of the aims of life (trivarga) on the path of pravritti are dharmma, artha, and kama.
Dharmma
Dharmma means that which is to be held fast or kept – law, usage, custom, religion, piety, right, equity, duty, good works, and morality. It is, in short, the eternal and immutable (sanatana) principles which hold together the universe in its parts and in its whole, whether organic or inorganic matter. “That which supports and holds together the peoples (of the universe) is dharmma.” “It was declared for well-being and bringeth well-being. It upholds and preserves. Because it supports and holds together, it is called Dharmma. By Dharmma are the people upheld.” It is, in short, not an artificial rule, but the principle of right living. The mark of dharmma and of the good is achara (good conduct), from which dharmma is born and fair fame is acquired here and hereafter. The sages embraced achara as the root of all tapas. Dharmma is not only the principle of right living, but also its application. That course of meritorious action by which man fits himself for this world, heaven, and liberation. Dharmma is also the result of good action – that is, the merit acquired thereby. The basis of the sanatana dharmma is revelation (shruti) as presented in the various Shastra.– Smriti, Purana, and Tantra. In the Devi Bhagavata it is said that in the Kaliyuga Vishnu in the form of Vyasa divides the one Veda into many parts, with the desire to benefit men, and with the knowledge that they are short-lived and of small intelligence, and hence unable to master the whole. This dharmma is the first of the four leading arms (chaturvarga) of all being.
Kama
Kama is desire, such as that for wealth, success, family, position, or other forms of happiness for self or others. It also involves the notion of the necessity for the posses-sion of great and noble aims, desires, and ambitions, for such possession is the characteristic of greatness of soul. Desire, whether of the higher or lower kinds, must, however, be lawful, for man is subject to dharmma, which regulates it.
Artha
Artha (wealth) stands for the means by which this life may be maintained – in the lower sense, food, drink, money, house, land, and other property; and in the higher sense the means by which effect may be given to the higher desires, such as that of worship, for which artha may be necessary, aid given to others, and so forth. In short, it is all the necessary means by which all right desire, whether of the lower or higher kinds, may be fulfilled. As the desire must be a right desire – for man is subject to dharmma, which regulates them – so also must be the means sought, which are equally so governed.
This first group is known as the trivarga, which must be cultivated whilst man is upon the pravritti marga. Unless and until there is renunciation on entrance upon the path of return, where inclination ceases (nivritti marga), man must work for the ultimate goal by meritorious acts (dharmma), desires (kama), and by the lawful means (artha) whereby the lawful desires which give birth to righteous acts are realized. Whilst on the pravritti marga “the trivarga should be equally cultivated, for he who is addicted to one only is despicable” (dharmmartha-kamah samameva sevyah yo hyekasaktah sa jano-jagha-nyah).
Moksha
Of the four aims, moksha or mukti is the truly ultimate end, for the other three are ever haunted by the fear of Death the Ender.
Mukti means “loosening” or liberation. It is advisable to avoid the term “salvation,” as also other Christian terms, which connote different, though in a loose sense, analogous ideas. According to the Christian doctrine (soteriology), faith in Christ’s Gospel and in His Church effects salvation, which is the forgiveness of sins mediated by Christ’s redeeming activity, saving from judgment, and admitting to the Kingdom of God. On the other hand, mukti means a loosening from the bonds of the sangsara (phenomenal existence), resulting in a union (of various degrees of completeness) of the embodied spirit (jivatma) or individual life with the Supreme Spirit (paramatma). Liberation can be attained by spiritual knowledge (atmajnana) alone, though it is obvious that such knowledge must be preceded by, and accompanied with, and, indeed, can only be attained in the sense of actual realization, by freedom from sin and right action through adherence to dharmma. The idealistic system of Hinduism, which posits the ultimate reality as being in the nature of mind, rightly, in such cases, insists on what, for default of a better term, may be described as the intellectual, as opposed to the ethical, nature. Not that it fails to recognize the importance of the latter, but regards it as subsidiary and powerless of itself to achieve that extinction of the modifications of the energy of consciousness which constitute the supreme mukti known as Kaivalya. Such extinction cannot be effected by conduct alone, for such conduct, whether good or evil, pro-duces karmma, which is the source of the modifications which it is man’s final aim to suppress. Moksha belongs to the nitvritti marga, as the trivarga appertain to the pravritti marga.
There are various degrees of mukti, some more perfect than the others, and it is not, as is generally supposed, one state.
There are four future states of Bliss, or pada, being in the nature of abodes – viz., salokya, samipya, sarupya, and sayujya – that is, living in the same loka, or region, with the Deva worshipped; being near the Deva,; receiving the same form or possessing the same aishvaryya (Divine qualities) as the Deva, and becoming one with the Deva worshipped. The abode to which the jiva attains depends upon the worshipper and the nature of his worship, which may be with, or without, images, or of the Deva regarded as distinct from the worshipper, and with attributes, and so forth. The four abodes are the result of action, transitory and conditioned. Mahanirvvana, or Kaivalya, the real moksha, is the result of spiritual knowledge (jnana), and is unconditioned and permanent. Those who know the Brahman, recognizing that the worlds resulting from action are imperfect, reject them, and attain to that unconditioned Bliss which transcends them all. Kaivalya is the supreme state of oneness without attributes, the state in which, as the Yogasutra says, modification of the energy of consciousness is extinct, and when it is established in its own real nature.
Liberation is attainable while the body is yet living, in which case there exists the state of jivanmukti celebrated in the Jivanmuktigita of Dattatreya. The soul, it is true, is not really fettered, and any appearance to the contrary is illusory. There is, in fact, freedom, but though moksha is already in possession still, because of the illusion that it is not yet attained, means must be taken to remove the illusion, and the jiva who succeeds in this is jivanmukta, though in the body, and is freed from future embodi-ments. The enlightened Kaula, according to the Nitya-nita, sees no difference between mud and sandal, friend and foe, a dwelling-house and the cremation-ground. He knows that the Brahman is all, that the Supreme soul (paramatma) and the individual soul (jivatma) are one, and freed from all attachment he is jivanmukta, or liberated, whilst yet living. The means whereby mukti is attained is the yoga process (vide ante).
Siddhi
Siddhi is produced by sadhana. The former term, which literally means “success,” includes accomplishment, achievement, success, and fruition of all kinds. A person may thus gain siddhi in speech, siddhi in mantra, etc. A person is siddha also who has perfected his spiritual development. The various powers attainable – namely, anima, mahima, laghima, garima, prapti, prakamya, ishitva, vashitva, the powers of becoming small, great, light, heavy, attaining what one wills, and the like – are known as the eight siddhi. The thirty-ninth chapter of the Brahmavaivarta Purana mentions eighteen kinds, but there are many others, including such minor accomplishments as nakhadarpana siddhi or “nail-gazing.” The great siddhi is spiritual perfection. Even the mighty powers of the “eight siddhi” are known as the “lesser siddhi,” since the greatest of all siddhi is full liberation (mahanirvana) from the bonds of phenomenal life and union with the Paramatma, which is the supreme object (paramartha) to be attained through human birth.