The Nature of Reality Mystical Vision A Form Of Genius – Secret teaching about Yoga & Kundalini

The Nature of Reality Mystical Vision A Form Of Genius – Secret teaching about Yoga & Kundalini

The gift of mystical vision is as inherent a faculty as any other form of genius. The only peculiarity that distinguishes it from other extraordinary faculties is that with it are associated an intense love and devotion for Divinity, a pronounced tendency towards austerity and an inordinate passion for prayer, worship and meditation, or for other psycho-physical disciplines that help the soul to come nearer to the state of union towards which it strives.

The lives of mystics, whether of the East or West, ancient or modern, amply demonstrate this constitutional peculiarity. The basis for it lies in their psychosomatic construction. The biological factors that lead to this condition have never been known or even suspected thus far.

 It is because of this lack of insight into the biological endowment of the illuminati that divergent views are still held about various methods to attain the state.

There are occultists and spiritual teachers who sincerely believe that, in their own particular method of approach to gain transcendence, Kundalini is not involved and that illumination can be achieved in other ways also. They show no awareness of the fact that the arousal of Kunclalini can be both an extremely slow, graduated process and also a rapid, lightning-like development, depending on the constitution and the methods adopted by the initiate.

In the former case, there is no perception of the activity of a force in the body and the phenomenon appears to be purely psychological in nature. Btu actually in all cases of real enlightenment the Serpent Power is involved.

The more drastic methods, adopted in Hatha-Yoga, sometimes result in a powerful, rapid awakening of the Shakti. The symptoms described in Hatha-Yoga manuals then become easily recognizable. This is generally not the case with the more moderate practices of Raja Yoga. This is what the author of Panchastsai implies in this verse (V34): –

The fortunate (seekers) who, by virtue of the Mercy inherent in Thy nature and (the favor of) a discerning preceptor, entering their own Path (Sushumna), are able to cleave the enshrouding darkness of the six routes (i.e. the illusory external world created by the five senses and the mind), at once know Thee directly unto the last day as their mu (indwelling) illustrious Durga in the form of incomputable Compassion and Supreme bliss who maketh the body also auspicious, (so that it is able to sustain the flame of Super-Consciousness lit up by Thee).’ The import of the verse is clear. “Who makes the body auspicious” clearly refers to the biological remodeling and ‘those who enter the Path of Susbumna” to the seekers who undertake disciplines aimed to arouse the Serpent Power The next verse makes the position perfectly plain. It is the Shakti which is behind all psychic gifts, all Knowledge as well as Ignorance. “0 Mighty Goddess,” it says, ‘Thou art Shiva, Thou art Shakti, Thou the Established Doctrines, Thou the soul. Thou the initiation, Thou this (manifested universe), Thou the Siddhis (mystic gifts), like Anima and the rest (i.e. all the eight Siddhis possible to yogis), Thou the aggregate of Gunas (Sutra, Rajas and Tamas), Thou knowledge and also ignorance. Thou (verily) art all and what is beyond it. What Tanya (element) there is (0 Goddess) which is apart and different from Thee, we do not perceive: Psychic gifts 662D:iv are held to be a necessary adjunct to success in Yoga. This shows that Kundalini is the mysterious force behind psychic phenomena. She is also behind the perplexing drama of creation and, at the same time, the illuminator who dispels the illusion. In Shakti, therefore, we stand before a Mystery which is beyond comprehension by the mind.

Both Saundarya Lahsei and Panchasravi represent the highest point of a spiritual discipline, practiced from immemorial times, revolving round the activation of this dormant psychosomatic force in the body which, when aroused, tears apart the sensory veil that binds the soul to earth, lifting it to celestial regions of such surpassing glory and happiness that, lost in wonder at the stupendous transformation, and completely removed from all that belongs to the earth, it can only say,

‘I am Shiva,” “I am Brahman,” I am the Lord? Based on ancient usage, this is the reason why an accomplished yogi in India is addressed as ‘Swami’ meaning Lord, and a Sufi mystic as ‘Shah’ which means King. From this peak experience has sprung the very first verse of Saundarya Labatt:— “Only when united with Sbakti, can Shiva earn the position to become the Overlord (of the Universe). Otherwise the God is not able even to move …

“The same idea is expressed in Panchastavi in these words:— “0 Goddess, Thou art the Shakti (Power) of Shiva (the Creator), who has the moon on His forehead. Thou art His body, the senses, the mind, the intellect, the power of action and the doer of deeds. Thou art desire, rulership and also delusion. Thou art His refuge as also the veil that bides the reality. What is there which doth not spring from there In order to understand the significance of these two rather enigmatic verses it is necessary to have some knowledge of the basic doctrines of the Tannic philosophy. In His macrocosmic form, Shiva is the Overlord of Creation, but in the microcosmic state He is the embodied Jiva (soul), bound by the fetters of flesh, prone to birth, growth, decay and death. From his first entry into the world to the last moment on the earth be is prey to the buffets of circumstance or fate, always in doubt about himself, about his own real nature, his beginning and his end.

He sees himself as a single unit of a colossal host, lost in the immensity of the earth, striving and sweating to satisfy his needs, also the passions and ambitions smoldering in his breast, till grim death strikes him cold, putting an end to a purling drama which no one has found the reason for so far.

Both in the womb and at the end the highest and the mightiest share the same room and the same last embrace of fire or clammy earth, leaving only a fleeting memory of their deeds, good or bad. It seems, therefore, impossible to believe that this puny mortal, no more than a transient bubble on the boundless ocean of existence, can ever reach a state in which the colossal Universe becomes a dominion of which he is the Lord. The mere idea seams preposterous, but yet it Mims the focal point of the loftiest philosophy and spiritual thought that has won a preeminent position for the sages of India among the spiritual luminaries of the earth. 1 am Brahma (the Absolute),” says one of the seers of the Upanishads. “The Light that shines in the sun shines in me also,’ echoes another.

‘This Atman (soul) of mine and Brahman (the Absolute) are one,’ says a third and so it has continued for thousands of years. The same idea, in different ways and under different names, has been echoed and reechoed by at least a hundred generations of illuminated sages and Yoga saints of India to this day. Those who made this, from the present-day point of view, fantastic claim invariably won the homage and the reverence of multitudes and do so even in this age.

A modern psychologist, asked for an explanation of the riddle, would, in all probability, dismiss the whole idea as the outcome of a diseased imagination, a grandiose delusion, a fantasy, the eruption of the subconscious and so forth. For him the human mind is what it is with no latent possibilities to transcend its present limitations, and from the uncertain light of a flickering candle flame to change into the brilliant shine of the noon-day sun.

Who can deny that the stand of the skeptics is, to a large measure, justified in the light of our present knowledge about mind and consciousness? So far as the corporeal position is concerned there does not exist the slightest evidence to support such an impossible claim. How can this frail creature, swayed by every gust of passion, always under the domination of his body and lusts, claim identity with the Lord of the Universe, the infinite source of the countless hosts of suns and planets—a crowd so vast that the earth with its billions of human beings is not more than a tiny pebble on an ocean bed covered with stones and boulders for miles around.

The explanation for the paradoxical position, created by these avowals about the identity of the embodied spirit and the Oversoul of the Universe, whether we can it by the name of God, Brahman.

The solution for this otherwise unanswerable riddle does not lie in the province of intellect but in the still unfathomed depths of consciousness itself. The mysterious Lamp whose light reveals the Universe can, it seems, emit other kinds of beams and rays by which the whole position of the observer, i.e., the soul, and the observed i.e., the world, can be changed.

Most of the cosmological and metaphysical concepts of the ancient Ina= philosophers are based on this experience. This is a view held by even erudite scholars like Zimmer

The very fact that samadhi has proved to be an alma mater for imparting new knowledge or for extending its former limits or for fostering rethinking about the problems of existence is a factor of such importance that it calls for immediate attention for a thorough study of the whole phenomenon. The exploration of the mystery of consciousness never had such an urgency as it has now.

A little more knowledge about himself may change the whole life and the whole sphere of activity of mankind. The present-day writings about Yoga and mysticism, whatever the intellectual acumen displayed, throw no illuminating light on the real nature of mystical experience. The terms like ‘entasis, ‘arrest of thought; ‘thinness’, ‘such-ness, ‘cosmic consciousness, ‘unitive state’, ‘oceanic feeling’, ‘dive into the subconscious’, ‘contact with collective consciousness’, and the rest are merely linguistic symbols to portray a state which is inexpressible. The experiences studied or recorded by modem scholars are merely brief flashes, modified by constitutional factors and environment, of an altered state of the human mind which can be hazily depicted, as fax as it is possible for any language to do so, only by one who has undergone the transformation himself.

No amount of intellectual exercise can draw an accurate picture of the state. It would be like the attempt of one denied sight to explain the colors of a rainbow to others, or like one who sees the rainbow and its colors to convey his impressions to a group of sightless people.

This is the reason Why in the Upanishads such an attempt has been likened to the condition of ‘the blind leading the blind’. This is also the reason why the term neti, neti’, (not this, not this), has been used repeatedly to emphasize the fact that the experience of samadhi is not anything encountered on earth or found in the universe.

This position is difficult for the ever-searching intellect to accept. It is hard for an intelligent seeker to bring himself round to the realization that the inner being of a yogi can be so transformed that all on which his own knowledge, observation and logic are based can yield place to a new plane of experience where knowledge itself seems to have an independent world of its own, divorced from the process of thinking’ which is an unalterable feature of the human mind.

He cannot believe that a new world of mind can become accessible to a human being in which the knower, the process of knowing and the known coalesce into one. Contributions to the already existing store of knowledge about mystical ecstasy, extant today, can only be made by those who have a constant experience of its extraordinary state. I am making this statement with full responsibility, because it would come to light, sooner or later, that intellectual contribution, instead of clarifying, has added to the confusion. For any present-day investigation of the phenomenon the most prolific source of information about this extraordinary state would be found to be the inspired compositions of the illuminati of India from the Vedic times. For many decades to come modem science will have to depend on this ancient treasure for the collection of preliminary data about this phenomenon. The scholars who now rush forward with their comments and explanations about the state or methods for the induction of ecstasy only offer themselves for the ridicule of the progeny.

“Neither by Yoga, nor by Samkhya, nor by work, nor by leaning,” says Shankaracharya, ‘but by the realization of one’s identity with Brahman is liberation possible and by no other means.

Mystical ecstasy is still one of the strictly guarded secrets of nature and needs the dedication, sacrifice and sweating labor of teams of honest savants to fathom it in the same way as happened in the case of other discoveries. In fact, the dedication, sacrifice and labor involved would be found to be fax, far greater than was the case with the secrets of the physical world. Modem science has still to formulate plans for the commencement of a journey of which the end will never come into sight. Viewed in the light of these facts, the assertions made by the exponents of certain new-fangled methods of meditation or the designers of biofeedback devices that, with a few minutes’ daily exercise or a few hours’ practice on the machine, one can attain the same mental state which took Indian yogis or Zen masters a whole life to achieve, appear childish in the extreme. Such assertions savor of the same deplorable lack of knowledge as can be ascribed to the gum who is reported to have said to his disciples that it was not on the moon that the astronauts had landed, but on a distant, still uncharted region of earth. That even in this age of reason, crowds of seekers have the same naive belief about transcendental experience is clear beyond doubt.

There is a vein of identity in all the huge mass of inspired compositions in India which is unmistakable. But, unfortunately, the bulk of this treasure is not available to the Western seeker after light.

This precious store has been carefully preserved by devotees and disciples and is still available for study today. The number of these inspired utterances runs into thousands, couched in different languages of India. They can be easily distinguished once the basic characteristics of mystical ecstasy are clearly defined. Panchastavi forms one of the most precious gems of this treasure. It can very well serve as a sample of numerous other compositions of the same kind.

They convey in different garbs, but in their own language, the impressions of Yoga-adepts in a perennial state of higher consciousness about the nature of the transformation achieved and the experience undergone in the new state. The unique and sublime nature of the experience makes these writings priceless so long as they are not replaced by others in the times to come which penetrate to regions beyond the frontiers already reached.

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