To go back to Chapter 5 – The Seven Dimensions of the Individual Person
In the Chapter 5 we discovered the multiple dimensions which make up an individual person. A person is not only a physical being but also has a mental framework through which he/she expresses the Self, a psychological framework, ways of acting and behaving, desires and varied ways of responding to life situations and then there is the vital forces which regulate the body and its functions. Above all this, Guru Gorakhnath says every person has a spiritual center.
The spiritual center is the subtlest of all elements which make up a total person. This spiritual center contains the most fascinating and potent power which every person possesses. However, it is subtle and non-active power. So the Sanskrit texts refer to it as a power which is asleep within the person. Guru Gorakhnath, in SSP, has given a detailed description of this spiritual power called kundalini to help a seeker understand this subtle, unmanifest power within us. Each person has a natural urge towards the spiritual, but even persons with highly developed physical, mental, intellectual, moral orientations may not be perceptive of its existence within themselves. Guru Gorakhnath says that it is very much within the control of a person to perceive this energy and then choose to work on awakening this dormant, sleeping kundalini and experience the spiritual powers and bliss which the Kundalini Sakti can bestow.
This chapter deals with a very esoteric aspect of life and so it is a tough subject to absorb. But I am putting forward these concepts for those who may be interested in exploring and learning more about spiritual aspects of a human body.
Guru Gorakhnath has given us these valuable details based on the experience, introspection and contemplation in his own life dedicated to yogic sadhana. He says that to enter the world of the spiritual it is important to first get acquainted with the constitution of the spiritual body. He has detailed the spiritual body as containing 9 chakras, 16 aadharas, 3 lakshayas and 5 vyomas.
The 9 Chakras
Chakras are the centres of vital and psychical energy. The 9 chakras are used as a measure for the rise of the Kundalini Sakti within a person. Each chakra marks a point upto which the kundalini has advanced. Each chakra is a plane of esoteric experience which a seeker goes through as Kundalini rises and rests in that chakra.
A description of the Sushumna nadi was shared in the Chapter 5 (Part 3 of 3), The Seven Dimensions of the Individual Person. The Sushumna nadi is the most important nadi of the 72000 nadis that exist. It runs through the spinal cord and is not a physical nadi or nerve. It links the lowest chakra (muladhar) to the highest chakra (sahasrar). It is through Sushumna that the vital and psychic energy moves from the lowest to the highest chakra. It is in a state of continuous flow upward and downwards during the life of a person.
The chakras are wheels or whirls that exist along the Sushumna. As the psychic energy flows through the Sushumna, its speed and direction can be affected by the chakras it encounters on the way. Chakras can bend the flow of the psychic energy which directly impacts the mental orientation and vital propensities of a person. This means that chakras can be a hindrance and wrongly affect a person’s mental orientation or vital energy. Or, they can become a step to rightly channel the vital energy towards greater spiritual and psychic growth. The objective of all yogic practices is to allow the energy to flow through the Sushumna and pass through these chakras in a manner that they become steps on the path of progress rather than hindrances.
The chakras also are planes of spiritual experience. Each chakra provides a different plane of experience as energy moves through these planes.
Muladhara Chakra is located at the lowest end of the spinal cord. The kundalini rests in this chakra in a Vindu or dot form here. Guru Gorakhnath calls this chakra the Brahma Chakra. He says that it is a conical shaped chakra with its apex pointed downwards. This cone, he explains, has 3 coils and the kundalini rests within its centre in the Vindu form. On spiritual awakening, this Vindu shines brightly in this chakra like a blazing fire or a steady flash of lightening. It is self luminous and all-illumining. If a person correctly meditates on this chakra, the kundalini lights up. At this stage, it is said that whatever are the desires or wants in the mind of the person get fulfilled. Wish/desire fulfillment is the first manifestation of the power of the kundalini. It is important to know that the lower chakras are associated with the sensuous, materialistic and desire-filled mind.
The 2nd chakra is the Swadhishthana chakra. It is located within the Sushumna nadi, just above the Muladhara and close to the generating organ. Guru Gorkhnath says that within this chakra is a bright red lingam placed close to the back. By yogic practices of concentration and meditation the psycho-vital energy or kundalini can be moved from the Muladhar to the Swadhishthana chakra. At this stage, the person acquires an attractive personality which becomes evident to any observer. There is a beauty and splendor evident in the person at this stage. The person’s creative, aesthetic and artistic abilities also develop significantly. If you read books about Swami Yogananda you will note that he was always described as a great artist and could come up with beautiful paintings if he so desired. He is also well known for his cooking abilities and would serve the most delicious food when he cooked. His ashrams in USA are beautifully and aesthetically done. I would like to think that a greatly attained yogic master like him having attained the rise of the kundalini was obviously endowed with many of the powers associated with its rise.
The 3rd chakra is called by Guru Gorakhnath, as Nabhi Chakra. It is also called Manipur chakra. This chakra is described as having a 5 fold whirl and looks like a snake which is coiled 5 times around. Once the Kundalini Sakti reaches this chakra it is said to shine like a crore(10 million) morning suns. Here she is called Madhayama Sakti. A yogi is then blessed with many powers which are considered supernatural. The yogi can now shift the body shape, can transform one material into another, make the body lighter than air or heavier than a mountain. Many Indian stories about yogis talk about such miraculous powers of yogis. Stories about Guru Gorakhnath himself are filled with instances of him changing his own form or that of other things by mere will. While the western historians often dismissed such stories as fables, we need to question their view and study this area of human potential with fresh eyes.
The 4th chakra is the Hridaya Chakra or what is more commonly called the Anahat chakra. Within the Sushumana nadi it is placed close to the heart. According to Guru Gorakhnath, it has a fine, glowing lotus with 8 petals facing downwards. In the middle of this lotus there is a shining, brilliant, steady light (Jyoti) in the shape of the lingam. This is believed to be the Sakti revealing herself and is called Hamsa Kala or Sree Sakti. A yogi able to raise the Kundalini to this level gains mastery over all the senses. So the yogi gains control over the mind and all worldly desires, frees the Self from ego, attachment, feels a sense of detachment from the powers gained in the earlier stages of growth of Kundalini (as mentioned in the previous para) even though the powers are with him/her. Thus, the yogi’s now attains a state of calmness and tranquility as the normal state of existence. Through continued deep meditation on this glowing Jyoti, the Yogi experiences the self as non different from Siva-Sakti. So it is believed that it is from this chakra onwards that the spiritual enlightenment takes place. Before this the changes are at a physical and mental plane only.
The 5th chakra is called Kantha Chakra and is more commonly known as Vishuddha Chakra. It is located in the Sushumana in the throat region. Guru Gorakhnath says that here the Sushumana nadi shines brightly alongwith the Ida (Chandra) nadi on its left and the Pingala (Sun) nadi on its right. Here the Kundalini is called the Anahat Kala. According to Guru Gorakhnath, the yogi at this stage is blessed with a spiritual realization which he calls Anahat Siddhi. It is this siddhi which gives him the power to transcend all forces of the world. He can thus overcome all wordly forces and not be affected by them. In this siddhi he also realizes the Anahat nada or the unstruck, unbroken, undifferentiated, eternal sound of OM. The yogi now transcends the many, multiple sounds of the universe. They all merge in the OM.
The 6th chakra is called the Talu chakra which exists in the Sushumana in the root of the palate (Talu-Mula). In this chakra there is a continuous flow of ambrosia or Amrit from the Sahasrar chakra. Once the yogi is able to concentrate his psycho-vital energy in this chakra he feeds on the amrit and so becomes free of hunger, thirst and even overcomes death. But Guru Gorakhnath says that this is not the final stage of spiritual growth and a yogi should aspire to attain Citta-Laya or the stage where the empirical consciousness dissolves completely. He further explains that in the Talu-Mula there is a Ghantika-Linga. At the base of this Ghantika-Linga there is a small hole and it is a perfect vacuum. A yogi is required to focus his energy on this vacuum and meditate on Sunya and it is then that he/she will experience the Cit or consciousness melt away. The hole in the Ghantika-Linga is called the Dasam-Dwara or the 10th door. It is unlike the 9 other openings (eg. Nose, ear, mouth, etc) of the body which open the human consciousness to outer experiences. The Dasam Dwara opens the consciousness to spiritual realization and enjoyment of the ultimate truth. The yogi’s consciousness is illumined by transcendent light here and moves away from empirical experience into spiritual experience.
The 7th Chakra is placed at the nerve center between the eyebrows and is called the Bhru Chakra. Here the Sushumana nadi appears like a steady burning lamp, the size of a thumb. This is called the gyan nethra or the eye of enlightenment. Guru Gorakhnath says this is actually an inner light which illuminates the yogis consciousness when he meditates on it. With regular meditation on it the yogi becomes one with the light. This gives the yogi Vak-Siddhi, i.e., whatever he speaks, becomes true and whatever he speaks always reflects the truth.
The 8th Chakra is called the Nirvana Chakra by Guru Gorakhnath and it is located within the Saharara chakra. In this plane, the yogi experiences Sat-Cit-Ananda or Perfect Truth-Perfect Consciousness-Perfect Truth. Al distinctions like light-dark, motion-rest, finite-infinite, etc. disappear. The yogi experiences Perfect Self Revelation. The yogis also call this destination Jalandhara Pitha. Jalandhara refers to the One who has created the cosmic net, who sustains it and governs it. This is the eternal, self illumining and all illumining One. It is this One who spreads the net in which all of us are bound and operate within it. Pitha means the seat or place of Jalandhara. When a yogi raises his psycho-vital energy to this chakra, he/she realizes oneness with this One and attains Moksha or Nirvana and is released from all sense of bondage.
The 9th Chakra is called the Akasa chakra and exists in the highest point of the Saharara Chakra. Guru Gorakhnath describes it as a fine, self luminous lotus with 16 petals facing upwards. It is in the centre of this lotus that the Sakti is found in perfect union with Siva. In this plane the distinction between the experienced, experiencer, process of experience disappears. The yogi’s phenomenal consciousness is now fully transformed into and realizes the all absorbing, all unifying, all transcending Absolute Consciousness. This is the highest experience where the Yogi achieves unity with Siva-Sakti. This is the plane of Para-Sambit or Parama Sunya. Here all experience of individuality and objectivity disappears. . This does not mean absence of existence but an experience of unconditioned existence which is not impacted by a sense of subject-object or time-space. Hence, the yogi now experiences the infinite, eternal, differenceless, changeless, Absolute.
The 16 Aadharas
The word Aadhara can be translated as ‘that in which something is grounded or held’. Guru Gorakhnath has given 16 Aadharas or seats or centers in which the psychic and vital energy exists. According to him these centers of vital energy or Adharas are the places which need to be brought into voluntary control through yogic exercises. Once this energy is controlled, a yogi is able to exercise command over the body and prana and concentrate on elevating the Kundalini Sakti upwards through the Sushumana nadi. The Adharas given by Guru Gorakhnath are :
Padamgusthadhara is located in the 2 big toes. Guru Gorakhnath says that a yogi must focus attention on the big toe and imagine the aadhara at the extremity of the toe as a luminous circle and fix the eyes on it. This practice helps to improve eye concentration and steady one’s attention/focus. There seems to be a vital connection between the big toes and the optical nerves.
Muladhara is the chakra in which the Kundalini rests and it is the beginning of the Sushumana nadi at the base of the spine.
Medhardhara is located at the root of the generating organ. It is where the Swadhisthana chakra exists. It controls the life force or sexual energy.
Uddyana exists just above the Medhradhara and below the navel. This center controls the digestive and urinary organs. Control of this provides control over the excreting functions of the body.
Nabhyadhara is at the root of the navel and is the seat of the Manipur chakra. This is the place where the Pranava or Om sound resides in the body. Concentration on the Pranava helps to control the sound and elevate the kundalini through it.
Hridaya-adhara is the seat of the Anahat chakra and contains the Anahat Nada. When energy is concentrated on it through Kumbhaka or retention of breath, it leads to an enlightened spiritual outlook.
Kanthadhara is in the region of the throat and is the seat of the Visuddha chakra. Through concentration on this aadhara a yogi gains control over the prana flowing in the Ida-Pingala nadis.
Ghantikadhara is at the root of the palate. Control over this adhara leads a yogi to access the amrita that constantly flows from the Sahasrar chakra down to the lowest chakras. By tasting and consuming it before it falls into lower chakras a yogi gains control over bodily diseases and experiences spiritual bliss.
Taludhara is in an even deeper area of the palate.
Jihvadhara is at the root of the tongue.
Bhru-madhyadhara exists at the meeting point of the 2 eye brows. Meditating on this leads to illumination of the consciousness.
Nasadhara exists in the nose. Gaining control over this center of energy leads to the mind becoming more restful and becomes fit for deep meditation.
Kapatadhara is at the root of the nose. It is placed very close to the Bhru or Ajna chakra.
Lalatadhara is at the center of the forehead.
Brahmarandhra is the seat of the Akasa chakra. This is the final and highest energy center. Focusing on this aadhara leads to the final realization of the Absolute one.
Guru Gorakhnath has given many yogic and meditation practices for focusing on each aadhara but we will not take up a description of those practices, since each of these practices must be undertaken only under guidance of a guru and not practiced on one’s own.
In his book, Guru Gorakhnath has given not only the placement of the spiritual centers within a person’s body but he also goes on to highlight some aspects of meditation which help in enhancing the spiritual centers and energy of a person. It is in this context that he has talked about the 3 Lakshayas
3 Lakshayas
Lakshaya means target. The 3 lakshayas indicate the 3 types of targets on which a person can focus during a meditation practice. These 3 lakshayas are :
Antar-lakshaya – Here the lakshaya or target are the internal spiritual centers during meditation like the Sushumana nadi. This kind of meditation helps to unveil the spiritual nature of the body of the meditator. The Kundalini Sakti resides at the base of the spine or in the muladhara chakra in all people. As a person focuses on the superfine, brightly shining Sushumana nadi he/she gets an understanding of the forms of Sakti as it moves up the nadi to higher and higher chakras till she reaches the Sahasrar and is united with Siva there. Through such meditation the nature of body and its relationship to the spiritual is realized and for the meditator, Sakti becomes the ‘yogi sarva-siddhi da’ or the bestower of all kinds of perfection.
For antar-lakshaya a yogi can also concentrate of various spiritual centers within the head depending on his/her capacity and ability under the guidance of a guru. Similarly all aadharas and chakras can also be a point of focus for a yogi. Guru Gorakhnath says that one can also meditate on the OM sound which is present within the head once he/she has been able to quiet the mind and body sufficiently to reduce all other bodily sounds. Another internal lakshaya for meditation can be the space between the eyebrows. Here the focus can be on the blue luminous light within the inner center of the 2 eyes.
Vahir-lakshaya – Just like attention is focused on the internal body in Antar-Lakshaya, in Vahir-Lakshaya it is focused on external objects or those things external to oneself. So Guru Gorakhnath says that a yogi can focus on a bright red light in front of the eyes or at appoint a few finger lengths away from the tip of the nose. The yogi could also meditate with eyes focused on a point between self and the sky. Attention can also be put on imagined rays of brilliant light or a bar of yellow metal. One should also move away from all moving objects. All thoughts, focus, attention, perception must be on a steady external object. So a yogi can also concentrate on the moon, a flame, a particular star or planet or even a blazing fire. If you read about the life of the Buddha, there are many stories about how, during meditation, he could keep his gaze steady on an object without blinking his eyes for hours together. It is believed that the Buddha sat unblinking and focused on a single point on the night of his enlightenment.
Madhyam-lakshaya – By this Guru Gorakhnath refers to focus on any object which is neither within the body nor outside it. So attention is focused without any reference to any specific object or any specific location. The yogi is free to choose any type of imaginary object and attempt to withdraw attention only to that particular object of choice. The yogi must withdraw his/he attention from own body, surroundings, feelings, emotions, memories, thoughts, etc. So the objective is to fully identify with the chosen imagined object.
The 5 Vyomas
Having given details of the description of the spiritual centers within the body and techniques for meditation, Guru Gorakhnath goes on to talk about Vyoma or Akasa or Sunya or Void or empty space. Vyoma has a deep connection with the spiritual centers and spiritual self.
Vyoma pervades everything or rather pervades all the diversities or forms, all sensuous experiences and imaginations like touch, vision, taste smell, sound. It is this in which everything is rooted. So it is the Aadhara of everything.
While Vyoma is one undifferentiated and unbroken void, Guru Gorakhnath has divided it for the purpose of meditation into 5 types and these are –
Akasa is one perfectly pure, formless, empty space pervading and unifying the external and internal world.
Parakasa is one, absolute, undifferentiated darkness, pervading the inner and outer worlds and makes all diversities vanish.
Maha-Akasa is the one, infinite, content-less, fiery space which exists during pralaya or total destruction.
Suryakasa is one, infinite all absorbing sun shining perfectly alone with the brilliance of a crore or 10 million suns
Tattwa-Kasa is one infinite, eternal, differenceless, changeless, self luminous Soul or Witness-Consciousness
Meditation on Vyoma is one of the most effective ways of attaining purification and refinement of the individual consciousness and breaking away from the spatio-temporal reality.
With such meditation the meditator himself/herself, if successful, becomes undifferentiated from the Vyoma and attains Samadhi. But ultimate spiritual illumination is achieved only when the yogi attains Samadhi in the Absolute Consciousness or the Supreme Spirit.
Next….Chapter 7 -Siddha Siddhanta Paddhati (SSP) – The Conclusion
