Layayoga: The Definitive Guide to the Chakras and Kundalini (2 page)

Foreword to the Second Edition

by Georg Feuerstein, Ph.D.

Founder-Director of the Yoga Research Center

and author of
The Shambhala Encyclopedia of Yoga

This unique volume focuses on one of the most recondite aspects of Tantra: the esoteric process by which the ordinary human body is transmuted into a “divine body”
(divya-deha)
. In such a body, every cell is suffused with consciousness, and it is endowed with extraordinary capacities
(siddhi)
.

At the heart of Tantra is Kundaliniyoga, and at the core of Kundaliniyoga is Layayoga. Tantra, or Tantrism, is a spiritual tradition that crystallized in the opening centuries of the first millennium
C.E.
and reached its zenith around 1000
C.E.
It represents a remarkable synthesis and understands itself as the teaching for the present age of darkness
(kali-yuga)
. Among its central tenets is the notion that the body is not, as taught by more ascetical schools, an obstacle on the path to enlightenment. Rather, it is a manifestation of the ultimate Reality and hence must be fully integrated into one’s spiritual aspirations. The early Tantric adepts
(siddha)
developed an approach that is body-positive and epitomized in the concept of “body cultivation,” or
kaya-sadhana
, which in due course led to the creation of Hathayoga with its many purificatory practices
(sadhana)
, postures
(asana)
, and techniques of breath control
(pranayama)
.

The purpose of these practices is not merely to acquire physical fitness and mental health, but primarily to awaken the body’s dormant psychospiritual power called kundalini-shakti. When this power, which is a form of conscious energy, is fully aroused it begins to transform the body. It leads to the ecstatic realization of one’s true identity as the pure, universal consciousness
(cit),
and it also progressively renders the body transparent to that supreme consciousness.

This alchemical process of transmutation of the very constituents of the body is the domain of Layayoga. Laya refers to the absorption of the elements (
tattva
) constituting the body, which occurs when the kundalini power rises from the psychoenergetic center (
cakra
) at the base of the spine toward the center at the crown of the head. In its ascent along the spinal axis, it must pierce a series of psychoenergetic centers, each of which relates to specific psychosomatic functions and also anatomical structures. As it passes through each center, the kundalini absorbs each center’s elements and correlated function. This induces a deepening state of mental concentration and conscious lucidity, but at the same time decreases physical animation. Thus the outside observer would notice a drastic decrease in metabolism and spontaneous suspension of breathing. In a way, the ascent of the kundalini amounts to a consciously undergone death process.

If the yogin remains long enough in this state of suspended animation, the body simply dies. But this is not the intended outcome of Tantra. Rather, the successful practitioner of Tantrayoga must next skillfully guide the kundalini from the crown center back to its home at the base of the spine. This restores all the bodily functions, yet brings a new element into play: the gradual suffusion of the body with consciousness. For the Tantric adept, enlightenment is nothing unless it includes the body. Thus the delicate process of Layayoga is designed to bring enlightenment down to earth, into the body—a quite literally breathtaking adventure.

Shyam Sundar Goswami, who was an adept of Layayoga, sifted through no fewer than 282 Sanskrit texts to gather all the relevant information about the process of absorption (
laya-krama
) into one volume. This book is a testimony to his spiritual stature and tremendous scholarship, but also to the yogic heritage of India. Nowhere else on earth can one find such profound knowledge about esoteric anatomy and the subtle energetic work necessary to achieve full enlightenment.

I hope this volume will help correct prevalent, especially New Age, misconceptions about the cakras and nadis. The information locked away in the Sanskrit scriptures and presented here comprehensively for the first time is based on actual yogic experimentation and realization, which makes Shyam Sundar Goswami’s compilation an extremely valuable gift to genuine Yoga practitioners. I would like to commend the publisher for reissuing this book, which has been out of print for many years.

Foreword

It has been expounded in the wedamantra: ‘yogeyoge tawastarang wajewaje hawamahe. sakhaya indramutaye’ (—Rigweda-sanghita, 1.30.7). That is, with our hearts attuned, we worship with deepest love Indra (Supreme Power-Consciousness) so as to be able to practise samprjñata yoga (with all its parts successfully, by removing all obstacles that distract the mind), and then (by developing supreme unaffectedness) asamprajñata yoga.

This worship is ishwarapranidhana, that is, concentration in deepest love for God. Love-concentration causes samadhi. Patañjali has also said: ‘ishwarapranidhanad wa’ (samadhi is also attained by love-concentration on God) (—Yogasutra, 1.23) and ‘samadhisiddhi rishwarapranidhanat’ (the accomplishment of samadhi is effected by love-concentration on God) (—
ibid
., 2.45).

There are Oupanishada explanations of the Waidika ‘yogeyoge’. It has been stated: ‘yogena yogo jñatawyo yogo yogat prawardhate’ (—Soubhagyalakshmyupanishad, 2.1). That is, yoga is to be known by yoga, and yoga develops from yoga. This means that the attainment of asamprajñata yoga is accomplished by samprajñata yoga; asamprajñata yoga develops from samprajñata yoga. Again, ‘yogena yogang sangrodhya . . . ‘(—
ibid
., 2.12). That is, controlling yoga by yoga. This means that samprajñata yoga is controlled by asamprajñata yoga. In other words, samprajñata samadhi is transformed into asamprajñata samadhi when control develops to its highest degree.

The nonappearance of the absorbed writtis (linawritti) is the limit of control (—Adhyatmopanishad, 42). At this stage, natural mental absorption, leading to mind-transcendent state, occurs (—Akshyupanishad, 2.3).

Yoga means samadhi. So it has been stated: ‘sa gha no yoga a bhuwat . . .’ (—Rigwedasanghita, 1.5.3), that is, the yoga is established in yoga. Here, yoga is samadhi.

Waidika ‘yogakshemah’ (—Maitrayani-sanghita, 3.12.6; Shuklayajurweda-sanghita, 22.22; Taittiriya-sanghita, 7.5. 18) means the preservation of samadhi. It has been stated that yoga is the attainment of that which is otherwise unobtainable. What is that thing? It is that which is beyond the senses and mind. It is Brahman (Supreme Consciousness). The attainment of Brahman is not possible without recourse to samadhi (—Nrisinghatapinyupanishad, Part 2,6.4; Atmopanishad, 4; Annapurnopanishad, 4.62; Trishikhibrahmanopanishad, Mantra Section, 161–2; etc.). All this indicates that yoga is samadhi. The word kshema means preservation. So ‘yogakshema’ is the preservation of samadhi. This is why it has been stated: ‘yogang prapadye kshemang cha kshemang prapadye yogang cha’ (—Atharwaweda-sanghita, 9.8.2). That is, I may attain yoga (samadhi) and kshema (preservation) and kshema and yoga. The attainment of samadhi and its preservation is the aim of the practice of yoga.

Yoga is hidden in the wedamantra (Rigweda-sanghita, 10.114.9) as bijas which are its original form. The bijas are four: ‘yang’, ‘ung’, ‘gang’, and ‘
ah
’ Again, ‘yang’ is composed of two bijas, ‘ing’ and ‘
ang
’. When the powers locked in the bijas are roused and harnessed, the nadabindu factor is absorbed into the bija aspect, and then the bijas, being arranged in order, constitute the shrouta word ‘yogah’, which in that form, as well as in its complex spiritual forms, occurs frequently in the Sanghitas of the Weda.

The two matrika-letters ing and
ang
represent agni (fire) and soma, (moon), or piṅgala and ida. Piṅgala and ida cause respiratory motions which are based on yang bija. When yang is roused, respiration is suspended because of the absorption of piṅgala and ida. in the sushumna, and as a result kumbhaka is effected. At this stage, the yang-force is transformed into yama (control). The emergence of yama occurs in three stages: physical control in relaxation in asana, vital control in kumbhaka, and sensory control in pratyahara. At the pratyahara stage, the bija ung is roused and radiates udana force, by which concentration develops in three stages in the mental field: dharana, dhyana and samprajñata samadhi. At the samadhi stage, yama (control) becomes sangyama (super-control).

In samprajñata samadhi, the bija gang is roused as concentration-knowledge-light (prajñaloka). Associated with gang is wisarga (ah); it is represented by the sign:. Wisarga is Kundalini. Kundalini is roused in samadhi and illuminates the whole superconcentrated mind by her splendour. Then, Kundalini absorbs super-consciousness by her absorptive power to effect a mind-transcendent stage in which samprajñata samadhi is transformed into asamprajñata samadhi. Finally, Kundalini herself is absorbed into and united as one with Parama Shiwa—Supreme Consciousness. This supreme absorptive yoga is layayoga. Rigweda calls it the attainment of the state of Indra in yoga (—Rigweda-sanghita, 4.24.4).

There is a clear indication of the layayogic absorptive process in the Atharwaweda-sanghita, 9.8.2. It has been stated there ‘ashtawingshani shiwani shagmani sahayogang bhajanta me’, that is, all the cosmic principles together become beneficial and pleasant when they are devoted to yoga. This means that the cosmic principles, after being roused from the absorptive state of yoga, become propitious. This yoga is absorptive concentration. It is layayoga.

The nature of layayoga has been expounded in the following mantra:

‘jyotishmantang ketumantang

trichakrang sukhang rathang

sushadang bhuriwaram.

chitramagha yasya yoge ‘dhijajñe

tang wang huwe ati riktang pibadhyai’

(—Rigweda-sanghita, 8.58.3)

That is, ordinarily, this luminous and living force is latent in the body with its three sheaths (matter-life-mind), and is capable of becoming quiescent. When, by absorptive concentration, this highest, splendorous, and omnipotent power is in union with Supreme Consciousness, a ‘deathless substance’ (amrita) starts to flow. It is then necessary, by purificatory and vitalizing exercises, to prepare both body and mind for the utilization of this substance. This splendorous power is Kundalini.

This is Waidika layayoga. Its successful practice and accomplishment can be achieved only under the direct instruction of a teacher (guru).

In this book, Waidika layayoga and its Tantrika and Pouranika interpretations are clearly and elaborately elucidated. The author is a renowned teacher of yoga, whose work is based not only on his lifelong study and practice of yoga, but also on direct instruction by advanced layayogis. The book will prove especially useful to all serious readers who feel the need for attaining mental control and concentration in their everyday life.

Calcutta             Acharyya Karunamoya Saraswati

Preface

This book aims to present layayoga authentically and elaborately. For this purpose it was necessary to investigate and study the immense number of ancient documents of the rishis who expounded yoga.

The present work is essentially based on the Rigweda-sanghita, containing 10,589 mantras; 179 Upanishads; 67 Tantras having over 10,000 pages which contain innumerable verses, and 9 Tantrika manuscripts having 386 pages; 23 Puranas, containing 451,000 verses; the 100,000-verse Mahabharata of Wyasa, which includes the Bhagawadgita; the 29,000-verse Yogawashishtha-Ramayana of Walmiki; and Yoga-darshana of Patañjali, containing 195 aphorisms.

From these sources, 4,122 mantras and verses have been quoted in this work. The mantras and verses had to be translated. They contain 1, 2, 3 or 4 lines each. All this was necessary in order to find out—rather rediscover—the original form of this yoga—the form which was given by the rishis of ancient India, who were the exponents of yoga. The rishis introduced a system of technical terms to interpret the hidden meaning and various processes of yoga to their pupils. It is our purpose to paint a genuine picture of layayoga—layayoga as it was known and practised in ancient India.

With regard to the English translation of the Sanskrit texts cited in this work, I wish to say that an attempt has been made to give, in many cases, the secret and yogic meanings in preference to the literary translations. However, in each case, a complete reference has been given which includes the title of the book or manuscript, number of the mantras and verses whenever possible, chapters, etc. This may be helpful to research students of yoga. The edition and the author’s or editor’s name have been given in the bibliography. For explanation of transliteration of Sanskrit terms the reader is referred to the Note on Pronunciation at the end of the book (p. 328).

Moreover, it was absolutely necessary to have the guidance of competent and well-experienced layayoga gurus for the right understanding of the Sanskrit texts and a practical knowledge of the various processes of layayoga. This has been specially utilized in the part dealing with Concentration Practices (Part 3 of this book), and to which my guru’s contribution is the greatest. My own personal experiences also have been helpful.

An important question may be raised in connection with this study: What is the significance of layayoga and its utility in our lives? The whole book gives the answer. Still it can be added here, that a serious student, determined to make experiments by undergoing the layayoga practices, will discover the tremendous power of thought and concentration which usually remains hidden. Concentration becomes so real and forceful that at a certain stage it rouses a latent power which is at zero level in our ordinary state of existence; now, he is in contact with that power which becomes the gigantic power-reality in his life. This power no longer exists in imagination, but becomes such a powerful force that it is able to alter the vital functioning of the body to a state of suspension, and transmute mental consciousness into a mind-transcendent form; and, in the ordinary state of existence, it causes perfect vital functioning, and makes the mind forceful, constructive, attentive and tranquil. All this means that an unknown aspect of our existence begins to manifest itself on the surface stratum of our lives which illuminates our mind from within, and vitalizes our body through an established vital control. This unsuspected power has been termed Kundalini, and layayoga has demonstrated the possibility of rousing it. Layayoga has also shown that these practices can be successfully carried out without abandoning the ‘worldpath’. Many accomplished layayogis are examples of this.