Kundalini, The Mother of the Universe

The
by

Mystery
Rishi

of

Piercing
Singh

the
Gher al

Six

Chakras
!"#$%&

Includes an English translation of the Lalita Sahasranama, the 'Thousand Names of the Goddess,' from the Brahmanda Purana. This little self-pu lished !or" could on $undalini %oga. &er# little of this material here consists of long )uotes Gher!al states that the oo" !as pu errata e most charita l# descri ed as an antholog# of material oo" !as actuall# !ritten # Gher!al' the ma(orit# of the from other authors, nota l# *rthur *+alon. ,n page &II, lished in (ust three !ee"s, and it sho!s in the num er of and glitches.

The reason !h# this oo" is of interest is the English translation of the Lalita Sahasranama, the 'Thousand Names' of the Goddess. -hether this is also an appropriation # Gher!al, or original !or" is un"no!n, ut I !as una le to find an# other pu lic domain English translation of this piece, !hich is !ell-"no!n in India. Gher!al also authored %oga &ashisht, or .ea+en /ound.

Title Page
0ontents To the $undalini1 The 2other of the 3ni+erse Introduction The %oga and its , (ect Location of $undalini -hat the $undalini is' -hen She *!a"ens, -hat Then4 *sanas and 2udras The Po!er of the Prana#ama %oga The Po!er of 5harana, 5hi#ana, and Sam#ama %oga Samadhi %oga Introduction to Lalita Sahasranama The Lalita Sahasranama -h# -e -orship Si+a 6e+. Lead eater ,ff the Trail

Sy'bolical
Si7 0ha"ras of %oga !ith Petals and 5eit#

8. 9. :. ;. <.

The The The The The

Earth 0ha"ra is of %ello! color, has four Petals, a Beast, T!o 5eities and $undalini. -ater 0ha"ra is -hite, has Si7 Petals, a Beast and T!o 5eities. *ir 0ha"ra is Blac", has T!el+e Petals, a Beast and T!o 5eities. Ether 0ha"ra is li"e Sea -ater, has Si7teen Petals, a Beast and T!o 5eities. 2ental 0ha"ra has T!o Petals and a 5eit#.

Sahasrara is * o+e *ll and is called, the ,ne Thousand Petalled Lotus.

To the Kundalini( the Mother of the Universe)
What Yogis now, what Rishis of old, The greatness of that Mother hath told, Who from her own breast gave birth To the sky and to the earth. Thou hung the Heavens in empty space, nd holds the earth in its place, Thou made and lighted up the sun To stay and shine this earth upon. Thy power transcendent, since their birth sunder holds the heaven and earth, s chariot wheels are kept apart !y a"les made thru workman#s art. $n %hakti, who with thee can vie, Thou fills the earth, the air, the sky& Thy presence, unperceived, e"tends !eyond the world#s remotest ends. million earths, if such there be, million skies fall short of thee& billion suns can not out shine The effulgence of thy light divine. The worlds, which mortals boundless deem To thee but as a handfull seem. Mother, Thou art without a peer. 'n earth, or in yonder heavenly sphere. p. ($$ Thee, )od, such matchless powers adorn That thou without a foe was born. Thou art the *ord of *ords, dored by Men+ revered by )ods. The circling times which wear away, ll else, to thee can not decay& Thou shinest on in youthful force, While countless Yugas run their course. ,nve"ed by cares, or fears, or strife, $n bliss serene flow on thy life, With faith we claim thine aid divine, s thou art Mother, and we are thine. *n old .indu pra#er. The metrical translation from the Sans"rit !riters, # 2r. =. 2uir, !ith modifications # author.

ntroduction Kundalini. Self of the 3ni+erse. he !as ta"en out as normal as e+er.indu oo"s on philosoph#. !al"ing on !ater. Stud# T63T.o! can that e done4> The ans!er is. . the Mother of the Universe) ' )od of )ods.2# sincere than"s to e+er# author and pu lisher. The 2other of the 3ni+erse. friend. !ith God's poise and sense of master#. -hat !e read in old histories and . here )uoted in m# oo" and I also !ant to add m# than"s to Irene -ard. as l#ing do!n upon la?ing logs of fire' !al"ing o+er red hot fire that has een especiall# prepared # urning ten tons of !ood. and are li"e a +isit to that old ancient Temple of 2athra. *fter that length of time.nowledge. *n# one !ishing to read further a out this ma# o tain the author's oo"let entitled@ >2ar+elous feats performed # %ogis through %oga. %ogi . and the !orld !ill come to #ou. The# are historical records of true facts of the . India is the m#sterious land chosen as her o!n # $undalini. riches. and standing on one leg for #ears' head uried in the earth !ith oth legs up in the air for da#s' li+ing !ithout food for fort# #ears. 5. /or instance.1 t!ent# men !al"ed o+er this !ithout a urn1 not e+en a hair on their feet' also feats of le+itation. all+ $ find in Thee. Scientists and 0hemists are una le to sol+e them. and I ma# sa#. can e seen there toda#. kinsman. .. and 2rs. to e the same as the 3ni+ersal Brotherhood1 .is manner of teaching and !riting inspires us !ith the "no!ledge of oursel+es.1 these and man# other things can e seen in India toda#. etc. ll good Thy being comprehends. -ard. e)uall# as astonishing. and a sor its teachings. .aridas. 5r.> I ha+e recei+ed man# letters as"ing@ >. 6ishi Gher!al's oo"s are o ser+ations of nature and nature is God's >2aster-piece>. In India there are %ogis !ho perform such mar+elous feats that 5octors. Such as that. Grace 0urtis and 0lare 2c$inne# for their unceasing efforts to help me ring it out in three !ee"s.is oo"s gi+e us the lessed assurance that !e no longer need to tra+el to get !isdom. !illingl# permitted himself to e uried ali+e for fort# da#s under fifteen feet of earth. 2a# Peace e 3nto him. as it has to him. together !ith a enediction of lo+e. such feats. the# al!a#s do . p. and the records. at Lahore. &III If all great men !ere good and all good men !ould !rite a oo" this !orld !ould e made etter # their acti+ities. Thou art a -ather. =. !ith our lessings. are una le to understand them. Mother.ol# Bi les.

al!a#s "eeps for herself a chosen countr#. of India1 Sri 6ama 0handar. 2ahatma Gandhi. hath sprung from out the night& .armon# is not alone for suffering humanit#. >$undalini the Gi+er of . I am conscious and seeing !ith clear +ision. !ea"ness and ignorance of the !orld. *o. Sri $rishna. %oga can and !ill change the mind.this through the $undalini AThe 5i+ine 2otherB # a!a"ening her from her sleep. and a Blissful state. S!ami &i+e"ananda sa#s@ >-hene+er there is an# manifestation of !hat is ordinaril# called supernatural po!er or !isdom. although it hurts man#. !ill not e hurt # the a o+e statement. I sincerel# trust that m# man# friends and see"ers of Truth. seeming miracles can e performed # men and !omen. has sho!n the !orld. This 5i+ine . Buddha and countless others. Aand made them conscious ofB a minute portion. . %a(na+al"#a. . for then an# one can ha+e supernatural po!er1 this is her gift !ith unfoldment. remodeling life # pure -isdom1 not # "no!ledge. -hen the $undalini again !ants to raise up from ignorance to 2ight# -isdom. in the +ast ma(orit# of such cases of supernaturalism.armon#. The India that has "ept true to Spiritualit#.appiness>' >$undalini the Gi+er of /aith>' >$undalini the Gi+er of Bliss. she chooses India again. and Po!ers.> B# a!a"ening her. $ing =ana". . That harmon# is # change of heart. Not # politics nor # creeds ut # the reali?ation of the Goddess $undalini. Aof the controlB of the coiled up $undalini. there must ha+e een a little Acontrol o+er theB current of $undalini !hich found its !a# into the Sushumna. etc. the son of 2other India. -h# does the $undalini choose India4 To perfect her eing and for the purpose of perfecting harmon#. heart. and action' this change is from !ithin' not from !ithout. that Blessed . Such change and harmon# comes # %oga. That change of heart. Guru Nana". The $undalini is al!a#s ac" of all po!ers and feats of seeming miracles. in the /ast this Wisdom#s showering *ight dorable.a+e I lost m# sense of understanding to ma"e a statement a out India4 Not so. in the past ages against all storms of material opposition. ut for e+en the smallest insects. she chose that land. !ho are loo"ing to 0alifornia for the future Spiritual Teacher of the !orld.nl#. in !hich her higher !isdom is preser+ed from all dangers. That onl# can sa+e the !orld from miser# of selfishness and hate. She is the *ll in *ll.ealth>' >$undalini the Gi+er of -ealth>' >$undalini the Gi+er of =o# and . That land is India. Truth is Truth. is no! the chosen land of 2other $undalini.> The $undalini A5i+ine 2otherB. the# ignorantl# stum le on some practice !hich set free. for the purpose of raising India once more to the highest of Pure -isdom. Life. The present da# !e ha+e Saint 2ahatma Gandhi. man# times. In ages past the greatest *+atars. The resurrection came as a li+ing faith' see >The Great 2asters of the .nl# India can find harmon#.imala#as>1 # the author. -hen she !anted to see the pla# of helplessness. animals. 6am Sri.

and gathering all these streams into one might# ri+er. (ects>. -hat is this %oga that gi+es such !onderful po!er. Its o (ect is not personal 2u"ti Ali erationB. $f $ were asked under what sky the human mind has most fully developed some of its choicest gifts.ea+en. in some parts a very paradise on earth+ $ should point to $ndia.ant. The call upon us is to gro! into the image of God. so that !here+er one of us stands. $ should point to $ndia. one purif#ing and redeeming Ganges. >The %oga !e practice. our Sat#a#uga upon the earth>. self-surrender and ser+itude of God. 6am"rishna's gospel of the unit# of all religions and the di+init# of God in man. has most deeply pondered on the greatest problems of life. 0hurches.is (o# and might and an instrument of . -e must go ac" to the one thing needful. so that there ma# e a resurrection of the soul in man"ind and the Sat#a #uga for a !hile returns to the !orld. >The goal mar"ed out for us is not to speculate a out these things ut to e7perience them. Pope Pius IC sa#s@ 1 >India alone has remained true to the heart of the spiritual moti+es.im and e a channel of . etc.0ow may the 1awns. heaven daughters. >. as if these could sa+e man"ind. di+ine peace. rites and institutions. >%ogic Sadhan>.im and !ith . in fact more truly human. %oga is the means of carr#ing that e+olution for!ard !ith great and +ictorious rapidit#>. !ith achara sudhi and darshana. It is not personal ananda A lissB. is not for oursel+es alone. $f $ were to look over the whole world to find out the country most richly endowed with all the wealth.umanit# is e+ol+ing. Nor is . a path for man to tread. and ha+e neglected the one thing needful. orders.4 %oga is the science of sciences. the po!er and purification of the soul. ut the li ration of the human race. here in /urope. although 2u"ti is a necessar# condition of the %oga. philosophies ha+e failed to sa+e man"ind ecause the# ha+e usied themsel+es !ith intellectual creeds. ut the ringing do!n of the di+ine *nanda1 0hrist's $ingdom of . 0haitan#a's gospel of the perfect lo+e and (o# of God in man. again $ should point to $ndia. hundreds around ma# ecome full of . $f $ were to ask myself from what literature we. may draw the corrective which is most wanted in order to make our inner life more perfect. dogmas. ut for humanit#. 2ahomed's gospel of perfect su mission.> A/rom Sir -oodroffe's oo"1 >Is India 0i+ili?ed4>B The *oga and its ob+ect -hene+er !e see or read of an# miracles of supernatural po!er sho!n # human eings in India it is al!a#s done # %oga.is light and force. ta"e-up again 0hrist's Gospel of the purit# and perfection of man"ind. spread %hining afar. power and beauty that nature can bestow. more universal.is !or"s. pour it o+er the death-in-life of a materialistic humanit# as Bhagiratha led do!n the Ganges and flooded !ith it the ashes of his fathers. it is the !a# that leads to Godhood. transfigured in soul # . and has found solutions of some of them which well deserved the attention even of those who have studied 2lato and . theologies.is touch !e ha+e to act in the !orld as d#namos of that di+ine electricit# and send it thrilling and radiating thru man"ind. longe+it#. full of God and full of *nanda Athe liss of the spiritB. Purified from all that is *su ha Ae+ilB.1 *n e7cerpt from >The %oga and Its . to d!ell in . 2*C 23LLE6.

*pana. the Sthula Agross od#B and the Su"shma Athe su tle od#B.ur !or" accomplished and Sachchidananda fulfilled in all e+en here. . !hose su stance is the pure nectar or liss.ocation of Kundalini E+er# one has man# odies. the Pingala is on the right and et!een the t!o is Sushumana. These t!o odies can e easil# understood # e+er# one. the sunset s"#. that is the mind. -hat "eeps these t!o odies together4 There are ten pranas' fi+e are su tle and fi+e are gross. It is the shape of a ird's egg and co+ered !ith a soft !hite piece of >cloth. The gross od# can e felt ut the su tle od# can reason. e+en if he succeeds. 2a# she the $undalini. the# called it *tma or God in the heart. the #oung flo!er of the hi iscus. closing the door of the Sushumana. *ll authorities on %oga gi+e the location of the $anda in the lo!er part of the od# a o+e the anus' and there is sleeping the $undalini. The three main ones are the Ida. Seated on the &a(rasan and ta"ing hold of the an"les. She sleeps a o+e the $anda or !here the Nadis unite. as e+er# one has e7perienced in the dreaming state. It sa#s@ >The $undalini is sleeping. e+en in this material uni+erse.> The location of the $anda is 89 angulis Aor a out D inchesB a o+e the anus and E inches long and E inches in readth. the reason for !hich the *+atars descend is to raise up man again and again. The su tle od# has as man# ner+es as the gross od#. %ogi should slo!l# eat the $anda. (o#. ringing more and more of hea+en again and again upon the earth until our toil is done. . ut I !ill deal !ith onl# t!o at this time.> -e read in the Sharada Tila"a a out $undalini@ >-e pra# to the Parade+ata united !ith Shi+a. !ho . The Ida Ner+e is on the left side. She gi+es li eration to the %ogi and ondage to fools. &#ana. Pingala and Sushumana. -hen the poets and others felt that sensation. Samana and 3dana.this the !hole o (ect of the Lila or the %oga. de+eloping in him a higher and e+er higher-humanit#. She is the *ll in *ll. The mouth of the Sushumana is closed # the Goddess $undalini as she is sleeping at the door of the Sushumana. purit# and perfection among all man"ind. !ho ha+ing crept her !a# thru the mass of sound issuing from the clashing and dashing of the t!o !inds in the midst of the Sushumana.atha %oga Pradipi"a. The su tle pranas are in the su tle od# and mo+e thru the su tle Nadis. infinitel# great is he e+en if he fail or succeed onl# partiall# or for a season. !ho la ours for his o!n sal+ation or the sal+ation of a fe!. (ects> # a 2aster.> E7cerpt from the >%oga and Its . The est authorit# on the $undalini is the . rises to the rilliant energ# !hich glitters !ith the lustre of ten million lightnings. These t!o pranas are connected a out the heart !hich is the organ of sensation. !ho li+es onl# to ring a out peace of soul. a greater and #et greater de+elopment of di+ine eing. The $undalini is the creator and the sustainer of the uni+erse. The $undalini is in the su tle od# and remains there al!a#s. The other connection of the pranas is et!een the heart and the na+el.> Great 6ishi %a(na+al"#a sa#s the $anda is a out the same location.atha %oga Pradipi"a sa#s further a out the $anda and $undalini@ >%ogins a!a"e the $undalini that is sleeping at the door of the Sushumana. The . The gross pranas are in the gross od# and mo+e thru the gross Nadis or ner+ous s#stem. ut part of her di+ine energ# is in the gross od# and manifested as Prana.e !ho "no!s her "no!s %oga. . red li"e unto +ermillion. Small is his !or".

the 2uladhara 0ha"ra. she is Tripura. health.ea+ens. and !ith it a!a"en the static energ# of the $undalini. etc.)uic"l# goes to and returns from Shi+a. >The $undalini. and the $alpa 0reeper of all things desired for those !ho !orship her. *pana. !hen a!a"ened. %. This e7treme heat !hen felt # the $undalini. and al!a#s flo!s do!n!ard' the Samana sta#s in the first section of the torso. is sleeping at the 2uladhara A6oot 0ha"raB' the d#namic energ# of the $undalini is all o+er the od# as Prana.> >.> The $undalini is the support of all. the 0reator.1 the d#namic energ# of the $undalini. or air' &ishnu. The $undalini. the 2udra %oga. and 3dana.> This is as it should e. These fi+e Pranas sta# in the grosser od#. the 5estro#er. and 5harana %oga. has three angles as !ell as three circles.> A/rom . >There is nothing !hich can not e o tained on earth or in the . it !ill naturall# cause heat in the od#' then the od# ecomes light and po!erful. >-hen Prana and *pana are mi7ed. *ll in *ll. or !ater@ 6udra. the %oga is the means to reach her. Light of Lights. as one $undalini energ# !ill mo+e the other energ#. . &#ana. The duties of the fi+e Pranas are as follo!s@ Prana remains in the upper part of the od#. or root 0ha"ra.B The dut# of the %ogin is to gather together or control the fi+e Pranas1 the life force of the $undalini1 that the d#namic energ# of the $undalini ma# e used to a!a"en the static energ# of it. Prana. !ealth and success. or life forces. its dut# eing the circulation of the lood' the 3dana carries the Soul up!ard !hen the od# dies. Since she is triple e+er#!here. The Prana#ama %oga. The static energ# A$undaliniB. as the $undalini is Po!er of Po!ers. etc. namel#. !hich is sleeping at the 2uladhara. The practice of Prana#ama is also to control the Prana. >I praise Tripura !hich is the treasure house of the race. The practice of the 2udras is to control the d#namic energ# of the $undalini. She is the *ll in *ll. or a domen. -hat is the Kundalini hen a akened( hat then. and al!a#s mo+es up!ard' the *pana resides in the lo!er part of the od#. # Th# Grace. She fulfills our e+er# desire. and *ll in *ll. and from there mo+es all o+er the od#. Then she goes into the Sushumana. causes her to a!a"en from sleep. it !ill !or" li"e a spar" to the static energ# of the $undalini. The $undalini is 5i+ine static and d#namic energ#. Samana. !ill o tain all.. . or fireB. 2ind !ithout Prana is li"e a ird !ithout !ings. is the gi+er of all po!er. The $undalini energ# is also threefold in order that she ma# create the three Gods ABrahma. 2other of the 3ni+erse. and 2a#a. 2other.er 2antra is three s#lla les. and she has three aspects. and her Bhupura is three-lined. grant us the fruit of %ogaF She eing a!a"ened is the co! of plent# to $aulas. digesting and distri uting the food su stances' the &#ana resides in the heart. These fi+e &ital reaths. those !ho praise #ou # the !ords. the Preser+er. The# are also in the finer or su tle od#1 the fi+e finer reaths corresponding to the fi+e grosser Pranas a o+e descri ed. *pana. "eep the od# together. are all for the control of the fi+e Pranas and mind. The $undalini feeds the a # in the mother's !om . *pana. P. -hen the fi+e Pranas are controlled or made to stop at the desired place. or at the door of the Sushumana.

and does not therefore ordinaril# rea" up. as the mathematicians !ill sa#.f course. ho!e+er not as clearl#. !hich is Life of Life.. I here ac"no!ledge m# than"s for the use of this e7planation. so rises the d#namic energ# of the $undalini. and the negati+e charges in motion round a out the centre' a. The positi+e and the negati+e charges hold each other in chec". the actual condition of the tissues eing simpl# the resultant of these t!o coe7istent or concurrent acti+ities. The chemical atom has ceased to e an atom Aindi+isi le unit of matterB. ut I ma# as !ell for ear going into details. ut some times e+en ordinar# %ogins can see it.> 6. perhaps. -hile she !ill reach to the Sahasrara. >In the mind or e7perience also this polarisation or polarit# is patent to reflection. let us consider for one moment the atom of modern science. EG9-E8E.-hen the $undalini a!a"ens or mo+es. in an# gi+en case the e)uili rium is relati+e rather than a solute. . though it ma# possi l# rea" up and set free its e)uili rated store of energ#. and !as !ritten for *rthur *+alon and rought out in his oo". the alge raic sum of the forces eing ?eroB. (ust as m#riads of planets and smaller odies re+ol+e round the sun. >The Serpent Po!er. I am led to thin" of an analog# Aand it ma# e more than an analog#B in modern science. and I !ish that e+er# student of %oga !ould read >The Serpent Po!er. Thus a material thing apparentl# at rest Athere eing no a solute rest e7cept in pure 0onsciousness or 0hitB should e regarded as energ# or Sha"ti e)uili rated. the positi+e charge at rest at the centre. The illustration ma# e carried into other domains of science. so that the atom is a condition of e)uili rated energ#. and philosoph#. the latter a condition of motion or change of relati+e position. !hich goes up to the different 0ha"ras and returns again and again.. >Lastl#. -hen the %ogin has opened the inner e#e. I thin". again. the. The $undalini po!er can onl# e "no!n # 2aster %ogins.. Gher!al. then he sees the different 0ha"ras and the energ# of the $undalini. The follo!ing 2asterl# and Scientific e7planation of the $undalini is # Prof. *t the centre of this atomic s#stem !e ha+e a charge of positi+e electricit# round !hich a cloud of negati+e . In m# o!n !ritings H I ha+e constantl# urged@ this polarit# et!een pure 0hit and the stress !hich is in+ol+ed in it@ there is a stress or Sha"ti de+eloping the mind through an infinit# of forms and changes' ut all these forms and changes are "no!n as in+ol+ed in the pure and un ounded ether of a!areness A0hida"ashaB. +arious elements of it holding one another in chec" Aor.> pp. *s steam is con+erted from !ater # heat and again returns to it. as long as the inner e#e is not open. This anal#sis therefore e7hi its the primordial Sha"ti in the same t!o polar forms as efore1 static and d#namic1 and here the polarit# is most fundamental and approaches a soluteness. P. S. the operati+e energ# A!hate+er the nature of that ma# e. as pro a l# it does in the emanations of the radium. of the cosmic fact. !hether !e elie+e in a special '+ital force' or notB polarises itself into t!o similar forms1 ana olic and "ata olic1 one tending to change and the other to conser+e the tissues. and Light of Lights. the former eing a condition of e)uili rium. still she !ill e at her home at the 2uladhara 0ha"ra. -e ha+e instead the electron theor#. !hat then remains4 -hat !ill ecome of the $undalini4 She !ill go to the Si7 0ha"ras and also remain at her place. dra! this important conclusion@ . *ccording to this. the so-called atom is a miniature uni+erse +er# much li"e our o!n solar s#stem. 2u"h#opadh#a#a. The important thing to note is this polarisation of Sha"ti into t!o forms1 static and d#namic. >In the tissues of a li+ing od#. most suggesti+e analog# or illustration. 0osmic energ# in its ph#sical aspect ma# e considered either as static or as d#namic. -hat do !e notice here4 The same polarit# of Sha"ti into a static and a d#namic partner1 +i?. /or the present !e ma#. >-hen #ou sa# that $undali Sha"ti is the primordial Sha"ti at rest.charges Acalled electronsB is supposed to re+ol+e.

Ta"ing the t!o senses together A#ours as !ell as mineB. according to this cosmic principle. there is nothing to encompass . Sha"ti at the 2uladhara is oth coe7istent !ith e+er# act of creation or manifestation and is the residual effect of such act1 oth cause and effect. Sei?ing upon foreign matter is an out!ardl# directed acti+it#. . on !hose reast She dances. much li"e the poles of a magnet. as the Tantras sa#. as said in a !ell-"no!n passage of the 0handi. Shi+a is Sha"ti and Sha"ti is Shi+a. the t!o operations presupposing and sustaining each other. ut also continuousl# it is flo!ing ac" into itself. ma# e compared to a magnet !ith t!o poles. there must e such polarisation. let me point out !hat I concei+e to e the fundamental significance of our Tantric and Pauranic $ali. in fact.er aspect as Pra"riti composed of the GunasB.f course. No!. sei?es upon foreign matter. and so on. di+ides itself into t!o polar aspects1 static and d#namic1 !hich implies that #ou cannot ha+e it in a d#namic form !ithout at the same time ha+ing it in a corresponding static form.indu m#tholog# is. In one sense. It is Gunashra#a Asupport of GunasB as !ell as Gunama#a A!hose su stance is GunasB' Nirguna Aattri utelessB as !ell as Saguna A!ith attri uteB. >%our suggesti+e hint 9 ma"es the nature of the $undali Sha"ti rather clear to me. as indeed e+er# 2urti in the so-called . The 2other . nude and dar". as the Tantras sa#. it is the Sha"ti left o+er A#ou ha+e #ourself pointed this out. sho!s no real contradiction. No!. !hich the mother-element represents. one pole Apossi l# the staticB. a reproduction on a miniature scale. therefore. in sa#ing that the cosmic Sha"ti is the Samashti Acollecti+it#B in relation to !hich the $undali in the odies is onl# the &#ashti Aindi+idualB@ it is an illustration. *+ang-manasagochara A e#ond the reach of thought and speechB. a static ac"ground1 Sha"ti at rest or 'coiled'. The la! or principle of the !hole1 that of macrocosmic Sha"ti1 should therefore e found in the $undali. That la! !e ha+e seen to e the la! of polarisation into static-d#namic or potential-"inetic aspects. In an# gi+en sphere of acti+it# of force !e must ha+e. ecause pure 0hit is in itself S+apra"asha Aself manifestB and Nish"ri#a AactionlessB. %ou are )uite right. ecause the d#namic aspect or pole can ne+er e !ithout its static counterpart. a microcosmic plan. assimilation is an in!ardl# directed acti+it# or return current' cell di+ision and multiplication is an out!ardl# directed operation. ut merel# polarisation in our e7perience of an indi+isi le fact !hich is the primordial A*d#aB Sha"ti itself. as manifesting itself in the uni+erse.erself is all acti+it# and Gunama#i Ain . after the Prithi+i1 the last of the Bhutas1 has een created. This. Sha"ti flo!s out of the germinal cell Afertilised o+umB. !hat the ph#sicist !ill descri e as a c#cle or circuit in action. the $undali coiled three times and a half at the 2uladhara is the indispensa le and unfailing static ac"ground of the d#namic Sha"ti operati+e in the !hole od#. figure or 2urti is oth real and s#m olic. in fact1 an idea !hich. : /rom their fusion proceed those processes !hich the iologist calls differentiation and integration' ut in all this process of creation the c#cle can e fairl# easil# traced. as in e+er# circuit. Sadashi+a. Thus 0hit is also Sha"ti. !hich is d#namic' the !or"ing the od# necessaril# presupposes and finds such a static support. and assimilates it and there # gro!s in ul"' di+ides and su di+ides itself.erself' her dar"ness means that She is inscruta le. perhaps. !hich is other!ise rightB. this is no partition of realit# into t!o Athere lies the imperfection of the Sang"h#a doctrine of Purusha and Pra"riti. !hite and inert ASha+arupaB.er na"edness means that. the static Sha"ti at the 2uladhara is necessaril# coe7istent !ith the creating and e+ol+ing Sha"ti of the od#. . In it the $undali Sha"ti is alread# presented in its t!o polar aspects@ the o+um. deepl# loo"ed into. though She encompasses all. The 2uladhara is the static pole in relation to the rest of the od#. and then again co-ordinates all its di+ided parts into one organic !hole. therefore. There is. . and the italics are #oursB. carr#ing on processes and !or"ing out changes. apart from and e#ond 0onsciousness there can e nothing1 no po!er or Sha"ti1 hence the 5i+ine 2other stands on the osom of the 5i+ine /ather. >Before I proceed. the fundamental support. The force in the germ-cell is o+erflo!ing. a maga?ine of po!er to e dra!n upon and utili?ed for further acti+it#. and the spermato?oon. hence perhaps E the name 2uladhara. !hich is the father-element. In the li+ing od#. of the !hole. The od#. represents the other Apossi l# the d#namicB. Let us ta"e the impregnated o+um1 the earliest em r#ological stage of the li+ing od#.>Sha"ti. the 5i+ine 2other $ali is a s#m ol of the cosmic truth (ust e7plained. if there should arise an# need for such. In another sense. is the static ac"ground of pure 0hit. *t the same time. No! in all this !e ha+e the c#cle. co-ordination is in!ardl# directed' .

or Purna. according to modern iolog#. e+er# natural act of respiration reacts on the coiled Sha"ti at the 2uladhara. lea+ing the 2uladhara. No!. no motion could e+er ariseB. *s !e ha+e to deal !ith infinities here. Thus. I thin". and ne+er creates Sha"ti. the sum remaining constant. I do not mean to thro! up the principle of conser+ation of energ# in relation to the $undali. much less is it dispensed !ith. It is the hinge upon !hich e+er#thing else turns. the return current or flo!ing ac" of e+er# unfolding o+er flo!. so much so that it a!a"es the dormant po!er and sends it piercing through the centres. cease to e a germ-cell in an# stage of the complicated process. and the# ha+e to e reconciled. It is merel# the con+ersion of static ApotentialB energ# into d#namic A"ineticB energ# in part. as #ou point out. so that such reaction. >:. *s a !ell-"no!n passage in the 3panishad has it. unceasing. and #et the !hole remains. -ithout this 2uladhara Sha"ti remaining intact no e+olution could e possi le at all.n the other hand. That static ac"ground can ne+er e a solutel# dispensed !ith. sends forth an emanation or e(ection in the li"eness of . /or instance. Let this e the $undali coiled. !hich is the em odiment of all energ#. >E. so to sa#. !ith the 2aha"undali of Shi+a at the highest or se+enth centre. Then there is creati+e impulse arising out of it' this is motion out of rest. it is li"e the emanations of radium !hich do not sensi l# detract from the energ# contained in it. The result of the last fusion Athere are successi+e fusions in the +arious centres alsoB in the Sahasrara is also the !hole. Each creati+e act again reacts on the 2uladhara Sha"ti. . -hen again I sa# that the +olume or intensit# of the coiled po!er can e affected Athough not its configuration and relati+e e)uili riumB. ut remaining a static pole or ac"ground itself all along. self-e(ection of the coiled po!er at the 2uladhara ascends the Sushumna. in relation to the od#1 primordial as !ell as constantl# gi+en. -e start !ith a force in the germ-cell !hich is statical at first Athough.' I thin" our present case comes +er# near to this. li"e a dicot#ledon seed. >8. >9. It is li"e a spar" gi+en from an o+er saturated < electro-magnetic machine' or. the germ-cell !hich e+ol+es the od# does not. This is ho! I loo" at it.erself then and goes up the Sushumna. or e+en curtailed its three coils and a half. a d#namic pole out of it in order to e+ol+e the od#. This last. !hen po!erfull# !or"ed upon # %oga. *s #ou ha+e #ourself rightl# o ser+ed. !ithout distur ing the relati+e rest of the coiled Sha"ti. B# the !a#. constantl# rene!s this starting force. e admitted !ith caution. from pure rest. The $undali that mounts up the Nadi is also the !hole Sha"ti in a speciall# d#namic form1 an e(ect li"eness of the Eternal Serpent. In this conception the permanent static ac"ground is not reall# depleted. therefore. The %ogi therefore simpl# 'a!a"ens'. it in+ol+es !ithin itself oth a statical and a d#namical pole' other!ise. an e7act ph#sical rendering of this principle is not to e e7pected. B# this. something left o+er and set against the !or"ing forces of the od#. !hile this 'ethereal dou le' or. rather. The original germ- . In no part of the process has the $undali reall# uncoiled itself altogether. is the necessar# starting-point of all creati+e acti+it#' it is the primordial cause. changes its +olume or intensit#. 'Sha"ti can ne+er e depleted. ut does not curtail or add to the num er of coils. the common description that the $undali uncoils . 2an# apparentl# inconsistent ideas enter into this conception. as in the case of an# material s#stemB' the force in the germ-cell ma# therefore e also regarded as a perpetual effect. in+ol+ing no possi ilit# of motion. 'The !hole APurnaB is su tracted from the !hole. or e+en a modern atom.The gi+en stoc" of force in the germ-cell. is the closest ph#sical parallel of the case that !e are tr#ing to understand. perhaps. the reaction of e+er# creati+e action. the coiled po!er itself does not and need not stir from its place.er o!n self Ali"e the 'ethereal dou le' of the Theosophists and SpiritualistsB !hich pierces through the +arious centres until it ecomes lended. Precisel#' the $undali. The $undali at the 2uladhara is the !hole primordial Sha"ti in monad or germ or latenc#@ that is !h# it is coiled. !hich is static so long as the fusion of the male and female elements does not ta"e place in the !om . ut it does not commonl# ma"e much difference. should. the $undali ecomes partl# static and partl# d#namic. ut this is ho! to loo" at it'. or e(ects. But Prana#ama po!erfull# reacts on it. changes it !ithout changing its general condition of relati+e e)uili rium Aand this is )uite possi le.

cell splits up into t!o@ one half graduall# de+elops itself into the od# of a plant or animal1 this is the somatic cell' the other half remains encased !ithin the od# practicall# unchanged.ne e7planation !as suggested in m# main letter. '*pperception' or consciousness of self is the sustaining ac"ground1 a string. and sustained # the Sha"ti concentrated at. This parado7 can perhaps e e7plained in t!o !a#s@ >AaB . in one form or other. ne+er reall# stirs from its place' onl# a sort of 'ethereal dou le' or 'e(ect' is unloosed and sent up through the s#stem of centers. and is transmitted in the process of reproduction to the offspring1 that is. that is to sa#. it re)uires. 2# remar"s a out the rising or a!a"ening of the Serpent Po!er at the 2uladhara ha+e een. possi l# # a la! similar to Nature's la! of induction. in plain language. an unending process in a different sense. the coiled po!er at the 2ula ecomes a solutel# uncoiled1 !e ha+e necessaril# the dissolution of . I referred to a passage in the 3panishad a out Purna.' !hich has een !idel# accepted. or an# other suita le means. li"e an electro-magnetic machine. and #et. . The coiled po!er remains coiled or static. the d#namic e)ui+alent. thus ma"ing it a +oid' that cannot e. -hene+er. all d#namic operation in the od# !ould cease directl# for !ant of a ac"ground. the infinite potential ecomes an infinite "inetic1 !hen. !hich is the 2aha"undali Sha"ti in the 0hinma#adeha A od# of 0onsciousnessB of Paramesh+ara or Paramesh+ari Athe Supreme Lord in male an female aspectB. !hen the !orld arises onl# as a mist in 5i+ine 0onsciousness.. in e+er# phase and stage of creati+e e+olution. *ll the functional acti+it# of the od#. e+en as gi+en in the 2ula-center.' This fact is s#m olised # the $ali-murti@ not a mere s#m ol. The constitution of an atom re+eals the static-d#namic polarisation of Sha"ti' other and more comple7 forms of e7istence also do the same. !ho claims that the creati+e impulse is e+er original and resourceful. o+ersaturated Athough the $undali Sha"ti at the 2ula is infinite and e7haustless. the unfailing light of a!areness a out !hich our Ga#atri A2antraB sa#s@ '-hich sustains and impels all the acti+ities of Buddhi. uncoiled.. the latter ser+es as the static ac"ground. therefore is found. * purel# d#namic acti+it# A!hich is motion in its ph#sical aspectB is impossi le !ithout a static support or ground A*dharaB. 0osmic creation. The coiled po!er. as taught # old .> In a su se)uent postscript the Professor !rote@ >8. perhaps. a d#namic or operati+e e)ui+alent of the static po!er is set up. the germ-plasm. # !hich the static po!er itself is not depleted or rendered other than static. is an infinitude.enr# Bergson. too. the correlate principle or pole of *ham AIB' in the de+elopment of the former.ence the philosophical doctrine of a solute motion or change. this germ-plasm is un ro"en through the !hole line of propagation. ho!e+er. also presupposes a cosmic static ac"ground Ao+er and a o+e 0hida"asha-ether of 0onsciousnessB. ho!e+er. 0hit-Sha"ti A0onsciousness as po!erB itself. too. This is -eismann's doctrine of 'continuit# of the germ-plasm. and. -hen. >9. #et the capacit# of a gi+en finite organism to contain it in a static form is limited. and therefore there ma# e o+ersaturationB. as the principle or pole of Tat AThatB. In the li+ing od# this necessar# static ac"ground is 2uladhara. of course. so to sa#. No!. and rising. It is not that static energ# at the 2ula !holl# passes o+er into a d#namic form1 the coiled $undali lea+ing the 2ula. The a solute or ultimate form is. since Sha"ti. In this case the d#namic e)ui+alent is a partial con+ersion of one mode of energ# into another. ending !ith the e+olution of Prithi+i Tatt+a Ait is. The potential $undali Sha"ti ecomes partl# con+erted into "inetic Sha"ti. ho!e+er. # Prana#ama of Bi(amantra. the 2uladhara ecomes.eraclitus and the Buddhists and # modern Bergson. e+er# d#namic form necessaril# presupposes a static ac"ground. In La#a-%oga Ahere descri edB it is ordinaril# so. it is not depleted' the potential store al!a#s remains une7hausted. is correlated to. though a!a"ened. The sustaining ground or *dhara. !hich holds together all the loose eads of our elements of feeling. or root. !here Sha"ti is $undali coiled. In our o!n e7periences. !ere it so. No!. is rightB. though it is ut an h#pothesis. Sha"ti eing either static or d#namic. the 2uladhara. this ethereal dou le or e(ect means the d#namic e)ui+alent of the static po!er concentrated at the 2ula. starting from the de+elopment of the germ-cell. is !rong' it is ased neither upon correct logic nor upon clear intuition. and #et something apparentl# passes out of the 2ula1 +i?. and there perhaps . In the earliest stage of creation. almost of the nature of a parado7. as the seat of static force.

I >A B The other e7planation is suggested # the la! of induction. !hen it ecomes o+er-saturated.the three odies ASthula. than he !ho con)uers the cit#. su tle. is not perhaps altogether fantastic. In conduction.a+ing drun". This outflo! and inflo! is a common Tantri" notion. S+adhishthanaB a d#namic Anot staticB e)ui+alent4 D Is this !hat the rise of the Serpent Po!er reall# means4 The e7planation. I am tempted to thin". *ll danger is caused # ignorance.> . There are eight#-four *sanas. ut repeated raising of $undalini. There is no danger that comes from !isdom. The /sanas of *oga The first *sana gi+es strength. the lessed state of peace cannot e attained. >The Patent -onder>. :8@D .> /ootnotes 9.@H >*pproaches to Truth>. +alua le presentments in modern terms of the ancient &edantic teaching. shall !e suppose that the 2uladhara. ha+ing again drun">. ecause the static ac"ground in relation to a particular form of e7istence has no! !holl# gi+en !a#.' etc. or Pash#anti Sha da. induces in the neigh ouring centre Asa#. and its gain is similar in "ind to the loss. and $arana1 gross. passions. !ill induce in it an e)ui+alent and opposite "ind of electro-magnetism J !ithout loosing its o!n stoc" of energ#. The lo!er mind is ignorance itself. Some of them are used to retain #outh' others are used to produce calm. E8@: The process of fertilisation is dealt !ith in the 2atri"a heda Tantra. and causalB.+ercharged. ho!e+er. It is used to stop the thin"ing principle. and conse)uentl# &idehamu"ti A odiless li erationB. 0ommonl#. But 2aha"undali remains' hence indi+idual 2u"ti Ali erationB need not mean dissolution of Samsara Atransmigrating !orldsB itself. peace and harmon#. Not so induction. Ta"e an electromagnetic machine@ 'if a suita le su stance e placed near it. There the source does not lose. No!. Thus a positi+e charge !ill induce an e)ui+alent negati+e charge in a neigh ouring o (ect. energ# flo!s o+er into another thing. EG@E 0ertainl#. Linga.ere is the seat of the first mo+ing. :G@J -e ma# sa# >Ta"e a magnet> and >magnetism>. etc. The Pratyahara *oga This %oga is the est for controlling lust. >. a passage in the $ularna+a Tantra signif#ing not actual drin"ing Aas some supposeB. ha+ing drun". E:@<. :G@I >. and until this fluttering mind is made to come to one point. so that the source loses and the other thing gains !hat it has lost. E8@. and cures diseases of the muscles and ner+es of the od#. and the induced energ# is e)ui+alent and opposite in "ind to the inducing energ#. 9D@9 That $undalini in the static Sha"ti. . as the Tantra sa#s. according to our h#pothesis.e is mightier !ho controls his spirit. 'Pit+a pit+a punah pit+a. or ring the mind under control.

>-hen the %ogin opens the 'Earth 0ha"ra' # the po!er of the $undalini. -hen these fi+e forces are controlled.e . all the miseries of this !orld !ould cease. . !ill a!a"en the $undalini. B# opening this 0ha"ra the %ogin is free from all sorro!. The /ir 4harana. The 3ther 4harana) >. and no earthl# element can in(ure him. or li eration.ere the %ogin mo+es the energ# of the 2other $undalini up!ard and opens the 'Ether 0ha"ra.> -hat else is there for him to fear4> 2ourth. 1yana.*ll the dangers come from uncontrolled mind. and the %ogin !ill ne+er e distur ed # air. he con)uers the earth. That.' *s soon as he is successful in opening this 0ha"ra. and the# come from the $undalini. the 2other $undalini. and uncontrolled thoughts. as # re+ealing this.ea+ens. The# are part of the $undalini's energ# Ad#namicB. Mudras 'ove the Kundalini There are Eight#-four 2udras in %oga. he has opened the door of li eration or emancipation1 he !ill ne+er die unless he !ills it. and as soon as he has succeeded in opening the '*ir 0ha"ra. and Udana. This can not e taught to the faithless' # doing so all success !ould e lost. -h# do %ogins practice 2udras and the fi+e 5haranas4 To control the fi+e Life or &ital /orces that are !or"ing in the human od#. The 2ire 4harana. Through 2udras the %ogins succeed in gathering these fi+e forces together.' he has mastered le+itation. /0ana. as s!iftl# as the mind. %ogins attain emancipation. success is lost. too. ringing them to their home.> This 2udra should e "ept +er# carefull# secret. Sa'ana.' -hen the %ogin opens this 0ha"ra. If e+er# one !ould control the mind. %ogins force the Prana and *pana to the place !here this Static energ# of the $undalini is sleeping. This 2udra is the destro#er of death. Thus the# a!a"en her. !hich is sleeping at the 2uladhara 0ha"ra. >he !ill ne+er die in the !ater. .> >-hen the %ogin has learned the fi+e 5haranas. -hat are the fi+e forces and from !hence the# come4 The names of these forces are@ Prana.> Third. *ll inharmon# in the home is caused # lac" of understanding of each other.e !al"s o+er the land. then the poor =udge of the di+orce courts !ill e relie+ed. -hen people learn to control themsel+es and understand each other. "no!n as /ire 5harana1 the "iller of the fear of death1 then >fire can not harm or urn the %ogin. >The %ogin opens this 0ha"ra # ringing the $undalini energ# up!ard. no !ater can e+er harm him. and he can go !here+er he li"es. >Ne7t the %ogin mo+es the $undalini energ# up to the second 0ha"ra1 the '-ater 0ha"ra'.> 2ifth. freed from death. *lthough he e thro!n in the deepest !ater. >The %ogin should mo+e the $undalini energ# up to the '/ire 0ha"ra. as Static energ# of the 2other of the 3ni+erse. >%ogins should also practice the Bhastri"a $um ha"a. the human od# can +isit and re-+isit the .> Second) The -ater 4harana. 2irst) The 3arth 4harana.

It is called the Great 2udra # the !ise. she !ill a!a"en from sleep' then she goes into the Sushumna. Practice of this 2udra !ill cure fe+er. *s a "e# can open a door. too. and true !isdom does not arise. !hich is naturall# hot. =alandhara. and not tell an# one if he desires success. and though he e in the mouth of death. $echari. >2aha 2udra should e practiced !ith the =alanhara Bandha. >%ogins should practice the Bhastri"a $um ha"a. and # 2udra or Prana#ama processes the $undalini !ill certainl# mo+e and open the mouth of the Sushumna. >The 3di#ana. consumption. Sam ha+i and others. ut should e practiced !ith the Bandha and 2aha Bandha. Afiner od#B. >-hen the *pana rises up!ard to the '/ire 0ha"ra. enlargement of the spleen. She has the form of a serpent. the spiritual heat of the od# ecomes right and po!erful. . three hours dail#' then he need ha+e no fear of death. and the od# ne+er ecomes old ut "eeps perpetual #outh. mo+es the Goddess $undalini. %ogi should practice dail# some of the follo!ing 2udras@ 2aha 2udra.> -hen the $undalini feels this e7tra heat.should mo+e or a!a"en the $undalini again and again. 2aha &edha. ha+ing three coils and a half. and is the "e# to e+erlasting #outh. The mind is then controlled. -hen the *pana fire mi7es !ith the Prana. or /l#ing 3p 2udra. ma"es the %ogi safe from all diseases. and is the "e# that unloc"s the door of li eration. li"e le+itation. >The 2ula Bandha 2udra is the est 2udra to control the *pana and Prana. . indigestion. &iparita"arna. *s long as she is asleep in the od#. and the Prana then goes thru the Sushumna. sleeps in the 2uladhara.e !ho practices this 2udra !ill control the Prana and *prana and mo+e the $undalini. there are no other means that !ill clear a!a# the impurities of the I9GG Nadis. >The Na ho 2udra should e practiced. It. !hich !ill ring the Prana do!n!ard. Na ho 2udra. 3di#ana. It !ill a!a"en the $undalini. lepros# and an# other diseases. so %ogi should open the door of li eration # a!a"ening the $undalini. This 2udra ma"es it eas# to attain emancipation. >-ithout mo+ing the $undalini. Practice of the 2udras should e e)ual on oth sides. >The Great Goddess $undalini. >%ogi should practice in secret. 2aha Bandha. and the %ogi arises a o+e death. the Energ# of the Self. In that Sushumna all !isdom and po!ers are. the (i+a is a mere animal. 2i7ing the Prana and *pana causes heat in the od#' that heat causes the $undalini to a!a"en1 then she goes up!ard thru the Sushumna. he need not fear it. The $undalini is coiled li"e a serpent. though %ogi ma# practice ten million %oga.' the flame of di+ine fire gro!s strong and right. >The 2aha Bandha 2udra should e practiced !ith =alandhara 2udra. %oni. >The 2aha &edha 2udra is the est 2udra to a!a"en the $undalini. and it is eas# to practice. o!el trou le. etc. $a"i. and !ho masters this 2udra !ill e 2aster of all po!ers. eing fanned # *pana. It gi+es success to %ogi o+er all nature's finer forces. >-hen $undalini is sleeping it is a!a"ened # the "ind Guru Athe spiritual teacherB' then all the 0ha"ra's "nots are pierced.

/rom the Prana there are orn other Pranas. in human form. ecomes an adept. ut Prana is the po!er ac" of *ll and *ll.e can e called Ish!ar AGodB. !ill o+ercome hunger. it gi+es hope to the hopeless. !hat other means ate there to purif# the Nadis4 . as . ho! to . deca# and death1 his od# ecomes di+ine. . The %ogi !ho masters it e+en for half an hour. These 2udras should not e taught to the !ic"ed and faithless. %oni 2udra. Sa"ti 2udra. and also the means of li+ing uried ali+e for #ears. *nd he !ho teaches the secret of the 2udras is the real Guru. . as mind is nothing !ithout desire or thought' desires and thoughts are nothing !ithout Prana. Prana mo+es the lungs. 3di#ana and =alandhara all at once. >Prana is /ire' Prana is the Sun' the 0loud' the -ind' Prana is the $iller of 5emons' Prana is the Earth. &iparita"aran 2udra. >$hechari 2udra is the $ing of all the '2udras. -ith these 5haranas a %ogi goes !here+er he !ants to !ith his ph#sical od#' he ma# go to . The earth. >-hat more shall tell. . -hat is Prana4 Prana is e+er#thing. fire. Prana is li"e the forces of electricit#. 2andu"i 2udra and Sam ha+i 2udra are !ell tried.atha %oga is dependent upon 6a(a %oga and 6a(a %oga is dependent upon . !ater. It is !hat is and is not. air and fire. .atha %oga and 6a(a %oga should e practiced together. faith to the faithless. and is 2aster of *ll. 5e+i4 There is nothing in this !orld li"e the 2udras to attain the human goal )uic"l# and successfull#. thirst. Prana#ama is the 2aster $e# # !hich %ogis open the door of li eration. and 3dana.ea+en. The Prana#ama is the means # !hich the %ogi masters le+itation. %ogi should practice 2aha Bandha. Prana#ama is the est method for suffering humanit# to o+ercome diseases.nce setting this po!er mo+ing. Prana is ac" of e+er#thing as force. immortal. There is no other !a# to control the mind. Samana. E+er#thing that mo+es is mo+ed # Prana. !al"s upon the !ater.> 1 Prasna 3panishad.> The 0o er of the Pranaya'a *oga) -hat is Prana#ama4 It is the stepping stone of the %ogi. ut the# should e taught to calm. !al" on !ater. -ho practices this 2udra dail#. The mind is lord of the senses and the organs1 the Prana is lord of the mind@ The mind is the motor1 the Prana is the po!er that mo+es the motor. air and ether can not harm that od#. E7cept for the practice of $undalini. the helpmate of the %ogi in controlling his enemies1 freeing him from diseases. &#ana. con)uer fear. or in other !ords the foundation.>=alandhara 2udra is the !ell tried 2udra for "eeping old age. Prana is the &ital or life force1 %ama. peaceful and faithful students. o+ercome ner+ousness or despondenc#. -ho can practice a #ama. &a(roni 2udra. then air goes in and out as reath. It opens the door of Blessed Peace. need ha+e no fear of death. namel#. It is hard to attain. These are in the +arious parts of the od#. and !ill a!a"en the $undalini. It sa+es the nectar and "eeps the +ital force mo+ing in the right Nadi. %ogi should practice constantl#.atha %oga. H H H Prana is the center of e+er#thing. deca# and death a!a#. po!er to the poor. >The fi+e 5haranas should e learned from a 2aster. The Prana is the great po!er of the 2other $undalini. and master all the forces.o! do %ogis control this po!er4 B# Prana#ama.1 *pana.

> It is # the po!er of Prana#ama that the %ogis do the !onderful feats of le+itation. as countless testimonial letters on file !ill sho!. >It is through the practice of Prana#ama %oga. 2iss E. that should e learned from a teacher !ho has mastered them. ut !hen the reath is under control the mind is also under control. The same authorit# sa#s further@ >-hen Prana#ama. the most famous. practice Prana#ama' after the practice #ou !ill emerge !onderfull# rene!ed and renascent. This is called 3nmani *+astha Athe steadiness of the mindB. This is !h# %ogis call Prana#ama the stepping stone. though he e old in #ears. and then his od# ecomes slender and light. *n# of the Prana#ama practice can cure the diseases of the ner+ous s#stem.> There are eight different Prana#amas. >B# forcing the Prana do!n!ard and raising the *pana up!ard. %. the old. >The Brahma AGod of 0reationB. Le+itation. This is not their goal1 the# onl# !ant li eration1 ut there is no li eration !ithout a!a"ening the $undalini.> E+er#one should learn to control the reath. diseased or maimed. that %ogi attains Sidhis Amaster o+er Nature's /orces. It is the "e# to e+erlasting #outh. etc. Lindsa# and others.> >*s long as the Nadis Aner+esB are not pure. etc. Let us see !hat . or helpmate. the# !ill e happil# surprised to see its effect upon the od# and mind. the %ogi ecomes #oung. called $e+ala $um ha"a. The# !ill gain instantaneous peace. the %ogi succeeds in doing Prana#ama. This is the sign of Prana#ama success. The od# !ill ecome light and acti+e. >There is no success !ithout purification of the Nadis. If the us# people of the !orld !ill practice Prana#ama (ust a fe! months.B. *s soon as the Nadis are purified. the mind ecomes one-pointed. read# to forge ahead in the attle of life. the Prana can not go through the Sushumna. Idleness !ill +anish li"e dar"ness efore the light. for then the Prana goes through the Sushumna. !ith ne! +igour. # the practice of Prana#ama. Prana#ama is eas# to practice. has een mastered. there is nothing in the three !orlds that can not e attained. !al"ing on !ater. and there is no purification of the Nadis !ithout Prana#ama. the #oung. >-hen Prana goes through the Sushumna. as 6e+. >2an li+es as long as he has reath in his od#. *re #ou face to face !ith a pro lem that . Pradipi"a. %ogis li+e as long as the# !ant to. Bur"land. >Prana#ama !ill ha+e a !onderfull# soothing effect on one !hene+er the# are at !ar !ith themsel+es. ne! faith in #ourself and ne! hope. and as long as Prana does not go through the Sushumna there is no success for the %ogi. de+otes himself to the practice of Prana#ama. *n# one can do it. the mind !anders. and is free from the fear of death. $. sa#s@ >-hen the reath is irregular. Because of this.control it.. Is the !orld going hard !ith #ou4 5o #ou feel #ou are losing out in the race of life4 Then I sa#. -hen the reath goes out he is said to e dead. *.

ph#sical and spiritual po!ers. as once eing lost in the mountains. #our mental. That !as all done # the po!er of Sam#ama. stead# #ourself for a supreme effort # practicing Prana#ama. *t sunset m# 2aster once again loo"ed upon the chic"en and the ha!"' lo. The little fello! fought for his life. It !ill ena le #ou to charge #our atter#. The 0o er of 4harana. su tle and luminous. #et dou ts his po!er. . The po!er of 5harana is the most !onderful of the !ondrous. profound and mature (udgement4 2# ad+ice to #ou is that efore tac"ling the pro lem. reptiles. Thru the po!er of 5harana %oga. peace and alance. It !as a great (o# for me to see a chic"en and a ha!" associating together peacefull#1 it !as indeed hea+enl#. and remained in the compan# of each other for some time. al!a#s in danger of roc"s and shoals. Practice this dail# !ithout fail. Then and there oth !ere friendl#. Toda# #ou resem le a small oat tossing on the !a+es of a storm# life !ithout oars. -hat is !ill4 %ogis "no! !ill is po!er. There is nothing li"e it for gi+ing poise. and Sa'ya'a *oga) The different practices of 5harana %oga to control the mind po!er and attain success are stepping stones in %oga. so is he.> The difference et!een a human eing and the 5i+ine@ man desires the God !ill. ut that !as not enough. at once the chic"en ran to his mother. ph#sicall# and spirituall#. he sent me telepathic messages directing me !hich !a# I should go.re)uires a cool rain and clear thin"ing. -hat is Sam#ama and 5harana4 It is of three "inds@ gross. at the merc# of !ind and !a+e. %ou !ill al!a#s ha+e a tremendous amount of surplus energ#. in the thic" of the attle. and e master of #ourself and #our circumstances. The 2aster said@ >B# !ill man ma# ecome a 5e+a Ali"e GodB. >This !ill ma"e #our life natural and peaceful. are de+eloped. or the opposite.is !ill !or"s. . mentall#. Sending thought directions to one !hen he looses his !a#. 2aster# of mind and de+elopment of !ill. In the midst of the greatest stress and storm. *s long as man desires. I ha+e een helped man# times # m# 2aster thru the po!er of 5harana %oga.> E7cerpt from the *uthor's Prana#ama1 Lessons Three and /our. and again !hen there !as no food or shelter. ecause it !ill ena le #ou to "eep #our +ital force of life e+er rene!ed and reinforced.> The Bi le sa#s@ >*s a man thin"eth in his heart. 4hiyana. Practice Prana#ama and #ou !ill plough thru the +ast sea of life li"e a giant dreadnought. such as heart action etc. the dou t is the "iller.' also controlling !ild easts. and #ou !ill notice ho! mar+elousl#. The 2aster loo"ed up at the ha!" once and the ha!" and chic"en came to earth. a chic"en-ha!" s!ooped do!n upon a small chic"en. %ogis ha+e pro+en that the# can control e+er# function of the od#.. %ou !ill then al!a#s e master of #ourself and of the situation. It can do an#thing for #ou and !ill set #ou free. although he !as hundreds of miles from the place !here I !as. upon !hich to dra!. to electrif# it e+er# da#. free from ner+ous e7haustion and !orr#. etc. the poor chic"en !as in the mouth of death. . and the ha!" fle! in the air. >Learn Prana#ama1 practice Prana#ama. attain mental poise # practicing Prana#ama.nce !hen sitting # the 2aster in a small to!n. The mother hen did all she could # fighting and s)ualling.

The %ogis open the inner e#e # 5harana. 5etermination. as +er# often %ogis are called fa"es. The# see ho! the different glands !or"' see the connection et!een the t!o odies. that #ou can do a thing. !hat is God and !here . This can e compared to the great telescope. li"e the fa"irs of India or the religious fanatics !ho lie on eds of sharp spi"es. The follo!ing e7cerpt from the >San *ntonio Light>. In a recent hospital case the patient. 0onstantin +on Economo. it !ill ne+er e done. *s the great telescope re+eals the hidden secrets of the stars. as distinguished in European neurolog# as is 5r. . long supposed # man# people to e merel# cheats and liars. the fi+e Pranas and "no! ho! to gather them together to hold on one 0ha"ra to open it. The# "no! all. The scientists and others ma# call the %ogi !hate+er the# !ish. turns out to e as +alua le in man's contest !ith his o!n od# as an#!here else. and # opening the inner e#e nature ecomes li"e an open oo". ho!e+er. Tahra Be#.1 >*merican 2aga?ine Section. has stated this elief e+en more definitel#. Tilne# in the 3nited States. >The Indian fa"irs. *ll that is necessar# is that the latent po!er of the mind e appreciated and applied. !ho eat themsel+es in fren?# and #et feel no pain.ther patients e7amined scientificall# # the doctors turn out to ha+e the a ilit# of stopping the heart at temporaril# or of interrupting the normal pulse in the !rist. see. 5r. /rederic" Tilne#. ut is due to their ignorance. merel# !ent to sleep # !ill po!er. Not long ago one of these fa"irs. the gross and the su tle' see !here the 0ha"ras are. and it is then alread# half done. The# might ha+e said +irtuall# the same things. their statements ma"e clear. No! scientific men are coming to the opinion that all human minds possess much these same po!ers of de+eloped !ill.2a"e up #our mind. the intelligence of the human mind and its po!er to ma"e correct (udgments. %ogi found That AGodB !ithin himself. first telling the surgeon to go ahead. >/or generations these po!ers of the !ill ha+e een !ell "no!s in special instances. /ort# ph#sicians and scientists sat on the stage of the theatre !here the e7hi ition . %ou de+elop the !ill and ecome li"e Brahma. of &ienna. all # the po!er of the !ill. a out the po!er of the !ill to control oth mind and od#. Sight. ga+e in London an e7hi ition to !hich numerous medical men !ere in+ited. 8DEG. long supposed to e a useful +irtue onl# in some "ind of contest. are still perhaps the est e7amples of !hat the !ill can do to odil# machiner#. -h# do !e not all see such things as the %ogis see4 Because the %ogis ha+e de+eloped their inner e#e and ha+e made their mind a great facult#. ut no! recogni?ed # scientific men as possessing unusual po!ers of mental control of the od#. Stic" !ith the !ill. declared in his recent oo" on the de+elopment of the human rain that this organ is still used to onl# a small percentage of its real capacit#. as the# are ignorant of the lessed po!ers of the %ogi or the po!er that is hidden !ithin e+er# one. Nothing is hidden from God' so nothing from %ogi.> This is a remar"a le full page article. !ith complete illustrations.e is. >The distinguished Ne! %or" ner+e specialist. >Both these e7perts had chiefl# in mind. so the inner e#e of the %ogi re+eals to him !hat he !as. not !ishing to ta"e as anesthetic. But !hen #ou dou t in #ourself1 that #ou can not. hearing. 5r. There is nothing hidden from them. The lame is not !ith the scientists or scoffers. of 2arcia 9. etc. The# see their inner od# as an ordinar# man sees the outer od#. smell and other senses ma# e either decreased or increased in sensiti+it# # !ill po!er.

!hich are used as anesthetics. as !ell as to pre+ent leeding. or a loodless one. of Ne! %or" 0it#. the fa"ir then thrust hat pins through his chee"s.indu fa"ir on this page illustrate the process. Thro!ing himself into a trance-li"e state. >This %ogi !as a le. has descri ed similarl# and at length the characteristics of an Indian hol# man !hose a ilities In similar directions !ere e7amined # a committee of ph#sicians in Bom a#.eu?e.ne theor# held # ph#siologists is that the li+ing cells !hich ma"e up the ner+es and !hich ordinaril# are in contact !ith each other so that ner+e messages can pass. !hiche+er the fa"ir suggested and announced in ad+ance. !hen ordered to do so # the o!ner's !ill. to stop the pulse eat in either arm for more than t!o minutes. >No claim !as made # this particular fa"ir of an#thing supernatural in his performance. he made his od# )uite rigid. that no messages of pain or other sensations can pass to the rain. nor is an# such claim in the least (ustified. *ll !ere permitted to e7amine the fa"ir during the demonstrations. 6ele. 2uch the same thing happens !hen people train the muscles of their scalps to o e# orders from ner+es no! fee le and unused. Tric"er# !as +irtuall# impossi le and e7perts agree that none !as used. In oth instances the ner+e rea" means. The diagrams of the . *.!as gi+en. >*fter this demonstration the fa"ir's ac". E+en the heart of this man stopped eating for si7 seconds # the ph#sician's !atch. The pulse in his temple on either side could e stopped similarl#. S. 0ontrol of the !ill o+er the flo! of lood is e)uall# !ell esta lished # scientific e+idence. sho!ed distinct mar"s of the points of the nails ut no lood !as shed and the fa"ir claimed to feel no pain. e7amined # some of the ph#sicians present. the ph#sicians found. the scientists elie+e. and through folds of flesh on chest and arms. * pen"nife similarl# thrust through a fold of flesh produced a leeding !ound. not full# sharp ut still edged enough to e uncomforta le. That an#one can accomplish +er# much the same feats !ith some training and a strong enough !ill is pro+ed # the fact that man# persons ha+e done so' nota l# a Parisian sceptic named Paul . that these ner+es. 5r. >-hat happens in the case of the %ogis. !as also attested # the medical committee. >Some of Tahra Be#'s demonstrations !ere familiar ones of stage h#pnotists. .ne of 5ie el's tric"s !hich attracted great attention !as an apparent a ilit# to leed at !ill from his s"in. >Last #ear there !as prominent in Berlin a still more remar"a le e7ample of this "ind of odil# control # !ill po!er' a miner named Paul 5ie el !ho similarl# !as a le to thrust "ni+es into his od#. !ith ut one rehearsal. *pparentl# an effort of the !ill sometimes can accomplish this rea"ing of the ner+e circuits. fa"irs and others !ho can control leeding or pulse eats is. !ho dis elie+ed the supernatural claims of some of the earlier fa"irs and managed. to duplicate the feats of l#ing on the ed of nails and of thrusting pins and "ni+es into his flesh !ithout causing pain or dra!ing lood. to cut himself !ithout leeding and e+en to allo! arro!s to e shot into his chest !ithout apparent harm. &asant G. not ordinaril# su (ect to control # the mind. Tahra Be# then la# do!n on a ed of si7-inch nails dri+en point up!ard through a !ooden door and reclined on this remar"a le couch !hile an assistant !eighing a out 8<G pounds stood for se+eral minutes on the fa"ir's chest. >. . has pu lished accounts of three patients !ho !ere a le # efforts of their !ill completel# to stop the pulse in the !rist' the pulse !hich a ph#sician usuall# feels !hen he !ishes to count the rate of the heart eat. !ithdra! a little at their points of contact so that the ner+e path is ro"en. That the hat points and "ni+es !ere actuall# thrust through the flesh and that some of these !ounds actuall# did not leed as the# !ould ha+e done in normal odies.#man. so that these people can mo+e their ears a little as man's animal . *n East Indian ph#sician. it is said. are trained # long practice and efforts of the !ill to respond to +oluntar# orders. Li"e his predecessors in India. * large stone !as laid on the fa"ir's rigid chest and !as pounded !ith a sledge. much as can e done # drugs li"e cocaine. >Brought out of his rigid condition. The stiff od# !as then laid on a series of sa res. 5r.

all "no!ledge is an act of consciousness operating on something in the consciousness itself. The Great Self should sin" into Eternal Peace ASelf-GodB. recentl# reported an instance in !hich a highl# intelligent nati+e !illed himself to die as a result of a )uarrel and supposed !itchcraft. In other !ords.. In the first place e+er#thing !e "no! e7ists in Para rahma. >B# $no!ledge !e means a!areness. /irst. from 0haitan#am itself. ears should open. is enough to destro# the materialistic idea of thought. It is there. -hat the %ogi gains # Sam#ama. *ssistant Police 0ommissioner of the Gold 0oast 0olon#. Thoughts should he suppressed. /ourth. E. that is. *gain.o! do %ogis de+elop that po!er4 I am sorr# this cannot e e7plained in a oo". 2ind should sin" into Intellect. lended into the Great Self. E+en on his od# alter death European ph#sicians could disco+er no reason !hatsoe+er for death or e+en for illness. >But man can ecome a!are of things !hich the senses can't grasp. Smith. in *frica. in our indi+isi le. the Intuition should e de+eloped. *n# one can de+elop the a o+e po!er # dail# practice of %oga. Then it e7ists in pure 0hit Athe essential consciousness of the SpiritB. Intellect should sin" into Self. But I !ill e7plain as much as can e gi+en in an# oo". Second. /ifth. This fact that man can see !ith his Budhi AintellectB. !hich is the !om of things as . >But if a strong !ill can stop a fa"ir's heart eat at !ill. Third. uni+ersal self-e7istence. It can onl# e taught to those !ho are see"ing truth. >E+en life and death ma# e affected # the !ill.> AGod1 3ni+ersal SoulB. among the means !e must distinguish et!een the instruments and the operations performed !ith the instruments. the inspiration gi+es him the !ord. ma"e him leed or not leed at !ill. 2a(or . >The direct perception gi+es the %ogi the right meaning. the truth a out a thing he has ne+er seen or "no!n efore. not +#a"ta. /irst I !ill gi+e the idea of Sam#ama from $atha 3panishad@ >The -ise should sin" the Speech into 2ind.ancestors used to do. 2ind should stop !andering a out. Lips should close. >-hat is "no!ledge4 In !hat does it consist4 -e must distinguish et!een "no!ledge in itself and the means of "no!ledge.> . But !hen !e sa#. certainl# it can "eep an# od# from #ielding to !ea"ness or crime. into our 0haitan#am. ta"ing a thing into acti+e consciousness. not to the faithless. Ego should e merged. Intuition should e suppressed and Ego should e felt. !hat do !e impl#4 -hence do !e ta"e it4 The European sa#s from outside. The Self should sin" into the Great Self.> The %ogi sees the truth face to face. The Great Self into Self Peace. !e sa# from inside. Budhigrah#am atiudri#am Athe reason or intellectB The proof of this #ou can get dail#. !hen the %ogi's po!er is de+eloped. the intuition gi+es him the right conclusion and discrimination sa+es him from error. The a o+e reference is to the practice of %oga "no!n as Sam#ama. ut not #et e7pressed. ta"ing it into our 0haitan#am.

. not reall# false. The %ogin egins from the top and descends for perfect proof to the ottom. thirdl#. /e! %ogins reach that state.o! does the scientist or the material man do it4 . Because it is the thing itself and it is in himself and one !ith himself. !hen #ou spea" of "no!ledge #ou must understand the process' #ou realise a thing # su (ecti+e e7perience. In the $arana there is no e+olution. The "no!ledge of the Sthula is science. If m# Buddhi is )uite pure or fairl# purified. >No! !hat does the %ogin do4 . so he must thin" so and so or he must ha+e such and such a character' his actions sho! the same. and the turning of ne! anritam into ne! sat#am.> his face sho!s the same. of himself or of human life as read of in oo"s or heard of from other people. fact. Then it gets the possi ilit# of change. from fulfilment to fulfilment. It is partial sat-#am de+eloping # the turning of old Sat#am de+eloping # the turning of old sattion. that is. . name and )ualit#. the casual. name or )ualit# ut !ith itself. The "no!ledge of the Su"shma is philosoph#. !hat sort of people he li+es !ith. perceptions of his e#e. *ll this is o (ecti+e. -hen a man "no!s the Sthula. that is his e7perience of other men. Nothing is true to him e7cept !hat he o ser+es !ith his senses or !hat agrees !ith his sensor# perceptions. !hat are his actions.an idea of form. modification or e+olution in the Sthula. There all meet the *tman and are so entirel# one !ith the *tman that # merel# eing in contact !ith it. de+elopment or modification in the Su"shma. e+en in the $arana I can put m#self in relation !ith the thing and "no! it # Bha+a. the su tle. !ith the 2anas. he "no!s it !ith his senses. ut not immediatel# applica le to the $arana or Sthula. no death. t#pal and ideal state of consciousness. It has name. first. >Therefore to "no! is reall# to e conscious of the thing in an# or all of these three states.e !atches the man. form and )ualit# in the $arana or 2ahat. Bha+a. . intellectual statement of #our understanding of the thing. the com ination !hich forms thought' #ou +erif# or test #our e7perience # ph#sical or o (ecti+e e7perience.e percei+es. !hich is called creation. "no!ledge. nothing e+er changes. for it is impossi le for him to e sure that his conclusions are correct or an#thing indeed correct in his thought. %ou !ant to "no! !hat he is. into relation !ith the soul of the man I stud# or the thing I stud#' Pra(na in me ecomes one !ith the Pra(na in him or it. deducts. !hich is called creation. the material or e+olutionar# state of consciousness. ut still he can "no! the thing. In the Su"shma all is preparation of change' it is full of imagination or anritam. If he dies not gets all the necessar# facts. if m# 2anas is shanta. all e7ists for e+er1 the onl# change is from t#pe to t#pe. he o ser+es. remem ers and the composite result he calls reason. !hat he thin"s and !hat he does. then I get . secondl#. I put m#self. contrasts. compares. The scientist egins from the ottom and clim s if he can. In the Sthula all e+ol+es. Then he reasons from his o (ecti+e e7perience. Therefore complete "no!ledge consists of three operations. imagines.e sa#s1 >The man sa#s this or that. to the top. mental or plastic state of consciousness. . %ou are not scientists. o (ecti+e 3pala dhi or e7perience. In realit# he has arri+ed at a pro a ilit#. he fills them up from his imagination of from his memor#. Not !ith its form. But all the same. The $arana is Sat#am. ear. then. heard the name or had e7perience of the )ualit#. e7cept the actual o ser+ation. de+elopment. Therefore. . touch and taste. etc. nose. #ou are sadha"s. >/or instance #ou see a man. su (ecti+e 3pala dhi or spiritual e7perience. *n#thing e#ond this the material man distrusts. infers. he notes !hat he sa#s.e simpl# puts himself into relation !ith the thing itself. I can "no! e+er#thing a out it. therefore it is S!appa. !hat are his e7pressions of speech and face. thin" a out it and formulate #our e7perience in *rtha and &a". The "no!ledge of the $arana is %oga. that is in the 2aha"arana in a man. and so he gees on reasoning. m# soul. In the sat#am. he "no!s the Su"shma !ith reason of the inspired intellect. all is eternal. religion and metaph#sics. In the $arana there is no creation.e ma# ne+er ha+e seen the form.o! do I do this4 Simpl# # ecoming passi+e and facing him or it in m# Buddhi. /inall# it gets the actual change. no irth. he "no!s the $arana !ith the =nanam or spiritual reali?ation.

and ring one to the . the =nanam. then # -ill. Behold the truth # these four simple operations perfectl# thought out. I must thin" a out it. 2ost people thin" +aguel#' half e7pressing the thing in an imperfect &a" and a partial *rtha. get #our san"aras right.> /rom >%ogic Sadhan> # 2aster *ra inda Ghose. . the &i+e"a guards him from error. The onl# difficult# is that #ou ha+e een accustomed to use the senses and the reason to the su ordination and almost to the e7clusion of the higher faculties. That is thought. /irst $ali.the truth a out him. ho! eas# it !ould eF That !ill #et happen. *n# one de+oted to these !ill o tain the state !hich is a o+e the 2a#a. . To do that I must state it intellectuall# to m# mind. >The %ogin reasons !hen necessar#. The %ogin must not do that. 3nderstand intellectuall# !hat I ha+e told #ou and !ill #et tell #ou.is thoughts must e7press themsel+es in clear and perfect sentences. /irst. But first. ut if he thin"s. then.e has seen the truth a out the man # merel# loo"ing at him or at the idea of him' he has thought it out clearl# and no! he compares his idea !ith the man's action. sensations sufficientl# )uiet for the higher Buddhi to "no! itself as separate and different from these lo!er )ualities. and ta"e on a precise meaning. Therefore #ou find it difficult to ma"e the higher faculties acti+e. &a". he must thin" dearl# and perfectl#. the *tma(nana. as !ell as thin" for #ou. the inspiration gi+es him the &a". he +erifies his "no!ledge # the facts of the o (ecti+e !orld. the lo!er. thought. memor#. *s the higher separates itself and ecomes more and more acti+e. that is. # Sha"ti. then Sur#a. !ill ecome less and less acti+e and finall# trou le #ou no more.e sees the thing !ith his prophetic po!er interpreting the truth into thought' the prat#a"sha gi+es him the *rtha. >%ou see the immense difference.e ma# "no! a thing !ithout thin"ing it out. I shall e7plain the +arious faculties !hen I ha+e finished !ith the rest of the s#stem. The# !ill see for #ou. >/inall#. . ut not li"e the man of science. !ho is in the form of po!er of all science. . the right siddhanta. of the Indri#as in the manas. imagination. the Nada and Bindu. then the intuition gi+es him the right arguments. If he has to argue. Then # use of the -ill. "eep the reason. # spiritual or su (ecti+e reali?ation. I get it # Bha+a.e trusts the man's o (ecti+e life onl# so far as it is in agreement !ith the deeper truth he has gained # %oga. *rtha. the intuition gi+es him to right conclusion a out it. >Then I ha+e to ma"e the thing I ha+e got clear and precise. >If onl# #ou could start from the eginning. Sa'adhi *oga >Salutation to the Si+a. alread# discouraged. I ha+e these ideas I am telling #ou in m#self as une7pressed "no!ledge' the# shape themsel+es in !ords. .> Samadhi is man# stages. .e has not to proceed painfull# from one s#llogism to another as the logician does. Therefore -ill first. and a!a"en the acti+it# of the higher faculties. onl# partiall# e7press the man and mislead the student' ut in order to see ho! the truth he "no!s from the $arana is eing !or"ed out in the Sthula. !ith the Bha+a. Not to test his truth' for he "no!s that a man's action. hear for #ou. ut an# Samadhi can destro# the enem# death. #ou ha+e to get rid of the lo!er Buddhi. speech etc. speech etc.

-hen the mind is poised. The Prana mo+es thru the Ida and Pingala onl#' the Sushumna eing closed. -h# should one fear death.> I !ill drop this matter here as I do not !ant to pro+e or spend an# time on the past. and the state of Samadhi cannot e attained # the student. and # the help of a "ind Guru. and o tain it thru practice. then the lo!er mental acti+it# ceases.1 Ida and Pin-gala on each side of the spine. and is then freed from cause and effect'1 that state is Samadhi. the three main ones. are emancipated. Thus %ogi should not follo! other means if he desires to a!a"en the $undalini and reach Samadhi. Therefore. -hen %ogi learns the secret of controlling the Prana and *pana. dies. so long the senses are not mastered. as the# are a o+e deca# and death4 No one can attain !isdom as long as the Prana and mind are not controlled. the Prana and mind are as one. matter and space'1 that state is Samadhi. !hich is the 2other of 2a#a AillusionB. The %ogi attains Samadhi or the state of Brahma. a state of harmon# arises1 that is Samadhi.> >-ithout the help of a Spiritual teacher. the %ogi arises a o+e all $arma. and a!a"en or mo+e the $undalini. -hen this has een accomplished1 Samadhi follo!s. This 2udra cannot e attained until the Prana and the mind are .e !ho controls the Prana and mind attain li eration. -hen the Prana A&ital or Life /orceB and mind are controlled. >3nderstanding of -isdom. B# control of the Prana and mind the %ogi gains strength' # this strength he arises a o+e all diseases. E+er# one !ishes to attain the La#a %oga. and ha+ing aroused all the 0ha"ras. To do so the Sham ha+i 2udra is the est to practice. So %ogi should practice Prana#ama and the 2udras to master Prana. %ogi attains the unchanging state.e is master o+er time. and directl# reali?ing the one *tma as Para rahma A3ni+ersal SoulB is emancipation. . ut it is difficult to attain. !hich can onl# e "no!n # e7perience. -hen the Prana and the mind are under control the %ogi attains lessed peace. the Prana and desire. >2an# sa# li eration can e onl# attained # -isdom' then !hat is the use of %oga4> The Si+a ans!ered@ >* attle is !on # a s!ord' ut !hat is the use of a s!ord !ithout a !arrior and +alor4 So oth are needed. The mind is made to mo+e # t!o things. . The higher self then manifests.> >Those great men and !omen ha+e attained pure !isdom and li eration ha+e not practiced %oga. The mind is the master of the organs of sense. -hen the three are controlled. the Prana is the master of the mind. >The mind is the cause of $arma' !hen the mind and Prana Aits mo+ing po!erB is controlled # dail# practice of 2udras. 2# o (ect is to sho! ho! to a!a"en the $undalini and reach the lessed state of Samadhi. ignorance. the Sushumna in the middle. and !ithout sincere effort of the student. ha+e the#4> >The# ha+e practiced %oga in their past li+es. then the %oga can hold them on an# 0ha"ra.> >-hen a %ogi has a!a"ened the $undalini A2other GodB # practicing the 2udras. desire is also controlled. If Prana is controlled. and it gi+es po!er o+er all of Nature's forces1 "no!n as Sidhis and *nima.5i+ine State of Supreme Bliss. then Prana mo+es thru the Sushumna. >Those !ho reall# understand the greatness of %oga. *s long as the mind is not mastered. then he can a!a"en the $undalini. so the controlled mind ecomes one !ith *tma1 that is Samadhi. the real reali?ation of Truth. *ll other means are !aste of time. -hen the mind is controlled. The lo!er mind is ignorance itself. and force the Prana to go thru the Sushumna. and real reali?ation is o tained. the Prana mo+es in the Sushumna. *s salt thro!n in !ater ecomes one !ith the !ater. The human od# has a great num er of Nadis.

and in this State he is li eration itself.e then places the *tma in the Brahma and Brahma in the *tma. a o+e the reach of mental "no!ledge. and ma"es it go thru the Sushumna. !hich !ill e heard in the right side of the head. /rom the &ishudha 0ha"ra %ogi should forci l# ta"e the Prana and the Nada to the *(na 0ha"ra. he should force the Prana to the heart center. . %ogi !ill hear the sound of flutes.e is not affected # matter. and is Satchitanada Atruth. and is the Source of *ll. . then # stead# meditation %ogi mo+es the $undalini. matter. as the sound egins there. . *s soon as %ogi succeeds in ta"ing the Nada !ith Prana to the &ishudha 0ha"ra. This is the goal of all. he !ill ecome li"e 5e+as. *ll things in the !orld are percei+ed # mind. and he can li+e as long as he desires.e has this Lotus. !hich is the Light of Lights. -hen Prana is controlled and made to mo+e thru the Sushumna. -hen the mind is merged in the *tma. space or time. This is the correct method -hen %ogi desires to cheat death and time. he has reached the state !herein he e7periences T63T. e+en a fee le minded person can succeed # dail# practice. Their o (ect is not to attain !onderful po!ers. Then meditating on the . lissB. a o+e the !orld's miseries. >Salutation to Sushumna. . But creation and destruction are not the o (ect of the %ogi' he !ants to e li erated. and the Brahmanada A5i+ine BlissB !ill surel# follo!.ne 6ealit#.1 it is the lessed (o# that can e "no!n # one !ho has attained that state.e is a o+e all. from the Ida and Pingala Nadis. This is the source of all Sidhis. placing the Prana and the mind in the $undalini. ut Seedless Samadhi1 the Brahmic state1 !hich is a o+e all other states' it is di+ine peace and common to all. he raises the Prana up to the *(na 0ha"ra. -hen the mind is controlled there remains no dualit#. . that state is the * solute. The 5ada Practice6 The Great %ogin Gora"hnath has gi+en out the practice of Nada to help those !ho are una le to reali?e the pure truth.e is e)ual to God. -hen Prana ecomes one !ith the Nada. . -hen the %ogi succeeds in controlling Prana. as le+itation and !al"ing on !ater.. if he so !ishes.controlled' then Sham ha+i 2udra should e practiced as it raises the %ogi a o+e time.e is then in Samadhi1 *LL in *LL. 6eaching here the %ogi controls all the finer forces of nature and mental "no!ledge. the state of Samadhi follo!s. %ogis practice different 2udras to control Prana. !isdom. . and is one !ith *tma. ut this is not the o (ect of the . The %ogi should sit in the Sidhasan and practice the Sham ha+i 2udra. space and ether. then the %ogi should mo+e it to the &ishudha 0ha"ra. -hen the %ogi is sitting in Sidhasan practicing Sham ha+i !ith %oni 2udra.e controls the po!er of nature's forces.is mind is listening to the inner sound of the Nada. the e7ternal !orld is finished.indu %ogis. and should listen !ith fi7ed mind to the sound of the self. . In %ogi !ill hear the sound of flutes.e arises a o+e nature's elements and mind.e has then reached the highest state of Bliss. as he can create and destro# an# material thing. The sounds !ill e ten1 from the ocean roar to a +er# su tle sound1 ut %ogi should "eep the mind fi7ed on Nada !hich is the goal. The e7ternal !orlds are created # the lo!er mind. . >Practice of Nada is most eas#. the %ogi ecomes that 6ealit# or Brahma. The practitioner !ill soon start to feel the (o# that arises # the Nada in the heart. B# controlling the lo!er mind. to the Stream of Nectar flo!ing from the 2oon>. . That (o# cannot e e7plained # !ords as it is 5i+ine =o#.ne state more remains for the %ogi' that is going up from the *(na 0ha"ra to the Sir 0ha"ra or the Thousand Petal Lotus. . . to the $undalini.

Sic" and suffering humanit# should practice Sham ha+i. # long practice. -hen the mind has attained to that state !hen it identifies itself !ith the internal impression of the o (ect. all po!ers come under his control. :. 8. so the Nada is est to control the mind. finer. # stages.1 0hapter III1 I&. <1 That should e emplo#ed in stages. *n un ro"en flo! of "no!ledge in that o (ect is 5h#ana. it !ill ne+er e distur ed # e7ternal sounds.e is e)ual to God. This Sam#ama should e first applied to gross things. it is Samadhi. 9. >Benefits to the students that practice Nada1 as soon as their mind forms the ha its of listening to the inner sound of the Nada. grossest. heat or cold. B# dail# practice of Nada. or the Inner &oice.. This is a note of !arning not to attempt to go too fast. the mind ecomes firm and attracted # Nada. . Pradipi"a. The /ollo!ing is ta"en from The %oga *phorisms. 5harana is holding the mind on to some particular o (ect. The o (ects of "no!ledge are infinite. some ha+e !or"ed out. 8EB. and !hen. it should e rought to finer things. Some are !or"ing no! at present. *s the sharp goad is est to control the mad elephant. 8<1 B# ma"ing Sam#ama on the three sorts of changes comes the "no!ledge of past and future. ATheseB three A!hen practicedB in regard to one o (ect is Sam#ama. and !hen #ou egin to get "no!ledge of this gross. and the# are di+ided into the gross. the percepti ilit# of the form eing . %. death ne+er comes. -e must not lose sight of the first definition of Sam#ama. %ogi in Samadhi does not feel pain. . B# the con)uest of that comes light of "no!ledge. and the mind can get into that state in a moment. that is Sam#ama. Translation and 0ommentar# # S-*2I &I&E$*N*N5* 8. lea+ing the e7ternal. grosser. and so on. near him. This is the great instrument of the %ogi. that the# could hear the Nada sound.>1 . slo!l#. that is retained # the mind. reflects onl# the meaning. thirst. Those %ogis !ho ha+e mastered the Nada practice are ne+er distur ed # an# other sound' the# are li erated and emancipated.1 The succession of changes is the cause of manifold e+olution. hunger. his od# does not deca#. -hen one has succeeded in ma"ing this Sam#ama. E. -hen that.1 it surel# ecomes one !ith Nada. and some are !aiting to !or"' so # mar"ing a Sam#ama on these he "no!s the past and future. The Nada holds the mind fi7ed. If a man in that state !ants to "no! the past and future he has to ma"e a Sam#ama on the changes in the Sams"aras A888. gi+ing up all forms. nothing can harm him. 981 B# ma"ing Sam#ama on the form of the od#. and the fine. as a ird cannot fl# !ithout !ings.. finest.

If the %ogi ma"es a Sam#ama on this *"asa material of his od#. 9. -hen a %ogi has attained to this Sam#ama and !ants strength. e+en !hile he himself is !or"ing in another od#. Then he ma"es a Sam#ama on that. things for instance. The %ogi has disco+ered the science of getting it.e does not reall# +anish. %ou must remem er that this can onl# e done !hen the %ogi has attained to that po!er of concentration !hen form and the thing formed ha+e een separated. he can !or" thru other things. and !hich are o structed # mountain arriers. and ma"e it get up and mo+e. as the %ogi teaches. and the instrument. 9<1 B# ma"ing Sam#ama on the effulgent light.o structed. :81 B# the con)uest of the current Samana he is surrounded # a la?e of light. B# ma"ing Sam#ama on them the %ogi gets supernormal hearing' he hears e+er#thing. their respecti+e strength comes to the %ogi. -hene+er he li"es light flashes from his od#. :E1 B# ma"ing Sam#ama on the relation et!een the *"asa and the od# and ecoming light as cotton-!ool. he ma"es a Sam#ama on the strength of the elephant. *n#thing spo"en or sounded miles a!a# he can hear. . the %ogi's od# ecomes unseen.1 B# ma"ing Sam#ama on the strength of the elephant. It is one it of the uni+ersal mind. !hich are +er# remote. the %ogi. it can onl# !or" thru the ner+e currents in this od#. as it !ere. So in the other case also. that are happening in a distant place. ut !hen the %ogi has loosened himself from these ner+e currents. and others. ut he !ill not e seen # an# one. the o structed and the remote. This *"asa is the material of this od#' it is onl# *"asa in a certain form that has ecome the od#. outside of od#. That is done # the %ogi coming to this discrimination of Purusha and nature.r he can enter a li+ing od#. it ac)uires the lightness of *"asa. The %ogi can enter a dead od#. and the po!er to percei+e forms is o structed. * %ogi standing in the midst of this room can apparentl# +anish. the ether. the ear. ED1 -hen the cause of ondage of the 0hitta has ecome loosened. No!. ecause. # his "no!ledge of its channels of acti+it# Athe ner+esB. -hen the %ogi ma"es Sam#ama on that effulgent light in the heart he sees things. the %ogi goes through the s"ies. ut his mind also. . and he can go an#!here through the air. :91 B# ma"ing Sam#ama on the relation et!een the ear and the *"asa comes di+ine hearing. ::1 B# ma"ing Sam#ama on the 'real modification' of the mind. The form and the od# are. separated. if he onl# "no!s ho! to get it. A8. not onl# is-his Soul omnipresent. Infinite energ# is at the disposal of e+er# one. through meditation on them. enters another's od#. ecause the po!er of percei+ing forms comes from the (unction of form and the thing formed. and also things !hich are +er# fine.. called great . If he !ants to enter another's od# he ma"es a Sam#ama on that od# and enters it. and gets it. and for the time eing act thru the od# of that man.E<B comes the "no!ledge of the fine. etc. and the po!er of manifestation in the e#e eing separated. ho!e+er. There is the *"asa. and hold that man's mind and organs in chec".

and so forth. that he !as a orn Siddha. "no!ledge. comes disappearance of the co+ering to light. Then again the# ha+e to e orn' ut he !ho is strong enough to !ithstand these temptations.91 The %ogi should not feel allured or flattered # the o+ertures of celestial eings. . (ust as !e are. or as light as the air' he can reach an#thing he li"es. or !ants to ecome spiritual. spiritualit# and religion. as it !ere. >Brea"ing the rod of time he li+es in this uni+erse !ith his od#>. . he can rule e+er#thing he !ants. death or pain. as hea+# as the earth. of course those he had earned in his pre+ious incarnation. E+er#thing appears to him to e full of "no!ledge. admantine hardness. literall#. 'glorification of the od#' and indestructi leness of the odil# )ualities. ut that the od# !as the onl# instrument # !hich to attain to all these. the great father of the San"h#a Philosoph#. to en(o# the fruits of them. a man !ho has attained to success. a man !ants to practice %oga. Nothing can in(ure it. and all his desires e fulfilled at !ill. !ere all +er# right. and all dar"ness and ignorance +anish. * lion !ill sit at his feet li"e a lam . and so on. and put the Ego onl# in one od#. strength. if the mind is omnipresent4 There is no reason !h# I should.e can ma"e himself as minute as a particle. Those %ogis !ho do not reach perfection die and ecome gods' lea+ing the direct road the# go into one of the side streets. The# are (ealous. The mental !a+es !hich arise in the a sence of egoism in the od# are called 'real modifications' or 'great disem odiedness. mortification or concentration. :. The# are +er# much afraid of losing their places. 81 The Siddhis Apo!ersB are attained # irth. he can con)uer e+er#thing he !ants. Nothing can destro# it until the %ogi !ishes. This means that the %ogi has attained the eight po!ers. chemical means. and the rest of the po!ers. :I1 The 'glorification of the od#' is eaut#. The %ogis claim that these po!ers can e gained # chemical means. In the &edas it is !ritten that for that man there is no more disease. for fear of e+il again. Then he ta"es another od# and egins again. po!er of !ords.' -hen he has succeeded in ma"ing S*2%*2* on these modifications. If the od# came to an end e+er# no! and again it !ould ta"e so much more time to attain to the goal. Before he has ad+anced +er# far he dies.this disem odiedness. -h# should I e ound # one s#stem of ner+es. comple7ion. then dies. The mind in its foolishness thin"s that it is !or"ing in this od#. *ll of #ou "no! that chemistr# originall# egan as alchem#' men !ent in search of the philosopher's stone and eli7irs of life. and get these po!ers. The %. In India there !as a sect called the 6asa#anas. :<1 /rom that comes minuteness. and go straight to the goal. all co+ering to light goes a!a#. /or instance. The# do not !ant an#one to e perfectl# free. ecomes free. There are other dangers too' gods and other eings come to tempt the %ogi. This time he is orn.. or as huge as a mountain. po!ers. and so on. and !orse than us sometimes.GI !ants to feel the Ego !here+er he li"es. In this !a# much time !ill e lost . their essential traits. The od# ecomes indestructi le. Their idea !as that idealit#. It is said of $apila. Sometimes a man is orn !ith the Siddhis. comes master# of the elements. !hich means. the inherence of the Gunas in them and on their contri uting to the e7perience of the soul. B# ma"ing Sam#ama on the gross and fine forms of the elements.

> . !hen repeated under proper conditions. 2an# of the most !onderful medicines of the present da# !e o!e to the 6asa#anas. /rom the 2a#a+ati 2emorial Edition. !e should ha+e so much more time to ecome spiritual. If the od# could e made strong and perfect. nota l# the use of metals in medicine. There is no limit to man's po!er. !rote in his oo" 6a(a %oga. or other places. for such a one !ill e li erated from himself and ondage. so that it !ould get rid of irth and death. The names of 5e+i's should e repeated al!a#s. and an# place !here fear arises from !ild animals or thie+es. 'The po!er of !ords.' >There are certain sacred !ords called 2antrams.> >The &andi"a and Tantri"a rites of repeating once the Thousand Names are etter than athing in the . *ll 2antras are hidden in this (apa.> /or the purification of oneself and fulfilment of desires.in d#ing and eing orn again. does not den# this. on the land. those !ho praise Thee # !ords. 7ntroduction to . 1 *m i"a. If !e can do that. !ithout entirel# dissol+ing this od#. The 2other of the 3ni+erse. the po!er of !ords and the po!er of mind. !hich ha+e po!er. I ha+e translated it for the Truth See"er. If it is possi le that !e li+e after death.> The $e i"a Purana sa#s@ >. /or more of this read 6a(a %oga. da# and night. in the forest. . S!ami &i+e"ananda. Their idea is that if the mind manufactures the od#. *s coon as this od# dies !e shall ha+e to manufacture another.> The &#u Purana sa#s@ >.alita Sahasrana'a) .ne should repeat 5e+i's names on the !ater. repeat the Thousand Names. there should e no limit to each outlet getting an# amount of po!er from outside. such as fl#ing thru the air. >To o tain the fa+or of the 2other of the 3ni+erse. that !e do not thin" an#thing of them. and I !ill gi+e him all that he desires !hen ha+ing !orshipped me in the Sir 0ha"ras. =aganma#a and 2a#a !ill o tain *ll. !h# cannot !e do it (ust here and no!. # S!ami &i+e"ananda. one should repeat the Thousand Names. simpl# changing it continuall#4 The# also thought that in mercur# and in sulphur !as hidden the most !onderful po!er. and fears ha+e een remo+ed. !ithout getting out of the present od#4 The theor# is perfectl# correct. 0ertain sects of %ogis claim that man# of their principal teachers are still li+ing in their old odies. the fulfilment of all desires. The# claim that this od# can e made immortal.thers elie+ed that certain drugs could ring po!ers. It is the est (apa to please the 2other of the 3ni+erse.e !ho recites m# Thousand Names once. -h# is it impossi le to "eep our odies all the time4 -e ha+e to manufacture all the odies that !e e+er ha+e. and ma"e other odies. to produce these e7traordinar# po!ers. the great authorit# on %oga. -e are li+ing in the midst of such a mass of miracles. The sic" ha+e een healed # onl# reading it.e shall e "no!n as dear to me. and that # certain preparations of these a man could "eep the od# as long as he li"ed. So these 6asa#anas sa#.ol# Ganges. first ma"e the od# +er# strong.> >. and if it e true that each mind is onl# one outlet to the infinite energ#. . the poor ha+e attained !ealth. 2other of the 3ni+erse. a out. as it is +er# highl# respected # all de+otees of the $undalini. !h# is it impossi le that !e should ha+e the po!er of ma"ing odies here. is m# de+otee. Patan(ali.The 2other of the 3ni+erse This is the !or" of Sri Bhas"arara#a.

ut the Greatest Saint *char#a San"ara !ho perfectl# realised !ithin himself the true meaning of Indian !orship of God Si+a. -orship of Such 5i+ine S#m ol is a current usage amongst all nations of the !orld. the *tman or Soul is the onl# o (ect of . This is the real description of Si+a. In .im. !hich transform an earthl# eing to 5i+ine eing full of hea+enl# liss. ecause fired !ith !rath and at once attempted to destro#.indus !orship Lingam. Thou God of gods and Goal of all.is !ell-"no!n h#mn of salutation !e find the follo!ing e7pression@ 1 '-e o! Thee do!n . Their ins and outs are e+er-filled up !ith the attri utes of Si+a and hearts e+er spring !ith (o# in .is !rath # entreaties. The . full of infinite !elfare and calmness and the root cause of all the three !orlds.indus are !orshipping God Si+a !ho is master of truth.is onl# mode of !orship. a leaf of el and chee"-slap sounds onl# please . Stupa. I am Si+a . -e ha+e no second thing to offer to .imself in a long deep meditation. -e find the origin of its histor# in the last chapter of '5harma Samhita' of 'Si+a 2aha Puranam' that !hen the !orld !as totall# destro#ed and there !as nothing ut unending flood of !ater and three original representations of Godhood namel# Brahma. The repetition of man# !ords !ill e found here ut these are most important.imself am Si+a . 1 . eaut# and liss. and singing long pra#er ire . li"e the 3panishads teachings. the 2ahomedans. the Bouddhas. Easil# pleased . eginning from Gross to Su tle and more Su tle Truth.> Surrendering of the Self is . God.The reader !ill find these Thousand sa#ings.e thre! off . a Blue Stone Pulpit in $a a and the 0hristians a 0ross Staff' thus almost e+er# great nation !orships a 5i+ine s#m ol of !hate+er shape it ma# e. the !orshippers !ho proceed in their !a# !ith this true ac)uaintance of the !orshipped are surel# lessed.e is e+er satisfied !ith t!o little pra#ers and offerings.ence a lessed hol# person sing most loudl# the highl# esteemed song >*m Si+a . Shiva God9 8:y U'esh Chandra Chakravarty9 /rom time immemorial the .is !orship re)uired no particular arrangement. !ho got the splendid illumination to light up the !orld. The modern historians are of opinion that the Buddhistic Stupa or Pagoda !as transformed into Si+a Lingam # might# influence of *char#a San"ara.imself in the +er# Shape of Soul and =o#. &ishnu and 6udra.imala#as on the north do!n to 6ames!ar in the south and from 0handranath hill on the east to 5!ar"a on the !est the !hole of India is filled up !ith Si+atemples here and there. 6udra gladl# consented and immersed .im and e7tinguished . -hy e orshi0 Siva 8Shiva. Lingam means sign or s#m ol.is offer.is +er# !orshipF This Si+a-!orship is not onl# an o (ect of out!ard form of . . 6udra then rose from the meditation and finding e+er#thing alread# created # Brahma. ut it prefers a right s#m ol of 5i+init# !idel# "no!n as >Si+a-LingamF -hat is Lingam4 -e must thin" deepl# and ma"e out its real e7planation.indus from un"no!n prehistoric time.indu-!orship. declared )uite clearl# in one of the h#mns called >Nir+ana Shat"am> as follo!s@ 1 >I am e#ond all imaginations and forms.im the most. Some thousand #ears eing passed in this !a# and finding no possi ilit# of creation # . So it is )uite needless to gi+e an# ac)uaintance of God Si+a to the Indians !hom the# are e+er-familiar !ith. I do not o e# an# sense ut all senses o e# 2e' there is nothing !ithout 2e. . . But actuall# the !orship of Si+a Lingam is eing practised # the . /rom the highest .imself in the +er# shape of Soul and =o#F> True Significance Si+a !orship does not re)uire the e7act image of Si+a as depicted in the h#mn of . *t this Brahma and &ishnu came efore . &ishnu as"ed Brahma to perform the tas".ol# Scripture. .e !as gladdened instantl# !ith that and !ith the re)uest of Brahma and others. Brahma and &ishnu re)uested 6udra most fer+entl# for recreation of the uni+erse.is fier# +igour produced through !rath unto the Sun.im.is praise. !ho finished it instantl#. 1 a drop of !ater. I offer m# soul unto Thee.

actuall# this is the uni+ersal s#stem of !orship not at all confined in an# countr#. Thereafter Si+a !ho secured endless life seeds for the creation through long meditation. Sy'bolic 4rift This !hole ph#siological representation is s#m oli?ed in stone image "no!n as Sthanu and Gauripatta. ecause it is supposed that the internal passage to the higher plane is naturall# loc"ed up !hich must e remo+ed. communit# or sect. a description in the 'Si+asta"am' composed # *char#a San"ara gi+es out the perfectness of God Si+a in three 5i+ine forms for three di+isions of !or". the . Is it not4 %es. other!ise called cere ellum apart from cere rum and medulla o longata. placed thus in the Sun is !orshipped thrice a da# # all as Ga+atri. These are the upper end or terminus of the hollo! canal !herein to e found a mesh !or" of fine ner+e tissues !hich is on the central part of the rain. Thus eing thro!n off it egan to e7pand oth do!n!ard and up!ard and made un eara le horror to the !orld. The second one inside the first casing is called Sur#a-naree or Solar canal and still further inside another hollo! canal mentioned is "no!n as Brahmanaree or the hollo! canal for 5i+init#.is s#m ol is e+erem raced # the S#m ol of Nature. These lotuses and stages are to e tra+ersed # rigid . Si+a is not onl# the lord of destruction. &ishnu as Supporter and 6udra as 5estro#er. In m#thological language this mesh or net!or" of tissues is called the thousand petalled lotus or Sahasrar. put off the Lingam or S#m ol !hich is the stoc" of life-seeds and thre! it do!n on the earth. This is !hat !e find in ph#siological structures. &ishnu !ent do!n!ard and Brahma up!ard to get t!o ends of the same ut eing utterl# unsuccessful !ere sta#ing )uite unhapp#. B# !orshipping the S#m ol all !ould !orship God Si+a. To put in Ps#chological language the *tman or the Ego !hich is supposed to e inside the hollo! canal or Susumna of the person is to e !orshipped or meditated upon. the -orld 2other. namel# Brahma as 0reator. . In other !ords it is the !orship of Self or *tman and the reali?ation of Godhood !ithin the !orshipper himself.ere lies a +er# high idea of . This is )uite natural (ust as a child pa#s its due respect to the father and mother. Three 4ivine 2or's /rom the +er# time of this !ell-"no!n fact a out the origin of Effulgent and Eternal Lingam or S#m ol.indu s#stem of !orship !hich e7press as clear as da#light the true meaning of !orshipping /atherhood and 2otherhood of God s#m oli?ed together. *t this moment some !ords !ere heard to e uttered in the Ethereal plane that >If this la?ing S#m ol of 5i+ine +igour e !orshipped # all it !ould e pleased and the horri le temper !ould e transformed into road calmness to the entire !elfare of the !orld. E+er#one eing the child of /ather God and 2other Nature possesses full right to !orship !hat s#m oli?e Them oth.The 5i+ine &igour of God Si+a. so that the internal flo! or the passage of energ# might come up to the highest plane "no!n as Sahasrar. /rom the do!n ple7us si7 stages are mentioned as lotuses.indus ha+e een !orshipping God Si+a in Pure and 5i+ine S#m ol. Sa+itri and Saras!ati. The spinal column standing on the ple7us !hich is triangular in form is the s#m ol of that !orship. Thereupon all did the same !hole-heartedl# and happiness of the !orld !as restored for e+er and the !orshippers !ere filled up !ith the spirit of 5i+init# and full# realised !ithin themsel+es the perfect Godhood of Si+a. The first or the outer one is called &a?ra-naree or Indra-naree. /rom the ple7us right up comes the hollo! canal called Susumna or *ntarasun#a and from the left and the right sides come t!o fine ner+es "no!n as Ida and Pingala coiled round this hollo! canal or the spinal column forming +erte ra. The !orshipper is to unloosen a it of clog or small glo ule on the top of the Sthanu and then the !orship !ill egin. Inside the hollo! canal "no!n as Susumna three concentric ner+e tissues e)uall# hollo! inside are also mentioned in the oo". .

the second1 -ater. E+er# %ogi cannot help ut laugh. Lead eater claims he found Ninet#-si7 petals in the *(na 0ha"ra.undred and Si7t# and not '. In %oga Philosoph# these 0ha"ras are s#m ols' the first1 Earth. the s#m ols these petals stand for. In 0ommon parlance it is called /irmament and Earth or 0reati+e /ather and 2other in procreation. ecause there are reall# no petals at all. 2arch 9. ut 6e+. it is hard to elie+e. -.ence no rigid ritualities are ordained neither an# caste distinction nor specialit# of persons are re)uired. *ll %ogis and our oo"s claim Sahasrara. But undou tedl# he had something else in mind. as in >The 0ha"ras> he in no instance has corrected the misinformation made in >The Inner Life>. Patri"a Rev) leadbeater off the trail The harm to %oga philosoph# that has een done # misinformation thru the >Theosophist> 6e+. Thus !orshipping these representations one is !orshipping his . /or e7ample.igoted form of !orship. I am forced to sa# # the information he has gi+en. ut after reading his oo". 8DEG. third-/ire. E+er# %ogi "no!s. 2anipura' Bisuddha 0ha"ra. e7cept one.!nself or Ego. 6e+. Lead eater is indeed +er# great. Lead eater all the %ogis of the past and present. non. and their petals. according to %oga.indus.ccult literature elie+e 6e+. This !orship is the !orth# self pro(ection or super-imposition of one's o!n Self or *dh#as of the *tman as s#m oli?ed in some material casing or stone representation. I !ill e7plain here. This ma# ha+e een done unconsciousl#. It is the most non-sectarian. that 6e+. e+en the founder of %oga philosoph# are !rong a out the 0ha"ras. . .undred and Si7t# and Ninet#-si7. Lead eater to e a friend to the . *ll his counts are opposite the %ogis' 0ha"ras. the +erte ra or the Sthanu is called the male s#m ol or Phallus of creation and the ple7us or Gouripatta is called the female s#m ol or Phallus of production. S!adhisthana. >The Inner Life> and >The 0ha"ras>. Lead eater sa#s he found there !ere onl# Nine . -e ha+e 2uludhara. 2ost readers of Theosophical and . E+er# person can !orship Si+a )uite independentl#.' and did not stop to consider the origin of our . . 0. in >The 0ha"ras> he tries to pro+e a difference in the petals of the different centers from that !hich is gi+en in %oga philosoph#. *nahata. he is the greatest enem# of %oga philosoph#. The Sthanu is the representation of the Eternal column or Image "no!n as =#otirmo# or Effulgent Image and the Gouripatta is represented recepti+it# of the 5i+ine Energ# !hich rings forth the creation. *(na 0ha"ra and Sahasrar. Lead eater is 'off the trail. No! in the Bamachari period !hen e+er#thing !as e7plained out through the s#m ol of creati+e agencies "no!n as Brahma-&i(a and Sristhi &i(a. *ccording to 6e+.e claims he found Nine . and the students of %oga Philosoph# "no!. and has gi+en a ad name to %oga. /rom The *. B.meditation upon one's o!n Self and the ad(oining ner+e tissues of the centre are called particular lotuses.ne Thousand'. The *(na 0ha"ra has t!o petals.ne Thousand Petals. has one thousand petals ut in one of his chapters. Thus the creati+e aspect of the original idea is !ell-preser+ed in the representation !hich form an alter mode of e7planation. Ne+ertheless.

Lead eater gets his idea that there are onl# D<G. ecause he !ants follo!ers of his method of opening the $undalini. -e !ould li"e to "no! (ust !here 6e+. if. t!el+e in the fourth. In these si7 s#m ols !e ha+e the 'Garland of Letters'.fourth1 *ir. a le to read the thoughts passing in other people's minds. as it seems to e the custom of the -est to first gi+e the other man a ad name and then. at the same time he gi+es a ad name to the %oga Philosoph#.ne +er# common effect of rousing it prematurel# is that it rushes do!n!ards in the od# instead of up!ards. Lead eater. reader4 No! I !ill gi+e #ou his o!n !ords a out a!a"ening the $undalini@ >. and to see !hat !as going on in e+er# room in the house' and this clair+o#ance has remained a permanent possession. fifth1 Ether and si7th1 2ental. in order to do an#thing !ith it. I heard recentl# from one of our Theosophical lecturers that he had come across an e7ample of the "ind !hen touring in 0anada. In the first or 6oot 0ha"ra. %oga puts four petals. and !ould ha+e chec"ed me if it had ecome dangerous. the lad# must ha+e recei+ed a lo! at the ase of the spine e7actl# in such a position and of such a nature as to shoc" the $undalini into partial acti+it#. . No! is he not off the trail. *nd he does not hesitate. it !as necessar# to e orn !ith a speciall# ps#chic od#.> Then on the same page he gi+es his o!n personal e7perience@ >It ma# e of use if I mention m# o!n e7perience in this matter. and thus e7cites the most undesira le passions1 e7cites them and intensifies their effects to such a degree that it ecomes impossi le for the man to resist them. I !ill no! sho! m# readers at !hat 6e+. ut it is reall# for the ma(orit#. and reall# one can hardl# lame 6e+. ut also # an accident' # a lo! or # ph#sical pressure. !ho "ne! nothing at all of these matters fell do!n the cellar steps in her house. since the +ehicles are ne! each time.> The miseries and dangers spo"en of in the pre+ious chapter. /or nearl# half a centur# I ha+e met 2aster %ogis !ho ha+e a!a"ened their $undalini and not in a single instance did the# claim the# had opened it. ten in the third. The 'Thousand-Petaled' !e do not call a 0ha"ra. Lead eater is the first man to come to m# attention. si7 in the second. that . and !hen she a!o"e she found herself clair+o#ant. si7teen in the fifth and t!o in the si7th. I ha+e no dou t. ho!e+er. if it is the first in !hich the# ha+e egun to ta"e these matters seriousl# in hand. ecause a force has een rought into pla#. and ha+ing the opinion that. * lad#. !ho claims he has opened his $undalini. do not appear to ha+e een monstrous in this case. as there are fift# letters in the Sans"rit alpha et and each petal of these centers represent a letter. B# repeating all of the fift# alpha etical letters t!ent# times !e ha+e . Lead eater is dri+ing. et!een the e#es. not indeed "no!ing +er# much a out it. as it is a o+e the nature element and mind. the !or" of a later round altogether. 6e+. see" his follo!ers. She la# for some time unconscious. That includes the occult s#m ol of the Sans"rit alpha et. in !hose presence he is as helpless as a s!immer efore the (a!s of a shar">. In the earlier part of m# residence in India fort# #ears ago I made no effort to rouse the fire. The con)uest of the serpent-fire has to e repeated in each incarnation. /or the rest of the people he sa#s@ > ut most people cannot gain it during the present incarnation.e !atched the e7periment. I am told that there are Indian ascetics !ho teach this to their pupils.ne Thousand1 the s#m ol of the 'Thousand-petals'. and in course of time !as successful. of course "eeping them under careful . ut after it has een once thoroughl# achie+ed these repetitions !ill e an eas# matter. But one da# one of the 2asters made a suggestion to me !ith regard to a certain "ind of meditation !hich !ould e+o"e this force. !hich I did not possess. The reader !ill find this "ind of stuff in 0hapter /our and in the ne7t 0hapter he contradicts as follo!s@ >It is said in some cases $undalini has een a!a"ened not onl# # the !ill.ne assumes that in this case in falling. Naturall# I at once put the suggestion into practice.

too. ut should regard the matter from the point of +ie! of the ego and not of the personalit#. # supposition of an etheric +orte7 su (ect to an incoming force of the Logos1 oth the >Lotuses> . or. *.e. # *rthur *+alon. and that The# !ill un)uestiona l# gi+e Their directions !hen The# thin" that the right time has come. -. . ut # all means. or 0ha"ras. Though 2r. ut that it is put for!ard as the *uthor's o!n original e7planation Afortified. In this !a#1 that is. The secondar# force rushing round the +orte7 produces. I ad+ise them to do e7actl# !hat I m#self did. onl# that !hich he Athe %ogiB "no!s to e correct a out the $undalini1 the 2other of the 3ni+erse. saucers or shallo! +ases of !a+# iridescent glass>. and at right angles to the plane of the !hirling disc. /rom pp. nor !ould I ha+e confidence in them unless the# !ere speciall# recommended # someone !hom I "ne! to e possessed of real "no!ledge. regarding !hat he calls the >/orce 0entres> and the >Serpent /ire. Lead eater !ill lea+e the %oga Philosoph# alone and gi+e to the !orld !hat he !ants. call it # some other name. 6e+. The# should not care in the least !hether such de+elopment comes in this incarnation or in the ne7t.> of !hich he !rites that he has had personal e7perience. ut I elie+e it is the dut# of e+er# %ogi. I recommend them to thro! themsel+es into theosophical !or" and !ait until the# recei+e a definite command from some 2aster !ho !ill underta"e to superintend their ps#chic de+elopment.> 6e+. that it is entirel# impossi le for an#one to e o+erloo"ed. Lead eater claims he has opened the $undalini. to gi+e to those !ho are see"ing information.> >-e ma# here notice the account of a !ell-"no!n >Theosophical> author A2r. continuing in the meantime all the ordinar# e7ercises of meditation that are "no!n to them. 0. /ollo!ing.> It !ould reall# e a great (o# to all %ogis if. This e7perience appears to consist in the conscious arousing of the >Serpent /ire. But I do not m# self "no! of an# such.a secondar# forces at right angles to themsel+es. as he concei+es. # certain portions of Indian teachingB of the personal e7perience !hich Ahe !ritesB he himself has had. The num er of these radiations of the primal force is said to determine the num er of >petals> < Aas the . *+alon's. Lead eaterB. >The Serpent Po!er. Lead eater descri ed to e +ortices of >etheric> matter E into !hich rush from the >astral> : !orld. Lead eater also refers to the %oga Shastra. of the human od# are # 2r. )uestions 6e+. unless the# !ere speciall# recommended # some ghost on the *stral Plane. the appearance of the petals of a flo!er. I !ill sho! ho! he !ants #ou to open the $undalini@ >People often as" me !hat I ad+ise them to do !ith regard to the arousing of this force. < to 8J 2r. These inrushing forces are alleged to set up on the surface of the >etheric dou le> . it ma# perhaps e7clude error if !e here point out that his account does not profess to e a representation of the teaching of the Indian %ogis A!hose competence for their o!n %oga the author some!hat disparagesB. in each of them one form of the force is greatl# predominant. This is not a pleasure to me to criticise some other !riter. The primar# force on entrance into the +orte7 radiates again in straight lines. The follo!ing is an article on the same su (ect. ut at right angles. feeling a solutel# certain that the 2asters are al!a#s !atching for those !hom The# can help.indus call themB !hich the >Lotus> or +orte7 e7hi its. it is said. >perhaps more accuratel#. 9 The centres. Lead eater's remar"s. the se+enfold force of the Logos ringing >di+ine life> into the ph#sical od#. Though all these se+en forces operate on all the centres.super+ision during the process. still he !ill not ha+e the confidence in the .> 8 !ith the enhanced >astral> and mental +ision !hich he elie+es has sho!n him !hat he tells us.indu 2aster.

ighest 0entre !hich is the o (ect of %oga see"ings super!orldl# liss. the o (ect and aim of Shatcha"ra heda is %oga. !hich !ith one e7ception correspond !ith the 0ha"ras descri ed. though unconsciousl#. J is said to e7alt the ph#sical consciousness through the ascending planes to the >hea+en !orld>.f such. There is no centre lo!er. manifested force apparentl# does is this@ it enhances the mental and moral )ualities of the self-operator as the# e7isted at the time of its disco+er#. . ut that concentration on them is full of danger. and the aim the# ha+e in +ie!. preceding stages are far e#ond the >hea+en !orld> of !hich the author spea"s. !ill. pro a l# ecause. in the lo!est centre. *part from the necessit# for the possession of health and strength. than the 2uladhara Aas the name >root-centre> itself impliesB. To use the . D the %ogis sa# that the piercing of the Brahmagranthi or >"not> 8G sometimes in+ol+es considera le pain. such enhancement ma# e as little desira le as the original state. that I am a!are of. as I ha+e else!here pointed out. the 2uladhara. in the a o+ementioned account. or ruin his soul # the foul practices of phallic sorcer#1 as thousands of misguided people are doing e+en in this age. and the onl# centre near to it !hich is e7cluded. the effect of the rousing of this force. and !hich ma# ha+e suggested to him some features of his account. Lastl#. <a >There are some resem lances et!een this account and the teaching of the %oga Shastra. a matter to e determined # his Guru. is the *pas Tatt+a centre. as also # reason of the antecedent discipline re)uired of those !ho !ould underta"e this %oga. !ho su stitutes for the S+adhishthana centre a si7-petalled lotus at the spleen. !hich it is proposed to su (ect to its influence must e first purified and strengthened efore the# are intensified # the +i+if#ing influence of the aroused force. or S+adhishthana.> !hich the . There are firstl# se+en centres. can e learned.er up!ards to the . as the oo" of this %oga sa#. This is ultimatel# union !ith the Supreme Self or Paramatma' ut it is o +ious.indu terms. it does not elong to %oga in its ordinar# sense. from !hom alone the actual method of %oga. man# of the. according to this theor#. %ogis are not concerned !ith the >hea+en !orld. and there are man# stages of such efore complete or $ai+al#a 2u"ti is attained. !hich he sa#s is not a thousand. ne+er heard Indians refer to this matter. Lead eater. each conscious step up!ards is %oga. !ith !hich in a general !a# the author cited appears to ha+e some ac)uaintance. that as the od# in its natural state is alread#. ecome the pre# of the e+il influence of the phantasmal !orld. *nd it ma# e that the 0ommentator La"shmidara alludes to this !hen he spea"s of 3ttara $aulas !ho arouse $undalini in the 2uladhara to satisf# their desire for !orld-en(o#ment and do not attempt to lead . . the thought. and corrects the num er of petals of the lotus in the head. Lead eater go e#ond an# mentioned to me # Indians themsel+es.> ut see" to surpass it' other!ise the# are not %ogis at all. > ut e7actl# D<G>. to !hich reference is made # 2r. The author sa#s that there are three other lo!er centres. !hich is accomplished # !ill po!er A%oga alaB.indu oo"s and the num er of their petals is accounted for # the author. a Sans"rit +erse runs >the# are the true prostitutes>. other!ise it !ould not e7ist. !ho spea"s of schools of Aapparentl# -esternB 'Blac" 2agic> !hich are said to use $undalini for the purpose of stimulating the se7ual centre. This and.indus call $undalini.indu e7pression. !ho seem to e in general una!are of the su (ect of >phallic sorcer#>. . But if this e so. and e+en disease. indeed. *nother author sa#s@ 88 >The mere da ler in the pseudo-occult !ill onl# degrade his intellect !ith the puerilities of ps#chism. >To use . The incidental dangers. the nature of their practice. and moralit#. ho!e+er. stated # 2r. as is not unli"el# to follo! from concentration on such a centre as the na+el ANa hipadmaB. ph#sical disorder. ho!e+er. /urther.> Is this so4 It is possi le that per+erse or misguided concentration on se7ual and connected centres ma# ha+e the effect alluded to. -hat.descri ed in the . such a possi ilit# does not come under consideration. I ha+e. -hat these are is not stated. in %oga. Ne7t there is the /orce >the Serpent /ire. the Sadha"a must e competent A*dhi"ariB.

and Tatt+i" energ#. "no!ledge. >-e can meet !ith se+eral persons e+er# da# el o!ing us in the streets or a?aars !ho in all sincerit# attempted to reach the highest plane of liss. according to 2r. and stopped at one or the other of the si7 0ha"ras. The# are of +ar#ing degrees of attainment. as are the letters of the Sans"rit *lpha et. 8E and the num er of the petals of an# specific lotus is determined # the disposition of the su tile >ner+es> Nadis around it. the 0ha"ras are all +ortices of >etheric matter>. the Sha da rahman or >-ord> in odies. Lead eater's account appear to e centres of energ# of Prana-+a#u1 or &ital /orce. >It is also said that master# of the centres ma# produce +arious Siddhis or po!ers in respect of the predominating elements there. Lead eater. ut fell +ictims on the !a# to the illusions of the ps#chic !orld. including Prana. $undalini is some force !hich is distinct from Prana. in fact. *ccording to 2r.. and the Sahasrara is not called a 0ha"ra at all. !hich follo!s upon concentration upon a particular centre. +italit#. and are fift# in num er. .indu doctrine.thers are stated in connection !ith the contemplation upon one centre onl#. Some of them are of general character. $undalini is the static form of the creati+e energ# in odies !hich is the source of all energies. these 0ha"ras are differing centres of consciousness. all forces therefore are in . then the +i+ification of the 0ha"ras appears to e. *gain. and fame. freedom from desire and sin. or Stuti-+ada' as !here it is said in +. apparentl# of the same "ind and su (ect to the same e7ternal influence of the inrushing se+enfold force of the >Logos> ut differing in this. (i+a. >*ssuming for argument the alleged correspondence. ++. and are seen to possess some po!er !hich is not found . alleged. result. po!er of speech. as She is A0omm.er. The theor# discussed appears to di+erge from that of the %ogis !hen !e consider the nature of the 0ha"ras and the )uestion of their +i+ification.The Indian !ho practices this or an# other "ind of spiritual %oga ordinaril# does so not on account of a curious interest in occultism or !ith a desire to gain >astral> or similar e7periences. a rousing of the $ami" side of the mental sheath. if an#.is attitude in this as in all other matters is essentiall# a religious one. of that form of Tatt+i" acti+it# or Tanmatra !hich manifests the 2aha huta or sensi le matter. as has een stated. Each of the fi+e lo!er 0ha"ras is the centre of energ# of a gross Tatt+a1 that is. further. of !hich inspiration is called # the general name of the force itself APranaB. The si7th is the centre of the su tle mental Tatt+a. Such statements seem to e made. *ccording to 2r. is the splenic centre included among the si7 0ha"ras !hich are dealt !ith in this account. !hich on entrance into the od# sho!s itself in +arious manifestations of life !hich are the minor Pranas. 89 . as stated. not necessaril# !ith the intention of accuratel# recording the specific. in fact. The lotuses are also this and centres of the uni+ersal consciousness. control of the senses. 8G and 88B Srishtisthitila#atmi"a. She is. the astral od# corresponds !ith the 2anoma#a"osha. then the >etheric centres> or 0ha"ras of 2r. &erses 8G and 88 sa#s of $undalini@ >It is She !ho maintains all the eings Athat is.> She is thus the Prana 5e+ata. 8: Pandit *nanta Shastri sa#s@ 8. (i+atmaB of the !orld # means of inspiration and e7piration. ased on a firm faith in Brahman ASthiranishthaB. ut. ut # !a# of praise for increased selfcontrol. such as long life. These petals. *ccording to the . if. understanding this term to mean +italit# of the life-principle. Lead eater's account. *nd this is. 98 that contemplation on the Na hi-padma gains for the %ogi po!er to destro# and create the !orld. >This !or" also descri es certain things !hich are gained # contemplation on each of the 0ha"ras. and inspired # a desire for union !ith It !hich is li eration. >In the Indian s#stem the total num er of the petals corresponds !ith the num er of the letters of the Sans"rit *lpha et. Nor. Lead eater's theor#. Some of these and other )ualities are results common to concentration on more than one 0ha"ra. ear su tile sound-po!ers. that in each of the 0ha"ras one or other of their se+enfold forces is predominant.

ho!e+er.ere. Though much is here gained. Lead eater attri utes the po!er of ecoming large or small at !ill A*nima and 2ahima SiddhiB to a fle7i le tu e or >microscopic sna"e> in the forehead. 8. It is not to e supposed that simpl# ecause the Serpent /ire has een aroused that one has there # ecome a %ogi or achie+ed the end of %oga.1 *. again. . . and complete "no!ledge 8< of the Sahasrara is gained.m.:@E The petals of the lotus are Pranasha"ti manifested # Prana+a#u or +ital force. the * ode of Bliss.> The mere rousing of the Serpent po!er does not. >This is ut the highest Prashangsa-+ada or Stuti+ada1 that is.indu sa#s that all po!ers ASiddhiB are the attri utes A*ish+ar##aB of the Lord Ish+ara. I ma#. *+alon's introduction to his oo". and destro#er. that the %ogi attains that !hich is oth his aim and the moti+e of his la our. 8. as m# o (ect in comparing the t!o accounts has een to esta lish a general contrast et!een this modern account and that of the Indian schools. >0oiled>1 at rest.m. compliment1 !hich in Sans"rit literature is as often +oid of realit# as it is in our ordinar# life.m. There are other points of difference !hich the reader !ill disco+er for himself. as the commentator points out A+. 2ootnotes 8.*. preser+er. *. E:B. *. That this school of practical ps#cholog# !as !or"ing +er# !ell in India at one time is e+ident from these li+ing instances Anot to spea" of the num erless treatises on the su (ectB of men roaming a out in all parts of the countr#. The latter is e+er disposed to interpret all processes and their results from a su (ecti+e standpoint. it is said that the Sadha"a !hose *tma is nothing ut a meditation on this lotus > ecomes the creator. Thus. add that the differences are not onl# as to details. cessation from re irth !hich follo!s on the control and concentration of the 0hitta on the Shi+asthanam.:@: This a -estern term1 *. E+er# student of %oga should read it. Each lotus is a centre of a different form of >matter> ABhutaB there predominant1 * . The a o+e is an e7cerpt from 2r. Nothing.a Not mentioned in the account here gi+en. amount to much. or 0reati+e 0onsciousness.e+en in the est intellectuals of the ordinar# run of man"ind. >The Serpent Po!er>. and that in the degree that the =i+a realises that consciousness 8I he shares the po!ers inherent in the degree of his attainment. 8. -/INIS. ho!e+er. . is achie+ed until the *(na 0ha"ra is reached. The st#le of thought differs in a !a# not eas# shortl# to descri e.E@8 This and the follo!ing notes compare his and the Indian theor#. from the spiritual %oga standpoint. ut !hich !ill e )uic"l# recognised # those !ho ha+e some familiarit# !ith the Indian Scriptures and mode of thought.:@. from the higher %ogis' point of +ie!. The 5e+i or Goddess is called Bhu(angi or serpent ecause at the lo!est centre A2uladharaB she lies >coiled> round the Linga.E@9 0ertain Siddhis or occult po!ers are ac)uired at each center as the practitioner !or"s his !a# up!ards. the . of real moment. The Indian theor# is highl# philosophical. to ta"e ut one instance. !hilst 2r. . though for the purposes of Sadhana the o (ecti+e aspect is not ignored. of the three !orlds>' and #et. 8. it is not until the Tatt+as of this centre are also a sor ed. The 0osmic Po!er in odies is here at rest' !hen rouged it is felt as intense heat. ut into !hich I do not enter.

8. See Trishati. e+en a ten #ear old child can understand it. The !or" of the Great 2aster. 8<. The 0reation of the 3ni+erse' Se+en States of -isdom and Se+en States of Ignorance.G/ 1/S<7S<T .J@88 >The *pocal#pse 3nsealed. She is called >the gi+er of the eight Siddhis> AIshit+ad#ashtasiddhidaB. 8. The follo!ing oo" is also at this site at this location@ *. here onl# s#m olic of magnitude. *. poetB. . The process in this !or" descri ed is one upon the path of li eration and has nothing to do !ith se7ual lac" magic. The -a# to the Blessed State. The addresses and prices in these ad+ertisements are long out of date and !e cannot pro+ide further information a out this.<@J -ith the aid of odil# purification. <9. I ha+e transcri ed them for completeness. 8. !here contemplation on the earth centre secures master# o+er. *. certain *sans and 2udras A+. >Thousand> is. ha+e recourse to the Pra#oga. success ASiddhiB in %oga ma# e the fruit of e7periences of man# preceding li+es.I@D1 In the first edition of m# 2ahanir+ana Tantra. This oo" contains the follo!ing chapters@ 81 91 E1 :1 . 8<E@8< This.1 =B. !here # commerce is had !ith female spirits and the li"e.U54 AB# the *uthorB It is the oo" for the truth-see"ers !ho are hungr# for Spiritualit#..8. The follo!ing ad+ertisements follo!ed the original oo". 8. E.1 *.G and sometimes as . :I. it is o +ious..o! -ise should Li+e. 8. 8. that. Not mentioned in the account here gi+en.o! Su"a attained Li eration. strong. *ccording to Indian notions. . 8<8@8E -hich are sometimes gi+en as .@8I *s this is # the 5e+i's grace.R <3/135 2. The length of time re)uired +aries in the indi+idual1 it ma# e #ears ordinaril# or in e7ceptional cased months. etc.@. 0CCI&. 8<9@8.1 *..:@< See last note ut three.1 *nandalahari. !ho made it so +er# eas# # illustration. 8.D@89 Those !ho do practise magic of the "ind mentioned !or" onl# in the lo!est centre. 8. comes onl# after long effort.I@8G There are three '"nots> !hich ha+e to e pierced or centres !here the force of 2a#a is particular. II. *t the same time it points out that these >po!ers> are o stacles to li eration. p. It is the guidance for the dail# life. .> p.. 8<9@8:1 See %ogatatt+e 3panishad.1 Sri 6am. and follo!ing on less complete e7periences and results. the Truth See"er. She gi+es *ish+ar##a. $undalini must e graduall# raised from one centre to another until she reaches the Lotus in the cere rum.@<a So little attention seems to e gi+en to e7actitude in this matter that one of the letters is dropped in order to ma"e 8. !hich leads to 2a#i"a Shiddhi.GGG petals1 that is <G KL 9G.

D1 . and read of the mar+els the# dail# perform. The Greatest -oman %ogin. No other oo" li"e this has come out of India. Scientists and 0hemists una le to sol+e the m#steries. 6ead their priceless !ords of teaching. In its pages %. at same time doing his dail# duties. ma# e+en dine on Prana.o! the $ing of . as the# found .3. The Prasna 3panishad. Their Li+es *nd Temple Teachings. T<3 :.R *t last a oo" gi+ing an intimate glimpse into the li+es of the great 2asters. 2ar+elous /eats Performed # %ogis. 6ead this oo" and #ou !ill ne+er miss the 0onsciousness of God !ithin #ou. B# Same *uthor . # one !ho li+ed among them. ma# listen to the Eternal &oice of the *ges chant the song of the Infinite.U=13 :335 -/7T75G 2. 5octors. Great 2asters of the . I1 .ea+en E+er#!here.imala#ans. J1 . through %oga.. .er students do not !ant to go to .K *.imala#as. -hen #ou are thru !ith the oo". ma# !al" eside the 2*STE6S. B# 6ishi Singh Gher!al.unters attained 6eali?ation of the Self.o! Egoist Bali attained Samadhi. 891 $atha 3panishad or 2#ster# of 5eath. 8G1 Long Li+ed %ogi and Secret of his Longe+it#.<1 Mueen 0hundalai. re+eals the 2#steries of the $undalini. #ou !ill ha+e had a +isit !ith me to the .ea+en.ol# Temples of the .o! $ing =ana" attained Emancipation. 881 Le+itation and the Goal of the %ogi. too.

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