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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.

ll good Thy being comprehends.2# sincere than"s to e+er# author and pu lisher. !ith our lessings.is oo"s gi+e us the lessed assurance that !e no longer need to tra+el to get !isdom. Self of the 3ni+erse. riches. .nowledge. 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. India is the m#sterious land chosen as her o!n # $undalini.o! can that e done4> The ans!er is. %ogi . ntroduction Kundalini. at Lahore. =. Such as that. Stud# T63T. etc.> I ha+e recei+ed man# letters as"ing@ >. In India there are %ogis !ho perform such mar+elous feats that 5octors. together !ith a enediction of lo+e. here )uoted in m# oo" and I also !ant to add m# than"s to Irene -ard.1 these and man# other things can e seen in India toda#. *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.is manner of teaching and !riting inspires us !ith the "no!ledge of oursel+es. he !as ta"en out as normal as e+er. 5. and a sor its teachings. Mother. friend. 5r. . The# are historical records of true facts of the . to e the same as the 3ni+ersal Brotherhood1 ..indu oo"s on philosoph#. and the !orld !ill come to #ou. e)uall# as astonishing. -hat !e read in old histories and . *fter that length of time. &III If all great men !ere good and all good men !ould !rite a oo" this !orld !ould e made etter # their acti+ities. such feats. /or instance. all+ $ find in Thee. Thou art a -ather. -ard. Grace 0urtis and 0lare 2c$inne# for their unceasing efforts to help me ring it out in three !ee"s. !illingl# permitted himself to e uried ali+e for fort# da#s under fifteen feet of earth. 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. !ith God's poise and sense of master#. can e seen there toda#. the# al!a#s do . The 2other of the 3ni+erse. are una le to understand them. . kinsman. and 2rs. 6ishi Gher!al's oo"s are o ser+ations of nature and nature is God's >2aster-piece>.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. as it has to him. and the records.ol# Bi les. p. 2a# Peace e 3nto him.aridas. Scientists and 0hemists are una le to sol+e them. !al"ing on !ater. and I ma# sa#. the Mother of the Universe) ' )od of )ods. and are li"e a +isit to that old ancient Temple of 2athra.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5r. The pulse in his temple on either side could e stopped similarl#. 6ele. >. >No claim !as made # this particular fa"ir of an#thing supernatural in his performance. &asant G.indu fa"ir on this page illustrate the process.#man. E+en the heart of this man stopped eating for si7 seconds # the ph#sician's !atch. 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#. as !ell as to pre+ent leeding. that these ner+es. S. >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. Tric"er# !as +irtuall# impossi le and e7perts agree that none !as used. or a loodless one. the scientists elie+e. >This %ogi !as a le. !hen ordered to do so # the o!ner's !ill. !as also attested # the medical committee. not ordinaril# su (ect to control # the mind. *n East Indian ph#sician. !hiche+er the fa"ir suggested and announced in ad+ance. 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. he made his od# )uite rigid. Thro!ing himself into a trance-li"e state. the fa"ir then thrust hat pins through his chee"s. much as can e done # drugs li"e cocaine. to stop the pulse eat in either arm for more than t!o minutes. Li"e his predecessors in India. 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. of Ne! %or" 0it#. 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 . 0ontrol of the !ill o+er the flo! of lood is e)uall# !ell esta lished # scientific e+idence. *ll !ere permitted to e7amine the fa"ir during the demonstrations. are trained # long practice and efforts of the !ill to respond to +oluntar# orders. >Brought out of his rigid condition. so that these people can mo+e their ears a little as man's animal . In oth instances the ner+e rea" means. to cut himself !ithout leeding and e+en to allo! arro!s to e shot into his chest !ithout apparent harm. * pen"nife similarl# thrust through a fold of flesh produced a leeding !ound. nor is an# such claim in the least (ustified.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. it is said. 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. . 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.!as gi+en. not full# sharp ut still edged enough to e uncomforta le. The diagrams of the . >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#. *. !hich are used as anesthetics. e7amined # some of the ph#sicians present. The stiff od# !as then laid on a series of sa res. !ho dis elie+ed the supernatural claims of some of the earlier fa"irs and managed. !ithdra! a little at their points of contact so that the ner+e path is ro"en. !ith ut one rehearsal. the ph#sicians found. . 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. that no messages of pain or other sensations can pass to the rain. >*fter this demonstration the fa"ir's ac".eu?e. *pparentl# an effort of the !ill sometimes can accomplish this rea"ing of the ner+e circuits. >-hat happens in the case of the %ogis. * large stone !as laid on the fa"ir's rigid chest and !as pounded !ith a sledge. fa"irs and others !ho can control leeding or pulse eats is. and through folds of flesh on chest and arms. 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. 5r.

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

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

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

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

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

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

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

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

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

is !rath # entreaties.> Surrendering of the Self is . 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.is fier# +igour produced through !rath unto the Sun. ecause fired !ith !rath and at once attempted to destro#.is +er# !orshipF This Si+a-!orship is not onl# an o (ect of out!ard form of .is onl# mode of !orship.e is e+er satisfied !ith t!o little pra#ers and offerings.is !ell-"no!n h#mn of salutation !e find the follo!ing e7pression@ 1 '-e o! Thee do!n . !hich transform an earthl# eing to 5i+ine eing full of hea+enl# liss. Thou God of gods and Goal of all. eginning from Gross to Su tle and more Su tle Truth.e thre! off . the Bouddhas. ut the Greatest Saint *char#a San"ara !ho perfectl# realised !ithin himself the true meaning of Indian !orship of God Si+a. Their ins and outs are e+er-filled up !ith the attri utes of Si+a and hearts e+er spring !ith (o# in . 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.e !as gladdened instantl# !ith that and !ith the re)uest of Brahma and others. &ishnu and 6udra. 1 .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 . 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.ence a lessed hol# person sing most loudl# the highl# esteemed song >*m Si+a . &ishnu as"ed Brahma to perform the tas".ol# Scripture. 6udra gladl# consented and immersed . /rom the highest . the *tman or Soul is the onl# o (ect of . and singing long pra#er ire . the !orshippers !ho proceed in their !a# !ith this true ac)uaintance of the !orshipped are surel# lessed. eaut# and liss. 6udra then rose from the meditation and finding e+er#thing alread# created # Brahma. -e ha+e no second thing to offer to . The repetition of man# !ords !ill e found here ut these are most important.is !orship re)uired no particular arrangement. !ho finished it instantl#. Shiva God9 8:y U'esh Chandra Chakravarty9 /rom time immemorial the . 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 and e7tinguished .im the most.imself in a long deep meditation. God. a leaf of el and chee"-slap sounds onl# please .im.is offer. The . Stupa. In . Some thousand #ears eing passed in this !a# and finding no possi ilit# of creation # . -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. This is the real description of Si+a.im. 1 a drop of !ater. !ho got the splendid illumination to light up the !orld. I offer m# soul unto Thee. the 2ahomedans.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. full of infinite !elfare and calmness and the root cause of all the three !orlds. Easil# pleased .imself in the +er# Shape of Soul and =o#. . Lingam means sign or s#m ol. -hy e orshi0 Siva 8Shiva. I do not o e# an# sense ut all senses o e# 2e' there is nothing !ithout 2e. . . *t this Brahma and &ishnu came efore . .indu-!orship.is praise. I am Si+a .indus from un"no!n prehistoric time.indus are !orshipping God Si+a !ho is master of truth. But actuall# the !orship of Si+a Lingam is eing practised # the . Brahma and &ishnu re)uested 6udra most fer+entl# for recreation of the uni+erse.The reader !ill find these Thousand sa#ings.indus !orship Lingam.imself am Si+a . -orship of Such 5i+ine S#m ol is a current usage amongst all nations of the !orld. 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. li"e the 3panishads teachings.

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. In other !ords it is the !orship of Self or *tman and the reali?ation of Godhood !ithin the !orshipper himself. 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. /rom the do!n ple7us si7 stages are mentioned as lotuses. This is )uite natural (ust as a child pa#s its due respect to the father and mother. Inside the hollo! canal "no!n as Susumna three concentric ner+e tissues e)uall# hollo! inside are also mentioned in the oo". *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. 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". B# !orshipping the S#m ol all !ould !orship God Si+a. put off the Lingam or S#m ol !hich is the stoc" of life-seeds and thre! it do!n on the earth. The first or the outer one is called &a?ra-naree or Indra-naree. the . Sa+itri and Saras!ati. 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.The 5i+ine &igour of God Si+a. the -orld 2other. . Si+a is not onl# the lord of destruction.ere lies a +er# high idea of . namel# Brahma as 0reator.is s#m ol is e+erem raced # the S#m ol of Nature.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. actuall# this is the uni+ersal s#stem of !orship not at all confined in an# countr#. . communit# or sect. &ishnu as Supporter and 6udra as 5estro#er. ecause it is supposed that the internal passage to the higher plane is naturall# loc"ed up !hich must e remo+ed. &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#. This is !hat !e find in ph#siological structures. 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. E+er#one eing the child of /ather God and 2other Nature possesses full right to !orship !hat s#m oli?e Them oth. /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.indus ha+e een !orshipping God Si+a in Pure and 5i+ine S#m ol. In m#thological language this mesh or net!or" of tissues is called the thousand petalled lotus or Sahasrar. 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#. so that the internal flo! or the passage of energ# might come up to the highest plane "no!n as Sahasrar. These lotuses and stages are to e tra+ersed # rigid . placed thus in the Sun is !orshipped thrice a da# # all as Ga+atri. 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. 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. other!ise called cere ellum apart from cere rum and medulla o longata. The spinal column standing on the ple7us !hich is triangular in form is the s#m ol of that !orship. 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. Is it not4 %es.

undred and Si7t# and Ninet#-si7. The *(na 0ha"ra has t!o petals. has one thousand petals ut in one of his chapters.e claims he found Nine . E+er# %ogi cannot help ut laugh. 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. Lead eater to e a friend to the . This ma# ha+e een done unconsciousl#. 2arch 9. 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#. and their petals. the second1 -ater. ut after reading his oo". *(na 0ha"ra and Sahasrar. ecause there are reall# no petals at all.ccult literature elie+e 6e+. the s#m ols these petals stand for. Lead eater sa#s he found there !ere onl# Nine . /or e7ample. according to %oga. In %oga Philosoph# these 0ha"ras are s#m ols' the first1 Earth. 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. In 0ommon parlance it is called /irmament and Earth or 0reati+e /ather and 2other in procreation. it is hard to elie+e. 0. *nahata. -.indus. *ccording to 6e+.igoted form of !orship. Lead eater is 'off the trail. ut 6e+. But undou tedl# he had something else in mind.!nself or Ego. I am forced to sa# # the information he has gi+en. . 2ost readers of Theosophical and . Ne+ertheless.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. -e ha+e 2uludhara. he is the greatest enem# of %oga philosoph#.ne Thousand'. Lead eater all the %ogis of the past and present. that 6e+. e+en the founder of %oga philosoph# are !rong a out the 0ha"ras. 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.meditation upon one's o!n Self and the ad(oining ner+e tissues of the centre are called particular lotuses. B. It is the most non-sectarian. 8DEG. non. /rom The *. 6e+. Thus the creati+e aspect of the original idea is !ell-preser+ed in the representation !hich form an alter mode of e7planation. . I !ill e7plain here. third-/ire. Lead eater claims he found Ninet#-si7 petals in the *(na 0ha"ra.undred and Si7t# and not '. Patri"a Rev) leadbeater off the trail The harm to %oga philosoph# that has een done # misinformation thru the >Theosophist> 6e+. *ll his counts are opposite the %ogis' 0ha"ras. e7cept one. S!adhisthana. Lead eater is indeed +er# great.' and did not stop to consider the origin of our . as in >The 0ha"ras> he in no instance has corrected the misinformation made in >The Inner Life>. 2anipura' Bisuddha 0ha"ra.ne Thousand Petals. Thus !orshipping these representations one is !orshipping his . and the students of %oga Philosoph# "no!. 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. . >The Inner Life> and >The 0ha"ras>. and has gi+en a ad name to %oga. E+er# person can !orship Si+a )uite independentl#. E+er# %ogi "no!s.

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

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

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

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

:@: This a -estern term1 *. The st#le of thought differs in a !a# not eas# shortl# to descri e. ho!e+er. that the %ogi attains that !hich is oth his aim and the moti+e of his la our. There are other points of difference !hich the reader !ill disco+er for himself. ho!e+er. 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. 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. .a Not mentioned in the account here gi+en. The latter is e+er disposed to interpret all processes and their results from a su (ecti+e standpoint.m. the .m. >This is ut the highest Prashangsa-+ada or Stuti+ada1 that is. Thus. again. from the spiritual %oga standpoint. *+alon's introduction to his oo".:@E The petals of the lotus are Pranasha"ti manifested # Prana+a#u or +ital force.*. The 5e+i or Goddess is called Bhu(angi or serpent ecause at the lo!est centre A2uladharaB she lies >coiled> round the Linga. it is not until the Tatt+as of this centre are also a sor ed. 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. and destro#er. 8.indu sa#s that all po!ers ASiddhiB are the attri utes A*ish+ar##aB of the Lord Ish+ara. of real moment. >0oiled>1 at rest. 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. preser+er. 2ootnotes 8. !hilst 2r.ere. it is said that the Sadha"a !hose *tma is nothing ut a meditation on this lotus > ecomes the creator. 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#. 8. or 0reati+e 0onsciousness. 8.1 *. Though much is here gained. ut !hich !ill e )uic"l# recognised # those !ho ha+e some familiarit# !ith the Indian Scriptures and mode of thought.m. I ma#.E@9 0ertain Siddhis or occult po!ers are ac)uired at each center as the practitioner !or"s his !a# up!ards. *. -/INIS. E+er# student of %oga should read it. The a o+e is an e7cerpt from 2r. the * ode of Bliss. . to ta"e ut one instance. as the commentator points out A+. compliment1 !hich in Sans"rit literature is as often +oid of realit# as it is in our ordinar# life. . 8. ut into !hich I do not enter. E:B.e+en in the est intellectuals of the ordinar# run of man"ind. Each lotus is a centre of a different form of >matter> ABhutaB there predominant1 * . and complete "no!ledge 8< of the Sahasrara is gained. >The Serpent Po!er>. cessation from re irth !hich follo!s on the control and concentration of the 0hitta on the Shi+asthanam. . though for the purposes of Sadhana the o (ecti+e aspect is not ignored. amount to much. of the three !orlds>' and #et. add that the differences are not onl# as to details. The 0osmic Po!er in odies is here at rest' !hen rouged it is felt as intense heat. Nothing.:@.E@8 This and the follo!ing notes compare his and the Indian theor#. *. from the higher %ogis' point of +ie!. The Indian theor# is highl# philosophical. is achie+ed until the *(na 0ha"ra is reached.> The mere rousing of the Serpent po!er does not.

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

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