THE THOUSAND PETALLED LOTUS
kundalini does not experience any difficulty in piercing the Agnya chakra.
The sadhaka directs his subtle body along with prana to enter Antah-karana.
Having crossed the Agnya chakra the next resting place for the mother
kunkalini is the thousand petalled lotus. The form of the mother kundalini
from the Moola-dhara to Manipoora, from Manipoora to the Agnya chakra
and from Agnya chakra to the Thousand petalled lotus and from thence onwards
to Brahma-Randhara is different. In the Mooladhara the form of the mother
kundalini Manipoora it is longer, broader hood and the shine of the eyes
increases and it is extremely mobile (un stable). In Agnya chakra the
shape of the mother is more developed. The hood becomes broader and the
light in the eyes is fully developed by sun and moon. The colour of the
kundalini is white and the light flames coming out of the mouth are clearly
visible. On reaching the Thousand petalled lotus the mother becomes quiet
completely illuminated, tongue repeatedly projecting out, and the light
of the eyes enchanting and she is visible kunkalini in the Brahmanda is
helpful in activating the Thousand petalled lotus. When this lotus of
Thousand petals is fully activated the intensity of light in the kundalini
increases to such an extent that it becomes difficult to recognize it.
She is recognized at that time only by the light of the sun and moon in
the eyes. The right eye is smaller but more shining, the left eye is larger
but has less light. The tongue in this light is not so much visible.
the perfection of the Thousand petalled lotus Ham is usually visible in
the centre of the eyebrows in place of 'Aum'.
THE VISUALISATION OF THE CENTRAL POINT
The central point of the Thousand petalied lotus is the centre of the Brahma-Nadi. This point undergoes development because of prana, kundalini and the sounds of the seed alphabets. It is very tiny and shining in the early phase. Its white light goes on intensifying which changes into light blue. Its shape is that of the tip of a needle. The light rays keep on emitting out of it.
By the help of prana and tankore this so tiny a point spreads out. It is in this light that one gets the vision of Lord shiva in meditation. High mountain, the sound of Kam, lam, ram, vam from the Ganges, the sound of sham, sham, sham, ham, Shivoham or the sound of sham, vam and Ham is audible. The sadhaka should have a complete vision, of Lord Shiva. Do not forget the Ganges coming out of Lord Shiva. This Ganges is the genetarix of all knowledge regarding the practices to be done next. After the practical visualization of Lord Shiva, the sadhaka no longer stands in need of the external Master. This is the limit of Lord Shiva's grace and benediction that the subtle body of the sadhaka keeps on learning practices directly from Lord Shiva and is immersed in Bliss. This is the ecstacy of the yogins who roam about or enjoy their own soul.
The erect of Maya ( the great Illusion ) does not banish evenafter the vision of Lord Shiva. Therefore, the impurities of Maya ( manifesting in form ) can produce difficulties for the sadhaka. In order to lessen the effects of Maya one should have the vision of the mother prawati the power of Maya and of Lord Ganesha the bestower of intellect, for the pure intellect only can protect from the ill effects of Maya. Repeated requests should be done to the Master for the vision of Lord Shiva, Parwati and Ganesha. The mother Parwati with Lord Ganesh in the lap is constanty visualizing the face of Lord Shiva in meditation. The mother Parwati also tries to create suitable circumstances for the sadhaka so that he can carry out his Yoga practices. Lord Ganesh and the mother Parwati always keep awake so that Maya may not create any abnormality. High mountains, blowing winds, extreme cold represent obstructions but Shiva remains in samadhi despite all these obstructions, inspires the sadhaka to maintain equipoise in all adverse circumstances even. The equipoise is obtained in many years. The samadhi is also practised to attain this equilibrium. In fact this equipoise is samadhi. It is obtained under the shelter of the Master. There is no reason to have any doubt about it.
The procedure for the practice is as follows :-
1) Void Apana after adopting the posture and create a store of prana in the Brahmanda with full energy.
2) Give Tankore on the central point of the Thousand petalled lotus and do the japa of sham, sham, sham, Aum sham, Aum sham. Shivoham, Aum Namah Shivaya etc.
3) Shiva's vision is obtained in the internal kumbhaka practices, in light.
4) Repeat this Internal Kumbhaka many times and remember the spot of Shiva vision in the Brahmanda.
5) As soon as there is vision of Lord Shiva-direct the subtle body to touch the feet of Lord Shiva.
6) Order the subtle body to do the worship of the Lord Shiva as laid down.
7) After going round Lord Shiva ask the subtle body to touch the feet of Lord Ganesh and Parvatiji.
8) After a few days it is not necessary to hold the breathing. The development of the Thousand petalled lotus, vision of the seed Ham and Shiva keep of occurring. Lord Shiva can bestow the boon of vision of any divinity in form for life long to the sadhaka.
Perform the kundalini practice in the following form.
1) Sit on a seat.
2) Pay obeisance to the Master.
3) Void Apana.
4) Breathing should remain normal.
5) Seven Mother, six vehicles, seed alphabets of the Tatwas and the seeds of the chakras should be remembered.
6) Ganesha, Mother Peetambara, Gayatri and the fire light mother should be remembered first in the Mooladhara and then give Tankore on the tail of the kundalini.
7) Do the japa of Aum, 21 times at each chakra and try to increase the duration of the halt and gradually increase the japa of Aum.
8) Stop at the seventh chakra. Start the practice anew at the Mooladhara. Nothing should be done to bring it back to Mooladhara. The mother herself quickly comes back to Mooladhara.
9) Activate the kundalini early morning.
10) Have the vision of Shiva, Parwati and Ganesha. This vision always keeps the antah, light full of intense light. There should be no desire at the time of this vision. Only repeated requests should be done for more advanced knowledge.
11) Do the japa of seed alphabets in each chakra in descending-ascending and descending order. This japa enlightens the path above the Thousand petalled lotus. In the Thousand petalled lotus the japa of seed alphabets should be done according to the chakras in descending-ascending and descending order.
12) To keep your own yoga memory and intellect pure, keep the subtle body as much active and mobile as possible.
13) Keep a careful eye on your food and the yoga practices. Repeat the practices daily of a must. If per chance because of circumstances any obstruction is experienced then mental worship must be done.
Each of the yoga practices already described in the 1st part of this book can be correlated with the mother kundalini at one stage or the other. The tatwa activation practices generate the mother kundalini, Nada, clarification of the sound of seed alphabets and purify sushumna and other nadis by prana practices. Therefore only after the practice of already described pure yoga procedures the yoga of mother kundalini be practised.
God can also be realized by the pure yoga practices but for greater knowledge and for the attainment of a mature state the knowledge of the experience of kundalini yoga is essential. This kundalini yoga can only be learnt under the guidance of the Master. It is not possible to visualise the mother kundalini by any imagination or illusory thoughts. The seven mothers provide energy to this process of yoga. These are Kakini, Shakini, Dakini, Rakini, Lakini, Hakini and Yakini. The mother Yakini has a place in Brahmanda. Each mother with its husband ( Master ) is poised in chakra separately. These mothers gather pure prana particles in Nadis, control the friction between the particles of Tatwas and prana and generation of along with a control on the speed of the mother kundalini so that it may not loose its path and be lost. It is therefore necessary to worship these seven mothers before starting kundalini practices.
All the seven mothers keep their faces towards the kundalini mother. The light of their eyes provides purity and energy to the pranas of the sadhaka when the pranas of the sadhaka establish contact and visualise the mother and their places in each chakra, then only the pranas ascend upwards along with the mother kundalini. If this is not done some sort of obstruction e. g. darkness appears on the path.
Mooladhara and Swadhishthana have little in them and can be a source of dissatisfaction to the sadhaka sometimes. This mental dissatisfaction can be overcome by pranayama and nectar drinking. In this body various types of coverings are covering the chakras, which can be gradually removed. For complete kundalini yoga a period of 3½ years is needed, but if even one day is missed the period automatically extends by 1 to 3 months.
Once the Mooladhara is realized, the Swadhishthana chakra gets activated in turn. Therefore it must be remembered that in the swadhishthana first of all the image of Mooladhara will be visible. Similarly in the Manipoora chakra the shadow of swadhishthana will be visible and so on. If the practices are being done correctly then the seed alphabets, seed of the tatwa, vehicle, yantra, Divine powers etc. situated in each chakra start becoming visible automatically, otherwise illusory imaginative forms appear. Therefore before performing practices it should be well understood and then carried out. There is no reason to worry if a mistake is committed. Efforts should be made to rectify the error. In order to realize the error the guidance of the Master is the best. Repeated prayers should be offered unto the Master that he should point out the mistakes and try to help you to remove them. In case there is no Master present in the physical body then a mental Master should be established and in complet peace talk to the Master through the medium of the subtle body. While doing the practice do the nectar drinking practice and enjoy the bliss. This Bliss gradually increases and takes the shape of Divine Bliss.
The discipline of Manipoora is extremely difficult. The satwik food and celibacy helps in overcoming the difficult situation. The mother Dakini along with ten great Divinities helps the mother kundalini to pierce the Manipoora chakra. The sadhaka should penetrate this chakra with great devotion and sobriety otherwise there are some possibilities of the development of physical ailments.
During the practices of Manipoora five pranas, genesis and activation of the subtle body, hearing of Nada etc. are attained. The creation of prana particles also occurs at this centre. Therefore it is an important chakra in the kundalini yoga. Because of the genesis of prana, the conduction of pranas in Nadis, friction in prana particles and friction between prana and tatwa particles, sounds are generated. These subtle sounds start collecting in the Anahata chakra. The sadhaka gains knowledge about it with a concentrated chita. The practice of nada results in the stabililty of mind and advances towards the satwik attributes. In the state the sadhaka automatically leaves bad deeds gradually.
The sadhaka's Manas is full of bliss on hearing the Arti and Nada and the grace of Lord Shiva poised in the neck increases the bliss further. The grace of Lord Shiva depends upon the purity and one pointedness of the sadhaka's Manas. The nectar develops from the knot situated in the neck. The touch of the tip of the tongue causes shower of nectar drop by drop. This nectar is collected and taken to Brahmanda by nadis so that the subtle body may gain energy so that enough light be generated for the practices of Brahmanda. During the practice of Neck chakra the sadhaka visualizes the gateway of Antah-Karana. Lord Shiva and the mother Shakini point towards this goal. The mother kundalini bestows the knowledge of this gateway of Antah-karana to the sadhakas in a very easy manner.
The anatomy of Agnya chakra is made up of three points of Ida, Sushumna and pingla. The prana particles coming from the right and left collide here. The form assumed by the light in this conflict gets divided into three parts. The central part is highly luminous. It is in this light point that the Mother Kundalini comes from the Vishuddhi chakra and enters the Agnya. While entering, the mouth of the kundalini is in front and the tail is behind. That is why while the mother is entering the Thousand petalled lotus the tail of mother is not visible, only the flames coming out of her eyes and mouth are visible. So much electric light is generated from the sounds of all the seeds alphabets that the thread like thin mother's tail is seldom visible.
The mother enjoys the sound of each seed alphabet which means that the sadhaka is made to acquire the knowledge of these sounds. The mother kundalini repeatedly approaches the centre of the Thousand petalled lotus takes rest here. This luminous point is the abode of Lord Shiva. When the mother kundalini touches this point, itundergoes expansion and present itself in various forms. This point has a tiny black hole in its centre, which is the pathway to Brahma Randhra, The sadhaka can visualise Brahma Randhra, by this path or after activating the twelve chakra one can proceed to Brahma Randhra.
It is extremely difficult to recognize the Brahma Randhra through the pure yoga practices. It is considered difficult to reach Brahma Randhra at the time of death. In the kundalini yoga the mother practically carries the subtle body up to Brahma Randhra. She takes the subtle body of the fortunate among the sadhakas by breaking open the membrane of the Brahma-Rahdhra, along with herself and escapes out of the body. This is the superiority of the kundalini yoga over other modes of Sadhana. The worship of shakti is in fact the kundalini yoga.
Therefore propitate the Master and enjoy the bliss of this path.