Re: Light On Ananda Yoga 3 - A Journey Through Secret Chakras in The Brahm
shabdahu
Light on Ananda Yoga 3: A Journey Through Secret Chakras In The
Brain. Edited and Revised by Sant Harjit Singh.
Brain was previously written as Brahm - that wasn't correct.
On Aug 16, 8:18 am, shabdahu <shabd...@yahoo.com> wrote:
> Light on Ananda Yoga
>
> By
>
> Data Dayal Maharishi Shiv Brat Lal
>
> Copyright © 2007
>
> Chapter 6
>
> One confined to the realm of Trinity, cannot realize the Truth of
> spirituality. The initiate has to make an ascent to the Fourth Heaven
> where they will get a chance of enjoying the Supreme happiness of
> union with the Heavenly Father. This is what has been hinted at in the
> enigmatic and ambiguous terms in so-many scriptures. Within the
> Trinity there is no spirituality in the truest sense of the term. It
> is a realm of cause and effect where spirituality is enveloped by it.
> What a human being sows, they reap. The law of cause and effect has
> its authority in these regions. Whatever philosophies we find here, do
> not tend to foster equality and much less result in (spiritual)
> union.
>
> A person may be pious, might be ethical, might be virtuous in the
> relative senses of each term, but these qualities lack (true)
> spirituality. It is something different from them. They are only
> conventions, covenants or necessary social laws that have their value
> in the social organisation of the human beings. They need not be
> negated. They are essential according to the by-laws that govern human
> society. From here down below; from cause to effect; we are confronted
> with matter.
>
> Matter here, is the supreme factor in various forms and it has bound
> the spiritual being. Spirituality should be sought beyond this realm
> of matter. The spirit's Government, if it can be called a Government
> at all, is in Heaven and not below. Very few understand these
> teachings, for they have been shrouded in mystery and their exposure
> has traditionally been regarded as throwing pearls before swine! Study
> yourself and learn to what extent this statement is correct.
>
> The solution to the riddle of the Universes, if it is to be solved,
> finds its answer within the embodied spirit. It (the spirit) is One
> and it is Three. It is Three and it is One. It is the Holy Spirit
> (cause), it is the Father (subtle) and it is the Son (gross). Is not
> this realm of Trinity lying within his Self? How unaware people are,
> bent on repeating the formula of the Trinity without understanding its
> meaning? Will it do them any good? For, as yet, the realm of Reality
> which they have not glimpsed is beyond their comprehension.
>
> Seek the Kingdom of this God within your Self as much as you can. But
> this statement is not easily within one's intellectual grasp. Grope in
> the dark as much as you can; but unless you are guided by a Master
> Adept, through the process of yogic training, Light will not burst
> fourth from within. And we are afraid you will not be able to get the
> clear vision of the Light that shines above in its full and glorious
> splendour, somewhere near you, within and beyond you. No amount of
> theology or theosophy will help you. This is the message of the Master
> for the aspirant souls that thirst after Truth; and anything falling
> short of it would not satisfy them.
>
> Chapter 7
>
> It is not everyone that becomes spiritual. People do not aspire for
> the Kingdom of Heaven as much as they hanker after the kingdom of
> Earth. Look around and verify this truth yourself. One who desires
> spiritual uplift needs to be bathed in the Celestial Fire that burns
> within his Self. For, the path to Heaven leads through himself and to
> his Self, and it is the internal fire or the Light within, which by
> and by leads him to the furnace the effulgent Luminosity. This is the
> sign of the Fourth Heaven inside. The initiated one feels it,
> perceives it and is affected by it. The fire within, that flickering
> spark lying dormant, when ignited by initiation, becomes inflamed;
> leading the Light seeker to the transcendent realms and further
> beyond.
>
> Otherwise, in the whirlpool of sensory and motor currents, an
> individual's attention descends downward every day and ascends to
> their causes every night. "Eat, drink and be merry," is the motto of
> such a person. They want, but their wants are not satisfied. For in
> the realm of desire, infinite desires abound. One desire is partially
> relieved and thousands more approach and engulf a person on all sides.
> Similarly, when filling a water jug, the depression caused by the
> submersion, surrounds and fills the jug by an inrush of water from all
> sides. How can one expect to become without want and desireless, where
> craving and desires rule supreme? The mind and senses must go on
> creating their offspring day by day, denying peace and quietude to the
> dweller of the three-in-one body (causal, astral and gross). However,
> not much preaching is required for spiritual uplift. (Inner) ascension
> above is the only essential step that sets the fettered being free,
> into the sphere of Liberation.
>
> This emergence into 1) the fire of initiation is the first process
> where the concept of 2) the Ishta Deva (Divine Ideal) is imparted to
> the seeker. These two go side-by-side and when some progress is made
> within and the progressive soul feels conscious of it; the third
> process, the Sound Principle, is taught. Here we utilise three aspects
> of devotion:
>
> 1. Life
> 2. Light
> 3. Love
>
> ...leading to the realm where these three co-mingle with each other
> and become One. There, the dualistic idea of the tri-lateral Reality
> is lost, since Reality is nothing but Reality, being neither one, two
> or three. And when this stage is reached, the elevated soul is
> showered with Divine Grace. There and then only do goodwill and Peace
> rule supreme and in no other case.
>
> Chapter 8
>
> Two methods of devotion have been briefly noted above. They conjointly
> guide the path of the wayfarer upwards to the temple of the Holy of
> Holies. The third and most important one is yet to be described here.
>
> It has been said `Shabd nishtam Jagat' (the world sprang out of and
> stands by Sound). In reality it should be phrased this way; `Shabd
> nishtam Brahma' or `Shabd nishtam Akhilam' (the Brahm and all (that
> is) sprang out of and stands by Sound).
>
> In the beginning there was nothing but Sound. It was un-manifested and
> from there arose its manifestation. The Force was somehow polarised
> and from it proceeded gradually; vibrations after vibrations of Sound;
> innumerable worlds rushed fourth into life and shape; as sparks from
> the fire or bubbles from the spring, in globular forms. For motion is
> always in the form of a curve. And out of this spiralling motion of
> vibrations, spheres upon spheres were created; including the three
> dimensions of which have already been outlined. They have been located
> below the Fourth Dimension, which is motionless; the Holy of Holies;
> the Sanctum Sanctorum.
>
> Thus, all is rooted and grounded in Sound; he, she, it, I, thou, etc.
> Sound is here, there, and elsewhere; right and left; scattered around
> in the East, West, South, and North, above and below, everywhere. All
> personality and impersonality have their existence in Sound. Sound, is
> the symbol of ecstatic bliss. Sound is the Spirit of the Spirit. Sound
> is the Light of Lights. These theories and practices, what are they?
> Sound. Creator, creation and creatures are nothing but Sound. Some
> scriptures describe this sound as Word, the Ego-principle permeating
> the Universe. Yes, It is so and it is something else as well. All that
> is, that will be and that was, is nothing but Sound. All find
> expression in Sound, in Word. All manifested by Sound. Sound is
> explicable, Sound is inexplicable. What is God? Sound personified.
> What are you, he, she, it or I? Sound personified. It is something
> that is the essential part of all divided and indivisible, limited and
> unlimited, thought and thoughtless, visible and invisible; these are
> nothing but Sound. In the motor and sensory currents (the five pranas)
> Sound exists as their very essence; within the intellect as
> discrimination and thought faculty, it is their very life. In cause,
> in effect, what is found, other than the Sound?
>
> So what is sound? Sound is the Creative Principle that proceeds from a
> motion within the realm of Stillness. It pervades throughout, and
> everywhere. Nothing can exist without it. All exist in it. God,
> Divinity, humans, animals, spirit, matter; like threads of a cloth,
> are interwoven in it. Few have realised its significance. Treat it in
> a scientific, philosophic or in any other way; everything in the end
> is reduced to this alpha and omega. All existence whether in aggregate
> or individuated form, is Sound only. It is Life, Light and Love, a
> principle which in Sanskrit is termed `Chaitanya' (Consciousness) in
> its broadest sense.
>
> As Life, the Sound descends and ascends as vibratory currents,
> producing its inherent music, which gladdens the heart of the
> listener. This aspect of the Sound is Love and Bliss. Its central
> feature is Light. Wherever it vibrates or reverberates, it creates the
> principles of intelligence; mind and intellect. No discrimination can
> come into play without it.
>
> In ananda yoga, the Sound is treated as the very essence. Treading the
> path of spirituality upwards, the meditator becomes enraptured and
> engrossed in it. This enables them to make further progress into the
> realms beyond, with ease and comfort, feeling no discomfort, no pain,
> no labour and no exertion on their part. This continues until they
> reach the Goal, which is the very Sound itself in its original, un-
> named and formless essence.
>
> O! Heavenly Music
> Blessed are they that are in tune with Thee
>
> The Guiding Angel of the pilgrims to the Holy of Holies
> The True Master within every soul
> O! What Self-effulgent Consciousness you are
>
> Roaming in the pleasure garden of the senses
> Rambling in the sensory and motor organs of the body
>
> Filling in the internal apertures of all the discriminating faculties
> Blessed are they that are in tune with Thee
>
> O! How fascinating
> From below to up above
> Nothing but Sound and Sound
>
> You are earthly, Heavenly
> And something beyond Heaven and Earth
> Blessed are they that are in tune with Thee
>
> Sound - this is the third method used by the devotee. It is the
> simplest and the easiest process of controlling the way-ward and
> restless mind. That is why so much importance has been attached to it.
> How these methods are taught is a matter of initiation and it requires
> no description here. The aspiring candidate is required to undergo the
> baptism through sparks of Fire and sparkling rays of Sun and Moon.[1]
>
> [1] This is poetically and allegorically expressed. For the initiated
> one will find themselves to be centre emanating Light etc. like any
> luminous object in Nature. They can transfuse it and infuse it into
> others as well.
>
> Chapter 9
>
> In the beginning of manifestation there was, there is, and will be the
> unchanging and dynamic aspects of Divinity. Stillness is above and
> activity is below. The unmoving aspect stands aloof, apart, and
> exclusive. Below in the dynamic state, Energy is vibrating in a
> nebulous state. Polarised and non-polarised atoms, ions, electrons etc
> appear and disappear in positive and negative forms. These combine and
> create the causal universe. Then as a natural consequence, emerges the
> subtle; followed in its turn by the gross universe, as described
> previously.
>
> The effective path of the soul lies within and midway, inside the
> Sushumna channel that extends from down below, to the higher and
> uppermost regions. It is like a rope situated between ida and pingala
> arteries. Ida is a meridian, one of the channels of the vital Spirit,
> on the left side of the body. Pingala is a similar nadi on the right
> side of the body. This Sushumna passes up from the rectum in the gross
> body right through the subtle and the causal bodies; upwards into the
> unborn sphere. The path lies within it.
>
> Every region, the gross; the subtle, and the causal have important
> chakras or nerve centers attributed to them. They contain certain
> powers, faculties and elements within them. Their descriptions are
> often detailed the books on yoga systems. The following table of the
> chakras of the physical body will give the reader a rough idea. Bear
> in mind that in the zone (i.e torso, upper trunk, neck and head) of
> the gross chakras, their functions are gross; in the subtle zone,
> their functions are subtle and in the causal, they become causes.
>
> Chakras have often have been paired with one another, for example:
>
> 1. The muladhara and swadhishtana (also known as the guda-chakra
> and indriya-chakra) or the regions of earth and water are categorized
> as one
>
> 2. The manipura and anahata (also know as the nabhi-chakra and
> hridaya-chakra) or regions of ether and mind are categorized as one.
>
> These descriptions will help the reader in comprehending the regions
> of Brahmand and Para-Brahmand, therefore it was in a way, necessary to
> briefly point these out here.
>
> Chapter 10
>
> There are six centres that represent the gross system of the human
> body. These chakras are omitted from the practice of Radhaswami
> followers, simply because they are gross. They are reflections of the
> stages above i.e. the mental region of Brahmand, which begins from the
> Third Eye centre. The Third Eye is the intermediary point between Pind
> and the Brahmand. Spiritual practice begins from this place. Above
> this is the region of Brahmand existing in the brain between the Third
> Eye and the center of Shunya (the Great Void or Prajnaparamita in
> Buddhism).
>
> As is Pind, the realm of the gross bodies, so is Brahmand, the region
> encompassing the mental universe (which is technically means the Egg
> of Brahm). One is the microcosm and the other is the Macrocosm. They
> are similar and alike in various respects.
>
> The embodied individual soul is either awake, dreaming or in a
> dreamless state. So, this Universal Mental Self (Brahm) is also awake,
> dreaming, or dreamless. The waking condition in both (individual and
> Universal Self) is the state of full conscious manifestation. Their
> dreaming state is their mental consciousness; while their dreamless
> condition is the absorption within themselves. Therefore the three
> states are similar in both of them.
>
> The living embodied being while waking is called vishwa; for it
> manifests itself in a thousand forms from top to toe, displaying
> energy through the apertures of the sense organs; the nervous system;
> the arteries, the millions of pores etc. In comparison, the waking
> `Brahm' has been called Virat. This being is thousand-eyed, thousand-
> headed, thousand-handed etc. Virat's region is called Sahas-dal-Kamal,
> The Thousand-Petalled Lotus.
>
> The living embodied being while dreaming is called tejas, effulgent in
> her own Light. Tejas is tri-lateral from the point of view of
> meditating, discriminating and identifying with its various actions.
> Her counterpart, the Brahm, in this condition is called Antaryami
> (i.e. working within or retiring into inner self in a tri-lateral
> form). This region of the dreaming Brahm is called Tri-Kuti (Three
> aspected); engrossed in three processes (creation, sustenance and
> destruction) as in the case of the reflected image of the individual
> living being, below.
>
> The individual dreamless living entities in the gross plane are given
> the name parigya (whole wisdom), wanting nothing, self-contented and
> self contained. Internally absorbed in their own Self; not engaged in
> creation, manifestation or displaying. Parigya's energy is neither
> external nor internal. Bear in mind, as is the individual, so is God.
>
> Now we come to the plane of Para-Brahmand, the universe beyond the
> mental realm which is nothing but the causal universe. It is full of
> seeds (volitional thought impressions and impulses) and its region is
> located in the human brain. Causes become activated just as a seed,
> being the cause, germinates and fructifies etc.
>
> It should be noted here that the Sat-lok, where the Fourth Dimension
> begins; is the realm which is in immediate proximity to and above the
> causal realm. The subject here gets a little complicated. However, the
> Sat-lok is the centre of the All Life, the Unchanging Reality as it
> were. Its reflection below becomes the causal universe. It is situated
> in the anterior fontanelle, the un-joined portion in the skull, at the
> top of an infants head. It is the centre of name and form. In a new-
> born child you may mark there, a sort of friction which rises and
> falls, making a sound resembling `Sat – Sat,' `Sat – Sat,' `Sat –
> Sat.'
>
> The centres beginning from the muladhara chakra up to Sat-lok are
> twelve in number. Technically, they are called Dwadash Chakram. Hatha
> yogis begin their practice at the Muladhara and finish it at the
> Sahasdal-Kamal, which they call Sahasrara or the crown chakra of the
> head, beginning from `Sahas-dal Kamal' up to the topmost part of the
> skull. This is where the Hindus have their tuft of hairs and regard it
> as the composite centre of the nervous systems. Therefore they omit
> the intervening centres, of which very few possess any knowledge.
>
> The Radhaswami faith however, begins its spiritual practice from the
> ajna chakra the centre of the ananda maya kosha (the sheath of bliss)
> and continues to the Sat-lok and beyond. In the majority of cases, Sat-
> lok becomes the resting point. On reaching it, spiritual elevation is
> easy to Alakh, Agam and Radha Swami Dham which is the topmost part of
> the crown of the head. Up to the Sat-lok, consciousness of name, form
> and colour is possible. Beyond it they find no room. There is neither
> Unity nor Trinity. It is unspeakable. Perception is purely
> intuitional.
>
> This yoga is neither mystic nor impracticable. It is rather easy. All
> that is necessary is an efficient, sincere student who is qualified to
> keep his mind and senses under control, which is also taught by the
> Guru himself.
>
> The very name of yoga is surrounded with so much mystery that a novice
> feels confused. He doesn't know what it's about. Neither is it defined
> in clear terms. Moreover, it has always been said,
>
> Yoga is the path to be treaded by the head and not by the foot
>
> One who follows the direction of the nose
> Without flinching to the right or to the left
> Is worthy to be accepted as a disciple
>
> Man is an inverted being, turned upside down
>
> And so on and so forth. Hence the yogi and yogini have to tread the
> path of inversion within themselves quite contrary to the other
> methods of concentration, popular in the world.
>
> Edited & Revised by Sant Harjit Singhhttp://www.babafaqirchand.com
>
> http://groups.yahoo.com/group/Faqir_Chand_Legacy/message/65