UNPUBLISHED LETTERS BY SRI ANIRVAN TO SWAMI SHIVANANDA, DISCIPLE OF SRI SRI THAKUR NIGAMANANDA, translated by SMT KALYANI BOSE, with kind permission of RAMA DI CHOWDHARY
LETTER NO 1
First set of Instructions
To attain Brahman means to become Brahman. This is the object of our life. Now, what IS Brahman? Brahman is an expansion of Consciousness- and to be that is to expand oneself by breaking the manifold coils of ego. How do we get the feeling of expansion? Sri Ramakrshna used to give a beautiful analogy: ‘When you see a vast field or a large river, or you look down from the top of a hill, you feel stimulated.’ That is, in other words, a feeling of expansion. Again, he said, ‘I feel like a fish moving around at ease in the ocean of Sachidananda (Existence- Consciousness- Bliss).’ This stimulation of mind, this easy movement, this getting out of small talks, mundane thoughts, limited contacts, and narrow surroundings- these have a profound connection with Brahmic Consciousness. Mind is free, no bindings whatsoever, no attachment anywhere, not affected by joy or sorrow- only an all- pervading inner happiness. Friendship with none, nor enmity with any, only love for all; no expectations for results after work; neither dullness of body nor restlessness of vital, only a silent, effulgent vastness pervading the whole awareness. This is the Brahmic Consciousness and Akash is its closest resemblance.
Akash is calm, Akash is luminous, Akash is vast, Akash is unimpaired yet Akash is everywhere, encompassing- nay, infiltrating everything and every being. One has to impose these qualities on oneself and be one with Akash and the foremost condition for that is to forget the sense of I-ness of the body. This disembodied transparent vast consciousness is verily the Brahman and that too is the Akash. Akash is the ultimate Seat of Brahman.All sadhana to expand and enlarge oneself, no matter where it starts from, has to end up in Akash Bhavna.
An easy step to sadhana:
Relax completely-whether sitting with your spinal cord straight in a yogic posture or lying in Sabasana in bed. Turn you attention towards the sense of being in the body; in other words, try to identify yourself with the feeling of relaxation and ease and let the feeling be very quiet and profound. Hold the mind as a silent observer in either of these centers- heart, between the eyebrows or on top of the head. Slowly the limited body-sense will dissolve; you will feel as if you are expanding beyond body, all around and inside you is an infinite ocean of light and bliss.
There are a number of ways to reach this Akash Consciousness- very smooth and easy ones and chosen from our life itself.
We have five senses each for our actions and receptions and there is mind and heart.
Among the five senses of action, only with Vak or Speech the Brahmic Sadhana can be practiced and consciousness can be expanded like Akash. The other four sense-mediums for action not only have very limited capacity but their actions are mechanical and purely animal-like. Hence they are not conducive to Brahmic Sadhana. Similarly, from the five senses that we use for receiving knowledge from the outside world, we can eliminate smell and taste and consider hearing, touch and sight as efficient tools for Sadhana. Therefore sadhana can be practiced with Vak or Speech, eyes or Sight, Prana or touch, ears or Hearing and with Mind and Heart. Each of these, purified and perfected through practice, reveals different aspects of Brahman: Vak gives the sense of Prajna or Purified Knowledge, Sight Of Truth, Prana or Life-Force of Love, Hearing of Infinity, Mind of Ananda and Heart Of Sat or the Ultimate Seat of Brahman. We have to reach Brahman with all and eventually with heart. Because therin lies the Ultimate Stability.
To have Him with the senses means to liberate the real purpose or the fine quality that lies deep within each sense, from the coils of ignorance into the vastness. For that we have to reverse the movements of the senses from outwards to inwards. Each of them, once it reaches its root, correctly understands its function and spreads out as pure consciousness. This might seem like a riddle right now but hopefully everything will become clear in time.
SADHANA WITH VAK
First, let us consider the Sadhana of Brahman with the help of Vak. This does not mean the more we blabber the more Brahman will be revealed to me. Just the contrary. We will realize Brahman as Prajna or Supreme Knowledge verily with the medium of Speech- but by Control of Speech.
Why do I talk? From where does this expression come and form my speech? To get the answer, it is needed to talk less. In silence, one has to watch wherefrom is speech sprouting and why. What is its object? We see that speech is rising from thought. Words are expressions of my thought. I want to transmit my thought to another and that is why I talk. There are two reasons. Either I want to give something to another, or I want to receive something from another. This is the practice on ordinary plane- exchange of matter or of feelings. Exchange of material objects is very much a mundane affair and the use of speech for that purpose no way enhance ourselves. Speech as a mode of expression of deeper thoughts might do so as far as education, culture, innovation etc. are concerned. Though the pure Prajna might not have anything to do with that. I may study the Scriptures, read and teach Veda or Vedanta- definitely some kind of mental exercise is going on with the help of Vak, yet, this is nothing but mere verbosity; instead of bringing the Vast inside, I am just scattering It at random.
Hence the Sadhana with Vak has to be aimed at achieving Prajna, by taking Vak more inside and by profound concentration on It. That is called Mantra Yoga. That will be the next.
LETTER NO 2
Second set of Instructions
MANTRA YOGA
I have already given a hint in my previous letter that Sadhana with Vak is known as Mantra Yoga. What is Mantra? The bubbles of incessant thoughts
rising in my mind- the expressions of my dormant nature- that is verily my Manta.It has a universal aspect too. In Tantra that is called Hamsa (The Divine in the Form of the graceful Swan) Mantra. Hamsa is another name of the Individual Soul (Jivatma)- a Bird of Light swimming across the ocean of Life. It can fly and soar above if it wants to. Neither water nor mire can touch it. This Swan ( Hamsa) is muttering every moment- ‘Soaham’, ‘Soaham’- I am That I am. I am neither feeble, nor insignificant nor am I poor. I am Vast, I am Brahman. This faith in oneself is the Life Mantra of every being. Beyond all pleasure and pain, success and failure, victory and defeat is ringing this Mantra of Highest Self- Confidence- ‘Soahan’, ‘Soaham’. This I is Vast, this I is Akash.
Forgetting all my worries and frustration, despondency and depression, if I can concentrate on one single thought: “I am Consciousness, I am Self, I am Eternal. All actions of my physical-vital-mental existences are nothing but rays of the Pure Effulgence” and if I give this feeling a verbal expression, then my whole being will vibrate with the resonance of a Veena and the expressed for of that resonance will be ‘Soaham’- shorter still- ‘Om.’
To feel this Mantra awakened and vibrant in the depth of heart with every movement of breathing is the Sadhana of Ajapa Mantra – the Sadhana with Vak. Its ultimate end is in the expansion of Consciousness as Akash; and the result is Prajna or Supreme Knowledge.
The unquenchable thirst for the Divine can express itself via Self Knowledge as well as Love. A profound longing is at the root of Love. I am missing Someone, who will fill my heart. And I am missing so terribly that life is not worth living without Him. So I call fervently, desperately. This call comes from the very depth of heart like a child’s call to its Mother. In the Vedas this call is known as Devahuti- keeping on calling the Lord of my Being. This is Mantra too. As the Mantra for Jnani (Knower) is ‘I am That’, the Mantra of a Bhakta(Devotee) is, ’where are You?’
The Bhgavatam says that Devahuti was the Mother of Kapila- the founder of the Sankhya philosophy. He was the personification of Self- Knowledge. Hence the culmination of Devahuti is in Prajna or Self- Knowledge. I find my Beloved by ceaseless call and finding Him I find myself too because without Him I do not exist.
The word that sprouts deep down in the heart out of sheer eagerness to call the Divine is also Mantra, just ‘Ma’ is the Mantra of a child. In Tantra, as well as in Puranas, there are a lot of definitions and descriptions of Mantra. Any Name or Veeja of the Divine is His Mantra. Name gives a glimpse of His Omnipotency, but Veeja only hints at His Reality. When I utter, ’Shiva’, ‘Shiva’, I think of His Beauty and Power: when I mutter only ‘Ham’, I am aware only of Akash.
To go on calling Him this way is also Mantra Yoga, and this is the Sadhana with Vak too. IF WE CALL WITH WHOLE OF OURSELVES, HE RSPONSES- how and when that will be explained when the topic starts regarding Hearing.
This is one phase of Brahmic Sadhana. Next is Sadhana with Prana or Life- Force. That is for another day. Try to understand deeply the aspect of Vak and practice Japam. There is no point in going through mere pedantic verbosity if there is no practical application.
Sri Anirvan had added a foot note with this letter:
Swayambhuva Manu, The first man on earth had three daughters:
Akuti (Intense Longing)
Devahuti(Ceaseless call to the Divine)
Prosuti (One who gives birth)
LETTER NO 3
Third set of Instructions
SADHANA WITH PRANA
We have discussed abut Vak. Now we will talk about Sadhana of Brhman with the help of Prana. Prana is Life- Force that upholds our physical existence. Some of our bodily functions pronounce the workings of Prana within us, breathing being the most prominent. The one characteristic of breathing is it has a continuous rhythm. Life starts with breath and ends with breath. Hence the Ancients named the breathing as Prana or Life. Another vital bodily function is heartbeat, which is equally rhythmic but we are not as aware of it as we are of breathing. Moreover, normally, we might have some mastery over our breathing system but none whatsoever over heartbeat.
As we inhale, we feel the air feeling the chest cavity, creating a sense of relaxation within us. This sense of ease and comfort give us the feeling of a pleasant Touch that pervades all over our being. Or, we can say more concisely, that the Universal Life Force embraces us most lovingly. In reality Love is nothing but a beatific feeling in the heart that expands and expresses itself by bringing the loved one closer to hold and cherish. The thought of the loved one works like a balm in our disturbed mind, a light that clears away all the darkness from us.
Yagnavalkya has named this feeling Preeti or Love. Now, Love might have two aspects- love for oneself and love for others. Of course, the love for others is also, essentially, a kind of self-love. I love others because I derive a kind of gratification by loving others. Anyway I am not going to discuss the love for others here. That will surface when we talk about Brahma- Sadhana with Mind. Let us now confine ourselves only with self- love.
I love myself. I do not want to die, I want to live and to grow. I realize how much I love myself when after holding my breath for a long time, I breath in again and I realize why it is called the Giver of Life or Prana. We can take another test. Breathing in and out consciously- slowly and rhythmically- for some time, we derive a great happiness merely in the action of breathing. Every breath is rejuvenating. I feel a profound sense of oneness with myself. All these are examples of self- love. Now let us see how we can reach Brahman through the Sadhana of Love (Preeti) with the help of Prana.
At the very onset, I have mentioned that there is one rule of thumb for each and every method of Sadhana. And that is to go inside or at least to turn inwards. And Restraint is mandatory for that. If the basic technique to reach Brahman through Vak is the control of Speech, to reach Brahman through Prana is Pranayam or control of Prana.
The word Pranayam needs some clarification. Pranayam means ‘Ayam’ of Prana and by ‘Ayam’ both contraction and expansion are denoted.
Since the Life Force or the Universal Prana is manifested via the breathing system, then the Sadhna with Pranayam has to be done with the expansion and contraction of breath. There are various rigorous exercises on this area performed by the Hathyogis, which are not needed for us. For us a very simple and natural exercise is good enough.
I am inhaling. This is primarily an action of contraction because from the infinite atmosphere I am drawing just a minute portion within myself as my Prana. As I inhale, I fill in the air within myself. So it is called Purak (filler). Of course, only inhaling is not Pranayam- there is a technique behind it too. But that will come later. Again as I exhale, my limited little breath is being released into the Universal Life Breath. This, primarily, is an action of expansion. This is the foundation of the ‘Rechaka’ Pranayam. Because the chest has to be ‘rikta’ or empty, hence this is called ‘Rechaka’. In short ‘Puraka is performed by inhaling and ‘Rechaka’ by exhaling.
Now, this natural system of Puraka and Rechaka has to be refined with the technique of Sadhana so that the simple action of breathing expands my consciousness and makes it Vast. In other words makes it tranquil, translucent and blissful. And the Tranquil, Translucence and Blissful Consciousness is verily the Sacchidananda Brahman.
What then, is the technique? Not difficult at all. The first condition is that one has to be conscious of breathing. We breathe in and out mechanically. From now on we have to be aware of that. For some time we have to be mindful of every breath. The action as such is not difficult, but the difficulty lies in keeping continuity. Gradually, as we keep watch on every breath, a witness or sentinel mind emerges behind the restless one. The watchman is keeping on the watch. The mind splits into two. One is restless and the other is alert. If we can rouse an alert and ever-watchful mind within ourselves, half of the battle is won. Yet, the technique is so simple- just keeping watch on each breath.
About two thousand and five hundred years ago, Lord Buddha instructed the same way of sadhana to his disciples and named it ‘Anapan Smriti’.
Once this watchfulness on breath is firmly established, there will emerge a serene self-consciousness. I am always there but I am not conscious of it. My I- ness is now scattered amidst thousand things outside and thousand thoughts inside. So where am I? I am nowhere. There is a constant chaotic dance inside my brain. Yet, once that sentinel I emerges to watch over my breathing system, the other I is subdued. The witness I will appear as an uninterrupted flow of consciousness like breathing itself. And the innumerable bubbles of restless thoughts of the other I will dance up and down within its placid flow. Once this much is achieved, the peace, serenity and strength gained in the being will be something unique and wonderful.
This much is for today.
LETTER NO 4
Fourth set of Instructions
SADHANA WITH PRANA COMBINED WITH VAK & SPARSHA(TOUCH)
I have already mentioned how you develop an inner watchfulness while watching your breath. Once this watchfulness or alertness develops, you find a change in your regular breathing too. The Yogis call that Nadi Shuddhi, or purification of Nadis. Nadi means a ditch, a channel- the channel through which the current of Prana flows in different parts of our body. We know about the flow of blood stream, though the actual feeling is not known to us. But the flow of air passing through the nostrils and reaching the chest is quite a familiar phenomenon. Once we conceive its subtleness, it is no longer the passage of air but rather a current of Touch going up and down with each breath. When the feeling of Touch is awakened, you can rest assure that the ‘purification of Nadis’ has started, meaning the perception is getting subtler and sharper. Now the breathing becomes slower and rhythmic by itself. There is no more huffing and puffing. On the other hand the whole system becomes gentle and smooth. Yogi breaths the same way as a baby does while asleep. Another change takes place. It seems the air I am breathing in, is not going deep inside; as if it is moving around the nostrils only. In Gita, you will find a reference of this also. Of course the air goes inside but again it does not feel like air, it feels like Touch. And along with it, you achieve a wondrous feeling of tranquility of mind. There is a common saying ‘Mon Pavaner Nao’ (a boat floating in the Mind-air). The body is that. There is a friendship between the mind and breath. As the mind gets still so does breath; as the breath becomes still, so does mind.
Once ‘purification od Nadis’ is achieved like this, you can clearly perceive the flow of the current of Prana in various parts of the body- as if something is tingling all over, particularly along your spinal cord. You feel it very clearly in your chest too, but that comes much later. Once this feeling of the current of Prana awakens, one has to be very careful regarding food and abstinence. Too much of physical exercise is not good either. The body has to be handled with a lot of care like a delicate machine, so that it does not get unnecessary jerks.
Whatever I have said so far is neither hard nor incredible. Even people of most ordinary consciousness, following the sadhana calmly and patiently with certain discipline, can easily reach this far.
The real Pranayama starts after the ‘Purification of Nadi’ is attained. As mentioned before, intake of breath is called Puraka and releasing of breath Rechaka. Of the two, Rechaka is easier and comes naturally. The technique of Pranayama is nothing great or mysterious. Once you have stabilized in the habit of breathing in and out in slow rhythmic motion, wait for a few seconds after you breathe out. Do not breathe in immediately. Every time we breathe out, this is happening with us by itself. All you have to do is to be mindful about the pause and increase its duration by a few seconds. The state of remaining without breathing is known as Kumbhaka. This can be practiced after the intake of breath also. Then you feel yourself like a pitcher or Kumbha, filled to the brim. And when you do the same after breathing out, you feel like an unfathomable ocean.
These are the outer tricks. Now you have to add life to it. Without some kind of meditation, there is no Pranayama; only a breathing exercise and you do not get much result out of it. I have already mentioned that there is a deep understanding between Mind (meditation) and Prana (control of breath) or Mind and Life- Breath.
Mind becomes meditative very easily with Japam. That means, now you have to combine the Vak Sadhana with Prana Sadhana of Brahman. By adding one step to another the Sadhana has to be made fuller.
Tantra mentions Ajapa Japam- a method of Japam not by muttering words but with each incoming and outgoing breath. In every one of us, most of the time without our knowledge, this Japam is repeated automatically every moment. In every being, the soul remains as Hamsa- a white Swan flying across the Vast Sky. This is the most profound and mysterious image of the Soul. Hidden in the depth of each being, this Hamsa is uttering with each breath, ’I am That. I am Vast, I am All- Encompassing, and I am Brahman’. In our impure lower nature this realization takes the shape of ego. The ego of one rushes at the other’s and does not allow it to come near. At times though, Nature reduces the vanity of ego to a certain extent through love. Anyway, no matter how vain the ego is outside, in the bejeweled chamber of heart the Jivatma as Hamsa continues its non- stop chanting, ‘I am That, I am That. I am not limited to anything, I am Akash.’ Once in a blue moon, the continuous chanting of Jivatma enters the hearing of the outer ego. It startles and says, ‘What? I am not Nehru nor am I Tandon? Then who am I?’ The attention goes inside and awakens the Questioning Spirit. Thus starts the Search for Self, Search for Brahman.
Tantra has given an elaboration of Ajapa Japam. It says:
“Ha kAren bahiryAti sa kAren vishet punah
Soaham hamsa mantrena Jiva japati sarvadA.”
The breath is going out saying, ‘Ham’, again coming, in saying, ‘Sah’. Thus, in the form of Hamsa, the Being is continuously doing japam of Soaham. According to Tantra, Ham is the seed (veeja) of Siva and Sah of Shakti. While inhaling, the sound comes out as Sah and while exhaling, the sound comes out as Ham. Both of them are long and harmonious sounds. Be watchful about that. As I inhale, I draw in the Universal Shakti within myself. Hence the mantra there is the Shakti Mantra or Sah. As I breathe out, I scatter the same Shakti all over the space and become lifeless- a corpse like Siva under Shakti. Hence the mantra there is Ham or the Veeja of Shiva, which is also known as Akashveeja implying the Vast Nothingness. Science substantiates this view by confirming that while we inhale we take in Oxygen to keep us alive and we exhale carbon-dioxide which is a poisonous gas.
Now hold onto this thought and add to your Pranayama. While breathing in, utter mentally ‘Ma’, ‘Tara’, ‘Kali’, ‘Hari’ or the name of your Beloved Ishta, who has a Form and Life, Who when inside your body along with the breath you are taking in will bloom and grow in Light ( Take note of these words. You will need them soon). This Name will bring the Sweetest Touch in your heart, rejuvenate and revive your dreary life. While breathing out, say Om. Om is the mantra of Brahman. O stands for creation and M for dissolution. As the breath comes out with Om, gradually you and your Ishta or the Divine Mother become one without form and merge into the Infinite Nothingness. The breath becomes milder and softer till it stops. The whole being, now relaxed and composed, expands in the Nothingness it had merged into. You are Silent, you are Tranquil, you are beyond Life, you are Siva.
This is the combined Sadhana of Vak Brahman and Prana Brhman with the help of Pranayama enriched by Japam. This has some deeper aspects too that will be explained later.
LETTER NO 5
Fifth set of Instructions
SADHANA WITH PRANA COMBINED WITH VAK & SPARSHA(TOUCH)
We have earlier discussed the method of easy Pranayam with Ajapa Japam, in course of Brahma- Sadhana with the help of Prana. Now let me give you an idea about the deeper Sadhana or practice by drawing the current of Prana deep within. Among the followers of Yoga, there is a concept of withdrawing Prana or Life Breath inside the cavity of the Spinal Cord or Sushumna. What does that mean?
The physical air that we intake is gross; Prana or Life- Breath is subtle; touch or Sparsha is even subtler. Hopefully, this much is clear to you by now. Whether you call it breath or Prana or Sparsha-this is nothing but the function of the Universal Life- Force or ‘Viswa Prana’ upholding our existence. Since I started with the Brahma Sadhana with our senses and hinted that Touch has a very important role to play in this process, let us evaluate the whole thing from that point of view.
We may not be always aware, and most of the time we are not, yet we do have a sense of all-pervading Touch in our physical existence. Its easiest expression is in the sense of comfort in a healthy body. This sense, as mentioned, though a constant companion of our being, yet most of the time is not perceived. In moments of illness, when this sense of ease is not there, then only we are aware of it by its absence. By and large, this sense is dormant. Only at times due to intensity of feelings, it becomes keen and sharp, like with anger, vigour, enthusiasm, or excitement due to proximity to the loved one. Then we EXPERIENCE sensation like burning, melting, stupefaction and so on and so forth. As if the body reciprocates to certain calls. This reciprocity is nothing but the speeding up of the current of Life in the blood vessels in response to outward Touches. These stimulations work on our blood vessels, making the flow of blood sometimes slower and sometimes faster.
As all feelings and passion, fear and affection have their impact in our heart and the action of Prana takes place in the headquarters- the frontal part of our body, hence our consciousness always rushes outward.
Now we have to turn the movement of consciousness 180 degree opposite. Consciousness has to be turned inwards. We have to awaken the dormant energy of Prana lying inert at the rear part of our body. The inner quarters of Prana are within our spinal cord. There exists the ‘sympathetic nervous system’, that lying hidden inside the back bone runs the whole bodily machinery. We are completely oblivious of this system. To be aware of it is only possible if Prana can enter into the cavity of Sushumna.
Normally, we do not feel any current flowing inside our spinal cord, not unless there is a powerful impact of strong emotions. Very rarely does one feel a kind of tingling sensation within one’s spinal cord created by profound happiness. But normal emotions stimulate consciousness as well as the blood-flow. For Sadhana, we have to try to awaken and drive upwards the flow of energy sleeping within the spinal cord without making the blood flow as well as the breathing system rapid or restless even a bit. The question is how to do that.
Let me try and give you some practical guidance. All methods of Sadhana have origins in one or other kind of Imagination, which is a tremendously powerful force behind any kind of spiritual practice. But the funny thing is this that if you mention about imagination, the so-called ‘intelligentsia’ will sneer at you and say, ’Why should we imagine gods and goddesses? Why should we imagine Sushumna within the spinal cord? Does it really exist?’ Why then, the same people’s heart beat faster fearing death of a loved one who is suffering from illness? No one is really dead. Without imagination life would have been nothing but an existence of dense matter without any feelings or any liberation of mind.
Actually, imagination has to be used for one’s own good- as a power. There are a few well-tested areas of imagination that make the consciousness alert and move upward. These are known as Bhavna or Reflection. I have mentioned earlier that Akash Bhavna is one of them. Likewise is Sushumna Bhavna.
You have to awaken the spinal current. This is the current of subtle Prana- a current of Ananda or Bliss. It has been referred to as the current of Sushumna in the Scriptures with the same meaning. In an adolescent boy or a girl this current is flowing naturally by itself. That is why they are natural, beautiful, blissful; they see the whole world as in a dream; and can love with utmost purity, specially a girl. Our adolescence is over and we could not hold onto its natural, beautiful, blissful state. But there is nothing to grieve about it. Because whatever we have lost can always be regained in IMAGINATION. We can always cherish thoughts like, ‘I am an eternal adolescent; I might have lost it physically, but it is there in every part of my real being.’ If the mind, obstinate with old habits refuses to accept that, we can always think, ‘My Beloved Ishta is in my heart as the Eternal Adolescent and I am one with Him.’
The thought of childhood or adolescence help the flow of consciousness move upwards. A constant contemplation prepares the foundation, rejuvenates the mind by helping it to shed off the old habits and then comes the time for higher Sadhana.
LETTER NO 6
Sixth set of Instructions
SADHANA WITH PRANA COMBINED WITH VAK & SPARSHA(TOUCH)
CONCLUSION
I have already mentioned about the Sadhana with breathing or the easy Pranayam. Now you have to add some diversity to the basic Pranayam. The current of air or the feeling of Touch has to be pushed further inside within the spinal cord. The spinal cord should be felt like a ‘neon rod’- full of luminous gas and also as a channel carrying the current of energy going up and down along with the rhythm of breath. The ’visionary type’ of Sadhakas can actually see this flow. Those who do not have any vision can feel this as a current of Touch. That is much easier though, yet some regular practice is needed.
It is an easy exercise. One has to develop the habit of lying completely relaxed on one’s back. Since the chest goes up and down along with breathing, we get the feeling of Touch easily there. But we are unaware of our back, only when it touches the bed we become aware of it. In other words the spinal cord becomes aware of Touch. Now one has to think of a flow of current or of light within the spine. As one goes on contemplating steadily, one arouses the consciousness of Shushumna.
There is another method. Sit straight on your Asana. If you are a man, contemplate that you are sitting on the lap of your Mother and your spine is touching Her Breasts. If you are a woman, contemplate you are sitting on the lap of Siva or Vishnu. The Spinal Consciousness awakens very easily with this too.
After you develop the awareness of spinal cord and clearly feel the movement of the flow of Prana in harmony with breathing, that flow has to be checked at some particular spots with a kind of dam around it. Wherever the flow is embanked, a deep reservoir is created. These are called Chakras (Wheels) or Padmas (Lotuses).According to some there are six and according to others seven such lotuses in different areas of our body. The three at the lower centers, Muladhara, Swadhisthana, and Manipura, represent the seats for animal activities of grosser life. Manipura, behind the navel, represents activities of food-intake by Prana. Prana is slightly aware at this center. Even the animals discriminate rgarding food. Swadhisthana is the mating and procreation center. Here consciousness is hidden but unrestrained. Desire drives a being to blindness and restlessness. Muladhara is the center for stupor and slumber.According to the Yogis, the Primordeal Shakti or Kundalini sleeps in the Muladhara. All ignorant and inconscient habits of ‘sub-conscious’ and ‘unconscious’ are closely assembled here.
These are the lower centers. At the beginning of Sadhana, one should not pay any attention to them. One has only to be very watchful about food, activities and sleep (Gita). Gradually, sex should be completely discarded. Eating and sleeping start at the beginning and last till the end of life. You cannot give them up but can keep them under control. Sexual urge rises up during certain advanced years and fades away normally by itself. That, which will die someday by itself can be extinguished by will earlier too. No harm comes out of the control, one rather gains.
The concentration should start from the Heart Center. Heart(Anahata), Throat(Vishuddha) and Between the Eyebrows(Ajna)- these are the three higher centers of Prana. Beyond these is the cavity of Brain(Sahasrara) and above that is Infinite Space (Maha Shunya). Heart is the center of ‘emotion,’ or feelings, Throat of ‘will’ and Between the Eyebrows is the center for ‘thinking.’
As can easily be realized, in our daily life too, we are quite often using these three higher centers but without knowing. Shakti is latent there. By single pointed concentration, we have to awaken and carry the Shakti to Shasrara and even beyond that in the Infinite Space. This is the objective of Kundalini Yoga or Sadhana of Universal Life Force.
Once the spinal consciousness is firmly established, we have to cling to that consciousness in our heart center. We have to think of an ocean of Light with its center behind our physical heart, inside the spinal cord. This effulgent Light, cone-shaped is going upwards and touching the Ajna Chakra, which is also a point of blazing Light. And a shaft of Light, originating from here is spreading in the infinite sky. This entire thing takes the shape of a ‘Damaru’ or the Drum of Shiva like this:
______________________________ INFINITE SPACE
______________________ SAHASRARA
______________ AJNA CHAKRA
_________________________ VISUDDHA CHAKRA
__ ______________________________ ANAHATA CHAKRA
Initially, the Sadhaka or the aspirant has to start with Heart, Between the Eyebrows and Top of the Head, omitting the Throat center or Visuddha, for the time being. The consciousness should always remain at Ajna Chakra or between the Eyebrows. Being firmly positioned there, I will draw in the Name of my Beloved with each breath and spread the Name- a Radiant Light all over my Being. Every nook and dark corner will be bathed in that Light; and again, while breathing out, I will feel the same Light piercing through the Ajna Chakra, passing through Sahasrara and expanding in the Infinite Space.
This is the Sadhana of Brahman as Universal Life. With each exhale the individual life is expanding in the universe, as the Vast, as Brahman. The Gita says that success in this Sadana makes Life conquer Death.
With this ends the technique of Sadhana of Prana Brahma.
The Translator’s Note:
1. All expressions used with quotation marks are used by Sri Anirvan in the original letters.
2. Sri Anirvan has mentioned, in the previous letter, about imagination. This might not be related at all but I could not help quoting a few lines from Stephen Hawking:
Black Holes & Baby Universes by Stephen Hawking (page 92)
“…the idea is that every particle has every possible path, or history, in space-time. …For this idea to work, one has to consider histories that take place in imaginary time…..Imaginary time may sound like something out of science fiction, but it is a well- defined mathematical concept.”
