SAMADHI

[3] Ibid., 5-9.

[4] Ibid., 10-12.

[17] Hatha Yoga Pradîpikã, iv. 79-101. Compare what is said about Rãja Yoga in Siva Samhitã, v, 158-82: "The Rãja Yoga-By this knowledge the modifications of the mind are suspended, however active they may be: therefore, let the Yogi untiringly and unselfishly try to obtain this knowledge. When the modifications of the thinking principle are suspended, then one certainly becomes a Yogi; then is known the Indivisible, holy, pure Gnosis. Let him contemplate on his own reflection in the sky as beyond the Cosmic Egg: in the manner previously described. Through that let him think on the Great Void unceasingly. The Great Void, whose beginning is void, whose middle is void, whose end is void, has brilliancy of tens of millions of suns, and the coolness of tens of millions of moons. By contemplating continually on this, one obtains success. Let him practise with energy daily this dhyãna, within a year he shall obtain all success undoubtedly. He whose mind is absorbed in that place even for a second, is certainly a Yogi, and a good devotee, and is revered in all worlds. All his stores of sins are at once verily destroyed. By seeing it one never returns to the path of this moral universe; let the Yogi, therefore, practise this with great care by the path of Svãdhisthãna. I cannot describe the grandeur of this contemplation. He who practises, knows. He becomes respected by me. By meditation one at once knows the wonderful effects of this Yoga (i.e. of the contemplation of the void); undoubtedly he attains the physic powers, called animã and laghimã, etc. Thus have I described the Rãja Yoga, it is kept secret in all the Tantras; now I shall describe to you briefly the Rãjãdhirãja Yoga.

"The practice of Yoga should be commenced either in Vasanta (spring) or Sarad (autumn). For in these seasons success is attained without much trouble."

A small room had been set aside for me near the family compound of his patron. My teacher lived a regulated life, so I was obliged to wait for the appointed hour in the afternoon which he had set aside for receiving visits in order to pay my first respects. The formalities were simple, but fitting. He was seated on a raised wooden bench covered with a tiger skin.. This is where he practised and slept. There was a small grass mat on the earthen floor where I sat. He could speak no English, so it was necessary to have an interpreter. A young Brahmin student who was studying with him served in this capacity. There was no mystical laying on of hands or other religious ceremony. Aside from his interest in my well-being, he confined this visit as well as others that followed to training and to philosophical conversation. He expressed willingness to answer all my questions and was ever ready to help me with problems as they arose.

The members of the family living in the compound knew that I had come to practise Yoga; every consideration was given me. I was not to be disturbed for any reason. Certain hours were established when they could come to the quarters I was using, and certain individuals were appointed to look after me. Most important was the man who was to prepare my food. In this respect, also, I was extremely fortunate in having the young Brahmin student of my guru take care of me. He was familiar with all the restrictions in diet and knew what was needed.[20]

[20] Injurious and recommended foods and conduct for the practice of Yoga are given. Hatha Yoga Pradîpikã, i, 61-5: "Food Injurious to a Yogi; Bitter, sour, saltish, hot, green vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating liquors, fish, meat, curds, chhaasa pulses, plums, oil cake, asafoetida (hingu), garlic, onion, etc. should not be eaten. Food heated again, dry, having too much salt, sour, minor grains, and vegetables that cause burning sensation, should not be eaten.

"Fire, women, travelling, etc. should be avoided. As said by Goraksa, one should keep aloof from the society of the evil-minded, fire, women, travelling, early morning bath, fasting and all kinds of bodily exertion.

"Wheat, rice, barley, sãstika (a kind of rice), good corns, milk, ghee, sugar, butter, sugar candy, honey, dried ginger, Parwal (a vegetable), the five vegetables, moong, pure water, these are very beneficial to those who practise Yoga. A Yogi should eat tonics (things giving strength), well sweetened, greasy (made with ghee), milk, butter, etc., which may increase humours of the body, according to his desires." To understand these requirements it is necessary to study the Indian medical work Susruta.

Compare Gheranda Samhitã, v, 16-32: "He who practices Yoga without moderation of diet, incurs various diseases, and obtains no success. A Yogin should eat rice, barley (bread), or wheaten bread. He may eat Mudga beans (Phaseolus mungo), Mãsa beans (Phaseolus radiatus), gram, etc. These should be dean, white, and free from chaff. A Yogin may eat payola (a kind of cucumber), jack-fruit, mãnakacu (Arum Colocasia), kakkola (a kind of berry), the jujube, the bonduc nut (Bonducella guilandine), cucumber, plantain, fig; the unripe plantain, the small plantain, the plantain stem, and roots, brinjal, and medicinal roots and fruits (e.g. rhhi, etc.). He may eat green, fresh vegetables, black vegetables, the leaves of payola, and Vãstuka, the hima-locikã. These are the five sãkas (vegetable leaves) praised as fit food for Yogins. Pure, sweet and cooling food should be eaten to fill half the stomach; eating thus sweet juices with pleasure, and leaving the other half of the stomach empty is called moderation in diet. Half the stomach should be filled with food, one quarter with water; and one quarter should be kept empty for practising prãnãyãma.

"Prohibited Foods: In the beginning of Yoga practice one should discard bitter, acid, salt, pungent and roasted things, curd, whey, heavy vegetables, wine, palm nuts, and overripe jack-fruit. So also kulattha and masur beans, pãndu fruit, pumpkins and vegetable stems, gourds, berries, katha-bel, (feronis elephantum), kanda-bilva and palãsa (Butea frondosa). So also kadamba (Naucles cadamba), jambira (citron), bimba, lakuca (a kind of bread fruit tree), onions, lotus, Kãmaranga, piyãla (Buchananis latifolia), hingu (asafoetida), sãlmali, kemuka.

"A beginner should avoid much travelling, company of women, and warming himself by fire. So also he should avoid fresh butter, ghee, thickened milk, sugar, and date-sugar, etc., as well as ripe plantain, coco-nut, pomegranate, dates, lavani fruit, amlaki (myrobalans), and everything containing acid juices. But cardamom, jaiphal, cloves, aphrodisiacs, or stimulants, the rose-apple, haritaki, and palm dates, a Yogin may eat while practising Yoga. Easily digestible, agreeable and cooling foods which nourish the elements of the body, a Yogin may eat according to his desire. But a Yogin should avoid hard (not easily digestible), sinful, or putrid, very hot, or very stale, as well as very cooling or very much exciting food. He should avoid early morning (before sunrise) baths, fasting, etc., or any-thing giving pain to the body; so also is prohibited to him eating only once a day, or not eating at all. But he may remain without food for three hours. Regulating his life in this way, let him practise Prãnãyãma. In the beginning before commencing it, he should take a little milk and ghee daily, and take his food twice daily, once at noon and once in the evening."

Compare Siva Samhitã, iii, 33-8: "The Yogi should renounce, the following:- 1. Acids; 2. astringents; 3. pungent substances; 4. salt; 5. mustard; 6. bitter things; 7. much walking; 8. early bathing (before sunrise); and 9. things roasted in oil; 10. theft; 11. killing (of animals); 12. enmity towards any person; 13. pride; 14. duplicity; and 15. crookedness; 16. fasting; 17. untruth; 18. thoughts other than those of moksa; 19. cruelty towards animals; 20. companionship of women; 21. worship of(or handling or sitting near) fire; and 22. much talking without regard to pleasantness or unpleasantness of speech; and lastly, 23. much eating.

"Now I will tell you the means by which success in Yoga is quickly obtained; it must be kept secret by the practitioner so that success may come with certainty. The great Yogi should observe always the following observances:- He should use 1. clarified butter; 2. milk; 3. sweet food; and 4. betel without lime; 5. camphor; 6. kind words; 7. pleasant monastery or retired cell, having a small door; 8. hear discourses on truth; and 9. always discharge his household duties with Vairãgya (without attachment); 10. sing the name of Visñu; 11. and hear sweet music; 12. patience, 13. constancy; 14. forgiveness; 15. austerities; 16. purifications; 17. modesty; 18. devotion; and 19. service of the Guru.

"When the air enters the sun, it is the proper time for the Yogi to take his food (i.e. when the breath flows through the Pingalã); when the air enters the moon, he should go to sleep (i.e. when the breath flows through the left nostril or the Idã). Yoga Prãnãyãma) should not be practiced just after the meals, nor when one is very hungry; before beginning the practice, some milk and butter should be taken. When one is well established in his practice, then he need not observe these restrictions. The practitioner should eat in small quantities at a time though frequently; and should practice Kumbhaka daily at the stated times."

The first three weeks were given to purifying and strengthening my system so that I could carry the practice of prãnãyãma to a point where I could experience some of its effects. Each morning I arose at 4 a.m. and thoroughly cleansed the system by doing dhauti,[21]  

[21] See above, pp. 34-37.

neti,[22]  

[22] Ibid., p. 39 ff.

and basti.[23]  

[23] Ibid., p. 37.

After which I did uddiyãna[24]  

[24] Ibid., pp. 41-44.

and nauli.[25]  

[25] Ibid., p. 43.

These two practices I had been doing daily for purposes of general health, and it was therefore no problem to bring them up to the maximum number of repetitions. Then followed the head stand,[26]  

[26] See above, p. 29.

starting with half an hour. The next practice was bhastrikã.[27]  

[27] Ibid., pp. 44-45.

I started with one minute at the rate of about one hundred strokes per minute and then suspended for one minute, after which I exhaled slowly and rested for thirty seconds before starting the next round. Each week I increased the suspension one minute. Ten rounds of this concluded my morning practice.

Before my food arrived I usually took a short stroll. Until it was time to resume my practice again at ten-thirty, I devoted my energies to the many studies that had been assigned to me. I began the midday routine with the head stand for another thirty-minute period, and then I performed ten routines of bhastrikã, as I have already described. The rest of the period was devoted to developing the ãsanas.[28]  

[28] Ibid., pp. 21-25.

This is common practice of Yogis in order to introduce a little variety into their regime. My principal meal was brought after this period.

Until four oclock I rested and read. The afternoon routine started with uddiyãna and nauli; then the head stand for thirty minutes and another ten rounds of bhastrikã. I added more time to the head stand each week, until I finally brought it up to one hour for each practice period. In addition I increased the bhastrikã one minute each week, until I could do it at the rate of 120 strokes per minute for three continuous minutes. This was my limit. The suspension I continued to increase until I could continue it for five minutes and dispense with the rest of a few seconds between rounds.

In preparation for practicing contemplation, my teacher recommended what is commonly known as the candle exercise, which I was to use every evening before retiring.[29]  

[29] Three different forms of contemplation are discussed in Gheranda Samhitã, vi, 1-22: "The Dhyãna or contemplation is of three sorts: gross, luminous and subtle. When a particular figure (such as ones Guru or Deity), is contemplated on, it is Sthula or gross contemplation. When Brahman or Prakriti is contemplated on as a mass of light, it is called Jyotis-contemplation. When Brahman as Bindu (pont) and Kundali force is contemplated on, it is Suksma or Subtle contemplation."

"1. Sthula Dhyãna: (Having closed the eyes), let him contemplate that there is a sea of nectar in the region of his heart: that in the midst of that sea an island of precious stones, the very sand of which is pulverized diamonds and rubies. That on all sides of it, Kadamba trees, laden with sweet flowers; that, next to those trees, like a rampart, a row of flowering trees, such as mãlati, mallika, jãti, kesara, campaka, pãrijãta and Padma, and that the fragrance of these flowers is spread all round, in every quarter. In the middle of this garden, let the Yogi. imagine that there stands a beautiful Kalpa tree, having four branches, representing the four Vedas, and that it is full of flowers and fruits. Beatles are humming there and cuckoos singing. Beneath that tree let him imagine a rich platform of precious gems, and on that a costly throne inlaid with jewels, and that on that throne sits his particular Deity as taught to him by his Guru. Let him contemplate on the appropriate form, ornaments and vehicle of that Deity. The constant contemplation of such a form is Sthula Dhyãna.

"Another Process :-Let the Yogin imagine that in the pericarp of the great thousand-petalled Lotus (Brain) there is a smaller lotus having twelve petals. Its colour is white, highly luminous, having twelve Bija letters, named ha, sa, ksa, ma, la, va, ra, yum, ha, sa, kha, phrem. In the pericarp of this smaller lotus there are three lines forming a triangle, a, ka, tha; having three angles called ha, la, ksa: and in the middle of this triangle, there is the Pranava Om. Then let him contemplate that in that there is a beautiful seat having Nãda and Bindu. On that seat there are two swans, and a pair of wooden sandals. There let him contemplate his Guru Deva, having two arms and three eyes, and dressed in pure white, anointed with white sandal-paste, wearing garlands of white flowers; to the left of whom stands Sakti of blood-red colour. By thus contemplating the Guru, the Sthula Dhyãna is attained.

"2. Jyotir-dhyãna: I have told thee of the Sthula Dhyãna; listen now to the contemplation of Light, by which the Yogin attains success and sees his Self. In the Mulãdhãra is Kundalinî of the form of a serpent. The Jivãtman is there like the flame of a lamp. Contemplate on this flame as the Luminous Brahman. This is the Tejo-dhyãna or Jyotir-dhyãna.

"Another Process: In the middle of the eyebrows, above the Manas, there is the Light of Om. Let him contemplate on this flame. This is another method of contemplation of Light.

"3. Suksma Dhyãna: O Canda! thou hast heard the Tejo-dhyãna, listen now to the Suksma Dhyãna. When by a great good fortune, the Kundali is awakened, it joins with the Atman and leaves the body through the portals of the eyes; and enjoys itself by walking in the royal road. It cannot be seen on account of its subtleness and great changeability. The Yogi, however, attains this success by performing Sãmbhavî Mudrã, i.e. by gazing fixedly at space without winking. (Then he will see his Suksma Sarira.) This is called Suksma Dhyãna, difficult to be attained even by the Devas, as it is a great mystery.

"The contemplation on Light is a hundred times superior to contemplation on Form; and a hundred thousand tunes superior to Tejo-dhyãna is the contemplation of the Suksma. O Canda! thus have I told thee Dhyãna Yoga-a most precious knowledge; for, by it, there is direct perception of the Self. Hence Dhyãna is belauded."

It is a simple technique for establishing an. afterimage on the retina, which you are supposed to watch with fixed attention until it disappears. Place a lighted candle some eighteen inches in front of you on a level with your eyes and stare at the flame until tears begin to flow. Then close your eyes with cupped hands and watch the mental image. The problem is to try to hold the image still. It is permissible to move it backward and forward, but it must not be allowed to move sideways or up and down. The reason for using this practice is due to the similarity between the afterimage thus produced and the light of the body in Yogic theory. Eventually a similar light is supposed to appear without the aid of the candle. Instead of working with the sounds in the body, as the text advocated, my teacher preferred to concentrate the mind on the lights within the body.[30]

[30] Siva Samhitã, v, 22-6: "Let him close the ears with his thumbs, the eyes with index fingers, the nostrils with the middle fingers, and with the remaining four fingers let him press together the upper and lower lips. The Yogi, by having thus firmly confined the air, sees his soul in the shape of light. When one sees, without obstruction, this light even a moment, becoming free from sin, he reaches the highest end. The Yogi, free from sin, and practising this continually, forgets his physical, subtle, and causal bodies, and becomes one with that soul. He who practises this in secrecy, is absorbed in the Brahman, though he had been engaged in sinful works. This should be kept secret; it at once produces conviction; it gives Nirvana to mankind. This is my most beloved Yoga. From practising this gradually, the Yogi begins to hear the mystic sounds (nãdas)."

During the first month the emphasis was placed on the physical aspect of the training, without concern about the mind. I was told that until the breath suspension had been developed to at least three minutes nothing of any significance could be done. The ultimate aim is to make the mind a blank so that the bodily lights will appear. To prepare for this I was taught simple technique. The eyes are rolled back in the head, letting the lids find a restful position, usually slightly open and showing a little of the whites of the eyes. The mind is concentrated on the space between the eyebrows.[31]  

[31] Compare Hatha Yoga Pradîpikã, iv, 38: "Fix the gaze on the light (seen on the tip of the nose) and raise the eyebrows a little, with the mind contemplating as before (in the Sãmbhavî Mudrã, that is, inwardly thinking of Brahman, but apparently looking outside). This will create the Unman-Avasthã at once." See also 39-40: "Some are devoted to the Vedas, some to a Nigama, while others are enwrapt in Logic, but none knows the value of the Tãraka Mudrã, which enables one to cross the ocean of existence. With steady calm mind and half closed eyes, fixed on the tip of the nose, stopping the Idã and the Pingalã without blinking, he who can see the light which is the all, the seed, the entire, brilliant, great Tattvam, approaches Him, who is the great object. What is the use of more talk?"

After a time this became a simple and comfortable position for the eyes and the mind.

In the second month the lights made their appearance. In the beginning it was not unlike looking into a kaleidoscope; but this condition soon passed, and single colours, brilliant and radiant, remained.[32]  

[32] The colours of the lights that appeared were blue, yellow, red, and white.

Then came the white light that is referred to so frequently. This was an interesting phenomenon. At times it became almost blinding; however, it never lasted long. This was the first step. I was taught to work with this light by watching it and trying to hold it, but it would vanish as mysteriously as it appeared. This was not the Kundalinî light, I was told. Taking an analogy from nature, my teacher told me that this light was comparable to the flare of soft light of static electricity seen during thunderstorms on the desert, while Kundalinî light was equivalent to the lightning itself and would appear in a similar fashion.

A technique for inducing these lights to appear at will was given to me. It is called Sãmbhavî mudrã. This method is described in the text.

[34] See Siva Samhitã, v, 15-21: "The invocation of Pratika (shadow) gives to the devotee the objects seen as well as unseen; undoubtedly, by its very sight, a man becomes pure. In a clear sun-lit sky, behold with a steady gaze your own divine reflection; whenever this is seen even for a single second in the sky, you behold God at once in the sky. He who daily sees his shadow i. the sky will get his years increased and will never die an accidental death. When the shadow is seen fully reflected in the field of the sky, then he obtains victory; and conquering the vãyu, he goes everywhere.

"How to invoke: At the time of the rising sun, or by moon, let him steadily fix his gaze on the neck of the shadow he throws; then after some time, let him look into the sky; if he sees a full grey shadow in the sky, it is auspicious. He who always practises this and knows the Paramãtmã, becomes fully happy, through the grace of his shadow. At the time of commencing travel, marriage, or auspicious work, or when in trouble, it is of great use. This invocation of the shadow destroys sins and increases virtue. By practising it always, he begins at last to see it in his heart, and the persevering Yogi gets liberation."

These lights are called tattvic lights and are said to represent the energies flowing through their respective nerve centres, which are known as chakras.[35]  

[35] See Serpent Power, by Arthur Avalon, for full treatment of this subject-the chapter on the Centres.

In time, they say, it is possible to gain such control over the nervous system that any desired light can be made to appear and remain for a definite length of time. Control is established by making first one and then another stay for not less than an hour. Eventually, one works only with the white light, and in this way the Kundalinî light is made to appear. To help bring about the manifestation of the Kundalinî light the various mudrãs I have described are used.

At this stage the mental aspect of Yoga is stressed and the different techniques for enabling the mind to become absorbed in the light are used. One method is a series of mental mudrãs known as dhãranãs,[36]  

[36] They are described in Gheranda Samhitã, iii, 68-81: "The Sãmbhavî has been explained: hear now the five Dhãranãs. Learning these five Dhãranãs, what cannot be accomplished in this world? By this human body one can visit and revisit Svargaloka, he can go wherever he likes, as swiftly as mind, he acquires the faculty of moving in the air. [These five Dhãranãs are: Pãrthivi (Earthy), Ambhasi (Watery), Vãyavi (Aerial), Agneyi (Fiery) and Akãsi (Ethereal).]

"PARTHIVI: The Pãrthivi-Tattva has the colour of orpiment (yellow), the letter la is its secret symbol or seed, its form is four-sided, and Brahmã, its presiding deity. Place this Tattva in the heart, and fix by Kumbhaka the Prãna-Vãyus and the Citta there for the period of five ghatikas (2.5 hours). This is called Adho-dhãranã. By this, one conquers the Earth, and no earthy-elements can injure him; and it causes steadiness. He who practises daily this dhãranã becomes like the conqueror of Death; as an Adept he walks this earth.

"AMBHASI: The Water-Tattva is white like the Kunda-flower or a conch or the moon, its form is circular like the moon, the letter va is the seed of this ambrosial element, and Visñu is its presiding deity. By Yoga, produce the water-tattva in the heart, and fix there the Prãna with the Citta (consciousness), for five ghatikas, practising kumbhaka. This is Watery Dhãranã; it is the destroyer of all sorrows. Water cannot injure him who practises this. The Ambhasi is a great mudrã; the Yogin who knows it never meets death even in the deepest water. This should be kept carefully concealed. By revealing it success is lost, verily I tell you the truth.

"AGNEYI: The Fire-tattva is situated at the navel, its colour is red like the Indra-gopa insect, its form is triangular, its seed is ra, its presiding deity is Rudra. It is refulgent like the sun, and the giver of success. Fix the Prãna along with the Citta on this Tattva for five ghatikas. This is called Fire-dhãranã, destroyer of the fear of dreadful death, and fire cannot injure him. Even if the practitioner is thrown into burning fire, by virtue of this Mudrã he remains alive, without fear of death.

"VAYAVI: The Air-tattva is black as unguent for the eyes (collirium), the letter ya is its seed, and Isvara its presiding deity. This Tattva is full of Sattva quality. Fix the Prãna and the Citta for five ghatikas on this Tattva. This is Vãyavi-dhãranã. By this, the practitioner walks in the air. This should not be taught to the wicked or to those devoid of faith. By so doing success is lost. O Canda! this is verily the truth.

"AKASI DHARANA: The Akãsa-tattva has the colour of pure sea-water, ha is its seed, its presiding deity is Sadãsiva. Fix the Prãna along with Citta for five ghatikas in this tattva. This is Ether-dhãranã. It opens the gates of emancipation. He who knows this Dhãranã is the real Yogin. Death and old age do not approach him, nor does he perish at the Pralaya [dissolution of the Universe at the end of a world period]."

Compare Siva Samhitã, v, 43-51: "(Various kinds of Dhãranã.) Let the Yogi seat himself in the Padmãsana and fix his attention on the cavity of the throat, let him place his tongue at the base of the palate; by this he will extinguish hunger and thirst. Below the cavity of the throat, there is a beautiful Nãdi (vessel) called Kurma; when the Yogi fixes his attention on it, he acquires great concentration of the thinking principle (citta). When the Yogi constantly thinks that he has got a third eye-the eye of Siva-in the middle of his forehead, he then perceives a fire brilliant like lightning. By contemplating on this light, all sins are destroyed, and even the most wicked person obtains the highest end. If the experienced Yogi thinks of this light day and night he sees Siddhas (adepts), and can certainly converse with them. He who contemplates on Sunya (void or vacuum or space), while walking or standing, dreaming or waking, becomes altogether ethereal and is absorbed in the Chid Akãsa. The Yogi, desirous of success, should always obtain this knowledge; by habitual exercise he becomes equal to me; through the force of this knowledge he becomes the beloved of all. Having conquered all the elements and being void of all hopes and worldly connections, when the Yogi sitting in the Padmãsana, fixes his gaze on the tip of his nose, his mind becomes dead and he obtains the spiritual power called Khecarî. The great Yogi beholds light, pure as holy mountain (Kailãs), and through the force of his exercise in it, he becomes the lord and guardian of the light. Stretching himself on the ground, let him contemplate on this light; by so doing all his weariness and fatigue are destroyed. By contemplating on the back part of his head, he becomes the conqueror of death."

which are ways of concentrating the mind, frequently used in conjunction with rites and rituals in order to help produce the highest possible degree of mental abstraction.

My retreat concluded with a ceremony that occasionally is employed to establish fully the inner experience of absorbing the mind in these lights, a ceremony which therefore bears some relation to the dhãranãs. The particulars of this ceremony, though not important for the Yogi, may be of interest to the occidental reader. I was interested in. this particular rite, for I had heard about it. My teacher was well trained in the techniques of putting on various rituals and was gracious enough to give me the opportunity of undergoing the experience. Generally Yogis do not advocate such measures; however, they say that they are all right for those who do not have the capacity to practice Yoga. During the early years of my teachers training he had passed through a period when he was a devoted follower of rites and rituals, but later he found a teacher who led him out of this spiritual cul-de-sac. Since then he has had no use for them except to conduct them for a student from time to time. But he made it clear that no amount of ceremony can awaken Kundalinî. All experiences resulting from such practices are purely mental, not actual, while the arousing of Kundalinî is believed to bring about an actual physiological change in the body.

In preparation for the ceremony I fasted for twenty-four hours and directed my meditations toward preparing my mind. At 10 p.m. I began the preliminary worship intended fully to awaken the heart. Before entering the shrine I took a bath as part of the purification rites. Just outside the entrance I made my oblation of humility and drew on the ground a triangle, a circle, and a square, one inside the other. In the centre I placed my vessel of consecrated water and worshipped the fire, the sun, and the moon by throwing perfume and scented flowers into the water while repeating the mantras that had been given to me and making various gestures with my hands. These formations of the hands are called mudrãs and are symbolic of various attitudes of mind, not to be confused with the practices known by this name. All ritual details had been given to me on previous occasions.

Stepping across the sacred threshold with my left foot, I lightly struck the doorway with my left shoulder. First I worshipped before the presiding deity. At the place reserved for me I sprinkled the ground with water and did trãtaka[37] [37] See above, p. 33 n.while repeating mantras. Before taking my seat I sprinkled water to remove all celestial obstacles and struck the ground three times with my heel to remove the obstacles of the earth. Burning incense of sandal wood, saffron, and camphor, I marked off a rectangular space for my seat within which I drew a triangle and then covered it with my mat. Assuming the padmãsana posture, I sat facing north. Throughout these preliminary rites my guru sat motionless, repeating mantras.[38]

[38] The emphasis placed on mantras by some schools of thought is expressed in Siva Samhitã, v, 188-204: "Now shall I tell you the best of practices, the Japa [repetition] of Mantra: from this one gains happiness in this as well in the world beyond this. By knowing this highest of the Mantras, the Yogi certainly attains success (Siddhi): this gives all power and pleasure to the one-pointed Yogi. I. the four-petalled Mulãdhãra lotus is the bija [seed] of speech, brilliant as lightning (i.e. the syllable Aim). In the heart is the bija of love, beautiful as the Bandhuka ower (klim). In the space between the two eyebrows (i.e. in the Ajña lotus), is the bija of Sakti (strim), brilliant as tens of millions of moons. These three seeds should be kept secret-they give enjoyment and emancipation. Let the Yogi repeat these three Mantras and try to attain success. Let him learn this Mantra from his Guru, let him repeat it neither too fast nor too slowly, keeping the mind free from all doubts, and understanding the mystic relation between the letters of the Mantra. The wise Yogi, intently fixing his attention on this Mantra, performing all the duties peculiar to his caste, should perform one hundred thousand Homas (fire sacrifices), and then repeat this Mantra three hundred thousand times in the presence of the Goddess Tripura. At the end of this sacred repetition (Japa) let the wise Yogi again perform Homa, in a triangular hollow, with sugar, milk, butter and the flower of Karavi (oleander). By this performance of Homa-Japa-Homa, the Goddess Tripura Bhairava, who has been propitiated by the above Mantra, becomes pleased, and grants all the desires of the Yogi. Having satisfied the Guru and having received this highest of Mantra, in the proper way, and performing its repetition in the way laid down, with mind concentrated, even the most heavy-burdened with past Karmas attains success. The Yogi, who having controlled his senses, repeats this Mantra one hundred thousand times, gains the power of attracting others. By repeating it two lacs [two hundred thousand] of times he can control all persons-they come to him as freely as women go to a pilgrimage. They give him all that they possess, and remain always under his control. By repeating this Mantra three lacs of times, all the deities presiding over the spheres as well as the sphere are brought under his dominion. By repeating it six lacs of times, he becomes the vehicle of power-yea, the protector of the world-surrounded by servants. By repeating this twelve lacs of times, the lords of Yaksas, Rãksas and the Nãgas come under his control; all obey his command constantly. By repeating this fifteen lacs of times, the Siddhas, the Vidyãdharãs, the Gandharvas, the Apsarãs come under the control of the Yogi. There is no doubt of it. He attains immediately the knowledge of all audition and thus all-knowing hood. By repeating this eighteen lacs of times, he, in this body, can rise from the ground; he attains verily the luminous body; he goes all over the universe, wherever he likes; he sees the pores of the earth, i.e., he sees the interspaces and the molecules of this solid earth. By repeating this twenty-eight lacs of times, he becomes the lord of the Vidyãdharãs, the wise Yogi becomes Kãmarupi (i.e., can assume whatever form he desires). By repeating these thirty lacs of times, he becomes equal to Brahmã and Visñu. He becomes a Rudra, by sixty lac repetitions, by eighty lac repetitions, he becomes all-enjoyer, by repeating one ten of millions of times, the great Yogi is absorbed in the Parama Brahman. Such a practitioner is hardly to be found throughout the three worlds."

The offering which I was to make to the deity symbolically residing within my heart had to be purified. This was done by reciting mantras over it seven times, while making various gestures with my hands. Before drinking it, I had to recite mantras in praise of Kundalinî. After drinking it, I bowed to my guru by placing my folded hands first on my left ear, then on my right ear, and finally on the middle of my forehead, after which I sat for a few minutes in silent meditation. Placing the articles of worship on my right side and the wine on my left, I encircled myself with water. For further protection from malignant spirits, I mentally surrounded myself with a wall of symbolic fire. Then I purified the palms of my hands by rubbing between them a flower that had been dipped in sandal paste. To dispose of it, I threw it over my left shoulder. The last act of protection against evil spirits was to snap the fingers of my right hand in the palm of my left hand toward each of the four directions.

The principal object of this ceremony is to follow mentally the cosmic pattern for the dissolution[39]  

[39] The absorption of the different elements is treated in Siva Samhitã, i, 78-88: "The earth becomes subtle and is dissolved in water; water is resolved into fire; fire similarly merges in air; [sic] gets absorption in ether, and ether is resolved in Avidyã (Ignorance), air which merges into the Great Brahma. There are two forces-Viksepa (the out-going energy), and Avarana (the transforming energy) which are of great potentiality and power, and whose form is happiness. The great ~ when non-intelligent and material, has three attributes Sattva (rhythm) Rajas (energy) and Tamas (inertia). The non-intelligent form of Mãyã covered by the Avarana force (concealment), manifests itself as the universe, owing to the nature of Viksepa force. When the Avidyã has an excess of Tamas, then it manifests itself as Durga; the intelligence which presides over her is called Isvara. When the Avidyã has an excess of Sattva, it manifests itself as the beautiful Lakshmi; the Intelligence which presides over her is called Visñu. V/hen the Avidyã has an excess of Rajas, it manifests itself as the wise Sarasvati; the intelligence which presides over her is known as Brahmã. Gods like Siva, Brahmã, Visñu, etc., are all seen in the great Spirit; bodies and all material objects are the various products of Avidyã. The wise have thus explained the creation of the wor1d-Tattvas (elements) and Not-Tattvas (non-elements) are thus produced-not otherwise. All things are seen as finite, etc. (endowed with qualities, etc.), and there arise various distinctions merely through words and names; but there is no real difference. Therefore, the things do not exist; the great and glorious One that manifests them, alone exists; though things are false and unreal, yet, as the reflection of the real, they, for the time being, appear real. The One Entity, blissful, entire and all-pervading, alone exists, and nothing else; be who constantly realises this knowledge is freed from death and the sorrow of the world-wheel. When, through the knowledge that all is illusory perception (Aropa) and by intellectual refutation (Apavãda) of other doctrines, this universe is resolved into the one, the, there exists that One and nothing else; then this is clearly perceived by the mind."

of the elements of the human constituent until the mind becomes absorbed in what is known to them as the universal principle of intelligence. This is supposed to simulate the process that takes place at death. It is believed that if an individual can gain sufficient control over the subtle forces of his nature to enable him actually to regulate the movement of these elements revealed by the different lights that appear before the mind when the eyes are closed that he can conquer death.

In order to aid this process of cosmic dissolution, I had been instructed mentally to awaken the Kundalinî force by practising prãnãyãma while my teacher was reciting mantras designed to aid my imagination. During each suspension I mentally went through the process of awakening this latent force and leading it through the respective centres until it became united with the universal consciousness. At each stage the emotional experience became more intensified, until finally I completely lost awareness of all external surroundings and with my eyes wide open could see nothing but a brilliant light. An ecstatic condition ensued that is difficult to describe. Finally a climax was reached, and the trance began to subside slowly, and ordinary consciousness returned. The last stage was to reverse the process-mentally to unfold the individual entity along the lines of cosmic creation[40]  

[40] The order of cosmic creation is discussed in Siva Samhitã, i, 69-77: "The Lord willed to create his creatures; from His will came out Avidyã (Ignorance), the mother of this false universe. There takes place the conjunction between the Pure Brahma and Avidyã, from which arises Brahms, from which comes out the Akãsa. From the Akãsa emanated the air; from air came the fire; from fire-water; and from water came the earth. This is the order of subtle emanation. From ether, air; from the air and ether combined came fire; from the triple compound of ether, air and fire came water; and from the combination of ether, air, fire, and water was produced the (gross) earth The quality of ether is sound; of air motion and touch. Form is the quality of fire, and taste of water. And smell is the quality of the earth. There is no gainsaying this. Akãsa has one quality; air two, fire three, water four, and earth five qualities, viz.-sound, touch, taste, form and smell. This has been declared by the wise. Form is perceived through the eyes, smell through the nose, taste through the tongue, touch through the skin and sound through the ear. These are verily the organs of perception. From Intelligence has come out all this universe, movable and immovable; whether or not its existence can be inferred, the All Intelligence One does exist.

and return the Kundalinî force to its seat at the base of the spine. The entire experience was mental and had nothing to do with samãdhi which is the phenomenon that occurs when Kundalinî is actually awakened. It was a state of mind created by ceremony;[41]  

[41] For, a more comprehensive discussion of tãntrik rituals see the works of Sir John Woodroffe (Arthur Avalon), The Principles of Tantra, Vols. I-II, "The Great Liberation," "Shakti and Shakta," and "The Garland of Letters."

I was told that to attain the ultimate goal of samãdhi I should have to continue my Yoga practices.

It is a popular misconception that in order to practise Yoga one must leave the world and live in a hidden sanctuary, isolated from all human intercourse. The Siva Samhitã concludes with the following statement.

The text, however, points out the desirability of keeping ones effort a private matter, for Yoga was never intended for the parlour. "The Yogi desirous of success, should keep the Hatha Yoga as a great secret. It becomes fruitful while kept secret, revealed it loses its power."[43]

Any conclusions that I might draw from my experiences would necessarily be tentative, but they are, in any case, no legitimate part of this report. However, I must say again that during my studies of the science of Yoga I found that it holds no magic, performs no miracles, and reveals nothing supernatural. I was directed at every stage to practice if I wanted to know its secrets; so I can do no better, in closing, than to repeat again the words of the text. "As by learning the alphabets one can, through practice, master all the sciences, so by thoroughly practising first the (physical) training, one acquires the Knowledge of the True." The training I have here communicated faithfully; but the "Knowledge of the True," because of its very nature, must remain a mystery.