--- In FairfieldLife@yahoogroups.com, "sparaig" <[EMAIL PROTECTED]> wrote: > > --- In FairfieldLife@yahoogroups.com, TurquoiseB <no_reply@> wrote: > > > > > > Or perhaps because chakras are grafted on after the vedic stuff he > > > DOES consider important? > > > > Maharishi mentions marmas, and not chakras.
In the early days, MMY was taslking about Kundalini, chakras, doing Puja to Shiva - as he did last winter. He was much more open about these things before. Ingegerd > > > > > > In all fairness to MMY, I don't think he wanted to open a pandora's > > > box > > > with this more esoteric stuff, who knows, I may not be a meditator now > > > if he did. He wants to broden his appeal not lessen it, afterall.....I > > > don't hold it against him, although it would be reassuring if he did > > > explain it from our (TM) point of view. :-) > > > > Haven't any of you guys considered the obvious? > > He doesn't speak about chakras (and thousands > > of other spiritual subjects) because he doesn't > > know anything about them. > > > > If you want to know about such things, go to > > the spiritual traditions that have studied them > > for centuries. His obviously didn't. > > > > Obviously. However, according to what little history I can find on the subject, the chakra > system grew out of mention in the Upanishads. The first mention I can find is in chapter 5 > of the varaha upanishad and is primarily descriptive, IMHO: > > http://www.geocities.com/advaitavedant/varaha.htm > > CHAPTER - V > > Then Nidagha asked Lord Ribhu to enlighten him as to the rules (to be observed) in the > practice of Yoga. Accordingly He (the Lord) said thus: > 1. "The body is composed of the five elements. It is filled with five Mandalas (spheres). > That which is hard is Prithvi (earth), one of them; that which is liquid is Apas; > 2. That which is bright is Tejas (fire); motion is the property of Vayu; that which > pervades everywhere is Akasa. All these should be known by an aspirant after Yoga. > 3. Through the blowing of Vayu-Mandala in this body, (there are caused) 21,600 breaths > every day and night. > 4. If there is a diminution in the Prithvi-Mandala, there arise folds in the body; if there is > diminution in the essence of Apas, there arises gradually greyness of hair; > 5. If there is diminution in the essence of Tejas, there is loss of hunger and lustre; if > there is diminution in the essence of Vayu, there is incessant tremor; > 6. If there is diminution in the essence of Akasa, one dies. The Jivita (viz., Prana) which > possesses these elements having no place to rest (in the body) owing to the diminution of > the elements, rises up like birds flying up in the air. > 7. It is for this reason that is called Udyana (lit., flying up). With reference to this, there is > said to be a Bandha (binding, also meaning a posture called Udyana- Bandha, by which this > flight can be arrested). This Udyana-Bandha is to (or does away with) death, as a lion to an > elephant. > 8. Its experience is in the body, as also the Bandha. Its binding (in the body) is hurtful. If > there is agitation of Agni (fire) within the belly, then there will be caused much of pain. > 9. Therefore this (Udyana-Bandha) should not be practised by one who is hungry or who > has urgency to make water or void excrement. He should take many times in small > quantities proper and moderate food. > 10. He should practise Mantra-Yoga. Laya-Yoga and Hatha-Yoga, through mild, > middling and transcendental methods (or periods) respectively. Laya, Mantra and Hatha- > Yogas have each (the same) eight subservients. > 11-12(a). They are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and > Samadhi. > 12(b)-13(a). (Of these), Yama is of ten kinds. They are non- injury, truth, non-coveting, > continence, compassion, straightforwardness, patience, courage, moderate eating and > purity (bodily and mental). > 13(b)-14. Niyama is of ten kinds. They are Tapas (religious austerities), contentment, > belief in the existence of God or Vedas, charity, worship of Ishvara (or God), listening to > the expositions of religious doctrines, modesty, a (good) intellect, Japa (muttering of > prayers) and Vrata (religious observances). > 15-16. They are eleven postures beginning with Chakra. Chakra, Padma, Kurma, Mayura, > Kukkuta, Vira, Svastika, Bhadra, Simha, Mukta and Gomukha are the postures enumerated > by the knowers of Yoga. > 17. Placing the left ankle on the right thigh and the right ankle on the left thigh and > keeping the body erect (while sitting) is the posture "Chakra". > 18. Pranayama should be practised again and again in the following order, viz., > inspiration, restraint of breath and expiration. The Pranayama is done through the Nadis > (nerves). Hence it is called the Nadis themselves. > 19. The body of every sentient being is ninety-six digits long. In the middle of the body, > two digits above the anus and two digits below the sexual organ, is the centre of the body > (called Muladhara or sacral plexus). > 20-21. Nine digits above the genitals, there is Kanda of Nadis which revolves oval- > shaped, four digits high and four digits broad. It is surrounded by fat, flesh, bone and > blood. > 22. In it, is situate a Nadi-Chakra (wheel of nerves) having twelve spokes. Kundali by > which this body is supported is there. > 23. It is covering by its face the Brahmarandhra (viz., Brahma's hole) of Susumna. (By the > side) of Susumna dwell the Nadis Alambusa and Kuhuh. > 24. In the next two (spokes) are Varuna and Yasasvini. On the spoke south of Susumna > is, in regular course, Pingala. > 25. On the next two spokes, are Pusha and Payasvini. On the spoke west of Susumna is > the Nadi called Sarasvati. > 26. On the next two spokes are Sankhini and Gandhari. To the north of Susumna dwells > Ida; > 27-28. In the next is Hastijihva; in the next is Visvodara. In these spokes of the wheel, > the twelve Nadis carry the twelve Vayus from left to right (to the different parts of the > body). The Nadis are like (i.e. woven like the warp and woof of) cloth. They are said to > have different colours. > 29-30. The central portion of the cloth (here the collection of the Nadis) is called the > Nabhi Chakra (navel plexus). Jvalanti, Nadarupini, Pararandhra and Susumna are called the > (basic) supports of Nada (spiritual sound). These four Nadis are of ruby colour. The central > portion of Brahmarandhra is again and again covered by Kundali. > 31-33(a). Thus ten Vayus move in these Nadis. A wise man who has understood the > course of Nadis and Vayus should, after keeping his neck and body erect with his mouth > closed, contemplate immovably upon Turyaka (Atman) at the tip of his nose, in the centre > of his heart and in the middle of Bindu and should see with a tranquil mind through the > (mental) eyes, the nectar flowing from there. > 33(b)-34. Having closed the anus and drawn up the Vayu and caused it to rise through > (the repetition of) Pranava (Om), he should complete with Sri Bija. He should contemplate > upon his Atman as Sri (or Parasakti) and as being bathed by nectar. > 35. This is Kalavanchana (lit., time illusion). It is said to be the most important of all. > Whatever is thought of by the mind is accomplished by the mind itself. > 36. (Then) Agni (fire) will flame in Jala (water) and in the flame (of Agni) will arise the > branches and blossoms. Then the words uttered and the actions done regarding the > universe, are not in vain. > 37. By checking the Bindu in the path, by making the fire flame up in the water and by > causing the water to dry up, the body is made firm. > 38. Having contracted simultaneously the anus and Yoni (the womb) united together, he > should draw up Apana and unite with it Samana. > 39. He should contemplate upon his Atman as Shiva and then as being bathed by nectar. > In the central part of each spoke, the Yogin should commence to concentrate Bala (will or > strength). > 40. He should try to go up by the union of Prana and Apana. This most important Yoga > brightens up in the body the path of Siddhis. > 41. As dam across the water serves as an obstacle to the floods, so it should ever be > known by the Yogins that the Chhaya of the body is to (Jiva). > 42. This Bandha is said of all Nadis. Through the grace of this Bandha, the Devata > (goddess) becomes visible. > 43. This Bandha of four feet serves as a check to the three paths. This brightens up the > path through which the Siddhas obtained (their Siddhis). > 44. If with Prana is made to rise up soon Udana, this Bandha checking all Nadis goes up. > 45. This is called Samputa-Yoga or Mula-Bandha. Through the Practising of this Yoga, > the three Bandhas are mastered. > 46. By practising day and night intermittingly or at any convenient time, the Vayu will > come under his control. > 47. With the control of Vayu, Agni (the gastric fire) in the body will increase daily. With > the increase of Agni, food, etc., will be easily digested. > 48. Should food be properly digested, there is increase of Rasa (essence of food). With > the daily increase of Rasa, there is the increase of Dhatus (spiritual substances). > 49. With the increase of Dhatus, there is the increase of wisdom in the body. Thus all the > sins collected together during many Crores of births are burnt up. > 50. In the centre of the anus and the genitals, there is the triangular Muladhara. It > illumines the seat of Shiva of the form of Bindu. > 51. There is located the Parasakti named Kundalini. From that seat, Vayu arises. From > that seat, Agni becomes increased. > 52. From that seat, Bindu originates and Nada becomes increased. From that seat, > Hamsa is born. From that seat, Manas is born. > 53. The six Chakras beginning with Muladhara are said to be the seat of Sakti (Goddess). > From the neck to the top of the head is said to be the seat of Sambhu (Shiva). > 54. To the Nadis, the body is the support (or vehicle); to Prana, the Nadis are the > support; to Jiva, Prana is the dwelling place; to Hamsa, Jiva is the support; > 55. To Sakti, Hamsa is the seat and the locomotive and fixed universe. Being without > distraction and of a calm mind, one should practise Pranayama. > 56. Even a person who is well-skilled in the practice of the three Bandhas should try > always to cognise with a true heart that Principle which should be known and is the cause > of all objects and their attributes. > 57. Both expiration and inspiration should (be stopped and made to) rest in restraint of > breath (alone). He should depend solely on Brahman which is the highest aim of all > visibles. > 58. (The giving out of) all external objects is said to be Rechaka (expiration). The (taking > in of the) spiritual knowledge of the Shastras is said to be Puraka (inspiration) and (the > keeping to oneself of) such knowledge is said to be Kumbhaka (or restraint of breath). > 59. He is an emancipated person who practises thus such a Chitta. There is no doubt > about it. Through Kumbhaka, it (the mind) should be always taken up and through > Kumbhaka alone it should be filled up within. > 60. It is only through Kumbhaka that Kumbhaka should be firmly mastered. Within it is > Parama-Shiva. That (Vayu) which is non-motionless should be shaken again through > Kantha-Mudra (throat-posture). > 61-62. Having checked the course of Vayu, having become perfect in the practice of > expiration and restraint of breath and having planted evenly on the ground the two hands > and the two feet, one should pierce the four seats through Vayu through the three Yogas. > He should shake Mahameru with the (aid of) Prakotis (forces) at the mouth of Vayu. > 63. The two Putas (cavities) being drawn, Vayu throbs quickly. The union of moon, sun > and Agni should be known on account of nectar. > 64. Through the motion of Meru, the Devatas who stay in the centre of Meru move. At > first in his Brahma-Granthi, there is produced soon a hole (or passage). > 65. Then having pierced Brahma-Granthi, he pierces Vishnu- Granthi; then he pierces > Rudra-Granthi. > 66-67(a). Then to the Yogin comes Vedha (piercing) through his liberation from the > impurities of delusion, through the religious ceremonies (performed) in various births, > through the grace of Gurus and Devatas and through the practice of Yoga. > 67(b)-68. In the Mandala (sphere or region) of Susumna (situated between Ida and > Pingala), Vayu should be made to rise up through the feature known as Mudra-Bandha. > The short pronunciation (of Pranava) frees (one) from sins; its long pronunciation confers > (on one) Moksha. > 69-70. So also its pronunciation in Apyayana or Pluta Svara (tone). He is a knower of > Veda, who through the above-mentioned three ways of pronunciation knows the end of > Pranava which is beyond the power of speech, like the never ceasing flow of oil or the > long-drawn bell-sound.The short Svara goes to Bindu. The long Svara goes to > Brahmarandhra; the Pluta to Dvadasanta (twelfth centre). The Mantras should be uttered > on account of getting Mantra Siddhis. > 71-72(a). This Pranava (OM) will remove all obstacles. It will remove all sins. Of this, are > four Bhumikas (states) predicated, viz., Arambha, Ghata, Parichaya and Nishpatti. > 72(b)-73(a). Arambha is that state in which one having abandoned external Karmas > performed by the three organs (mind, speech and body), is always engaged in mental > Karma only. > 73(b)-74(a). It is said by the wise that the Ghata state is that in which Vayu having > forced an opening on the western side and being full, is firmly fixed there. > 74(b). Parichaya state is that in which Vayu is firmly fixed to Akasa, neither associated > with Jiva nor not, while the body is immovable. > 75. It is said that Nishpatti state is that in which there take place creation and > dissolution through Atman or that state in which a Yogin having become a Jivanmukta > performs Yoga without effort. > Whoever recites this Upanishad becomes immaculate like Agni. Like Vayu, he becomes > pure. He becomes freed from the sin of drinking alcohol. He becomes freed from the sins > of the theft of gold. He becomes a Jivanmukta. This is what is said by the Rig-Veda. Like > the eye pervading the Akasa (seeing without effort everything above), a wise man sees > (always) the supreme seat of Vishnu. The Brahmanas who have always their spiritual eyes > wide open praise and illuminate in diverse ways the spiritual seat of Vishnu. OM, thus is > the Upanishad." > Thus ends the fifth Chapter of Varaha Upanishad. > > Om ! May He protect us both together; may He nourish us both together; May we work > conjointly with great energy, May our study be vigorous and effective; May we not mutually > dispute (or may we not hate any). > Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be > Peace in the forces that act on me ! > > Here ends the Varaha Upanishad belonging to the Krishna-Yajur-Veda. > To subscribe, send a message to: [EMAIL PROTECTED] Or go to: http://groups.yahoo.com/group/FairfieldLife/ and click 'Join This Group!' Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/FairfieldLife/ <*> To unsubscribe from this group, send an email to: [EMAIL PROTECTED] <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/