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Yoga Swami Svatmarama. Hatha yoga pradipika
The mantra consists of various sound elements, each of which has a different function to fulfill. The
introduction usually consists of the pranava 0m, while the core, the shakti mantra, is a sound which
influences the kundalini by its vibration struc-ture. The framework of the mantra is tuned in part to
the respective chakra; in part it contains other activating vibrations.
At the same time, if the yogi is not fully in possession of the yantra inwardly, he fastens his gaze
upon the form symbol, the yantra, and imagines that this is the chakra concerned, the mantra that
sounds within. For the deity, the chakra, the mantra, and the yantra, are one as name, image,
projection, and
6. Only yogis who lead a strictly celibate life use tiger skin. The others use antelope skin. The reason
for this is the difference in the power of the respective skins to isolate earth magnetism.
scat of the deity. The deity reposes in the chakra, the yantra is the expression of the divinity and of
the chacra, the mantra synchronizes with the vibration level of the chakra, fashions the name of the
deity, and is analogous to the yantra.
Add to this the proscribed color scale of the emanation of divine light and there is little room left for
distracting thoughts. Many Indian and Tibetan texts which devote so much space to the description
of the divine manifestations serve the yogi solely as means to reach the perfection of shambhavi
mudra.
(37) It if rightfully called thambhavi mudra, when mind and prana are absorbed by the object, when
the eyes become rigid in the contemplation of the object. Once this state has been reached by the
grace of the guru [who gives the binding yantra as object], everything perceived becomes a
manifestation of the great Shambu (Siva) and is thus beyond emptiness and not-emptiness.
Everything is Siva: everything is kala (ligfit-waves, form, yantra, manifestation of the divine image
in all its forms), nada (sound waves, sound) mantra, divine name in all its forms), and bindu
(meaning, the divine) and the logos common to both the other spheres).
Before getting to the central point of this chapter we have to answer a question. The culminating
point of Part Three was khecari mudra (the upcurled tongue) whereby the life process was intensified
by the fanning of the inner fire, the middle plane of vibration. In what relation does the inner fire
stand to shambhavi mudra?
(38) Shambhavi mudra and khecari mudra, although they differ in the position of the eyes and the
point of concentration, are one in that they bring about the state of bliss in the concentrated
consciousness of the mind absorbed in atman.
The position of the eyes corresponds to the direction of concentration. In khecari roudra the point lies
between the eyebrows from where the nectar flows; in shambhavi mudra it is the heart chakra, and
therefore the eyes are directed that way, i.e. to the tip of the nose. But this is not the essential
difference, although the real difference may be suggested by the direction of the eyes. Decisive,
rather, is the fact that khecari mudra acti-vates the middle plane of vibrations, whereas in shambhavi
mudra the highest and the lowest planes are affected.
In the region of heat animal life manifests, while there is little influence of the logos (bindu).
However, in the region of kala (the upper zone of vibration, light) and nada (the lower zone, sound)
there is present "the golden germ," bindu in its plenitude. Thus the step from khecari mudra to
THE SHAMBHAVI MUDRA AND THE INNER LIGHT 88
Yoga Swami Svatmarama. Hatha yoga pradipika
shambhavi mudra means a deepening of meditation and extension of possibilities,
Let us consider the form symbol in all its varied aspects: The cross in Christianity, the half-moon in
Islam, the star in Judaism. The yantra has a form that we perceive and encompass with our eyes; this
is the coarse aspect. It also contains a "light" that we perceive through our heart; this is the finer
aspect, which we will presently discuss; and finally the yantra contains a sense (meaning, logos), the
bindu, the point in which yantra, mantra, chakra, and the divine unite.
This light, although it has its subtler aspect, should not be considered mystical. It is first of all
something that appears quite naturally. The light that emanates from the cross has more radiance for
the Christian than for the Muslim, while the light of the half-moon is considerably more radiant for
the Muslim than for the Christian. For these symbols have no radiance in themselves. Radiance only
unfolds in the heart of the devotee through his devotion, and even differs-according to the intensity
of the devotion.
The "inner light" does not imply an immanent meaning for the image symbol, but has a purely
emotional value. It is not the meaning that is essential, but the kind of mood that it spontaneously
induces.
(39-40) Direct your [inner] gaze upon "light" by slightly raising the eyebrows. Then perform
shambhavi mudra as you have learned it. This induces samadhi. --Some confuse themselves by the
alluring promises of the shastras and tantras, others by the Vedic Karmas, and still others by logic.
None of them recognizes the real value of this mudra, by the aid of which one can cross the ocean of
existence.
One hazard which is more or less inherent in all religions is that they promise more to the devotee
than he will be able to experience, unless he pursues his goal with extraordinary zeal. Because the [ Pobierz całość w formacie PDF ]
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Yoga Swami Svatmarama. Hatha yoga pradipika
The mantra consists of various sound elements, each of which has a different function to fulfill. The
introduction usually consists of the pranava 0m, while the core, the shakti mantra, is a sound which
influences the kundalini by its vibration struc-ture. The framework of the mantra is tuned in part to
the respective chakra; in part it contains other activating vibrations.
At the same time, if the yogi is not fully in possession of the yantra inwardly, he fastens his gaze
upon the form symbol, the yantra, and imagines that this is the chakra concerned, the mantra that
sounds within. For the deity, the chakra, the mantra, and the yantra, are one as name, image,
projection, and
6. Only yogis who lead a strictly celibate life use tiger skin. The others use antelope skin. The reason
for this is the difference in the power of the respective skins to isolate earth magnetism.
scat of the deity. The deity reposes in the chakra, the yantra is the expression of the divinity and of
the chacra, the mantra synchronizes with the vibration level of the chakra, fashions the name of the
deity, and is analogous to the yantra.
Add to this the proscribed color scale of the emanation of divine light and there is little room left for
distracting thoughts. Many Indian and Tibetan texts which devote so much space to the description
of the divine manifestations serve the yogi solely as means to reach the perfection of shambhavi
mudra.
(37) It if rightfully called thambhavi mudra, when mind and prana are absorbed by the object, when
the eyes become rigid in the contemplation of the object. Once this state has been reached by the
grace of the guru [who gives the binding yantra as object], everything perceived becomes a
manifestation of the great Shambu (Siva) and is thus beyond emptiness and not-emptiness.
Everything is Siva: everything is kala (ligfit-waves, form, yantra, manifestation of the divine image
in all its forms), nada (sound waves, sound) mantra, divine name in all its forms), and bindu
(meaning, the divine) and the logos common to both the other spheres).
Before getting to the central point of this chapter we have to answer a question. The culminating
point of Part Three was khecari mudra (the upcurled tongue) whereby the life process was intensified
by the fanning of the inner fire, the middle plane of vibration. In what relation does the inner fire
stand to shambhavi mudra?
(38) Shambhavi mudra and khecari mudra, although they differ in the position of the eyes and the
point of concentration, are one in that they bring about the state of bliss in the concentrated
consciousness of the mind absorbed in atman.
The position of the eyes corresponds to the direction of concentration. In khecari roudra the point lies
between the eyebrows from where the nectar flows; in shambhavi mudra it is the heart chakra, and
therefore the eyes are directed that way, i.e. to the tip of the nose. But this is not the essential
difference, although the real difference may be suggested by the direction of the eyes. Decisive,
rather, is the fact that khecari mudra acti-vates the middle plane of vibrations, whereas in shambhavi
mudra the highest and the lowest planes are affected.
In the region of heat animal life manifests, while there is little influence of the logos (bindu).
However, in the region of kala (the upper zone of vibration, light) and nada (the lower zone, sound)
there is present "the golden germ," bindu in its plenitude. Thus the step from khecari mudra to
THE SHAMBHAVI MUDRA AND THE INNER LIGHT 88
Yoga Swami Svatmarama. Hatha yoga pradipika
shambhavi mudra means a deepening of meditation and extension of possibilities,
Let us consider the form symbol in all its varied aspects: The cross in Christianity, the half-moon in
Islam, the star in Judaism. The yantra has a form that we perceive and encompass with our eyes; this
is the coarse aspect. It also contains a "light" that we perceive through our heart; this is the finer
aspect, which we will presently discuss; and finally the yantra contains a sense (meaning, logos), the
bindu, the point in which yantra, mantra, chakra, and the divine unite.
This light, although it has its subtler aspect, should not be considered mystical. It is first of all
something that appears quite naturally. The light that emanates from the cross has more radiance for
the Christian than for the Muslim, while the light of the half-moon is considerably more radiant for
the Muslim than for the Christian. For these symbols have no radiance in themselves. Radiance only
unfolds in the heart of the devotee through his devotion, and even differs-according to the intensity
of the devotion.
The "inner light" does not imply an immanent meaning for the image symbol, but has a purely
emotional value. It is not the meaning that is essential, but the kind of mood that it spontaneously
induces.
(39-40) Direct your [inner] gaze upon "light" by slightly raising the eyebrows. Then perform
shambhavi mudra as you have learned it. This induces samadhi. --Some confuse themselves by the
alluring promises of the shastras and tantras, others by the Vedic Karmas, and still others by logic.
None of them recognizes the real value of this mudra, by the aid of which one can cross the ocean of
existence.
One hazard which is more or less inherent in all religions is that they promise more to the devotee
than he will be able to experience, unless he pursues his goal with extraordinary zeal. Because the [ Pobierz całość w formacie PDF ]