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What is Shaktipat? Part 3 of 3
6 Aug 2003
WHAT IS SHAKTIPAT?
Part 3 of 3
~ The Unfolding~
Metamorphasis of Mind-Body-Soul
"muladharad-abrahmabilam vilasantimi
Bisatantu-taniyasimi vidyut-punja-pinjaram
Vivasvad-ayutabhasvatprakasama parama
Shata-sudha-mayukha-shitala-tejo-danda-rupam
Paracitimi kundalinmi bhavayet"
"contemplate kundalini, who is supreme Consciousness,
who plays from the muladhara (root chakra)
to the sahasrara (crown chakra),
who shines like a flash of lightening,
who is as fine as a fiber of a lotus stalk,
who has the brilliant radiance of countless suns,
and who is a shaft of light as cool as
hundreds of nectarean moonbeams."
~ Bhagavad Gita
What is the nature of the Limited, Individual Soul? How does Shaktipat affect the Soul and its Healing? Which Soul limitation does Shaktipat erase? Why is Shaktipat so necessary? What is true Yoga? How do I overcome the egoic fear and resistance to the changes that start to occur? What are the 4 general ways one personally experiences Shaktipat?
In Parts 1 & 2, and with our previous discussions in mind, we approached the whole question of "What is Shaktipat?" by recognizing that this is indeed the same process of ‘soul birthing’ that is evident in all cultures and ages of mankind. We examined the ‘Arch of Descend’ of the Supreme, and the many ways Shaktipat, the descent of Grace, occurs: as an inextricable, divine, evolutionary force that is beyond any human rationale or control, but occurring perfectly and just right for each one of us. Be it through the testimonies of innumerable numbers of saints, sages and gurus, the mythologies of ancient civilizations as archetypal plays of group consciousness, or the modern expositions of mystic scientists and psychologists: the awakening and inner unfolding journey of ‘re-recognizing Self’ in the returning ‘Arch of Ascent’ is profoundly mysterious and empiric. This baptismal fire of transformation and transcendence is at once unique, deeply intimate and compelling, and yet inter-relational and universal as well.
In Part 3, the final in our series of discussions of "What is Shaktipat?", we will take a look at the nature of the ‘limited, individual soul’, and the effects of Shaktipat on it. We forge into the question of how to overcome the fears and self-doubts that riddle us as the changes start to occur. We will learn the place of correct self-effort and the true yoga of saint-making, called ‘Raja Yoga’ meaning royal yoga, ( also called ‘Maha’ or supreme yoga, or the yoga of ‘Siddhas’, or saints). We will also briefly explore the 4 ways in which people generally experience the manifestation of awakened Kundalini, within the categories of kriyavati, varnamayi, kalavati and vedhamayi.
What is the nature of the Limited, Individual Soul? How does Shaktipat affect the Soul and its Healing?
There are 5 general limitations of ‘individuated Self’ and the ‘limited, bound soul’, called ‘Jiva’. These five general mayas, or illusionary concepts that the limited soul has about itself are the mistakened ideas of:
#1. Kala* = limited omnipotence (authorship, power, creation)
#2 Vidya = limited omniscience (knowledge, awareness, cognition)
#3 Raga = limited completeness (comprehension,necessity to select attention or interest)
#4 Kala **= limited eternal existence (sequential vs. multidimensional time/existence)
#5 Niyati = limited omnipresence (time and space, the ‘where’ of Self)
* accent on second ‘a’
** accent on first ‘a’
According to Kashmir Shaivism, these are collectively called the Kanchukas, or Cloaks of subjective limitation within the schemata of the Tattvas, or principles of creation. Such an incarnated soul, who is completely oblivious to True Self due to these perceived self-limitations is called a ’Sakala’, and is associated with what is fragmented, limited, partial, different and incomplete. The classic behavioral signs of such a one is competitiveness, pridefulness, fear & self-doubt, anger, hatred & rage, sloth, envy & jealousy, greed, lustfulness, fearfulness, worry and infatuation & projection. Typical relationship dynamics include self-defeating and dysfunctional archetypal roles such as the Victim, Saboteur, Silent Child and Prostitute.
The yogic scriptures explain that with Shaktipat of the incarnated soul, (the human being) the cellular imprints of past traumas, mental scripting, ’sins’, and good ‘ol emotional baggage/garbage (called ‘samskara’ in Sanskrit), which are denied, suppressed and being held in the auric field and Sushumna Nadi, or energetic channel of the spinal cord, begin to dislodge and stir to the surface for expulsion. The result of this soul-healing ripples all the way down to the individuals mental, emotional and physical being. Often there are temporary, sometimes intense sensations and feelings of the ‘emotional pain body’, such as guilt, fears, shame and other negative emotions and feelings. There may also be real, physical manifestations of purging and clearing as well, such as brief, transient sore backs, gastro-intestinal upset, aches & pains or headaches. Often there is accompanying sensations of burning, tingling, vibration and/or pressure around the Chakras and/or energy channels. All these are often mistakened by initiates and their healthcare providers as illnesses and ailments which can not be explained or remedied.
Modern medical sciences does, however, have a term called ‘healing crisis’, that is coined to describe this phenomena. Aryvedic, Chinese and Naturopathic medical arts are more aware of this fundamental physiologic process of purging and clearing deeper, ‘root-cause’ lesions for expulsion to the ‘surface‘ through differing physiological mind-body-spirit organs and systems. Indeed, the ancient Hindu scriptures refer to Grace, or Shakti as the ‘divine physician to the world of suffering’, and the alchemic healing and completion of the individual soul by the divine fire of Grace was probably the original meaning of the Latin word of medieval Europe, ‘nostrum’, or ‘divine medicinal elixir which is a panacea or cure-all to all mankind, of unknowable origin but by the preparer, and that which can not be scientifically proven’. Interestingly, these earliest physicians and pharmacists of Europe were all within monastic orders, working within the inner sanctum of sacred places.
Why does the ’limited soul’ and its consequences happen? In Kashmir Shaivism, it is by the very will of God! Shaiva philosophy says that Shiva has 5 principle actions: Creation, Destruction, Maintenance/Harmony/Balance, Concealing Self and Revealing Self. Shiva, impelled by his desire to sport or play, locks himself in a prison and hides the key, so to speak, by creating many small selves, the Jivas, or individual souls. The shackled Jiva, then, is bound by 3 malas, three encircling forms of limitation, the anavamala, the limitation of smallness, the mayiyamala, the limitation of illusion, and the karmamala, the limitation of action and illusion of doership. Why does He do this? The idea is the thrill of recognition, the joy of Self discovering & experiencing Self, as if in a grand, cosmological peek-a-boo game! I often ask my students this koen, "Tell me why a joke is funny, and you will understand the nature of God". There is great joy in recognizing Self, first hidden then discovered as the infinite multidimensionality and ‘yin-yang’ variation & flow of the manifest universe. In the same way, we get a small glimpse of God's eternal bliss when we find momentary joy in recognizing the simple 2 dimensional, or double-meaning hidden within in a joke. (Having divulged the answer to the riddle, I guess I can’t use that koen anymore now!)
Which Soul limitation does Shaktipat erase? Why is Shaktipat so necessary?
The most powerful of the 3 malas of limitation of the Supreme is anavamala, the limitation of smallness. Paul Muller-Ortega writes: "For Shaiva schools, then, it is the gift of Shaktipat and Shaktipat alone that leads to the destruction of anavamala. In one moment, instaneously, its binding power is done away with. Of course, this does not mean (in most cases!) that liberation is immediately achieved. It is through sadhana that the destruction of the other two malas is thought to occur. That is why it is always taught that there must be a balance between grace and yogic effort. Both are absolutely essential. But in truth, it is the anugraha-shakti, the Power of Revealing, the power of grace, that is truly indispensable. Without it, at best only preliminary practices are possible. With it, the destruction of the other two malas is assured and will eventually occur, (it’s a matter of personal choice and self-effort vs. number of years or lifetimes to Self Realization). Indeed, for the Shaivite teachers, if liberation is impossible before Shaktipat, it is inevitable after it."
Swami Muktananda, a great Siddha saint of India explained, "When one receives the Guru’s Grace, when one’s karmas are burned in the fire of knowledge, then one does not take birth again. When the causal body is in bondage, it is called ‘anavamala‘. When the inner shakti unfolds, the fire of love for God arises, and this fire burns this anavamala. This fire is also called the fire of knowledge, and the fire of knowledge burns all the karmas. After all his/her karmas are burned to ashes, man becomes free from sins, faults and he/she becomes free from rebirth and redeath."
And Paul Muller-Ortega continues: "By diligent spiritual practices of various sorts, even before receiving Shaktipat, the yogi will certainly begin to reduce the influences of the self-limitations of karma (action) , and maya (illusion). These two bonds can be worn down or thinned out by diligent and sustained yogic effort (spiritual practices). But the crucial point, Shaiva philosophy asserts, is that without Shaktipat, the first and fundamental limitation, anavamala, (limitation of small self), will never yield before even the most heroic of yogic assaults. On its own, the small self will never be able to escape from its imprisonment. The anavamala is the impulse of Shivas’ will to dance in the waves of karma. Nothing that is not Shivas’ will itself can reverse the power that holds the small self bound by the anavamala."
What is true Yoga?
There are 4 key elements to the practice of any true yoga: right posture (includes everything from rooting, centering, physical position, ‘body lock’ and attitude), right breathing, (including energetic circulation and processing), right knowledge (correct understanding, awareness), and right intention (includes appropriate heart-centered mental focus, concentration, inner visualization and inherent consequences/action). So it is with the overall yoga of ascension. What is ‘true yoga’? That which supports Shakti (Holy Spirit, Grace) within us, and allows us to follow as good disciples, the direction of the Guru, (God-within, the I AM presence), which wishes, in perfect, divine free-will, to ‘birth’ Self-recognition, awareness and ‘being-ness’ into our conscious lives as incarnate beings of living light. Ultimately, the highest achievement comes full circle: to simply be yourself. This is the essence of tantric yoga, the full, conscious integration and unity of the divine into our ordinary, daily lives. Let’s take a look at some important aspects of ‘right understanding’, and ‘right attitude’ regarding the Shaktipat Initiation in supporting the unfolding experience.
Swami Muktananda, in his book, ‘The Perfect Relationship: the Guru and the Disciple’, writes of the good disciple (seeker/servant of God): "He regards the Guru (God-within/Shen) as the Self. He considers his vital force to be the Guru and his body to be the disciple (ego personality/ the automatons ‘hun & ‘po’ of esoteric Chinese medicine). By imbibing the Guru’s wisdom, he has become the Guru, yet he never forgets his own discipleship, (continued discipline of ‘lower-self‘). Such a disciple is the child of the Guru, (child of God/lamb of God/son of God/ the chosen one), and is worthy of receiving initiation into yoga." In the Kularnava Tantra, Shiva says, "guru-daivata-sambhaktam kamini-pujakama param…nityama gurusanipasthama guru-santosha-karakam", "he always remains close to the Guru and does the work which pleases the Guru, ( ie. following divine will). Through meditation he worships the great Shakti Kundalini, the Goddess and the mother of the world. He has complete devotion to the Guru and the deity".
We recall that the Sanskrit meaning of ‘Guru’ is ‘gu’ =darkness, the unconscious, shadow archetype of our ego-personality, and ‘ru’ =light, the destoyer of our darkness, egoic fantasies, karmas, samskaras (emotional baggage), fears and doubts. So it is this principle of ‘Guru’ as the power of liberation through the Grace-bestowing transmissions of the external master teacher, the Satguru, that is pivotal to our successful purification from darkness, and ascension into Self-recognition. The Siva Sutras say, "gurur va parameshvari anugrahika shaktihi", (the Guru is the grace-bestowing power of the Lord). Kashmir Shaivism asserts that Shaktipat is an act of divine freedom, an impulse of liberation that is released by the Satguru from within supreme consciousness, which is the gurus’ most intimate reality.
Through this energetic joining of master and disciple and transmission of energy, the disciples’ inner dormant kundalini is awakened, through catalytic ‘resonance’, or ’entrainment’. In the case of repeat Shaktipat transmissions, Darshan ( blessings by the satguru), and other initiations, the kundalini and energetic body of the disciple is further purified and strengthened. It is through the disciples’ committed attention, and correct intention in the process of sadhana, (correct spiritual practices under the direction and support of their Satguru), that the unfolding of this supreme consciousness blossoms and spills forth, a veritable metamorphosis of mind-body-spirit that affects every facet of the disciples life and their relatedness to the world they live in.
The noted Southeast Asian Scholar, M.P.Pandit, writes of this, "Whatever the path chosen and discipline selected for the seeker, no real sadhana (yogic spiritual practices) begins till a relationship is established between him/her and the Guru. And this relationship starts from the moment an inner connection is made, between the two as a result of something from the consciousness of the Guru entering into the being of the disciple. This entry of the Guru into the disciple is aptly described as the impact of descent of the higher Power, the conscious Power of the Guru, or of the very Divine through him/her; this is called Shaktipat. Where this Shaktipat is not, say the scriptures, there is no fulfillment".
How do I overcome the egoic fear and resistance to the changes that start to occur?
This is a very practical and pertinent question, which we’ll explore more deeply in future articles, and is the very reason for attending Satsangs with the master teacher regularly. The ultra-short answer is: it is not possible to overcome these negativities without enough of what I call, 'God Juice'; without the grace of the Guru, as these are anavamala characteristics borne of the sense of smallness and separation, and is a very real, but divinely designed entrapment that goes all the way down to brain anatomy & physiology and our own DNA encoding. Even so, correct mental understanding is an important start, so here goes!
Such times call for understanding of the benefits of the process, and with gratitude, that these root causes of our personal misery and suffering are once and for all being eliminated from our systems. It helps to consider this whole process as ‘divine medicine’. It is crucial at this time, to trust the master teacher and the process, the ‘physican’, as breaking through our old, encrusted egoic ’comfort-zones’ will actually feel like ‘reckless abandonment‘; uncontrolled and counter-intuitive. Ego will not have a handle or be able to control this divine process, (as that is not its place, but it doesn’t know that), and coupled with the surfacing of its old, suppressed fears, self-doubts and ‘knee-jerk’ behaviors, it is all too easy to regress and ‘fall asleep again’ without sticking very closely to the Source, or ’Catalyst’, your external Guru.
A note here on the Kashmir Shaiva versus modern scientific understanding of ‘ego’, as I see it. The closest I have found to this term in Sanskrit is ‘Antah-karana’, which is defined as ‘the inner organ; inner sense, inner instrument, inner causes‘. It is comprised of the intellect, ‘lower mind/chitta’, and the ego as ‘ahankara’, being the self-referral device of limited self-perception, bound by the 3 ‘gunas’, (the 3 laws of physicality that bind us to the mundane world: will, manifestation and inertia). This doesn’t mean too much until we discover that this ‘inner sense organ’ processes, interprets and associates data coming in from ‘outer sense objectification’, and decides to either associate it as either Self, self or non-self. In Sanskrit scriptural terms, as defined by John Grimes in “A Concise Dictionary of Indian Philosophy, “the Antah-karana functions by ‘streaming out’ to an object, illuminating it, assuming its shape, and then cognizing it. It is the seat of the functions of the senses as distinct from their outer organs. It perceives objects by its relation with either the small self or universal Self. According to Kashmir Shaivism, the perceived variations of different individuals’ cognitions are due to the differences in their respective Antahkaranas.”
In modern medical science terms, the closest to these functions and degrees of ‘object-subject’ and ‘egoic self-referral’, either to Higher-Self or lower-self occurs in the cerebral cortex, which are the 2 large hemispheres we often think of as the ‘higher brain’; the thalamus, and the limbic system, which is often referred to as the ’animal brain, or lizard brain’. The hypothalamus is in the middle, in the diencephalons, which lies above the brain stem ,(vegetable brain), and also contains the hypothalamus, optic tracts and optic chiasma, the posterior pituitary, and the pineal gland, (third eye area). Each of these centers take in energy, essentially as quantum packets of information, be it light, color, sound, vibration, heat, smell, etc.., interprets it, and edifies it as ‘self’ or ‘non-self‘, as well as ‘Self’ or ‘self‘. They work together to create our self-identity and world-view, (paradigm), to decide if the data should be interpreted as pleasurable, painful or neither, and what to do about it, if anything.
Add to this the caveat of the hypothalamus and reticular formation system which decide to what degree which centers are ‘awake’ or ‘asleep’, and we see the correlations to mankinds’ sum total spiritual challenges also, i.e. how to awaken ego’s self-referral mechanism from perceiving limited-self to Universal Self. This is the whole theme of the Bhagad Gita, no less. In between is the rather slippery area of differentiating energetic self from energetic non-self, and energetic Self from energetic self, unifying all that under ‘awareness’, a dynamic, moving target itself, and then deciding what to do about it, if anything, (tantra). This is the realm of advanced yogis, the value of developing inner psychic instruments, or ‘organs‘, (siddhi powers), adept mental (jnana yoga), and spiritual practice disciplines,(sadhana, ‘austerities‘), and the great gift and purpose of Shaiva schools and their master spiritual directors, Satgurus.
In any case, it is important to recognize ahead of time that the seeker, (and all of their brain/mind/ego), is an active participant to their transformation, purification and mind-body-spirit de-toxification process, (separation and elimination of ‘self’ and ’other’ from Self). Conscious choice-making matters, (higher-brain). We are each responsible and accountable for nurturing the abilities and awarenesses, (wakefulness), that recognize Self as unfolding Witness/Unity Consciousness versus the very real resistance of ‘lizard-brain’, ’lower-self’ ego, which, in effect, is being coaxed into facilitating its own ego ’death’. Mentally articulating (awakening the ‘higher-brain’), to oneself that ‘this is a good thing, I am ready, and I allow this to happen’, is often the very first step in easing the resistance that naturally comes up due to the reflexive patterns already laid down earlier in the mind-cellular intelligence system and dutifully protected by the ’lizard brain’ of the limbic system.
Remember that it is this limbic system that is governed by wild animal passions, prone to selfish attachments and addictions, and to the worldly pleasures of sex and material creature comforts. It is always either in fight (anger/hatred) or flight (fear) over its survival as an entity. This is home to most of humanitys’ sense of ego-self. Both esoteric Chinese medicine and Hindu teachings have the allegory of the phased, gradual taming of a big wild beast such as a horse or ox, in giving us the mental understanding and model of how the higher divine mind (Chitti-Shakti), coaxes, tames, redirects and masters the lower egoic mind, (Chita-Shakti), which is its own very Self also, since Self is All.
In Kashmir Shaiva, this traditionally means developing good mental discipline by following the instructions and teachings of the master teacher to a ‘tee’ through the yogic, meditative spiritual practices, ( ‘sadhana’), which includes doing pilgrimages to sacred temples, Seva (selfless service and good stewardship), & Dakshina (offerings and donations); regular attendance of Satsangs, receiving Darshan &Prasad, (blessings); and Mantra & Shaktipat Initiations & follow-up Intensives, (visit www.IBASI.org or email at DeviNostrum@IBASI.org for more information). Mental discipline and practicing good sadhana gives us the ability to remain more open-minded, humble, detached and non-judgemental. We can more easily forgiving ourselves & others, maintaining a light, playful sense of humor and creativity, and willfully surreander the ‘limited-self’ ego with courage, gratitude, enthusiasm, complete self-acceptance & detached compassion.
Nurturing intelligent discernment, self-inquiry, trust, self-integrity, and authentic, heart-centered communication is also very supportive to the healing process that Shakti Kundalini is catalyzing in order to break through the effects of our soul limitations. Continually dwelling on the negative or attempting to suppress or stop the progression of divine order,not only drains the Shakti (Grace) from sacred places but also adds additional burden onto the master teacher. Rejecting this process is tantamount to rejecting God, and throws us far, far away from Him and therefore the Guru-within/External Guru.
Swami Muktananda said, "Whatever thoughts one has come from the Central Nadi, and all ones karmas and impressions from many lives are lodged here. All the different states we experience - desire or greed, inspiration or dullness - arise from the Sushumna. In the upper region of the Sushumna are such qualities as contentment, peace, and knowledge, while in the lower regions lie the passions of lust, greed, anger, and all the feelings of insecurity and inadequacy. When your Shakti is awakened, all the past impressions and karmas come out. That is why when you first receive Shaktipat, you sometimes feel very negative or very angry. You shouldn’t be afraid when you get into such a state; it happens because the Shakti is expelling all the karmas or countless lives". Until the modern quantum sciences create a magic pill for Self-Enlightenment, this is the known, tried and true way of Kashmir Shaivism.
What are the 4 general ways one personally experiences Shaktipat?
"O Almighty Lord, may we, armed with Your powerful divine Shakti, completely annihilate our inner vices in the struggles of life and be victorious."
~ Rig Veda
Even though each person’s reaction in type and intensity to Shaktipat is unique, due to the configuration of each persons karmic and samskaric history and ‘accumulated merit’. Even so, there are four basic categories of personal experience listed in the Yoga Sutras, being kriyavati, kalavati, varnamayi and vedhamayi. Each of these are natural, spontaneous, (unpremeditated) and effortless events that are brought on by the workings of Shakti Kundalini. Kriyavati manifests as kriyas, or movements and body-locks of the physical body. This could range from gentle, spontaneous swaying and mudra hand & finger positions and movements to rigorous hatha yoga positions and breathing changes.
Varnamayi pertains to spontaneous mantra yoga. Vocal powers that had previously lain dormant are awakened in a seeker. He may begin to utter words, sentences and mantras in Sanskrit or other languages that are often completely unknown to the initiate. This can be likened to the Christian ‘speaking in tongues’ phenomenon. Kalavati, is the spontaneous vyapti, or fusion of the gross tattvas, reabsorbed into the more subtler ones. This process is also described as a series of 112 meditation yogas in the sacred text Vijnana Bhairava. As each of the Tattva principles are purified and the seeker automatically detaches him/herself from it, he/she moves closer to realizing the Self, until finally, only the Self remains, and he/she realizes his true identity is Shiva, the Absolute. And finally, in Vedhamayi, the seeker experiences the piercing of the Chakras. These may take various forms, spontaneous sensations of heat, intense pressure or vibration, visions, divine fragrances and celestial sounds and rapturous states of divine union with God.
In our next article we will take a closer look at these categories, read some very interesting testimonies of wonderful awakenings experiences, and learn how seekers commonly experience piercing or openings of each of the 7 major Chakras as the awakened Shakti Kundalini rises through them in its healing and integrating work. Finally, we will describe the Sahasrara, (the Crown Chakra), commonly understood to be the highest center of Consciousness and the final state of Self-Realization or divine union, the ultimate quest of human life.
~ Devi ma
Copyright IBASI 2002-7. All rights reserved. Contact IBASI for permissions.
Devi Nostrumananda
International Bioenergetic Arts & Sciences Institute (IBASI)
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