Articles by Sri Rajen Vakil
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|Article 57 - Sex Energy|
There are two ways to look at sex energy - one from the eyes of science and the other from the understanding of the scriptures.
Science considers either the sperm or ova, but the shastras have seen sex energy on a different scale. They divide this energy into three parts: shukra or anda (sperm or egg), veerya meaning strength or the psychological aspect, and ojas or light which is the spiritual dimension of sex energy.
Ayurveda would advise a couple planning childbirth to observe three months of celibacy. This would strengthen the magnetic field of the sperm or egg. That is, its veerya or strength would increase, giving direct benefits to the child to be born. Some qualities would automatically transfer to the child, such as the power of holding his attention, the art of relaxation and a deeper understanding of life. Yes, the magnetism of this child would be totally different.
When most people enter into the act of sex, they deplete both the physical and psychological parts of this energy. Tantra was a spiritual science wherein students were taught to enter into the sex act in a way that they lost the physical sperm or shukra while retaining and strengthening the veerya or psychological part. A person adept in such a practice would develop a very powerful personal magnetism.
The third aspect is ojas or light. Once the yogi has collected a large amount of veerya, he transforms this into light. Perhaps sometime in the future, science may discover that every few months, a certain quantity of sex cells automatically become brain cells. Yes, the veerya is sublimated into the light of consciousness. When this happens, the student is no longer dependent upon anything for his peace and joy. It comes from an ever-flowing inner source.
Most people teach kundalini yoga without teaching their students the different aspects of sex energy and this can be very dangerous. The first and most important step is to increase the power of veerya, the psychological sperm. The simplest way to do this is by the practice of rhythmic breathing as was taught by my teacher. It has a direct effect on our sex energy by freeing it from excitement and increasing its psychic potency.
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|Article 56 - The Five Centres|
Our brain and mind is like a room with five windows. Let us call these five the Intellectual centre, Emotional centre, Moving centre, Instinctive centre and the Sex centre.
All of us have our centre of gravity in one of these five centres and this is the major cause of all disagreements. Each window gives us a different picture of reality, while the truth would be all five put together. For example, looking through one window, we see a lot of clouds and so we say it is going to rain today. But someone else who is looking out from another window sees bright sunshine. So he and I have an argument.
A person who lives in the Intellectual centre will see life only through the logical mind. Everything must stand to reason; there must be logic behind everything. This man thinks everything and has very little room for feelings in his life. That is why he can remain aloof and not get easily attached.
Another kind of person lives in the Emotional centre and has a great deal of affection which is the raw material from which emotions are made. He loves to do things for others, feeds all those who come to his home and generally, immediately gets attached to anything. He sees the world through feeling.
One who is centred in the Moving centre has to do something all day. Such a person cannot sit idle and if he sees someone sitting and relaxing, he will taunt him for his laziness. Even when such a person is sitting, his legs are constantly moving.
A person centred in the Instinctive centre will love the good things in life. He loves to eat good food, drink and be merry. He plans his parties and the fashionable clothes he will wear at them.
A person centred in the Sex centre will have very strong likes and dislikes. He will be attracted and repulsed very easily. He will easily be hypnotised by a new advertisement for hair dye and run to buy it immediately.
In most of us, the centres are working wrongly. We think when we should feel and vice versa.
The disciple learns the right work of centres and how to balance them.
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|Article 55 - The Eight Vasus|
(Continued) The eight Vasus are different powers within us. These powers can do many things but cannot control the five senses. Once an impulse comes in through the senses, these powers take over the thought formation process. Our culture gives great importance to thoughts. However, the sages tried to develop the powers working behind thought formation. We will take the Sanskrit name of each Vasu and see what power it indicates within us: Dhara/Earth: That which holds and supports. The power of holding a thought or a problem can be increased by practising visualisation. Anala/Agni: The power that gives thought a form, making it recognisable. The disciple develops this power so that one day he can recognise that he already had that which he was searching for. Anila/Wind: The wind comes and goes. If it blows when the clothes are wet, they dry easily. This is the power of recalling at the right time. In the midst of battle, Karna could not recall the mantras his guru had taught him. Similarly, when we are hypnotised by anger, we cannot recall what to do. Aha/Atmosphere: Each thought and every word we utter or hear comes with its own mood or atmosphere. One filled with hate will have a negative and heavy mood and one filled with love will have the opposite mood. The disciple develops this force by separating from and observing his moods. Pratyusha/Pre-Dawn Light: The gap between the end of night and beginning of day. It is the power of holding attention in different gaps, such as between inhalation and exhalation, between two thoughts and finally, between death and birth. Dyu/Seen Twilight: Bhishma, or the apparent cause behind every manifestation. Soma/Moon: As the moon reflects the light of the sun, the mind reflects the light of the soul. Dhruva/Pole Star: In every thought there is one centre around which different energies move. It is a psychological counterpart to the nucleus of a cell. These are the eight Vasus or powers or energies behind every manifestation, whether as a thought within us or as an event outside of us. A disciple learns to control these mighty forces by observing his thinking instrument.
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|Article 54 - Unmanifest Forms Manifest|
The river of life has two streams. The visible, apparent to the five senses, constituting causes understandable by our normal thinking, and the invisible, having causes that are hidden to our senses and thinking. Thus, every event occurring in our lives has visible as well as hidden causes.
Hidden laws work behind the apparent surface of the seen world. These laws can only be studied by observing our thoughts, not by dissecting or analysing events. If we study the powers behind our thoughts, we learn of the laws that govern the chain of events in our lives. The apparent cause of every thought is our ego, but behind the ego are seven hidden causes. These are known as the seven rays of creation.
Sage Vasishta lived in a hermitage on Mount Meru. Vasishta means one who has every desirable object. Nandini, the cow of plenty that roamed the forest nearby, granted all his desires. One day, the eight Vasus or demigods came to the forest with their wives. The wife of Dyu, one of the Vasus, saw Nandini and wanted to possess her. Dyu knew the cow belonged to the sage but his wife persuaded him to steal it with the help of his seven brothers. The sage divined what had happened and cursed the eight Vasus to be born on earth and suffer as mortals. The Vasus begged Vasishta to take back his curse. The sage explained that he could not do so but pardoned the seven brothers, who had only obeyed Dyu’s wishes, saying that they would not have to suffer as mortals for long. Dyu, who was responsible for stealing the cow, would have to suffer in the mortal world for long but he would be a great warrior and beget no children.
When it was known that Goddess Ganga would be the wife of King Shantanu, the Vasus asked her to help fulfil the sage’s curse by giving birth to them and drowning them immediately after being born. Effectively, they would not have to suffer long in the mortal world. The eighth, Dyu, was born as Devavrata, meaning Divine Will. He took an oath, not one of divine will but of personal will, and was called Bhishma thereafter. Bhishma is the first manifestation of ego. (Continued)