Thesis on Kundalini

[Guest guest]

Dear Matt,

 

> Could you be coaxed into elaborating a bit?

 

I am also interested to hear what our pandita colleagues think on the

subject of death, life and nirvikalpa-samadhi. Logically and

metaphysically,at least from the point of view of asamprajnata-yoga,

nirvikalpa-samadhi is a lifeless state, and this understanding is

reminiscent in the popular

use of the euphemism mahasamadhi.

 

>"Yes, the theory is that complete union with the paraatman is only

possible when the mind, psychic instruments, and the senses have all

merged into the oneness which is nirvikalpa samadhi. However, it is

shown in scriptures such as the Yoga Vasistha that a yogi eventually

emerges from this state and functions once again as an individual in

a savikalpa-samadhi state, at least when he/she goes about his/her

daily activities."

 

There is also evidence from Buddhist accounts of samapatti that

having reached the eight samapatti, arhats could occasionally return

to life to perform their duties, down to shaving and cleansing. But

isn't this theexact illustration of Yoga-sutra I.4 (vRttisArUpyam

itaratra)? Every coming back from the state of nirvikalpa-samadhi

points to the fact that thetranscendental dRSTu is now somewhere

else, not in Its own form, and rather conforms to the vRttis, thus

nullifying the desired instrumental telos of Yoga which is

cittavRttinirodhaH, and failing to reach for the yogaphala itself.

Such occasional turn-backs to daily activities are defined also

as yogapratipakSatva, counterindicative to Yoga, and have to be

fought againstas saMskAra-vyutthanas.

 

Best,

Plamen

 

 

 

 

Dear Plamen,

 

It is interesting that Pantanjali defines Yoga as the suppression

(nirodhaH) of the waves (vrRtti) of the mind (citta). NirodhaH is a

thorn that irritates modern commentators, each translating it a

little differently. But why nirodha rather than laya (absorption) or

naSTi (destruction) for example?

 

The use of nirodhaH implies that this Yoga is a technique that is

used in the realm of the subject and its objects, a way to purify

and strengthen the mind, etc. as a prelude to something greater.

 

Having completey absorbed all the psychic instruments into the

oneness, including the mind, the ego, and the power of will, how

could the thought arise of turning back? It would seem that the yogi

would be in the same predicament that the paramaatman was in before

the beginning of the cycles of creation. Yet, it is generally

agreed that creation has taken place. Similarly, I am arguing that

yogis do emerge from nirvikalpa-samadhi and go about their daily

lives due to some miracle that may be beyond logical analysis.

 

---Matt