Moses and Yoga

A talk given by Phiroz Mehta on an unknown date

Continued from part 1, part 2, part 3 and part 4

Then we come to Anāhata, the heart centre, where true egohood is realized — true egohood, which is devoid of egoism. True egohood means that one is rightly self-conscious; self-responsibly self-conscious, free of the tyranny of desire. Such true egohood contains within itself the energy for its own Transcendence. Now the Transcending will take place very consciously, and only from within yourself. Nature cannot go any further, without our deliberate co-operation. We have the power to say ‘Yea’. We have the power to say ‘Nay’. You must care, and if you really care, Man comes to fulfilment and fruition, through each and every one of you, otherwise there is no such thing as fruition or fulfilment for any man. So now — in Anāhata there takes place the pacification of sense consciousness, and in Anāhata one enters the first deep state of meditation, real meditation begins there. And here, as I said, the pacification of the sense consciousness takes place. If you examine the process that goes on in your mind throughout the day you will find that all the sense impressions and sense images keep rising up all the time, after they have sunk into the sub-conscious, they keep rising up and clamour for attention. We may have our drawing room spick and span and like a shop window for tidyness and order, and what-not. But look at what happens inside one’s own brain. It’s a wonderful wilderness, a jungle, a confusion. Complete confusion. The labyrinth through which you have to find your way, and arrive safely at the other end. Watch it. Follow it. Don’t fight against it, don’t give way to it. Don’t indulge it. That is your task — a tricky one, a difficult one, but when you do it, the clamour of the sense-consciousnesses will subside, and for the first time you will know the meaning of peace. It is not the mere opposite of turmoil and strain, but that which transcends the conflict of the dualities, of quiet and turmoil.

The next is the Viśuddhi cakra. Here one goes quite beyond the word, which means beyond finitude and mortality. I won’t say anything about this tonight, because I spoke quite a lot about it last April. Here is the realm of Prophetic Speech. It is the second deep stage of meditation where all discursive thinking as such comes to an end. Thoughts will rise up still; they will flow along; but all self-association with those thoughts has ceased, and the origination of those thoughts out of one’s own self through one’s own desire, and frustrations, and unfulfilments and so on — all that has ceased. This is the great significance of the Viśuddhi cakra as such. Here Unified Mind — unified, made One, Whole, for the first time, functions at its own level and in its own rights, the Receptive-Responsive Sensitivity that I spoke of earlier, is at its peak and there is the release from isolative self-consciousness. At the Ajñā cakra — concerned with the medulla — one goes beyond all ideation. There is direct perception of the great archetypes.

And in Sahasrāra there is complete pacification of all sense consciousnesses, freedom from isolative self-consciousness and self-obtrusion upon the Totality. We as we are obtrude upon the world, but that obtrusion, that obtrusiveness, completely ceases, and there is no conflict between self and not self — between Being and Non-Being, in fact all those barriers are out, and you realize the Wholeness of existence. There is no such thing in that state which one may call ‘my’ mind, because one has become empty, transparent, and so that mind which is commonly spoken of as the Divine Mind, or the Cosmic Mind, functions freely through you. In this state power can be handled safely, otherwise in the ordinary worldly state we always mishandle power, for now Love and Wisdom are in perfect harmony.

So — in the ascent from Mūlādhāra, Kuṇḍalinī Śaktī works in and through finitude, constraint and mortality, and ascends right up to Śiva — the abode of Śiva — peaceful, auspicious, non-moving, universally active, infinite, immeasurable. And there Śaktī enjoys bliss with her Lord; the bliss of union with Śiva — Father and Mother are One. It is in this state that one realizes, I believe, the meaning of the words of Jesus, after he had ascended — “All Power is given unto Me in Heaven and Earth”. The united ŚivaŚaktī returns to Mūlādhāra, as they say in the books. But I say it not only returns to Mūlādhāra, the united Śiva Śaktī rise up again and make their final abode, during the lifetime of the yogi, of Anāhata, because it is at this level that one is in tune with all mankind. What happens? The united Śiva Śaktī, coming right down to Mūlādhāra, completely purified, refined, and sensitized the whole being, so that every vestige of impurity is out, you are the Perfected Holy One, but if you just remain there you are isolated. But when the united Śiva Śaktī ascends again to Anāhata it transcendentalizes all the worldly functions represented by Mūlādhāra, Svadhiṣṭhāna and Maṇipura, and the work which falls to our lot in ordinary, everyday life. This, as far as I am aware, is not stated in the books. But that is what happens. Śiva Śaktī resides there in the Perfected Holy One, and at the time of death rises right up to Sahasrāra again, and the end of the body takes place. So from Mūlādhāra to Sahasrāra is from Earth to Heaven. The Maitreya and the Skanda Upaniṣads say — “The Body (of the Purified One, of course) is the Temple of the Lord”. The dweller in that Temple is Śiva himself.

Once again, the words of Isaiah, and I’ll give you the full quotation this time — “The heaven is my throne, and the earth is my footstool; what manner of house will ye build unto me? And what place shall be my rest?”

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