Змеиная сила: Вводная часть
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Две переведённых здесь с санскрита работы Шат-Чакра-Нирупана и Падука-Панчака описывают одну из форм Тантра-Йоги, называемую Кундалини-Йога или Бхута-Шуддхи. Эти названия ссылаются на Кундалини-Шакти (Великую силу, пробуждаемую Йогой), и очистку тела Бхута-Шуддхи (необходимую составляющую Силы). Эта Йога осуществляется в процессе, технически известном как Шат-Чакра-Бхеда или пронзание шести Центров (Чакр, Падм) посредством Кундалини-Шакти, которую я называю «Змеиная Сила»[1]. Слово Кундала означает «спиральный». Сила — это Богиня (Деви) Кундалини, или "та, что свёрнута кольцом"; в этой форме она — свёрнутая кольцом змея в основе позвоночного столба, спящая, пока не будет разбужена той формой Йоги, в честь которой названа. Кундалини — это Божественная Космическая Энергия. Саптабхуми или семь миров (Лока)[2] — это популярное, общедоступное понимание закрытого Тантрического учения о семи центрах[3].
Название «Тантра-Йога» имеет двойное обоснование. Во-первых,
The Yoga is called Tantrik for a twofold reason. It will be found mentioned in the Yoga Upanishads which refer to the Centres, or Chakras, and in some of the Puranas. The treatises on Hathayoga also deal with the subject. We find even similar notions in systems other than the Indian, from which possibly in some cases they have been borrowed. Thus, in the Risala-i-haq-numa, by Prince Mahomed Dara Shikoh[4], a description is given of three centers "Mother of Brain", or "Spherical heart" (Dil-i-muddawar); the "Cedar heart" (Dil-i-sanowbari); and the Dil-i-nilofari, or Lily heart[5]. Other references may be found in the works of the Mahomedan Sufis. So some of the Sufi fraternities (as the Naqshbandi) are said[6] to have devised, or rather borrowed, from the Indian Yogis[7] the Kundalini method as a means to realization[8]. I am told that correspondences are discoverable between the Indian (Asiatic) Shastra and the American-Indian Maya Scripture of the Zunis called the Popul Vuh[9]. My informant tells me that their "air-tube" is the Sushumna; their "twofold air-tube" the Nadis Ida and Pingala. "Hurakan," or lightning, is Kundalini, and the centres are depicted by animal glyphs. Similar notions have been reported to me as being held in the secret teaching of other communities. That the doctrine and practice should be widespread, we might expect, if it has a foundation on fact. This form of Yoga is, however, in particular associated with the Tantras or Agamas, firstly, because these Scriptures are largely concerned therewith. In fact, such orderly descriptions in practical full detail as have been written are to be found chiefly in the Hathayoga works and Tantras which are the manuals, not only of Hindu worship, but of its occultism. Next, Yoga through action on the lowest centre seems characteristic of the Tantrik system, the adepts of which are the custodians of the practical knowledge whereby the general directions in the books may be practically applied. The system is of a Tantrik character also in respect of its selection of the chief centre of consciousness. Various people have in antiquity assigned to various parts of the body the seat of the "soul" or life, such as the blood[10], the heart and the breath. Generally the brain was not so regarded. The Vaidik system posits the heart as the chief centre of Consciousness — a relic of which notion we also still preserve in such phrases as "take it to heart" and to "learn by heart". Sadhaka, which is one of the five functions of Pitta,[11] and which is situated in the heart, indirectly assists in the performance of cognitive functions by keeping up the rhythmic cardiac contractions and it has been suggested[12] that it was perhaps this view of the heart's constructions which predisposed Indian physiologists to hold it to be the seat of cognition. According to the Tantras, however, the chief centres of consciousness are to be found in the Chakras of the cerebra-spinal system and in the upper brain (Sahasrara), which they describe, though the heart is also recognized as a seat of the Jivatma, or embodied spirit, in its aspect as vital principle or Prana.[13] It is for the reasons mentioned that the first verse of the Yoga which is to be achieved "according to the Tantras" (Tantranusarena) — that is, as Kalicharana, its Commentator, says, "following the authority of the Tantras".
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Примечания
- ↑ Одно из имён этой Деви: Бхуджанги — Змея.
- ↑ Семь "миров": Бхур, Бхувар, Свар, Махар, Джана, Тапар, Сатья. Читайте мою книгу "Волна блаженства". Лока — это то, что явлено — то, что есть, достигнуто — и, следовательно, является плодами Кармы в форме отдельных перерождений.
- ↑ Это шесть Чакр и мозговой центр, или Сахасрара, как описывается в Упанишадах и Пуранах.
- ↑ "The Compass of Truth." The author was eldest son of the Emperor Shah-i-Jehan, and died A.D. 1659. Its teaching is alleged to be that of the secret doctrine of the "Apostle of God."
- ↑ Chapter I on Alam-i-hasut: the physical plane, or what the Hindus call the Jagrat state. Ed. Rai Bahadur Srisha Chandra Vasu.
- ↑ See "The Development of Metaphysics in Persia," by Shaikh Muhammad Igbal, p. 110.
- ↑ Al-Biruni is said to have translated Patanjali's works, as also the Sankhya Satras, into Arabie at the beginning of the eleventh century.
- ↑ The author cited, however, says: "Such methods of contemplation are quite unislamic in character, and the higher Sufis do not attach any importance to them."
- ↑ A translation was, I am told, begun and not finished by the occultist James Pryse in Lucifer, the old Theosophical journal, which I have not seen.
- ↑ Cf. the Biblical saying, "The blood is the life".
- ↑ See p.12 of the Introduction to the third volume of my Tantrik Texts (Prapanchasara Tantra).
- ↑ Kaviraja Kunjalala Bhishagaratna in his edition of the Sushruta Samhita. Another explanation, however may be given-namely, that during man's history the importance of the various perceptive centres has in fact varied.
- ↑ According to some Indian views, the brain is the centre of the mind and senses, and the heart that of life. Charaka says that the heart is the root from which spring all other parts of the body, and is the centre of some of the functions or organs. According to Sushruta, the heart is the seat of sensations.
