The Timeless Science of the Divine Body
The Timeless Science of the Divine Body
Swami Rajarshri Muni
LIFEMission Publications 2009
Indian spiritual literature abounds in transcendental truths. This vast literature includes descriptions of Brahm (the Supreme Reality), God, Spirit, Nature, Soul, Universe and other such subjects, all of which are explained at great length in these treatises. Here we find not dry philosophy but dynamic spiritual truths based upon experience.
These concepts cannot be understood by ordinary worldly reasoning; to clearly comprehend them the supreme intellect born of samadhi through Yoga is required. In the Vedas the Indian seers and sages have left behind extremely significant information concerning Truth, the orders of creation, life, karma, liberation, etc., based on truths realized by them through the yogic techniques of withdrawal and meditation. Thus, inspired by feelings of human welfare, this is the noble gift of the ancient sages to all mankind.
The Vedas say that the Supreme Being is “One without equal: “flawless, formless, without attributes, imperishable, omnipresent and omniscient.” It is known as BrahmChaitanya or ShivChaitanya (the life-giving spirit of Brahm, or Shiv). Scripture says that the entire Universe and all created life forms are born of this Supreme Being.
The sages have expressed this principle: Yatha pinde tatha brahmande, or “As it is in the microcosm, so it is in the macrocosm.” Thus, just as the individual soul and the Universal soul (Brahm) are identical, so it is that there is no separation between the Universe and the individual who exists within it. In this way, whatever exits in the individual also exists in the universe. The seers and sages who saw the unlimited Brahmand (Universe) in the limited structure of the body are great scientists.
According to the Vedic scriptures, the individual human body (vyashti) is not just a perishable cover of the soul composed of five elements; it is first and foremost a priceless means for realizing Bhrahmtattva or Shivtattva (the essence of Brahm or Shiva) by attaining oneness with the Universal Soul through the practice of Yoga. That is why it is said, Shareeram idam khalu dharm-sadhanam: “The human body is an instrument for spiritual practice.”
Just as modern scientists, through minute analysis of physical matter, have been able to discover the atomic basis of creation, so the ancient seers and sages, endowed with divine vision attained through the process of YogaSamadhi, have been able to discover the universe and the subtle elements underlying it. Where modern physical science depends upon external experiments, the science of Yoga depends on internal experiments. External experiments are useful for studying gross matter, whereas internal experiments prove useful in the minute investigation of both gross and subtle matter.
The ancient sages came to understand both the gross and subtle elements and the causal relationship between the two. Thereby, they gave to us the great scientific principle that describes the relationship between matter and energy, declaring that they are of a causal nature and therefore are one and the same;
there is no difference between the two. The origin of matter is energy, or nature. Matter can dissolve into nature and can once again take form out of nature.
Modern physical science also accepts this principle, which states that matter can be converted into energy and energy can be converted into matter. This is in agreement with Einstein’s equation, E=mc2. The idea of nature’s creation and dissolution is delineated in the Vedic scriptures, which states this very principle.
Yoga science does not stop here. After attaining an understanding of the relationship between matter and subtle energy, it proceeds further to discover their relationship with chaitanya, the Divine animating Principle of life. They saw that Spirit, in both its universal and individual aspects, becomes increasingly enveloped and conditioned by matter at each successive level of creation. Thus, the spirit becomes enshrouded in increasingly denser coverings in the form of a causal body, a subtle body, and finally a gross physical body. With Divine Vision, the yogi is able to penetrate the material nature of the gross body and see the elements of the subtle and causal bodies that reside within it. He can also directly experience the chaitanya-tattva, the Spirit that is present in all three bodies. Thus the yogi experiences no difficulty in seeing the Ultimate Truth.
No matter how much progress the physical sciences may make, the spirit will ever remain beyond their reach. As a result, they shall ever remain ignorant of the Ultimate Truth. One who wishes to know the Ultimate Truth must take recourse to the science of Yoga. In this view of the matter, it will be seen that modern physical sciences are a limited tool whereas the science of Yoga is a tool without limitations. Furthermore, whatever discoveries the physical scientist may make, they cannot transcend the limits of nature. On the other hand, in his search for Truth the yogi can transcend natural limitations such as cold, heat, sleep, fatigue, thirst, hunger, disease, old age and death, etc., and become extraordinary. He can achieve a Divine Body and become ageless and immortal. The principle of the divine body and the attainment of a body free of disease, old age and death through the practice of PurnaYoga (complete Yoga) is the finest contribution of the Vedic Scriptures of India.
The principle of the divine body is an ancient one, but in modern times it has been forgotten, Not only that, it appears that there are none with the inclination to accept the truth of this principle. In this situation, who is going to step forward to assume the difficulties of proving the truth of this principle through the arduous practice of Yoga? In the latter half of the 20th century, My Guru, Swami Kripalvanand gave answer to this question when he embarked upon the challenge of reviving this principle and putting it to the test on the anvil of Yoga practice. He received the principle of the divine body from his Guru, who is considered to be the twenty-eighth incarnation of Lord Shiva. When his Guru gave him Yoga initiation, he said, “This is Divine Yoga. By its proper practice the yogi can attain a divine body and become free of old age, disease and death. This is the supreme achievement of Yoga. This is true liberation.”
Some years later, my Guru gave to me the very same initiation and exhorted me, “Son, become a true yogi and do not be satisfied with any achievement less than that of the Divine Body.” Thus the attainment of the divine body is the principal objective of the spiritual lineage to which I belong.
The attainment of the Divine Body is a scientific truth. The adept yogi who strives to attain the immortal divine body begins by controlling the breath through the practice of pranayam, which leads to the restraint of sensuality and the sublimation of sexual fluid into the subtle force of spirituality. Eventually, through dispassion and perseverance, he achieves complete suspension of the breath and engages in the mastery of khechari mudra, which effectively prevents the gradual drain of his life energy.
Khechari mudra is at the heart of this transformational process of Yoga, and it is the key to the attainment of the divine body. What follows is a very brief description of this process. Be aware that even after obtaining the correct techniques from an experienced Guru, it is very difficult to achieve khechari mudra in all of its aspects. After commencing practice it takes many years of devoted and patient effort to successfully achieve.
A mudra is a special feature of Yoga that combines asan, pranayam, bandha, and a particular arrangement of the tongue. It affects vital parts of the nervous system, generating higher consciousness and mystical experiences. Khechari mudra is the most complex and difficult, as well as the most beneficial and thrilling, of all the Yoga mudras. The HathaYoga Pradipika speaks of the importance of khechari mudra: “There is only one important mudra, which is called khechari, out of which all other mudras manifest.”
The ancient scriptures give specific indications of the nature of khechari mudra. In the Yoga Shikha Upanishad it is said, “When the tongue is drawn in the reverse direction and enters the cavity in the skull, the internal gaze becomes fixed at the eyebrows and khechari mudra is formed. When the cavity above the lambika (ridge) is sealed with khechari mudra and the nectar is no longer consumed by the fire in the center of the body, the vital air becomes still.”
The Shiva Samhita says, “Reverse the tongue backwards…and with great care apply it to the well of nectar.”
Collectively, these references indicate that in the course of khechari mudra the tongue is inserted into a cavity located in the region of the brain where the nectar flows. This means that the tongue has to rise up beyond the air passage and into the head. To accomplish this, the tongue must create an opening at the base of the skull and penetrate the bony sinus cavity. This opening does not exist; it must be created by the tongue through the force of prana (vital life force). The new opening is called the dasam dvar, or the tenth door. The other nine openings of the human body are well known: they include two eyes, two ears, and two nostrils, plus the mouth, the anus, and the genitals. The tenth door opens due to the force of prana only, as is the case with all manifestations that occur in the course of true Yoga.
The YogKundalini Upanishad says, “Gradually the tongue breaks through an adamantine door in the head and reaches…the gateway to the Supreme Spirit.” (2:37)
Here the “adamantine door” refers to the rostrum bone situated at the base of the sphenoidal sinus. After breaking through the rostrum the tongue enters this cavity. Gradually, the entire sphenoidal sinus is filled by the tongue. At this point the tongue must break through the Brahmargal, the final obstacle to “gateway to the Supreme Spirit” located at the top of the sphenoidal sinus. Only then can the tongue taste the nectar that oozes from the pituitary gland in the brain.
In this way the ancient scriptures indicate that in the course of khechari mudra the tongue is inserted into a cavity located in the region of the brain. Only when it enters the true brahmarandhra can the tongue taste the nectar that secretes from the pituitary gland located in this area of the brain. When this is achieved, khechari mudra is said to be complete.
Through the practice of khechari mudra the yogi obtains freedom from disease, decay and death by rejuvenating his mortal body and converting it into the indestructible Divine Body (Divya Sharir).
In the YogaKundalini Upanishad it is said: “Upon successful completion of khechari mudra all of the yogi’s obstacles vanish, heavenly beings bestow favor upon him, and his wrinkles and gray hairs are removed without doubt.” (2:24)