Time :-
Shakti is related to sixteen eternal kalas and these kalas are related to
mantra, mantra is related to sushumna, sushumna is related to matrika, matrika
is related to ida, pingala nd sushumna and these are related to sun, moon and
fire and all these three are related to Sri Chakra, which is a symbol of both
micro and macro.
The Shaktis according to Shiva
school of thought are many and varied. One of the principal aspects is pranashakti-the
life energy-the motive and sustaining force. This is the divine shakti working
both in the universal and the individual. The immanent aspect of Paramshiva
sustains and controls the universe by this dynamic pranashakti. The changes and
transfiguration of the material world are due to the pranashakti. Bereft of this
shakti life any sphere means decay. In human being this aspect has been made
more explict. The physical and psychological practices such as pranayama,
dharana and dhyana are connected with this pranashakti. Voluntary and
involuntary movements in our physical body are controlled by this power pranashakti.
The various activities of this entire material world are the offshoots of this
pranashakti. According to J. Rudrappa.
“This is not merely a physical
force or a psychological force, but a psycho-physical force… all activities
subjective or objective of the individual self are based on this pranashakti
(sarvan prane pratisthitam).”[1]
Universal consciousness at first transformed into prana (Prak Samvit Prane
Parinata). It is not the pranavaya but life energy. It descernds from the plane
of buddhi, indriyas and body and flows into nadis which carry this energy
throughout the body. From the point of view of Shakti it is Jnana, Kriya shakti, the spiritual urge to
know and do everything.
According to Rudrappa :
“ From the point of view of the
individual it is sushumnanadi which is in between ida and pingala nadis or
samana between prane and apana. These nadis and cakras are part of pranamayakosha,
the vital sheath in the subtle body when sushumna or Brahmanadi develops there
comes the attainment of bliss of cit (Universal Consciousness.”[2]
The universal life-force assuming mainly two forms in the individual viz,
prana exhalation and apana inhalation Prana the out going breath is indicative
of sristi, manifestation of the world process and apana is indicative of
samhara withdrawal of objective manifestation. It is prana, the universal of
life-force that has dual aspect and thus brings about both the manifestation
(sristi) of the objective world and its withdrawal (samhara) back to its
source.
According to Jaidev Singh :
“It is the connecting link between
consciousness and the various vehicles (sthula, Sukshma etc.) of man. This link
is natural. It is this link which maintains the body even when a yogi has
acquired self-realization and has constant awareness of the transcendental
consciousness.”[3]
The body cannot perish so long as
the link of prana remains. We have several languages. Every language has
alphabetical letters but in pronunciation of those letter we have a common expression
of sound. That sound is made known is words or gestures, conduct. The power for
the expression of the sound and form is pranashakti. The aspirant who is
following the path of meditation will have to concentrate on this pranashakti,
which is not an audible sound but is the immediate cause of the expression of
the sound.
The pranashakti is universal as
well as individual. The mystery of alphabetiacal letters is rooted in this pranashakti
which is a direct transformation of all powerful conscious force. Whenever we
express a letter or a sentence by means of sound, it can be said to have been
manifested from the same force. Samvit Shakti.
The aspirant who is consciously
being aware of this Pranashakti and its expressions will enjoy the bliss the
mystery of matrikachakra and varna
The practice of yoga, through its
eight components enables us to develop a strong and controlled will power. With
will power we can control the frequency to which the brain tunes. No longer
does the brain drift under the force of attraction produced by low frequency
regeneration of vibrations. It can now be directed to tune to the higher
frequencies of the cosmic spectrum in a controlled manner. By will power we can
tune the nerve cells of the brain to the specific frequencies which control our
conscious thoughts as also those that control our sub-conscious activities.
The sub-conscious functions of the
body such as the digestive system, blood pressure etc. are normally outside the
control of our will power. The practice of yoga brings these functions also
under the control of our conscious effort. As the brain is made to tune to
higher frequencies, our emotions, desires and attachments can also be
controlled by conscious effort. We can now practice detachment and can detach
our selves easily from any object, how-so-ever, strong may be the desire or the
force of attraction. The process of detachment involves detuning the nerve
cells of the brain from specific frequencies so that they can kick up other
weaker vibration. The sensitivity of the brain is increased many folded. Yoga
removes the last traces of resonance with the sensory inputs so that the brain
can now pick up vibrations of the cosmic spectrum directly without the need of
sense organs. By the practice of certain transformations, the brain can translate
the signals. Directly picked up into intelligible patterns which can be
interpreted in terms of our knowledge and experience. We can then acquire
certain supernatural faculties such as seeing things which are hidden or which
are too small or too far away for the eyes to see. We can hear sounds of
supersonic range and understand the language of animals and birds. We can see
events of the past or future including
events of our past lives. Similarly, we can read the mind of other persons by
tuning to the respective channels in the cosmic spectrum.
The cosmic spectrum contains all
the informations that constitutes knowledge of any kind. We can now acquire all
the knowledge on any subject merely by introspection. All energy of the
universe is contained in the cosmic spectrum as the energy of vibrations. By
tuning to vibrations of high energy we can acquire super-natural strength in
our body. All disorders of the body and diseases are the result of distorted
patterns of information and energy influencing the cells of our body. Once the
brain reads the patterns directly. We can also modify there patterns by
regeneration of specific frequencies. We can thus cure diseases by will power
and meditation.
The yogi continues to increase the
sensitivity of his brain and tunes to higher and higher frequencies, the band
width of his channel expands fill it embodies, the whole cosmos. This is the
stage of self-realization. Further if the chan-vritti or the I- consciousness
is dissolved, the brain tunes freely to the entire cosmic spectrum. This is the
stage of God-realization. The yogi now sees the entire universe as part of
himself. This knowledge becomes perfect, he knows all that can be known. With
knowledge comes power. The yogi can now manipulate the vibrations of any part
of the spectrum and thus perform miracles. He can supercede normal laws of
nature by command and concentration. He can become large, small or invisible.
He can materialize and dematerialize things or himself. He can become
weightless and walk upon water or travel through space. He can enter into
another person’s body or create other minds or duplicate himself. His will is
supreme, his wish becomes a command for nature. The last stage of enlightenment
comes when the yogi concentrates upon space and time. He then realizes the illusory
nature of the universe. The entire manifestation, he finds, is a projection of
the Brahman. Then he realizes that the ultimate reality or the absolute truth
is void. He than takes his real identity and merges with Brahman.
Mindful of eternal joy of his inner
strength, the yogi must give up all desire for the fleeting movements of petty
pleasure, he may glean from outer objects. He must even give up the desire to
achieve enlightenment and reality which can never be realized through a
personal act of will. He must die to himself in an act of pro found faith and
adoration to find rest in the supreme reality free from the binding dichotomy of
means and objectives-the reality of his perfected effort. The yogi, now full of
devotion for this reality unfolding with in himself and the universe, merges
into it and, by achieving the pure consciousness and bliss of the power of his
own nature, achieves oneness.
The yogi is firmly established in
his true nature by recognizing the creative unfolding of consciousness, through
which he is able to know all things, whether in the present, past or future.
Master of the vitality which gives life to his mind and body, he can strengthen
it directly without need of food or drink, or quit it at will to vivify that of
another. Experiencing the eternal satisfaction of his own uncreated nature the
yogi is freed of disease and infirmities of old age. Inspired by this vitality,
he has the inner strength to overcome the severest hardships and obstacles in
the way of his ultimate goal.
All objectivity is then suddenly
dissipated and the yogi shares in the extraordinary sense of wonder. The Lord
of consciousness, Himself experiences when he perceives the ideal universe
within Himself on the point of emergence. He then moves freely, without
obstruction or effort, in the sky of consciousness beyond time and space at one
with the power of awareness which wanders there in its infinite freedom. When
all supports have fallen away, the yogi experiences the void of the primal
vibration of the absolute as a single, undivided mass of consciousness. The rays
of the wheels of his powers, both physical and mental, are drawn into the
vibrating emptiness and the yogi is plunged in the direct actuality of the
present. He thus frees himself from the tyranny of the flow of time from the
past to the future.
Merged in the incessant systole and
diastole of the heart of consciousness the yogi is no longer a victim of time
but its master. He is the conqueror of time, one who delights in the relish of
devouring time and assimilating it into his own eternal consciousness.
Different varnas, their rays and
the atoms of the elements which lies in then, effects indirectly to mind, body
and prana of the human body. Yogis, by fusing and fissing those atoms, can make
their mind and prana very strong and active. Even they can stop the destruction
of the cells of the body and also can regulate their activities. Resultantly,
their bodies stop deteriorating. By the regulation of rays. They can regulate prana
due to which they don’t suffer from the impact of time and their longevity is
also increased.
Both Sri Autobindu and Pt.
Kavirajji has tried for the total transformation of the world so that men can overcome death. Swami Vishuddhanandaji
has also tried for it by propounding the philosophy of suryavijnana. This
samasti yoga will happen in the centre of yoga kala or in moment. This descent
of moment is the spark of Mahaprakash. This philosophy of Akhanda Mahayoga is
neither based on assumption nor on the samskaras of spirituality but it is based on the solid base of
experiences of Truth.
This very world is by nature
dualistic. It there were n’t duality in it, then there were n’t the flux of
time, here. But Reality is beyond this duality. According to Kala vijnana, what
ever is the extension of the gross world, the subtle world is many times
bigger, than that. It proceeds towards subtlety, gradually. Whatever is
happening in this gross world, has already happened in the subtle world of the
future. As soon as it happens in the gross world at the moment it merges in the past, because past is in the
subtle world. But it regularly happens in the subtle world of the present. Past
present and future are parts of time. Of whichever kala these are parts, is
called Mahakala. The laws of this Malakala are eternal. As Mark S.G. writes:
“Reality contemplated from the
highest level of consciousness is experienced as a single, unchanging whole. At
the lower level we experience this same reality as a sequence of events – as
changing positions in space and a continuous transition from one moment of time
to the next.”[4]
A sequence is only intelligible as
a series of differing elements from. The point of view of absolute
consciousness events do not occur successively. Succession depends upon difference
and difference on the existence of a certain manifestation and the non
–existence of and another. On the other hand, cosmic events cannot be said to
occur simultaneously either because simultaneity of being is only possible
between two different entities. In reality-succession and its absence are not
objective properties of an entity but only formats of perceptions. Succession
is a function of time which is not to be understood as a on self existent
reality but merely as the perception of ‘prior’ and subsequent based on the
recollection of past events in relation to the present or possible future
events in the field of awareness.
The transition or movement of
awareness from one perception to the next is the basis of our sense of time
passing. It is only possible because we sense separation between individual
phenomena, both from each other and from the individual subject. This happens
when consciousness freely obscures itself by turning away from its own self-awareness
to become extroverted and contracted. In the eventually introverted nature of
consciousness, there is no time. Time operates within the sphere of objectivity;
it can not divide the inner subjectivity of consciousness. As consciousness is
the source and basis of all appearances, it makes time manifest as well and
hence cannot be affected by it.
In reality nothing arises and
nothing falls away. It is the vibrating power of consciousness, which, though
free of change, become manifest in this or that form and thus appears to be
arising and falling away.
There are sixteen kalas of moon.
All of them are eternal. The first fifteen arise and set, increase and
decrease, but the sixteenth one neither increases – decreases nor arises and
sets. This is called Amrita kala. Grammarians call it Pashyanti.[5]
Its philosophical name is Atma. An Mantra shastra it is called Devata. To
whichever we call full moon is n’t in fact full moon because it decreases and
sets. This fullness is in fact in the ‘Shodasi’ kala. It is ‘nityodita’, full
and full of nector. The first fifteen kalas are related to the kala, which
depends on the motion of sun and moon.[6]
But this ‘Shodasi’ kala is etenal.
Mahashakti
is of the nature of sacchida nanda, it is the natural power of Para Brahma, so
it is always with him. When this Shakti is extrovert, then taking the form of
Iksha It delivers the world. Taking the form of Janana it expands. This
manifestation is only radiation in a certain form in the infinite shape. This
very radiation, taking the form of kriya, manifests in the outward sphere-upto
this level there is the role of kala. Kala becomes effective through this kala.
After being in touch with kala, these kalas manifest as tattva. After this
there is the origin of tattvas, gradually. After being accumulated these
tattvas create bhuvanas. After this, in the mahasamshti of bhuvanas, taking the
shelter of mahakala, there originates mahashrishti. There isn’t any difference
of past, present and future in this nahasristhti. There is no transformation in
this mahasrishi. In different forms, the infinite existence of this creation
exists in this mahakala. From this originates khanda kala and difference of
past, present and future. This world of khandakala is changeable.
God is a perfect Ultimate Reality.
This Ultimate Reality is divided into sixteen parts and these sixteen parts are
related to the sixteen kalas. Every part of God is a vidya and a kala.
According to astrology all these fifteen tithis are related to one vidya and and
one kala. Purnima is the complete kala. Amavasya is the sixthteenth kala, that
is why it is called Shodasi kala Among the kalas kamakala is the best kala. In
all these kalas of the moon, there exists a part of God.
Panchadashi
is active while shodasi is inactive. Saptadashi is Para .
It is non-dualistic by nature. It is both active and inactive. Both shodashi
and saptadashi are called Amakala. It is not only beyond time but also
destroyer of time. It can both destroy time and restrict time.
While purusha is the subjective
manifestation of the ‘I am this’ experience of Sadvidya, para prakriti is the
objective manifestation-the objective effect of kala. Prakriti is the root or
matrix of objectivity.
Krama system is another sister
development of monistic trend of Kashmir Saivism. It posits ‘Kalasamkarshini’ as
that untimate principle and the highest category of experience. The Notion of Kala
(time) is synony mous with that of karma (succession).
The identification of kalashakti
with the empirical phenomema of succession, involves all categories of
experience. Hence it is desined as karma shakti also. In Trika, kalashakti is
poised for bringing about the multifarious phenomena or the manifestation of
the temporal phenomena.
The two parallel lines of space and
time known as ‘deshadhvan’ and kaladhvan originate from ‘kali’ or ‘kala
sankarshini’. It is called Kala sankarshini because it always appears eager to
annihilate kala. This process is technically called ‘kalagrasa’ –
kalasankarshini is perfect consciousness. It is responsible for manifesting two
trends constituted by the transcendent cum empirical aspects comprehending the
entire world of our discourse. In this, there are no formal categories of
subject and object. It is said to discharge two functions
: I exhibition of difference within itself and 2 the display of
causation process. Its co-existence or equation with suddhavidya (Pure Consciousness)
is significant. This suggests that kalasankarshini is a supra-sequential
principle that curbs the tendency for the rise of time consciousness. It is a realm
of absolute unity in which all diversity and opposites lay in perfect union. It
is a process of gradual elimination of succession and determinacy.
This phenomenon is called kali as
it stands for the antological unity of the categories of experience.
The mind oscillates alternately
between the internal and external. Owing to the force of ‘avesha’ one can turn
inwards from the external and vice versa. This is called Krama Mudra. Krama
means succession of the cyclic consciousness
of emanation, maintenance and reabsorption. Mudra is not used in the sense of
merely giving joy but in the sense of sealing up the universe into turiya state
of consciousness. The nature of the mudra is an eternal activity – samavesha,
which is external and internal at the same time. It dissolves all fetters and
gives joy of the highest type. Turya consciousness assimilates to oneself the
succession of emanation, maintenance and re-absorption, which already rest in
the self. This process is called Krama mudra.
The aspirant obtains ‘samavesha’ and becomes ‘samavishta’ i.e. one who
has realized the un folding of the highest Shakti even while he is extroverted,
i.e. even when he is experiencing the sense world. One obtains full
consciousness of the perfect self by means of karma mudra.
In mudra the yogin concentrates
successively on the circles or spheres of consciousness relative to emanation
and re-absorption. This is nothing other than Cit Shakti which manifests itself
in turiya. It is inwardness in spite of his outward gaze. By virtues of
‘avesha’ there takes place in this mudra from the external into the internal
and then a penetration from the internal to the real nature of the external.
Kali is the deity in that aspect in
which it withdraws all things which it had created into itself. Kali is so
called because she devours kala (time) and then resumes her own dark
formlessness
The Mahanirvana – Tantra says of the Supreme Mother that the supreme
yogin moved by her mere will does create, maintain and withdraw the world with
all that moves and is motionless therein . Mahakala, the dissolver of the
universe is her form. At the dissolution of things it is kala, who will devour
all and by reason of this He is called Maha kala and since she devourest Maka
–kala Himself, she is called primordial kalika.
Because she devourest kala, she is
called kali. And because she is the origin of devourest all thing she is called
the Adhya-Kali. She alone remains as one, ineffable and inconceivable. Though
she is without beginning, multiform by the power of maya, she is the beginning
of all creatrix, protectress and destructress. From her then, in her nature one
with Shiva, the state which is ashabda, issue all letters and words and the
world of things which they denote. Into her as kali they are dissolved.
She is that aspect of the Great power which, withdraws all things into
herself at, and by the dissolution of the universe. He alone worships without
fear, who has abandoned all wordly desires and seeks union with her as the one
blissful and perfect experience. On the burning ground all desires are burnt
away. She is naked and dark like a threatening rain cloud. She is dark for she
who is herself beyond mind and speech, reduces all things into that worldly
“nothingness” which as the void (shunya) of all which we now know, is at the
same time the all (purna) which is Light and Peace. She is naked, being clothed
in space alone (digambari), because the great power is unlimited, further she
is in herself beyond Maya; that power of herself with which she covers her own
nature and so creates all universes. She stands upon the white corpse like body
of Shiva. He is white because he is the illuminating (Prakasha) transcendental
aspect of consciousness. He is inert because he is the changeless aspect of the
Supreme, and she the apparently changing aspect of the same. In truth she and He
are one and the same , being twin aspects of the one who is changelessness in,
and exists as, change.
The garland, which she holds in her hand as made up of the heads of
demons, is the garland of letters, that is fifty and as some count it, fifty
one letters of the Sanskrit alphabet. These letters represent the universe of
names and forms, that is speech and its meaning or object. She the devourer of all,
‘slaughters’, that is withdraws, both into her undivided consciousness at the
great dissolution of the universe. She wears the letters which, she as the
creatrise, bore. She wears the letters which she, as the dissolving power,
takes to herself again. A very profound
doctrine is connected with there letters, which I have dealt with in the
chapter Matrika and Malini. The movement of her creative projection are
indicated by the letters subtle and gross which exist on the petals of the
inner bodily centres or lotuses.
Shabda which literally means, sound i.e. lettered sound is in its causal state
(parashabda) known as Supreme Speech (Para-vak). This is the Shabda – Brahman
or Logos : that aspect of Reality or consciousness in which it is the immediate
cause of creation, that is of the dichotomy in consciousness which is ‘I’ and
‘this’ subject and object, mind and matter. This condition of causal shabda is
the Cosmic Dreamless State
The Cosmic Mind is at first itself both congnising subject and cognized
object, for it has not yet projected its thought into the plane of matter the
mind as subject cogniser is Shabda and the mind as the object cognised, that is
the mind in the form of object is subtle artha. This shabda called Madhyama.
Shabda is an ‘Inner Naming’ or ‘Hidden speech letetrs’ (varna
Of these letters and names and
their meaning or objects, that is concepts and concepts objectified the whole
universe is composed. When kala withdraws the world that is the names and forms
which the letters signify the dualism in consciousness which is creation
vanishes. There is neither, ‘I’ nor ‘this’ but the one non dual perfect
experience which Kali in her own true nature is from whom the mind and its thought
proceed and the language in which they are expressed.
Vak is prakash, the illuminating consciousness and artha is vimarsh its
objects. Vak is in the form of varna
Kala is the power which urges on and matures things. It is not in itself
subjective or empirical time, though it gives rise to it. It is transcendental Time
without sections (Akhanda –kala) giving birth to time as effect (karya-kala).
This gross time with parts (sakala-kala) only comes in with the creation of the
gross tattvas. So, it is said that time leads to time. This later kala is the
janmakala of the kalavadins according to whom all is kala. The Supreme Time or Mahakala
is Nirvishesha, Nirvikara Brahman.
Femto Chemistry concerns events
that occur in the microscopic world. It is the area of physical chemistry that
allows us to study the reactions of atoms and molecules at the time scale on
which they actually happen. Life will not exist if it wasn’t for the making and
breaking of chemical bonds, which occur at a billionth of a second or 0.000 000
000 000 001second. It is to a second what a second is to 32 million years. This
amazingly diminutive range of time allows us to observe the behaviour of atoms
and molecules, which were indivisible to human eyes till recently. In a way, it
opens a whole new world of phenomena that questions some of the most profound
concepts of physics and chemistry including the meaning and limits of time.
The measurement of time has itself undergone a phenomenal transition. The
unit of measuring time used to be ‘a day’ when the calendars were introduced.
Then, it was divided further into hours minutes and seconds. With better
technologies, we are able to measure time in millisecond (one thousandth of
second) a microsecond (one millionth of a second), nano second (one billionth
of a second), and now in femto second and atto second (one thousand of a femto
second). There is no doubt we will keep slicing time to even smaller units. But
there is a limit put by the universe. According to present scientific knowledge
the quanta of time, which is also known as Planck’s time is about 10-43
seconds. So in principle we can slice time as short as this.
The most fascinating aspect of time is its arrow, that is its direction.
The- oretically though, freezing of time or, more accurately, freezing the
motion of an object at a particular moment in time is possible. To reverse
time, however, is like being in fine machine. There are speculations that since
our universe is controlled by space and time, one can play with the topology of
space and in effect with the topology of time as well. The possibility of time
travel leads us to phenomena which we cannot even comprehend at this point of
time.
To relate time with consciousness is a very complex idea. We don’t understand
it fully yet. Is consciousness a linear process or is it a mysterious matrix
integration? Science is far from comprehending the mystery surrounding mind and
how it works.[7]
All the particles other than the stable ones have transient existence.
They decay after every short time into other particles some of which may
further decay until a combination of stable particles remains. Most of these unstable
particles live less than a millionth of a second. It becomes cumbersome to use
human second for the particles and hence physicists use the term ‘particle
second’ which is equivalent to 10-23 seconds.
[1] Kashmir
Saiva Philosophy -J. Rudrappa – P. 54
[2] Ibid P. 55
[3] Shiva Sutra – Trans. By
Jaidev Singh P. 227
[4] The Doctrine of Vibrations
– Mark S.G. Dyczkowski – P. 82.
[5] ijke”kkZRedRosu folxkZ{ksi;ksxr%AA252AA
b;Ùkkd
yukTTkukÙkk% izksDrk dkfydk% Dofpr~A
Tantraloka Volume –I Chapter – III Verse 252b – 253a
[6] fo|kjkxks∙Fk fu;fr% dky”pSrPprq’Ve dykdk;Z----- AA203AA
Ibid Volum – III, Chapter – IX, verse – 203, P. – 508.
[7] TOI – 12.10.02 – P. 14
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