On the philosophical question of how the singular transcendental Reality can give rise to the world of multiplicity, the anonymous composer suggests silence as the wisest disposition. Because of his radical nondualist philosophy, he can even declare that liberation is sought only by those who feel themselves bound. For the same reason, dietary restrictions do not apply to the liberated sage, for, as the ancient Taittirîya-Upanishad teaches, the released being is always both food and the consumer of food: The transcendental Self is forever devouring itself in the form of the multiple objects of the phenomenal world.
IV. PHOTISTIC YOGA
“He is lauded as a swan (hamsa) who knows the swan that is stationed in the heart and endowed with the unstruck sound, the self- luminous Consciousness- Bliss.”
—Brahma- Vidyâ-Upanishad 20b-21a
Mysticism is universally associated with experiences of light, even more than with sound. In fact, the transcendental Reality is frequently described as utter brilliance and as such is compared to the sun, or is called the sun beyond the sun. Liberation also is widely referred to as enlightenment or illumination. As the authors of The Common Experience note:
The enlightened are bathed in light. Likewise they irradiate light, which is represented by the aura that surrounds the heads of saints and bodhisattvas in Christian and Buddhist art. There is a subtle form of light that strikes the inward eye and suffuses the body. Enlightenment is no metaphorical term.13
One of the most memorable passages of the Bhagavad-Gîtâ is the description of Arjuna’s vision of Lord Krishna as the ultimate Being (see Source Reading 10). Awed by Krishna’s self-revelation, Arjuna exclaims:
Without beginning, middle or end, of endless strength, with infinite arms, and moon and sun as eyes, I behold you—[your] mouth a flaming offering-consumer burning up all this with your brilliance. (11.19)
Prince Arjuna, who at the time of his vision had not yet undergone the full yogic process, was ill prepared for this sudden encounter with the God-man Krishna in his transcendental aspect. He thus begged Krishna to have his ordinary consciousness restored to him so that he could once again behold Krishna’s familiar human body. It is always fear—the fear of losing oneself—that prevents the ultimate event of enlightenment even in those who are advanced on the spiritual path. Thus, in the Tibetan Book of the Dead— the Bardo Thödol—the person preparing for the great transitional process of death is specifically instructed not to be afraid of the Clear Light that he or she will perceive in the after-death state.
Experiences of inner light occur well before the yogin has reached the point of spiritual maturity where the encounter with the transcendental Light takes place, and to which the only viable response is self-surrender. These experiences, known as photisms, can be looked upon as dress rehearsals for the great experience of the Light of lights. They can be quite spectacular internal fireworks, though more often they are simpler experiences of localized or sometimes diffused nonphysical light or lights. The experience of the “blue pearl” (nîla-bindu), often talked about by Swami Muktananda in his autobiography The Play of Consciousness, is such a preliminary manifestation of the Ultimate.
Just as Mantra-Yoga or Nâda-Yoga make use of the vibrations of sound to internalize and transcend the ordinary consciousness, Târaka-Yoga avails itself of the higher vibrations of both white and colored light. Moreover, it includes aspects of the practice of the inner sound (nâda).
The word târaka means literally “that which crosses” or “deliverer.” It denotes the ultimate Reality, which is the true liberating agency. The term is found already in the Yoga-Sûtra (3.54), where it refers to the liberating wisdom (jnâna) that results from continuous discernment (viveka) between the transcendental Subject and the objective world, including the mind. In Vedânta scriptures, the term can also stand for the om-kara, that is, the sound om. Later, târaka came to stand for photistic Yoga, which appears to have been fairly widespread in India during the medieval period, and may have exercised considerable influence on Chinese Taoism.
Advaya-Târaka-Upanishad14
Târaka-Yoga is specifically dealt with in the Advaya-Târaka (“Nondual Deliverer”)-Upanishad, which is a compact text of only nineteen passages. The “nondual deliverer” is the transcendental Consciousness, which reveals itself to the yogin in a “multitude of fires”—similar to the way in which Paul of Tarsus was visited by a “blinding light” on the road to Damascus in an experience that changed his entire life. The photistic manifestations are seen as a means of reaching the unmanifest supreme Light. They are significant only as signs along the way.
This Upanishad appears to have served as model for the more elaborate Mandala-Brâhmana-Upanishad. Unlike the latter scripture, the Advaya-Târaka-Upanishad makes no attempt to integrate the Yoga of light phenomena with Hatha-Yoga techniques. Verses 14—18 may have been interpolated.
SOURCE READING 18
Advaya-Târaka-Upanishad
Presently we would like to expound the secret doctrine of the nondual Deliverer for [the benefit of] the ascetic (yati) who has subdued the senses and is filled with the six virtues, namely quiescence and the rest. (1)
Comments: The six virtues praised in Vedântic circles are quiescence (shama), restraint (dama) of the senses, cessation (uparati) of desire or worldly activity, endurance (titikshâ), collectedness (samâdhâna), and faith (shraddhâ).
Always realizing “I am of the nature of Consciousness (cit),” with eyes completely shut or else with eyes somewhat open, by looking inward above the eyebrows—he, beholding the Absolute, the Supreme, in the form of a multitude of fires of Being-Consciousness-Bliss, assumes the appearance [of luminosity]. (2)
[This secret doctrine is known as] Târaka-[Yoga] because [it enables the yogin] to overcome (samtârayati) the great dread of the cycle of conception, birth, life, and death. Realizing the psyche (jîva) and the Lord (îshvara) to be illusory, and abandoning all differentiation as “not this, not that” (neti-neti)—that which remains is the nondual Absolute. (3)
For the attainment of that [nondual Absolute] careful attention (anusamdhâna) should be paid to the Three Signs. (4)
In the middle of the body there exists the sushumnâ. the “channel of the Absolute,” of the form of the sun and of the luminosity of the full moon. Originating at the root-prop (mûlâdhâra), she [i.e., sushumnâ, the central channel] extends to the “brahman fissure.” In the center of that [sushumnâ] is the famous kundalinî, with a radiance equal to myriads of lightning flashes and subtle-membered like the thread of a lotus fiber. Having beheld it with the mind, a person is liberated because of the obliteration of all sin (pâpa). If he incessantly beholds the splendor (tejas) [of the kundalinî] by virtue of the flashing-forth of Târaka-Yoga in a specific area (mandala) on the forehead (lalâta), he is an adept. Then the sound phû is produced in his two ear holes, [which should be] blocked with the tips of his forefingers. Then beholding in [an elevated] state of mind that region [in the form of] a blue light located in the middle of the eyes, by looking inward, he attains unexcelled bliss. Thus does he perceive in his heart. Such is the perception of the Internal Sign to be practiced by the seekers after liberation. (5)
Now [follows] the perception of the External Sign. If he perceives in front of the nose, at [a distance of] four, six, eight, ten, and twelve thumb breadths in succession the space (vyoman) that is doubly endowed with gleaming yellow color [and again] in the semblance of blood-red [color], [which at times] is like blue radiance or dark [blue-]ness, he is a yogin. There are rays of light at the outset in the vision of the person [practicing this Târaka-Yoga] [when he is] glancing with fickle vision at the space. [If he] sees that, he is a yogin. When he sees rays of light resembling molten gold, [either] at the end of the outer comer [of his sight] or on the ground, that vision [can be said to be] settled. He who sees [thus] twelve thumb breadths beyond his head achieves immortality. If he who is steady [in that vision next has] the vision of the radiance of space in the hea
d, wherever he may be. he surely is a yogin. (6)
Now [follows] the perception of the Intermediate Sign. [The yogin] sees [phenomena that are] like the entire solar wheel, glittering and so on with morning colors, [or else] like a conflagration of fire, [or] like [the diffusely lit] “mid-region” (antarîksha) lacking such [definable radiance]. He abides in the form of their form. Through vision that abounds with these [light phenomena], he becomes the space (âkâsha) devoid of qualities. [Then] he becomes the supreme space (parama-âkâsha15 ) like deep darkness ablaze with the radiant form of the Deliverer [i.e., Being-Consciousness]. [Then] he becomes the great space (mahâ-âkâsha16 ) like the conflagration [at the end] of time. [Then] he becomes the space of Reality (tattva-âkâsha17) beaming with supreme luminosity superior to everything. [Finally] he becomes the solar space (sûrya-âkâsha18) resembling the radiant glory of a hundred thousand suns. Thus, the fivefold space, [existing] externally and internally, [constitutes] the Sign of the Deliverer. He who experiences this, released from the fruit [of his actions], becomes like space resembling those [described above]. Hence he becomes the Deliverer, the Sign bestowing the fruit of the transmental (amanaska) [Reality]. (7)
That [realization of] the Deliverer is twofold: the former being the Deliverer and the latter the transmental [Condition!. On this there is a stanza: “That [Târaka]-Yoga is to be known as twofold, consisting of a preceding and a succeeding (form], whereby the preceding is to be known as the Deliverer and the transmental [Reality] as that which is succeeding.” (8)
In the pupils (târa), in the interior of the eyes, there is a replica of the sun and the moon. Through the pupils (târaka) [comes about] perception of the solar and the lunar discs, as it were, in the macrocosm, and there is [a corresponding] pair of solar and lunar discs in the space in the middle of the head as the microcosm. Having accepted this, those [internal solar and lunar orbs should be] perceived through the pupils. Here [the yogin] should also meditate, mind-yoked, regarding the two as identical, [because if] there was no connection (yoga) between these [two levels of reality], there would also be no room for sense activity. Hence the Deliverer should be attended to with introspection only. (9)
Comments: This passage introduces a cornerstone of esoteric philosophy, namely the idea that macrocosm and microcosm are mirror images of one another. Here the yogin is asked to experience their identity directly through introspection, or inner vision (antar-drishti). There also is a pun on the words târa (“pupil”) and târaka (“deliverer”).
That Deliverer is twofold: the Deliverer with form and the Deliverer without form. That which “ends” with the senses is “with form.” That which transcends the pair of eyebrows is “without form.” In every case, in determining the inner import [of a thing] the application of a controlled mind is desirable. [Similarly], by means of Târaka-[Yoga], through vision of that which abides beyond [the senses], with a yoked mind and through introspection (antarîkshana). [the yogin discovers] Being-Consciousness-Bliss, the Absolute in its innate form (sva-rûpa). Hence [at first] the Absolute formed of white effulgence becomes manifest. That Absolute is known by the eye aided by the mind in introspection. Thus also the “formless” Deliverer [is realized]. Through a yoked mind, through the eye, the dahara and other [light phenomena] become known. Owing to the dependence of the process of perception, [both] outwardly and inwardly, on the mind and the eye, it is only through the junction of eye, mind, and Self that perception can take place. Hence mind-yoked inner vision is [instrumental] to the manifestation of the Deliverer. (10)
Comments: In ordinary contexts, the term dahara mentioned in the above passage refers to a mouse or muskrat. It is derived from the verbal root dabh meaning “to injure” or “to deceive.” However, in its esoteric application, a more likely derivation is from the root dah meaning “to burn.” It probably refers to the miniscule space at the heart, which from ancient times has been considered a locus of the effulgent transcendental Self. This dahara is also mentioned (verse 10) in the Kshurikâ-Upanishad, Source Reading 19.
The sight [should be fixed] in the cavern at the spot between the pair of eyebrows. By this means the radiance abiding above becomes manifest—this is Târaka-Yoga. Having well “conjoined” with careful effort and a yoked mind the Deliverer with [the mind], [the yogin] should raise the pair of eyebrows a little upward. This is the former [type] of Târaka-Yoga. The latter, however, is without form and is said to be transmental. There is a great light ray in the area above the root of the palate. That should be contemplated by the yogins. Thence comes the power of miniaturization (animan), and so on. (11)
Comments: The power of “miniaturization” (animan), or of becoming as minute as an atom (anu), is one of the eight classical paranormal powers (siddhi) ascribed to adepts.
When there is the vision of the External Sign and the Internal Sign, [the eyes being] destitute of [the power of] closing and opening—this is the real shâmbhavî-mudrâ. Because of being a sojourn to knowers who have “mounted” this seal (mudrâ), the earth becomes purified. Through the vision of these [adepts], all spheres (loka) become purified. He who is granted [the possibility of paying] homage to such great yogins is also delivered [from the cycle of conditioned existence]. (12)
Comments: For a description of the shâmbhavî-mudrâ see Chapter 18.
The radiant luster of the Internal Sign is the innate form (sva-rûpa) [of the nondual Reality]. Through instruction by a superior teacher the Internal Sign becomes the radiant light of the thousand-[petaled lotus at the crown of the head], or the light of Consciousness (cit), hidden in the cave of the buddhi, or the Fourth Consciousness abiding in the “sixteenth end” (shodasha-anta19 ). The sight of that [supreme Reality] depends on a true teacher. (13)
Comments: The buddhi is the higher mind, the seat of wisdom. The shodasha-anta. or “sixteenth end,” is a psychic center, or space, that is sixteen digits above the crown of the head. This occult psychoenergetic locus also is referred to in some of the texts of Kashmiri Shaivism.
[A truly competent] teacher is well versed in the Vedas, a devotee of Vishnu, free from jealousy. pure, a knower of Yoga, and intent on Yoga, always having the nature of Yoga. (14)
He who is equipped with devotion to [his own] teacher, who is especially a knower of the Self—he who possesses these virtues is designated as a teacher (guru). (15)
The syllable gu [signifies] darkness. The syllable ru [signifies] the destroyer of that [darkness], By reason of the [ability] to destroy darkness, he is called a guru. (16)
The teacher alone is the supreme Absolute. The teacher alone is the supreme way. The teacher alone is supreme knowledge. The teacher alone is the supreme resort. (17)
The teacher alone is the supreme limit. The teacher alone is supreme wealth. Because he is the teacher of that [nondual Reality], he is the teacher greater than [any other] teacher. (18)
He who causes this [scripture] to be recited [even] once becomes released from the cycle [of sorrowful existence]. At that instant the sin committed in all births fades away. He obtains all desires. [For such a yogin] there is attainment of the [ultimate] goal of all humanity. He who knows thus, [truly knows] the secret doctrine. (19)
Mandala-Brâhmana-Upanishad
The Mandala (“Circle”)-Brâhmana-Upanishad comprises ninety-two verses distributed over five chapters. The teachings are attributed to Yâjnavalkya, who propounds an eightfold Yoga with some unusual definitions of each limb. Discipline (yama), the first limb, is said to encompass the following four practices:
Mastery over heat and cold as well as food and sleep at all times
Peace (shânti)
Steadiness (nishcalatva) of the mind
Restraint of the senses in regard to objects.
Self-restraint (niyama), the second limb, consists of the following nine practices:
Devotion to the teacher (guru-bhakti)
Adherence to the path to truth
Enjoyment of the Real (vastu) as it is glimpsed in pl
easurable experiences
Contentment
Nonattachment (nihsangatâ)
Living in solitude (ekânta-vâsa)
Cessation of mental activity
Nonattachment toward the fruit of one’s actions
Dispassion (vairâgya), which presumably stands for the renunciation of all desires.
“Postural restraint” (âsana-niyama), the third constituent of the eightfold path, is defined as any comfortable posture that can be maintained over a longer period of time. Breath control (prânâyâma), again, is divided into inhalation (pûraka), retention (kumbhaka), and exhalation (recaka), which are said to be of a duration of sixteen, sixty-four, and thirty-two “measures” (mâtrâ) respectively. In other words, the breathing cycle has the well-known yogic rhythm 1:4:2.
Sensory withdrawal (pratyâhâra) is explained as restraining the mind from going out toward the sense objects, while concentration, the sixth limb, is defined as stabilizing one’s consciousness in the transcendental Consciousness (caitanya). Modifying Patanjali’s definition, Yâjnavalkya explains meditation (dhyâna), the penultimate aspect of the eightfold path, as the “single flow” (ekatânatâ) of attention toward the transcendental Consciousness, which is hidden in all beings. Finally, ecstasy (samâdhi) is the state of forgetfulness (vismriti) in meditation, in which the sense of “I” drops away and there is only the absolute Being-Consciousness-Bliss.
That blissful Reality manifests as different light phenomena, which can be seen within and without. As in the Advaya-Târaka-Upanishad, the internal photistic experiences are known as “visions of the inner sign” (antar-lakshya-darshana), the external photistic experiences as “visions of the outer sign” (bâhya-lakshya- darshana). These phenomena are associated with the idea of “radiance-space” (âkâsha). This is not physical, three-dimensional space, but the expanse of the life force and consciousness itself, as it can be experienced in deep meditation.
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