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one discovers the ancient mystery of the mind turned upon itself.
43
Here again Bhogar speaks of the Manipura, the lotus of the intellect as the house that conceals objective reality, that
vainly seeks joy in transient objects.
When the mind's latent unity is dychotomized by attachment and aversion one wanders aimlessly in thought trying
to uncover the girl (Shakti) who sets these winds of thought (Creation's play) in motion.
44
The Moon's Orb is the head and it's flower Sahasrara.
Manasa Puja (mental worship) is the practice of visualizing every ritual component and the act of offering. It
completely internalizes not only the act of worship, but the object of worship as well bridging the rift between the
Divine and man.
45
Ashtanga Yoga is "the Eight-limbed Yoga" first systematized by Patanjali between the 8th-9th centuries B.C. His
work, the Yoga Sutras of Patanjali, defines these eight limbs as..
1) Yama (restraints)
2) Niyama (observances)
3) Asana (a physical posture or pose; a way of sitting)
4) Pranayama (control of prana, breath)
5) Pratyahara (withdrawing the mind from sense perception)
6) Dharana (concentration)
7) Dhyana (meditation)
8) Samadhi (super-consciousness)
46
"Knowledge" refers to the House of Manipura.
Here we see the ascending triangle in the heart lotus, Anahata, which mirrors the descending triangle in Muladhara.
The triangle in Anahata is the gate through which one passes into the realms beyond the physical.
The Upwards Sleep proports the coming of the fifth state.
47
In this verse Bhogar employs a clever pun: The word Shikaara refers to the central tower of a Hindu temple, which
indicates where the deity has been installed, in the chamber below; but he simultaneously is referring to the Si-
kaaram, the fiery letter Si, poised at the center of the Panchakshatra Mantra Na-Ma-Si-Va-Ya.
48
Again, "the girl" is the Shakti.
49
Rudra is the presiding deity of this chakra, and Rudri, his consort.
51
As the spine was once the chain that binds us to matter, when the Kundalini is awakened, the spine becomes a prop
that supports the universe.
Even the siddhis, acting upon themselves (8x8), numerically mimic the sixty-four essences that create the various
evolutes of matter.
52
As each chakra is reached, it should be offered. The lotus should be mentally plucked from the vine (of the spine)
and offered to Siva & Shakti.
53
The six-pointed star, ascending and descending triangles intertwined, is the meeting of heaven and earth, the union
of Siva and Shakti, whose final merging takes place in Ajna.
54
Va is the biju of the water element, which in the beginning stood as the Causal Sea: an infinite ocean of all-
possibility from which all things arise. It holds within it's depths the Great Dream of the multiplicity of existence.
Ya is the biju of the air, also allocated to this chakra as in Woodroffe's works.
56
"These tastes are only in the mouth and not beyond." What we perceive through the sense organs does not
necessarily ensure that we are getting an accurate interpretation of "reality".
57
Va is the raechaka mantra which Bhogar applies to the in-breath. The in-breath enters and sustains the four elements
that comprise the body.
The House of the Wind is Vishuddha and the "16 surfaces" it's petals. Here the individual soul begins it's process of
dissolution into the absolute.
61
The biju of the Ajna chakra is Om. The Tamil character appears to have a tail. It is surrounded by a circle that has
two petals.
The Ya referred to here is not the biju of the air element, but rather it is the final syllable of the Panchakshara. The
mantra begins in Muladhara with Om--- then moves up the spine applying one syllable to each chakra Na-Ma-Si-
Va-Ya, which then culminates in the pristine silence of Sahasrara.
I can offer little explanation for his attribution of the biju Va to the element ether. Va in other systems is attributed to
the element water and placed in Svadishtana. I can only suspect that this is another reference to the Panchakshara Va
used to accompany the inward flowing breath.
64
In the sixty-fourth verse, a numerically significant point in Bhogar's work, the 8 constituents & the 8 shaktis
intermingle to produce the 64 components that make up the universe, (all that can be "known").
Here Bhogar reveals the Panchadaasakshaari Mantra (lit. "the 15 syllable mantra). This is the Mother's secret
mantra, a closely guarded secret of amongst Brahmins even today. This mantra is so highly esteemed among them
that they will even interweave its syllables with the ancient Gayatri of the Rig Veda.
Bhogar gives this fifteen syllable mantra garland of Manomani to his readers not without some reservation. If you
count the number of syllables he relates, the number comes up fourteen. He has intentionally left one crucial syllable
out of the verse. The equation is incomplete. Rendered useless by the omission of a single character.
Were it complete, it would put one in direct contact with the goddess Manomani, the Kundalini personified. It forms
the very heart of this body of verse addressing the mysteries of Kundalini.
65
"Eight will be added unto four..." i.e. the eight siddhis will be applied to the four elements that compose earthly
matter.
"You can enter the body of your loved one." means that you can project awareness into organic matter, see the world
through others eyes, savour union with all beings, and leap the boundaries of flesh and form.
"You can cross the hair bridge
over the River of Fire."
This line gives us one of Bhogar's more vivid allegorical images: of the trepidatious crossing over from the realm of
matter into the realm of spirit. The hair bridge is the Chitrini Nadi, the innermost thread of Shashumna. The River of
Fire is the Kundalini Shakti.
"...and the symbol
becomes clearly defined in thought."
Having a concentrated mind, fixed on the symbol, is a crucial part of Bhogar's system. The symbolism is
indispensable. One must have a reference point in order to direct the movement of awareness and an object with
which to engage the mind.
Bhogar's system gives three primary tools to awaken and direct the Kundalini Shakti:
1) Pranayama
2) Mantra
3) Symbols for visualization
Throughout this work he has given a rough draft of the sequence of their application, trouble shoots some of the
dangers to be encountered, and offers his own unique kind of fatherly advice on how one lives with Yogic insight.
67
"That part of the self that is the Mother" encompasses all of us except that one primordial spark of changeless
awareness. She is all thought, all experience, flesh & fluid, the senses & their objects, the mind & the subconscious,
both ego & id.
Leaping beyond Her, all manifestation is dissolved back into the Great Self that is He: Sada Siva.
69
Gayatri is a particular form of mantra introduced in the Rig Veda. This particular Gayatri translates:
"I understand the flawless.
I meditate upon that which casts no reflection.
May that subtle principle
bestow grace upon us."
71
One's individual self burns away passing through the first eleven inches of the Twelve Inch Flame. Then, at its peak,
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