The quadruple expansion
The chatur vyuha is associated with the number four and it is the number of everything manifested and unmanifest. On the sidereal plane the number four is associated with the planet mercury. Mercury is also called ‘quadratus’ because he maintains balance within the elements.
On a higher octave, the number four is associated with the Chatur yuha of the Lord, who is addressed in the Visnu-sahasranama as Chaturatma. In the mandukya upanishads there is talk of four aspects of Atman (and Paramatman) – namely visva, taijasa, prajna and turiya. These are identified with Aniruddha, Pradyumna, Sankarshana and Vasudeva. There is a very deep and secret system of selfrealization applied here, underpinning the pancaratric and upanishadic understanding of the absolute. Since Sankaracharya criticises the Vaishnavas for the doctrine of the vyuhas, it is certainly very crucial for vaishnava-philosophy to understand it- even to defend it!
The four states derived from these four Visnu tattvas are known as jagrat, svapna, susupti and turiya. The reason susupti and prajna are associated is simple – In prajna the polar agni-soma energies (enjoyer, and sense objects) are not yet separated. In taijasa and vishva they are obviously separated. The causative state does not contain senses as the subtle body has – as such when the physical and astral senses are anesthesized, during deepsleep, what remains is prajna or consciousness, in the state of sushupti. It is a fact that Taijasa or the astral consciousness does have inner senses (sukshma-indriyas), associated with its astralbody or linga sarira. This dualism of perceiver and perception, of senses and the object of senses is represented by solar and lunar (sidereal) energies within the astralbody.
The quadruple expansion fulfills functions both in the microcosm as well as the macrocosm. In their macrocosmic function, the three vyuhas Sankarshana, Pradyumna and Aniruddha expand into Maha Visnu, Gharbodakasyi Visnu and ksirodakasayi visnu. The upanishads here state further that in the macrocosmic scale, Isvara expands from Sanakrshana, Hiranyagarbha from Pradyumna and the universal form from lord Aniruddha. The functions of the vyuhas maybe confusing until you understand the key to the number 4, as a universal key to understand everything. On the microcosmic scale, the vyuhas develop many different tattvas. Primarily however, Vasudeva represents the chit-sakti, Sankarshana the tastha-Sakti, Pradyumna mahat tattva and Aniruddha manas tattva.
This article will gradually build up in frequency. However in the beginning many things maybe unclear, as such it is best to read it step my step in comprehensible packages. In multiple upanishadic and pancaratric texts it is hinted that within Vaikuntha loka there is a pillar of light called the visaka sthanu. This allegorical pillar has four levels, called the jagrathasthana, the svapnasthana, sushuptisthana and turiyasthana respectively. This article is completely structured according to the number four to highlight the wisdom which is contained within its secrets.
Jagarita-sthano bahish-prajnahsaptanga ekonavimsatimukhah sthula-bhug vaisvanarah prathamah padah.
“The first aspect of Atman is the Waking state, Vaishnavara, where consciousness is turned outward to the external world.” Mandukya Upanishad
At the base level, the jagratasthana displays four visnu-deities in the cardinal direction, called Sri Vasudeva, Sri Sankarshana, Sri Pradyumna and Sri Aniruddha, facing east, south, west and the north. The deities are bright in color, and equipped with banners (garuda, palmtree, makara and deer), weapons and paraphernalia. Their function is the creation, maintainance and destruction of the material worlds. Sri Aniruddha is darkblue like a raincloud(reflecting the first vyuha, Vasudeva), Pradyumna is reddish similar to the color of fireflies, Sankarshana is white like the moon (shuklavarnam), and lord Vasudevas hue is transcendental blue (shyama).
The chit-sakti herself states in the laksmi tantra that “my kriya sakti that is irresistible and which pervades everything, is known as my Aniruddha form… The fruits of all activities have their cause and effect in my Aniruddha form.”
Lord Aniruddha is associated with vaikārika (vishva-prajna or waking consciousness ), and the jagrata state, or wakefulness. The physical body and senses (as well as the part of mind connected to the outer senses), and the earth element are associated with lord Aniruddha. The physical body and its senses are the outer vessel of the soul. The forces associated with Aniruddha are Kriya Sakti (active energy) and Tejas (radiance). Those remotely interested in science find it interesting that movement here is described to create heat (tejas), which is in accordance with the laws of thermodynamics. Manas is emanated from Lord Aniruddha on the Svapnasthana, meaning that manas is active in the astralbody and as such will be dealt with in the next chapter, called Svapnasthana. Lord Aniruddha manifested ksirodakasayi visnu whose influence pervades even into the smallest atoms. The universal form or vishva-rupa with thousands of heads is also an emanation of Lord Aniruddha.
Vishva (waking consciousness), whose state is jagrat, does have inverted outer senses, which connect the physical body (sthula sarira) to the physical world. The reader should certainly make the association here with the modern view of the nervous system, and how the path of the senses (for example the eyes) cross at the brainstem before they connect with the occipital lobe of the cortex (the part of the human brain responsible for visual perception, above the cerebellum). The pancaratras state that in the jagrata state, the senses of visva are inverted like in a mirror. In a mirror the directions are inverted – left is right and right is left…Likewise to Vishva the world looks inverted. This is why one can enter the astral world through mirrors.
Physical cosmology – Humans live on an almost spherical planet called bhu-ghola. It is tilted 23.5 degrees towards the ecliptic which accounts for the seasons during one solar cycle. The physical world is composed of 5 elements or tattvas which emerged out of ahamkara; The first one is Akasha, or ether. It is also known as space, vacuum or ether. The science of Harmonics and Resonance have indeed revealed a large portion of how ether works as the medium of vibration and sound. The Dirac Sea (or Fermi sea) is a theoretical model of the ether as an infinite sea of particles with negative energy (electrons). The 4 gross elements evolved out of the akasha tattva, descending into lower and denser states of matter. The electric and magnetic forces of the material ether are the guiding principles behind the gross elements; Fire and air are electrical in nature, water and earth are magnetical in nature.
Tapo divyaṁ putrakā
“If one undergoes tapasya but does not become a Vaiṣṇava, however, one does not develop good qualities.” SB 6.4.5, purport
“When a living entity falls victim to these three types of urges, his life becomes inauspicious. One who practices resisting these demands or urges is called tapasvī, or one who practices austerities. By such tapasya one can overcome victimization by the material energy, the external potency of the Supreme Personality of Godhead.” The Nectar of Instruction
In order to understand cosmology from an occult perspective, i have included relatively simple techniques meant to give a taste of more subtle realms. The human mind is tenacious and ambitious – it is difficult to control. Tapasya, usually performed on the physical plane, can heavily increase ones ability to control ones body and mind, and is the key to increase personal strength. Tapasya usually is performed in the jagrata state, and requires concentration. There are numerous forms of tapasya, and there is no point in listing them all. Bodily, mental and verbal control are what is required: karma-manasa-vaca. That these three are associated with Aniruddha, Pradyumna and Sankarshana should become more and more clear to the reader. All such practices as are listed in this article, are more powerful when one engages in tapasya beforehand. The application of tapasya makes prayer effective, visualization realized, and empowers the self. It is the power-gauge, so to speak.
There are six vibhutis or gunas of the Lord – those associated with Lord Aniruddha, are (Kriya-) Sakti and Tejas. The power to do – kriya sakti – becomes more and more empowered by means of tapasya – and as a result of completed tapasya, some tejas or radiance pervades the sadhakas body. That kinetic force, and heat (for example created by friction) are connected to each other should be clear for the scientifically minded. In a more occult way this indicates that the physical level of the universe adheres to the laws of thermodynamics.
“As King Ṛṣabha advised His sons, tapasya, or voluntary acceptance of penance for realization of the transcendence, is the only duty of the human being; it was so done by the Lord Himself in an exemplary manner to teach us.” SB 1.3.9, purport
“In Bhagavad-gītā it is recommended that even though one enters the renounced order of life, he still cannot give up the performance of yajña, dyāna and tapasya. They are never to be given up.” SB 4.12.10, purport
“Nothing is possible without tapasya. Lord Brahmā, however, was empowered to create this entire universe because of his austerities. The more we engage in austerities, the more we become powerful by the grace of the Lord.” SB 6.4.49-50, purport
Svapna-sthano’ntah-prajnah saptanga ekonavimsatimukhah praviviktabhuk taijaso dvitiyah padah
“The second aspect of Atman is the Self in the Dreamstate, Taijasa. In this second state, consciousness is turned towards the inner world.” Mandukya Upanishad
Above this stupa there is the level of Svapnasthana, where the Vyuha appear facing the same directions. These deities have no external activity like creation, maintainance, etc but they have the will (iccha) to do so. Their eyes are fully opened and compassionate. Their colors are brighter but dimmer than those of the jagratasthana. They all have the 4 symbols of the lord, the disc, conch, lotus and mace in different order, but they have no banners and paraphernalia.
The goddess Sri states in Lakshmi Tantra that “my supreme power to create the Universe without help is Aisvarya, that is my form as Lord Aniruddha… All activities sprout from the brilliant Pradyumna.”
Lord Pradyumna is associated with Taijasa-Prajna of the upanishads(astral awareness), its state is called svapna or dream state. The astral body with all its faculties, and buddhi (lower intelligence, astral) and water element, are also associated with Lord Pradyumna. The astral body is the seat of character, mind, and subtle senses (which are active during the dream state). While the senses of the jagrata state are turned outwards, the senses of the taijasa state are turned inwards. The astralbody has four limbs which correspond with the four vyuhas. The first one is chitta(memory), associated with Vasudeva. Secondary is aham (ego) associated with Sankarshana. The third instance is buddhi (mundane Intelligence), associated with Pradyumna, and the fourth instance is manas (mind), which is associated with lord Aniruddha.
Laws of nature function very differently during the dreamstate. During the waking state, the majority of the astral body is anesthesized, although it is possible to access this state during the waking state. Lord Pradyumns forces are virya (courage) and aisvaryam (absolute power). He is further associated with Mahat tattva and Kama Deva, the godhead of love. Kamadevas instruments are a bow made of a sugarcane stalk representing mind, and 5 flowery arrows representing the five senses. Lord Pradyumna expanded into Garbodaksayi visnu who manifests Hiranyagarbha (lord Brahma) from his lotos navel.
Astral Cosmology – All physical planets (and the 7 major planets all have a physical body which indicate their positions) have an astral zone – a region composed of manas, a substance more fine than space itself. The moon appears to have a bright halo when its light is diffracted by atmospheric particles – this is the lunar astral zone. The earth globes astral zone is inhabited by various invisible beings – and it is connected to bhu mandala. Every planetary zone has a certain frequency and color, which is inhabited by intelligent beings. The lunar zone for example, is ruled by the demigod Chandra. Under his supervision lunar intelligences rule different energies which are in the moons portfolio – in particular the astral plane of other planets, vegetation, and the liquid state of matter (water). The colors of the astral planes are different than the physical planets hue; For example Saturns sidereal color is blue, but if you view its physical body through a telescope, it is pale-yellow in hue.
Conditioned living entities have an astral body. In sanscrit this is termed Linga Sarira. It is a subtle body, closely representing the physical body. The astral body is not ruled by the same physical rules as the bio-mechanical body – this can be confirmed in dreams. The specific link which ties the astralbody into the physcial body is known as the silver cord, a bandwidth of subtle energy which vitalizes the body, and is composed of solar and lunar energies. The astral body is also called sidereal body, as it is composed of energies which are linked to the planets of sidereal astrology(solar and lunar energy). Planetary rays pass through our astral-body continuously, and thus influence the outcome of all processes on the astral, energetical and physical realms. The torrents of astral programming traversing through the astralbody seeks to materialize itself downwards – and create situations according to the karma stored in the astral body.A liberated soul does not have an astral body anymore. It is possible to extract ones astralbody by means of breathing techniques, but i do not recommend it – however the consciousness inhabiting it – taijasa-prajna or Bardons mental body – can also be exteriorized, socalled mental travel, which is far less dangerous.
Neo: “Are there other programms like you?”
Oracle: “Oh, well, not like me. But… look, see those birds? At some point a program was written to govern them. A program was written to watch over the trees, and the wind, the sunrise, and sunset. There are programs running all over the place…” The matrix reloaded
The astralbody is the seat of character. Introspection and self-reflection are required to anaylze ones own character and improve it. There are different systems out there which are meant to help one self analyze character. In Bhagavad Gita, Chapter 14, Sri Krishna explains how the three modes of nature condition the living entities, and which qualities make up a person who is transcendental to these modes. By means of introspection one should put ones good and bad character traits into a system in order to be able to analyze them properly. Then after determining ones situation one should start to work on his qualities, and always focus on one quality at the same time. In this way they can be tackled. Bad qualities can be confronted by means of willpower (iccha), or through attentiveness. They can also be transmuted by many different techniques.
Maha-Lakshmi states that her energy is divided into solar and lunar forces associated with Savita, the sun, and Soma the moon. In the prana-mayakosha the same forces appear as electromagnetism, which ties the subtle body to the gross body. The astro-electrical energy of the sideric realm is the influence of the sun. In the Pancaratras Mahalakshmi states that the 7 solar rays associated with surya are absorbers, and are named radiation, heat, expansion, absorbtion, projection, agitation and purity. The perceiving principle of the mind as well as the subtle senses are created out of this energy. It is represented in the etheric body as the pingala nadir and has a positive electric (active) charge.
The astro-magnetic energy of the sideric realm falls under Somas portfolio. The pancaratras state that the 7 lunar rays are named fluidity, coolness, calmness, beautitude, contentment, delight and bliss. The objects of enjoyment (specifically the sense objects) are generated from this energy within mind. The 9 planets influences on the sideric plane can be associated with these 2 polar forces; Sun is purely electrical, and the moon functions magnetic/gravitational. To simplify it, Mars has negative electrical forces, Venus positive ones. The moon governs overall the all-attracting magnetic forces (soma). Saturn has negative magnetic forces, whereas Jupiters spiritual vibrations has positive magnetic forces of a higher order (spirituality, intuition). Mercurius is neutral, combining both forces in himself. It is important to note that these three forces are different from the three gunas, although there is some similarity – these are sidereal planetary rays. The accumulation of these 2 forces in ones body shall not be described here directly, i merely mention it for the sake of information on the senses and mind. The visualized coloration of Light also enables planetary causes and effects on the astral if required.
“The mode of goodess conditions one to happyness, passion conitions him to the fruits of action, and ignorance to madness.” BG 14.9
The four temperaments represent the 3 gunas and one mixed state. The sanguine temperament represents air, and the mode of goodness. The choleric temperament represents fire, and the mode of passion. The melancholic temperament represents water and passion mixed with ignorance, and the phlegmatic temperament is associated with earth and the mode of ignorance. All these however have an active (+) and passive(-) polarity. One should note down ones qualities and then start to catalogize them according to such a system. As time progresses the student can see his own progress and grasp his subtle situation far better than without such an inner compass. Below is an example of how to apply such a system. The more differentiated the student analyzes his own qualities the better. The three gunas are represented on the astral plane by the light, electric and magnetic energies.
“The choleric temper (rajas), in its active polarity, has the following good qualities: activity,enthusiasm, eagerness, resolution, courage, productivity, etc. In the negative form these qualities are: gluttony, jealousy, passion, irritability, intemperance, bent to destruction, etc.
The sanguine temper (sattvas) in its active form shows: capacity of penetrating, diligence, joy,adroitness, kindness, clearness, lack of grief, cheerfulness, optimism, eagerness, independence, familiarity, etc. In the negative form: continual feeling of being affronted, contempt, propensity to gossiping, lack of endurance, slyness, garrulousness, dishonesty, fickleness, etc.
The melancholic temper (rajas & tamas) in its active form: respectability, modesty, compassion, devotion,seriousness, docility, fervor, cordiality, comprehension, meditation, calmness, quick to give one’s confidence, forgiveness, tenderness, and so on. In the negative form: indifference, depression, apathy, shyness, laziness, etc.
The phlegmatic temper (tamas) in its active form: respectability, reputation, endurance, consideration, resolution, firmness, seriousness, scrupulousness, thoroughness, concentration, sobriety, punctuality, reservedness, objectivity, infallibility, responsibility, reliability, circumspection, resistance, self-assurance, and so on. In the negative form: insipidity, unscrupulousness, misanthropy, dullness, tardiness, laziness, unreliability, laconism, and so on.” Initiation into Hermetics, Franz Bardon
“In the material world we have got experience that sunshine, jyoti, prakāśa… But wherefrom the sunshine comes? Sunshine is also a reflection of another jyoti, or illumination. That illumination is called brahmajyoti. And wherefrom that brahmajyoti emanates? That emanates from Kṛṣṇa…. In the Vedānta–sūtra, you have to inquire about that paraṁ jyoti, brahmajyoti. And from that paraṁ jyoti, everything is coming out. Just like from the sunshine. What is this material world? This material world is resting on the sunshine. Because the sunshine is there, therefore all the planets are rotating.” Bhagavad Gita lectures, 13.18, Bombay, october 12th, 1973
Universal light on the astral plane is electromagnetic – it combines both poles. Light is the positive aspect of fire. The solar force described in the previous chapter is associated with perception(pramana), and the lunar force with the perceived object (prameya). The essence of fire or light is associated with the perceiver (pramatri).That light is an aspect of the absolute sandhini shakti should be clear for a vaisnava. Dealing with raw forces does not make a vaisnava an impersonalist; rather it makes him an adept. There are realizations one can only have from such activity. One can bring things closer to the Source by means of light, one can transcend bad qualities, awaken all kinds of positive traits and higher abilities in oneself. Of course limited to ones eligability. Traditionally in vedic iconography specifically Vak the goddess of speach, as well as all forms of Visnu tattva have a peacock fowl on their crowns – indicating fire or light. Note that for example the goddess Parvati has a crescent moon on her forehead, just like lord Siva. Fire is associated with the Kriya Sakti. It is relevant to be able to discern these three energies, even if only for the sake of understanding the deep structure of vedic ontology. While both the surya and agni energies are bright and radiant, there are specific differences. The golden electric light of the sun (in the astral red) is different in tone, feeling and color than the light i am describing. In a similar way the moons white rays should be differentiated from the pure astrallight, which is an astral reflection of the universal brahmajyoti. The brighter, the higher its infuence will be. The practice below is inspired by Franz Bardons technique mixed with my own realizations, but i found it would be a waste if i just copy-pasted every sentence, as such i shall summarize it here.
One visualises the universe completely filled with white light, brilliant and shining. For a vaishnava it is not very difficult to understand that this universal light is an (astral) aspect of the absolute. After the visualisation of the compete universe filled with light is accomplished, one can fill up ones astralbody over its pores with this energy until one feels the expansive power of it. The light should be visualized to penetrate everything like x-rays and sees everything. First it may take time to be able to hold consciousness undisturbed in such a way. In this state one impresses the quality one wishes to realize into the light-energy until one is irradiated with its qualities. If one wants to get rid of a certain character trait, one can transmute it into its opposite by means of this technique. Concentrate the opposite positive quality into the light, and impress it into it. Remain in this charged state for as long as possible, and then dissolve the energy back into the macrocosm. This process of use of energy for character transmutation is a more active form of prayer and should be discharged as such. The increase of personal power, as well as different types of spiritual knowledge and abilities can be achieved. It is essential to perform seva and tapasya previously in order to succeed.
In order to have this energy always at hand, there is a simple trick: Once you have accumulated a larga quanta of light into your vessel you can perform a unique hand gesture to associate the state with a gesture(preferably not an established mudra). After countless repetitions of charging light and performing the gesture, the energy will be released by mere repetition of the gesture – on the macrocosmic causal plane an energy reservoir (volt) is created and by every application of the gesture it is activated. By this method i have de-escalated many dangerous situations by means of a handgesture alone, which supplied enough stored energy for me to pacify the situation by a mere glance. This is the real secret behind the socalled jedi mind tricks or passés.
If one wants to influence the atmosphere of a room, one should visualise the room he wants to energetize as being empty or dark, and accumulate and condense the universal light into the room. The more expansive and penetrating the light (or astro-electromagnetic energy) appears to your subtle senses, the better. After the room is sufficiently flooded with light, you can infuse it with a certain intention or quality. For example that you can work concentrated in your room, be inspired to devote your time to seva, or to manifest a temple atmosphere inside it. One has to thoroughly visualize and contemplate the quality one wants to achieve, and impress the light with these concentrated images. Relevant for success with visualisation of energies, is that one has to determine when their influence should beginn and stop – in other words, the time span must be determined. The sadhaka should determine how long the energy should remain active in his room, and thus formulate his intention accordingly. Ideally one keeps the energy of the room radiating until the character trait has been transmuted or the goal achieved. All positive character traits or abilities can be realized by means of this technique, and built into the subtle circuits of the astralbody. In this way you can charge your living room, and cause the effect to play out for a certain period of time, for example a week. Imagine that the energy constantly gets replenished from the macrocosm until the duration is over. In this way every person standing in the room will be positively influenced.
supto na kancana kamam kamayate na kancana svapnam pasyati tat sushuptam. Sushupta-asthāna ekibhutah prajnanaghana evanandamayo hyanandabhuk chetomukhah prajnastrityah padah
“The third state of Atman is the Self in the deep sleep, Prajna. In this state there is neither the desire for gross or subtle objects, nor sequences of dreams. In the shushuptisthanu the polarities of object and subject have merged into one mass of unified energy. Here consciousness is full of bliss, which it receives from the Self.” Mandukya Upanishad
The next Level is the Sushuptisthana, where the four vyuha-forms again manifest in the same directions. These 4 have neither the will nor desire to act, and their lips manifest the sacred scriptures. Their eyes look absorbed upwards towards the topmost level, turiyasthana.The Vasudeva vyuha here is transparent but shines with all six forces (jnana, aisvarya, kriya, bala, virya, tejas) fully manifest. The other three deities have a brilliant incandescent body with a dim coloration, but no weapons and equipment is manifest.
The goddess Lakshmi states in LT that “devoid of activity like a cloudless sky, ever blissfull, pure, all-embracing and supreme, the primeval jnana manifests as Sankarshana… All sacred texts, like a clap of thunder, issues forth from Sankarshana.”
Lord Sankarshana is associated with Prajna of the upanishads (causal awareness), as well as sushupti or the state of deep sleep (trance). Lord Sankarshana is associated with the mode of destruction and the threefold ego. Maha Sankarshana of the second quadruple is the source of the tathastha sakti, the marginal potency. The individual particle of that potency is called jivatma or Atman – the individual soul. As a potency of the lord it is described as tatastha-sakti. Among the gross elements, Lord Sankarshana represents fire. During deep sleep state, the inward and outward senses are inactive, and the physical and astral bodies are anesthesized. The forces associated with the attracting and expanding potencies of Sankarshana are Bala (personal strength) and Jnana (knowledge). The other 4 forces remain inside him. From Maha Sankarshana in Vaikuntha emanates Maha visnu, the first purusa avatara, who is the master of countless universes and rests in the river viraja. Mahavishnus consorts are Raamadevi and Kala Sakti. Lord Siva is expanded from Lord Maha Vishnus glance, who impregnates the material world with the tatastha-sakti manifest from Maha Sankarshana. Lord Siva is the reflection of the divine cognitive principle and has his own tattva superior to the jiva tattva.
Causal Cosmology – More subtle than the sidereal body is the causal body or vijnanamaya kosha. It is composed of consciousness alone, and is without senses. In the center point of the astral body, in the heart of hearts, there is the entrance to the next higher plane – the vijnana maya kosha, or causal plane. It contains Mahat Tattva or contaminated consciousness, which connects to the spiritual spark. Avidya or false knowledge has its seat in the causal body, together with (causal) ahamkrti. What this means is the spirit spark is embedded within the causative sheath, which is composed of mahat. Mahat or contaminated consciousness is under the influence of the three modes of nature. It is ruled respectively by the Guna Avataras of the Godhead – Brahma, Vishnu and Maheshvara. It is from this plane that the gunas exert their forces on the living being. On the positive side Prajna is seated within the causal sheath, which is identified with the conscious force. Krishna consciousness is a yoga process which primarily works on consciousness – by replacing Avidya with real knowledge, and by creating spiritual impressions which weaken the negative samskaras still present within consciousness. Many limbs of devotional service aim at creating positive samskaras (amongst other liberating effects); The vibration of the names of Krishna, the worship of the deity form, the association with advanced devotees(sadhu sanga) are some of the prominent methods which will create positive impressions in the causative body, and dissolve the negative causes which seek to manifest themselves.
catvâri vâk párimitā padâni
tâni vidur brāhmaṇâ yé manīṣíṇaḥ
gúhā trîṇi níhitā néṅgayanti
turîyaṃ vācó manuṣyā̀ vadanti”
Speech hath been measured out in four divisions, the Brahmanas who have understanding know them. Three kept in close concealment cause no motion; of speech, men speak only the fourth division. Rig Veda 1.164.45
In the Rigveda, Vak, goddess of speech is described as having four divisions or limbs. Only one quarter of her is known to man, namely accoustic speech. Actually every form of imagination can be included in sadhana, for example emotive, visual, conceptual,… However after the accoustic polarity of speech (which is known to man), the visual one is the most important. It is mastered by expressing light, color and form together with the utterance of words. In an even more advanced stage, in letters and syllables. The third division is emotive expression and the fourth is consciousness. For example a bija would be expressed accoustically, visually in the form of the deity, emotive in the form of emotions etc. The emotions related to the four gross elements are lightness for air, heat for fire, coolness for water and gravity for earth. The emotions related to the electric energy (surya) is expansion, and the emotion related to magnetic energy (soma) is attraction. Ether has the feeling of pervasiveness related to it. The expression of transcendental emotion requires one to achieve the stage of Bhava – as such i shall not mention it in this article. One should not use these falsely before attainment – i give plenty of alternatives though for training.
The fourth division represents consciousness and represents a concept or plan on how the soundvibration should play out – the essence and quality of the vibration. Further it represents the ability of the student to apply the mantra from all his different states of existence, namely physical, astral and causal. The fourth limb of speech holds the visual, emotive and accoustic expression in balance. There are countless agamas which associate the 51 sanskrit letters with different colors or qualities. Letters are visual symbolic representations of sound. The greek language calls sound and speech φωνή, phōnē, which is where we get words like phonetics from. The word telefone for example is based on the root phone for sound. Every letter has its own quality, color, emotion and like a telefone connects the recipient with the speaker, letters vibrating in ether dial up their corresponding forces. Akasha as a medium represents the modems circuitry which connects one with the recipient (of the call). Sometimes the letters (or syllables) are referred to in vedic literature as luminous like the sun or moon – depending on the energy of the spiritual sound vibration. This should be another hint on how to dynamically express a letter. The sun is pulled by horses which represent again the vedic metres, thus sound. The whole universe is manifested, maintained and dissolved by sound.
Room influencation can be achieved by means of visualized light, as well as the electric and magnetic forces. However the mastery of light through visualization can achieve everything the other forces can. Since our yoga process is not Hatha Yoga, the ability to use the electric and magnetic forces is not required. The visualization of light, which is composed of both electrical and magnetic energy can accomplish everything related to the mode of goodness. Alternatively the devotee can impress the visualized form of his deity into the PROJECTED light inside his room. In this way one can clean and energize the astral level of ones room nicely and make sure its influence remains pure. By impreganting ones astral eyes (the astral body usually has two eyes) in a similar way by condensing the pure light into ones eyes, enables one to become able to see the subtle realm. This is a specific form of remote viewing which requires no external instruments.
The ability to dynamically project light and to visualize has a specific purpose which is interesting for the devotees – namely the ability to better visualize the lord. Since this article is primarily about the chatur vyuha i shall describe an example for lord pradyumna. Sri Pradyumnas bodily hue is described as greenish (pancaratra states that his color is similar to that of fireflies – usually a mix of yellow and green. Kamadeva is also green in color. Aniruddhas color is yellow or golden, Sankarshanas color is white like snow and Vasudevas color is similar to a raincloud). In regard to his Ayudhas he holds the lotus in his upper right hand, the conch in his lower right, the disc in his upper left and the mace in his lower left according to Lakshmi Tantra, a pancaratric text. In order to visualize him best, one would attract a large quanta of brilliant green light into ones own astral body or temple room and then condense this energy into the shape of lord Pradyumna. Then continuously add detail , make sure the brightness does not decrease over time, and then focus on the deity form for as long as you can afford. I think the reader has enough imagination to repeat the same with the shape of Sri Krishna by using the principles i lined out in the example, but i shall not provide a guided meditation. The reiteration of His iconography is not necessary as you hopefully know it well.
After that you can learn to express the deity form visually together with the mantra, for example the Maha Mantra. Every syllable can be used to build parts of the visualization – this is hinted at in many places. The syllables can be compred to small fires, suns or moons. The combination of the accoustic limb (mantra) with the visual one (deity form) is not my invention. Further one can add the conscious limb – by impressing the divine qualities into the energy. The second imb, trasncendental emotion, associated with Kamadeva, is not to be done before attainment of bhava – but one can express other positive emotions in the mantra – or rather the trasncendental emotion (2nd limb) emerges out of the purity of the chanting, related to adhikar, the fourth limb (consciousness). For all mantras there are instructions from HDG all over the place – if i would quote them here i would give it away fully. But in the context i am shining on here, these quotes would be readily understood by everyone, as such i am not giving any quotes related to mantras and visual expression. These affect the causal plane primarily, but can also be directed to affect the lower states if needed to.
Nantah-prajnam na bahih-prajnam, nobhayatah-prajnam na prajnana-ghanam na prajnam naprajnam. Adrishtam-avyavaharayam-agrahyam- alakshanam-acintyam-avyapadesyam-ekatma-pratyayasaram, prapancopasarnam santam sivam-advaitam caturtham manyante sa tm sa vijneyah
“The fourth (turiya) state of Atman is the Self, consciousness is beyond cognition and the absence of cognition. It is pure consciousness, the actual self, the witness. It is Serenity (shanta), Auspiciousness(siva) and it is qualitatively nondifferent from the godhead (advaitam).” Mandukya Upanishad
The topmost part of the column is turyasthana, the fourth pillar. The vyuha deities are all with a shining body, no activities, nor lines on their four palms. Their faces are ecstatic and their eyes half closed.
Vasudeva means the indwelling deity, indicating the all-pervasiveness of the lord. Lord Vasudeva is not associated with any guna, but instead with the mode of pure goodness, shuddha sattva, and the samvit potency. In consciousness he represents the fourth liberated state, turiya.In the astral body he controls chitta, or memory. Amongst the four gross elements which emanated from Akasha, Lord Vasudeva represents air. Vasudeva further represents the complete conscious force. All six forces – namely sakti, tejas, virya, aisvarya, bala and jnana are simultaneously manifest in lord Vasudeva(Krishna).
“The light side of the force is fire; One candle lights up another.” Star Wars
The fourth level of the pillar, associated with Sri Vasudeva is the level of pure consciousness(chaitanya). If one has trained these abilities they will certainly be helpful on any level of realization previous to such attainments; Powers are not a necessity, especially since before the realization of Paramatma, the full mystic powers will be active. Shadow powers and psychic powers can be realized at much earlier stages though – The article should also highlight that these powers are not unnatural – rather they develop from visualization(associated with iccha) – which is the magicians wand. Visualization of The deity as well as Srila Prabhupada is very important to me, and if some were unsure how to contact His Divine grace actively, this article should give them some not so subtle hints.
Consciousness transfer of the waking state is possible by means of concentration. For the practice one places a few simple geometric objects before oneself, and thinks how the world looks from its perspective. Then try to transfer your consciousness into that object – first try to feel the objects surface consistence with your vision – as if you were to penetrate it with your glance. Then feel yourself as that object, visualize the world from its perspective and forget the body. Then after a short time, return to your regular conscious state. This practice may sound infantile to some, but i am counting on it. The next step is to transfer consciousness into plants, trees, animals and so on. This is very difficult but it can be done. One should also be able to transfer oneself into any space or room, and feel oneself as this. In a more advanced stage one can even assume the consciousness of landscapes, hills,…. You will not become the object – but you will learn everything you want to know about it from the inside out. The same is possible on higher stages of consciousness. This technique is very difficult until you get how it works, but it can be done. In the same way one can transfer ones waking state consciousness into ones own body; First one would learn to energize different bodily organs by transfering consciousness, and seeing ones microcosm from that perspective. Ofter one has achieved this, he can try to do the same with the whole physical body.
Astral consciousness – taijasa prajna – can be achieved by simpe methods – the space you visualize in, or speak inside your mind, is the astralbody – it is partially inactive during the waking state. The astral senses are intern – they are not outward and crossed like the physical senses. While full astral travel is dangerous, because the life-thread which connects you could snap – which would result in death – but menta travel is far easier and ess dangerous. By sitting infront of a large mirror one can learn to project ones astral consciousness into the mirrored form (not to enter the mirror but to learn to move mentally). In this way with a visualized mentalbody expanded from your mental energy, you can indeed travel all the physical and astral worlds.
Prjana or the timeless state can be achieved to be expirienced by multiple ways. Listening is one of the easiest – by listening, the torrents of thoughts stop. ANother method is to think onesef in the astralbody, and shrink ones consciousness smaller and smaller until your awareness is so minute that your microcosm seems to you like a whole universe. Within this state there is no awareness of subtle time or form, as is within the astral – the dreamstate is dark as ong as avidya clouds consciousness. Just as there are kama-vasanas in the astralbody, there are samskaras and causes within the causal sheath. Any intention expressed in this state realizes itself much more effective than with astral consciousness (taijasa) – its effects are not bound to time and space. Reaizing this state of consciousness is not the spirit soul, however you can exert more control over yourself from that state of consciousness. By means of light visualization you can connect yoursef to any astral plane, or density level. After a while your astral eyes can also see during the waking state in this way. This state has no senses, so there is no space to be measured to perceived.
The fourth segment would be to be present in your middle point, which is embedded within the astral sheath, which itself is contained within the phsycial vessel. For example speaking in that consciousness means that you are aware that the souls intent to speak, is carried out by the astral and physical body, which act like instruments bound to a subtle interface. This state is not yet the selfrealized state of brahmamaya, but you can effect causes on the causal plane, and effect thus either your causal sheath, astral or physical.
It is stated in many esoteric texts that to make contact with every soul which lives in spiritual sky (and the godhead), one should load the temple room with uncolored white light, which turns the room atmosphere spiritual. In order to modulate this energy one should use visualisation, speech or mantras. In order to contact planetary energy one turns the light into the specific colors of that planet – in this way evocation and invocation stops being rocket science. In regard to the four limbs of the goddess of speech, i have chosen not to reveal training exercises congruent with the any mantra; Yet i shall reiterate, that the four limbs are visual, emotive, accoustic and conscious expression. Dynamic visualisation (by means of condensing and again expanding light/colors) equates to learning to speak the alphabet in the accoustic limb – it is basics. Further it enables you to project your consciousness more and more making you receptable to finer and finer energies. Quadrupolar expression of a mantra requires a certain amount of training and is too complex for rapid japa – as such the maha mantra can be spoken slowly a few times quadrupolar, and then chantedon the physical plane faster in vishva-consciousness – it is up to you to understand the four poles of the visaka pillar, realize its counterparts in yourself, and thus expand your consciousness. These four poles are hinted at in the scriptures themselves everywhere (literally everywhere, the lord loves the number four, four vedas, four vyuhas, four arms, four limbs of speech, etc), i am just making them more visible and putting them together in a way as to learn to deal with them.
A Square: “Surely you as great divine solids can understand; There is always something more… There is always… Infinity!” Flatland, Edwin A. Abbott
That one can use visualization during chanting is certainly not my invention – it is subtly hinted at many points where mantras are explained by Srila Prabhupada, for example when He explains the syllables of the Kama Gayatri Mantra in CC Madhya 21.125 as 24 a half radiant moons – i fear i cannot even state the full sentence, nor other instances due to the confidential message contained within them, which would be highlighted and explained by this article (although these things are directly in the scriptures themselves). You just have to imagine i included those quotes in the article after searching the terms in the folio, at the candid places of the pillar. The secret is right there in various scriptures from HDG. Be that as it may, please ask yourself these questions: How much do you want to realize the Mantras HDG has given? What does bhakti lata bija mean to you? What is consciousness? Can “ISKCON” Gurus (or rittviks) transmit the bhakti-lata bija? And finally the Gretchen question: What are these persons transmitting? These questions should be raised after reading this article (and after puling up the missing quotes regarding mantras
If this article inspires anybody to contemplate about the relationship of the form of the godhead with Hari Nama and mantra, then its function is complete. I apologize by these readers for the exclusion of the more secret passages, hope he/she makes the connections, and understands why i conceal one half of what i am saying – the immature could burn their fingers, and since i have patience with little children, i shall annoy them a little bit to distract them with one or two monkeywrenches. The reader hopefully sees the moon and not just the finger pointing at it.
AUM TAT SAT