From: V Subrahmanian
Date: Sat Mar 4, 2006 5:28 am
Subject: Time contraction phenomenon
Ref: Previous post: Will Spirituality Be Taught in Schools in Future as Part of Science?
Namaste Sri Raju ji:
At the outset let me state that I am not a scientist. For this reason, I would not say that I appreciated the earlier posts of yours in this series. However, this latest post of yours did interest me and your following observation enthuses me to share with you some details pertaining to the perception of time during meditation. What I propose to present here is the experiences of Jagadguru Sri Abhinava Vidyatirtha Mahaswamigal, who adorned the Sringeri Sri Sharada Peetham upto 1989. There are a few instances mentioned in the book 'Yoga Enlightenment and Perfection' pertaining to the Acharyal's meditative and other extraordinary experiences where the 'time contraction' phenomenon was conspicuously experienced. I recalled these when I saw your following words:
Is there any experimental validation of the time contraction result derived from the model? I recently raised this question with Prof Sara Lazar, of Harvard Medical School, where numerous studies on the effect of meditation have been carried out. According to Dr.Lazar, there have been no quantitative studies to measure the effect of meditation on time perception, but expects someone to do that sooner or later. Regarding contraction in perceived time, Dr. Lazar however noted in her e-mail that “this phenomenon is often mentioned by practitioners (along with need for less sleep)The above book is written by Sri R.M.Umesh. The revered author has narrated in the above book what transpired during his interactions with Acharyal on various occasions. Although what I want to convey is found in the end of the following narrative, I decided to present the entire narrative, though quite lengthy, so that the 'time contraction' phenomenon could be better appreciated by the readers. The narrative is about the Kundalini yoga and many technical terms connected with this sastra. As the portion is culled out from the soft copy of the book as I have it, the portions in Sanskrit fonts and those with diacritical fonts appear in this presentation in an odd way. However, this does not hamper the main purpose that we have on hand. In case you feel I can go ahead and present the other few instances in the book depicting the time contraction phenomenon, pl. indicate.
With warm regards,
subbu
6. Exposure to Kundalini Yoga
The following conversation took place in May, 1978 at Sringeri. Acharyal sent for me in the afternoon. He was seated alone upstairs in the eastern side of Sacchidananda Vilas. He gave me two books in English in which the authors had written about experiences associated with the arousal and ascent of the ku_áalinä-ëakti. Acharyal had first enlightened me about Kundalini yoga in 1973 and had subsequently thrown further light on it on some occasions. He asked me to read the books and give Him my comments on the contents. Then He queried, “Is there anything you would like to ask?”
I: Would Acharyal please tell Me about Acharyal’s first experience of the kundalini and the chakras?
Acharyal: This took place a few months after My being initiated into Sanyasa (on May 22, 1931). I had just finished My morning ahnika and was about to get up. Without premeditation, I joined My palms and said, “Obeisance to the glorious Narada." Abruptly, I felt an upsurge of joy and stopped being aware of My surroundings. It began to seem that My body was becoming transparent and that I was seeing My backbone from some vantage point in front of My chest.
I: Did Acharyal apprehend the backbone together with the rib cage, internal organs and so on?
Acharyal: No. It was the backbone that stood out, whitish in colour, with the silhouette of the body appearing dark like a shadow. The backbone then seemed to become translucent to reveal a canal in its interior. In moments, the canal’s width became greatly magnified. I could then see a tube, red and bright like fire, traversing the length of the canal. A mellifluous female voice announced, "This is the sushuma-nada”
I: Could Acharyal perceive the speaker of the words?
Acharyal: No. I just heard the words.The width of this fiery canal then expanded and a section along the length vanished to reveal another canal within. This one was coloured like the sun half an hour after sunrise. I heard the words, “This is the vajra nada." The width of this canal too abruptly increased and a section along the length faded away. A pale tube looking like the moon seen through a thin layer of cloud became visible within the earlier tube. At this juncture, the words that I heard were, "This is the citri?a-nada. The brahma-nada is here. It is even termed sushumna” The meaning that flashed in My mind was that the pale tube was called citri?a, its hollow interior formed the brahma-nada and that the name sushumna has been employed even to denote the citri?a or brahma-nada. The fiery, sun-like and pale canals did appear to form a unit.
The scene underwent a change. I could then discern that the triad of nadas stretched from between the anus and the penis on the lower side to above the level of the eyebrows, into the head, on the upper side. Next, there appeared a moon-like tube that was distinctly coupled to the triad both at the base of the latter and between the eyebrows. On its upper side, this tube continued from the junction between the eyebrows to the left nostril. On its lower side, it ended at the right testicle. Between the two junctions, it formed arches on the triad’s left and right sides, with the crossovers occurring at the levels of the throat, chest, navel and genital. For a moment, this shape was replaced by one in which the tube formed a bow-like arch between the lower and upper junctions and towards the body’s left side. I felt that both the forms may be met with.
After the earlier shape was restored, I heard the words, “This is the ida-nada.” Something appeared to be moving through this tube in synchronism with my breathing, which, I somehow felt, was taking place through just the left nostril. Also, the flow within this tube seemed to have a cooling effect.
In moments, this tube disappeared. Instead, another tube manifested that was red and bright. This too was clearly coupled to the triad between the brows and at the lower end of the triad but, unlike the ida, continued to the right nostril and the left testicle. Between the upper and lower junctions, it formed arches on the sides of the triad, with crossovers at the levels of the throat, chest, navel and genital. However, wherever the previous tube traversed from left to right this crossed from right to left and vice versa. Then, for a moment, the shape changed and the tube resembled a bow between the upper and lower junctions, lying on the right side of the triad.
The words I then heard were, “This is the pingala-nada.” I began to feel that My breathing was taking place through just the right nostril. In synchrony with the breathing, I could apprehend something moving through this tube. The flow seemed to have a heating effect.
A few moments later, the moon-hued tube that had disappeared again came to sight. I could then see both the arching tubes simultaneously. Next, My breathing shifted from the right nostril to the left nostril and, with this, I noticed the activity in the reddish tube giving way to that in the moon-hued tube. Shortly, I felt that breathing was taking place through both the nostrils; I could then apprehend activity in both the tubes.
{Later, Acharyal said, “Three shapes of the ida and the pingala have been spoken of. The first is characterised by each of the two nadas forming arches alternately on†the left and right of the sushumna. The second form is that of a near straight line from the base of the sushumna to the middle of the brows; the ida remains on the left, while the pingala lies on the right of the sushumna. The third shape is roughly like that of a bow in the chest lying on one side of the sushumna. The first and the third shapes are the ones that are poles apart: the second can be regarded as a variant of the third in which the bow’s curve is negligible with respect to its length. Acharyal then read the following portion of Kalicara’s commentary on the first verse of the ???.
It is said in the Yamala, “The ida and pingala are on its left and right. These two either proceed straight up to the nostrils, or do so by alternating from the left to right and from the right to left and going round all the chakras.”…By this, two positions of the ida and pingala have been shown. The occurrence of a shape resembling the curvilinear part of a bow has been stated elsewhere. For instance, it is said, “Know the ida and pingala nadas to be shaped like a bow.”
Acharyal: The scene soon underwent a change and centred on the lower end of the triad of tubes. There, I could see a beautiful lotus with four petals that were deep red in colour. The voice announced, “This is the muladhara chakra." At the pericarp of the lotus, there was a sivalinga. A cobra lustrous like lightning lay with its body making about three and a half turns around the linga. The serpent’s hood rested on the upper end of the linga and its mouth effectively blocked the passage to the triad of tubes. The serpent was motionless and appeared to be fast asleep. Yet, it was somehow unmistakable that it was the embodiment of unbounded power. I was told that this was the kundalina.
Then, for a few moments, I saw on each of the four red petals, a distinct, bright golden letter; the letters were ?, ?, ? and ?. Simultaneously, I could apprehend a yellow, square region enclosing the pericarp. Inside this yellow square was an inverted red triangle; the kundalini lay in the red triangle. The letter ? appeared in the square accompanied by the smell of the earth at the start of a spell of rain.
I: Did Acharyal feel that the lotus itself smells like freshly wet earth?
Acharyal: No. From the appearance of the prithvi-baja (?) and the smell, I just understood that the muladhara chakra is associated with the element prithvi (earth), which is characterised by the quality of smell.
Then, there manifested within the yellow square a white elephant with multiple tusks. On it was seated a deva with four arms, holding a thunderbolt in one of them. I further saw a swan on which sat a deva with four heads. A red-eyed deva with four arms was also visible. From the voice, I learnt that the elephant was Airavata and the divinity on it was Indra; the other deva was Brahma, while the deva was Uakina (?). The divinities then disappeared and I could see just the lotus with the linga and kundalini.
I: What was the overall impression that formed in Acharyal’s mind?
Acharyal: I got the feeling that the kundalini was primary and that a way of contemplating on the muladhara chakra was in association with the letters and divinities as seen by Me.
Thereafter, the scene shifted up the sushumna to around the level of the root of the penis. There, I beheld a lotus with six vermilion-hued petals. The voice said, “This is the swadisthana chakra.” The central region of the lotus was white and comprised a figure resembling the crescent-moon. Then, the letter ? manifested briefly in that region and, simultaneously, I felt the taste of water. The apo-baja and the taste led Me to understand that the swadisthana chakra is associated with the element apas (water) characterised by the quality of taste.
Simultaneously, there appeared on the six vermilion petals, one bright letter each; the letters were ?, ?, ?, ?, ? and ?. In the white zone, I could see a crocodile on which was seated a deva with a noose. Further, I beheld the figure of Vishnu seated on an eagle and bearing in His four hands, a conch, cakra, mace and lotus. A dark, three-eyed deva was also visible. The voice informed Me that the deva on the crocodile was Varuna and that the deva was Rakina.
The scene shifted farther up the sushumna. At the level of the navel, I could see a lotus with ten petals that were dark like rain-bearing clouds. In the interior region, there was an inverted red triangle. The words I heard were, “This is the manipuraka chakra." On the ten petals flashed blue letters ?, ... ?. The appearance of the agni-baja, ?, within the red triangle together with a sensation of heat led me to understand that this cakra is associated with the element fire that is characterised by heat and form. I also saw in the red region a deva with four arms seated on a ram, Rudra smeared with ashes and seated on a bull and a dark devä with three faces wearing a yellow dress. I was told that the deva on the ram was Agni (Fire) and that the deva was Lakina.
I: Was there anything explicit to convey that the kundalini can rise from the muladhara to the swadisthana and then to the manipuraka?
Acharyal: No, but there was the hint provided by the shift of focus up the sushumna from one cakra to the next. At any rate, of its own accord, a conviction arose on beholding the swadisthana that this was a centre to which the kundalini could ascend through the brahma-nada. A similar certitude arose about the manipuraka.
From the manipuraka, the scene shifted up the sushumna to the level of the chest. I could see a lotus with twelve red petals. The voice informed Me, “This is the anahata chakra.” In the interior, there was a smoke-coloured, hexagonal region formed by an upright and an inverted triangle. An inverted triangle lay within this and contained a lustrous linga. This chakra with a linga seemed to be a pure and sacred place. A non-vocal, internal sound became audible. I spontaneously felt that sound that was in an undifferentiated form in the muladhara passed on to a slightly less subtle state in the manipuraka and then reached the stage prior to spoken and heard speech here.
After this, the letters ?, ?, ... ? manifested for a few moments on the petals. In the hexagonal region, I saw the vayu-baja, ?, and simultaneously felt a slight breeze. This led me to understand that the anahata chakra is associated with vayu (air) characterised by the quality of touch. I further saw in the hexagonal region, a four-armed deva of a smoky hue seated on an antelope, a very attractive three-eyed deva displaying the abhaya and varada mudras (symbols of granting fearlessness and boons) and a deva. The voice announced that the deva on the antelope was Vayu, the other deva was Iva and that the deva was Kakina.
The focus shifted farther up the sushumna to the level of the throat. There, I beheld a lotus with sixteen petals that were smoky in hue. The voice stated, “This is the visudda chakra.” In the interior, there was a white circular region. For a few moments, the vowels manifested in red on the petals. The appearance of ?, the baja of akasha, in the circular region accompanied by the feeling of My being in vast expanse led Me to comprehend that this cakra is associated with akasha (space).
In the interior region, I also beheld a deva seated on a white elephant, Siva with five faces and ten arms together with Parvati, and a deva clad in a yellow dress. The voice announced that the deva was Ambara, that the Lord was here as Sadàëiva and that the deva was ?akina. This chakra gave the impression of being an exalted centre.
The scene moved even farther up the sushumna to the level of the eyebrows. I could see a glorious lotus with two white petals. The voice informed Me, “This is the ajana chakra.” In the central region, there was an inverted triangle wherein there was a linga. Above the triangle was a crescent. Then, the letters ? and ? manifested in the two petals and the Pra_ava in the interior region. The ? of the Pra_ava was above the crescent, in bindu form. I could also see a deva with six faces. I was told that she was Hakina. Beholding this cakra itself gave great joy.
Then, above the end of the sushumna and within the head, I saw a lotus with very many white petals hanging downward and arranged in multiple layers. All the fifty letters of the Sanskrit alphabet could be seen here. The voice told Me that this was the thousand-petalled sahashrara. At the pericarp of the lotus was a region that resembled the full moon and shed nectarine rays. Inside this was a bright triangle. I heard the words, “Herein abides Paramasiva” While I could somehow sense the presence of a few zones between the ajana and the sahasrara, I did not directly apprehend them. Even without hearing any words to that effect, I felt certain that the ascent of the awakened kundalini shakti ended at the sahasrara, wherein shakti united with Paramasiva.
At this point, My experience ended. As I opened My eyes, I was a bit bewildered whether I had been dreaming or vividly hallucinating or had had a divine experience. Without giving the matter any further thought, I got up and left for Acharyal’s presence as it was time for Me to offer My obeisance to Him
I: How long did the experience last?
Acharyal: What do you think would have been the duration?
I: Between half and one hour.
Acharyal (laughing): It lasted less than five minutes.
Clearly amused at my surprise on hearing this, Acharyal asked, “What is the time now?” Looking at my wrist watch, I said, “4:43". I was seated cross-legged in front of Acharyal with my arms resting on my legs and with my palms joined. Acharyal leaned forward and grasped my joined palms in His right hand. Closing His eyes, He said, “Amba". Suddenly, all that Acharyal had described began to unfold before me with great clarity. I even heard the voice that Acharyal had spoken of. My experience ended where Acharyal’s had.
I regained awareness of My body and surroundings and saw Acharyal withdrawing His hand from mine. “What is the time now?” He asked. After checking, I reported that it was 4:46. As you can see, less than five minutes has passed,” remarked Acharyal, with a smile. He then instructed me, “Describe what you saw in the hands of Hakina in the ajana chakra." As the vision had been very clear and the memory fresh, I promptly said, “The abhaya-mudrà, the varada-mudrà, a book, a skull, a áamaru (small drum) and rudràkóa rosary.”
With a nod, Acharyal said, “Yes, that is just what I saw then. I asked you about what I had not described earlier to confirm the similarity of our visions. They being similar, it would be reasonable to take it that both lasted for the same time rather than that your vision lasted for three minutes and Mine for half to one hour.”˝
End of the portion of the narrative.
