The Ancient School of Laya Yogis…
The term Himavanti is the feminine form of the word Himavant or Himavat, which is used firstly to describe the massif of the highest mountains in the world, the Himalayas, and secondly to define the Spirit of Wisdom of these mountains. It is understood that Himavat means the mountain range or Himalayas, and Himavant is the person or soul of the Himalayas. In this way, Mahatma Himavant is the Great Soul of the Himalayas. The female gender is Himavanti (also Himavati), a kind of spouse of the Spirit of the Snowy Mountains. Himalaya is literally a snowy absorption. Himavant is like a person woven from the snowy light.
When we talk about Himavanti, we mean a shining glow similar to the reflections of light reflected from the snowy and icy summits of the great mountains of the Roof of the World. In practice, we imagine ourselves as relays of that luminous white light. It is a snow-white light, which we can say that it is the light of the world, because it flows as a reflection of sunlight from the highest available summits of consciousness, of which Himalaya is a symbol and a real abode at the same time. This light concerns the feminine aspect of divinity, hence the concept of Himavanti.
Chohan Morya is considered to be Mahatma of Himavanti and the manifestation of the Mountain Spirit. Himawanti is known as the female form of Lord Morya or as a spouse (also a spiritual sister) of this great incarnation. Chohani Himavanti is the most important Guardian of the layas transmission line of all female forms. Himavanti is the mother of Parvati (wife of Śiva) who is always called the Daughter of the Spirit of the Snowy Mountains. Himalaya, the Snowy Absorption, means that the glow of Hima belonging to the light reflected from eternal snows is the light which, when imagined within our consciousness (ćittam), dissolves the ego and absorbs the small self in the great Divine Universal Self. Experiencing the dissolution in the all-melting light of a whitish glow is the most fundamental practice of laya yoga.
All this means that Chohan Himavant (Lord Morya) as a spiritual being is actually the Father of Parvati, wife of Chohan Śiva. Chohani Himavanti as Mother, is the most essential guardian of the transmission line of all layas. Lord Shiva himself, what is worth remembering, is another emanation of Chohan Rudra, who is the Spirit of Nature, the Lord of Life on this planet. Guru Rudra created all forms of living beings on the planet earth. All forms of life are in His hand. Who is in harmony with life is in harmony with Chohan Rudra. The emanation known as Shiva is thus just another avatara of Rudra.
The one who breaks the laws of life, the laws of conscience, falls under the wrath of Chohan Rudra, as symbolically is described the punishment for the evil deeds against God’s Law written on the tables of our consciences. According to the ancient law established for the world of the animal kingdom, one is allowed to kill only when it is necessary to save own life. This means that the law of nature allows you to kill in your own defence and to satisfy hunger, if there is no other way of sustaining yourself alive. Lord Rudra is the guardian of this eternal law. The world of Animal Kingdom eliminates individuals who break the law thus established. Therefore, the destructive species brings destruction upon itself.
The contemplation of the Light of Himavanti allows us to better understand the Natural Order of Nature and its Good Law. The light is like maternal wings, protects us and looks after us, leading us along safe paths. In this way, we avoid going astray from spirituality, which happen as a result of breaking the laws of nature established by the Lord of all life. The term 'Rudra’ literally means 'Wild’, 'Terrible’ or 'Scary’ meaning primitive or natural, in the image of a wildly growing forest, where forces of nature themselves determine the development of life forms. We say that the presence of Lord Rudra is very much alive wherever nature lives in an immaculate, original state. The terrible power of nature at the same time shows all its beauty and magnificence, causing that we understand terrible as being wonderful as well.
Chohan Rudra is the guardian of the Manipuraka lotus, also known as the centre of the solar plexus. Manipura means 'The Garden of Jewels’ or 'Treasures’. The symbolism shows Lord Rudra as the ruler of the wonderful garden of countless treasures. The garden is wild nature itself. The key to the garden is harmony with the laws of life in the world of nature. The order of Nature is the law of a clear conscience. Freeing the psyche from the ballast of guilt and sin makes the conscience pure and immaculate. Then, in a natural way, we live in harmony with the natural course of things, with the order prevailing in the realm of nature, and in particular in the Kingdom of Animals, which has a fiery nature. Access to the Garden of Jewels is subject to the observance of the law established by the Guardian of the Garden of Nature. That is the consciousness of Lord Rudra.
One speaks of eleven Rudras as the features of the entire Emanation of Chohan Rudra. This corresponds to ten aspects symbolized as the petals of the Manipuraka lotus and the all-controlling wholeness. It is said that the Master of Lotus is Śivarudra. The eleventh Rudra is therefore Lord Śiva alone. Number eleven is the number of mystics and esotericists. Eleventh means literally One (First) after ten. This number is often used when repeating the rosary with longer Prayers (Mantras) for winning the grace and blessing. We can say that the rosary of Lord Rudra contains eleven repetitions of the prayer phrase.
A group of eleven devas (angels) exists as embodiments of manifestations of Śivarudra. Mahadeva is their head and centre. We can call them Rudradevas and understand as the Lodge of Angels taking care of all aspects of the order existing in nature. The abode of this Lodge is traditionally Rudravasah, or Mount Kailasa. The fruits of the tree called Rudrakshah are used to prepare all kinds of rosaries. Each of the eleven Rudras is also considered the incarnation or embodiment of the Fire Spirit (Vahni, Agni) who is the guardian of the path developed on the basis of the Manipuraka lotus. Benares, the Holy City of India, is also called the Abode of Rudra (Rudravasah), because the cult/-ure of 'The Terrible Wonderful’, how poetically can be described Lord Rudra, flourishes there until today.
Traditionally, Lord Rudra is the destroyer of sins and sorrows, the destroyer of faults and faults, and the destroyer of demons and evil. The presence of Lord Rudra is always called when it is necessary to exorcise and cast out an evil spirit. We are calling Rudradeva with a simple formula, which means: 'O Thou, Rudra!’. Everything we learn here about Lord Rudra and Lord Shiva can be used to work with the Lotus of Manipuraka, symbolized by the mentioned earlier flower with ten petals. The image of Rudra or Śiva is used as the basic symbolic archetype of the divine consciousness of the solar plexus.
Bhaishajya Guru is also a form of the Spirit of Nature. That is why we say that the terrible power of nature has the power to reverse all diseases and sufferings. Śivavaidyanatha or Bhaishajya is a cult/-ure of the Lord of the Eastern Paradise and Master of Healing. Besides, Rudra himself is revered as an expert on all medicines, the giver of all medicines and, more importantly, as the ruler of the healing powers of herbs and prayers. Harmony with the natural world through the centre of the solar plexus can be a very practical conclusion coming from our highly idealistic considerations.
The traditional, basic mantra phrase among the numerous prayers to Chohan Rudra says: Pure Respect, Honour and Gratitude, we give to Lord Rudra! In Sanskrit, the language of angels, the first words of greeting signify a respect which in sense of devotion or homage. The full adoration in the original will sound more or less like this:
The exact recitation of this prayer, however, can only be learned from the Yogacharya of the Himavanti tradition. Keeping the awareness of the Spirit of Nature, Lord Rudra, will destroy all sorrows, sins, mistakes, guilt, demons and all evil. In this way, we are purified to achieve full unification of consciousness in the spiritual processes of the laya path.
Fierce form of the Lord of Time, Mahakala, is also the form of Lord Śiva. Such a form of Rudra or Śiva is assumed as a fundamental emanation that rules the end of all things. Rudra lives in the north, somehow under the polar star (Dhruvatar), and when he teaches, his face is directed to the south. Therefore, we focus in the mind of Lord Rudra facing to the north. The same principle remains for Śiva. The ancient custom forbade mentioning the Name of Lord Rudra to ordinary mortals, so as not to call Him in vain.
The seven names of Rudy Emanation are mentioned in connection with the sides and spheres of the world. This is the number of seven or eight Rudras. The eastern side of the world is ruled by Bhavarudra, who is the giver of bliss and all-seeing and protector of the abstainers. The South is ruled by Sarvarudra, also known as the Archer, who sends deadly arrows and decides the time of the last hour. The West belongs to the Paśupatirudra called the Lord of the Kingdom of Animals, who establishes and sustains the law and order of nature in the animal world (people also partially belong here). The Northern Region is administered by Ugrarudra, Horrible or Scary, whose image resembles Mahakala the most. The lower zone of Mount Meru is managed by Agnirudra called Fire or Lightning. In him all the impure remains of this world are burned thus transformed into light. The central zone is ruled by Iśanarudra, literally Ruling, the solar aspect of Rudra. In the upper zone of Meru there is Mahadevarudra, the Great Angel who administers the angelic and pure beings living in Devachan. The eighth and last aspect of Rudra is Rudra himself, also known as Śiva, and understood as the one and only wholeness, without dividing into emanations of successive appearances and descents or competences to wield the appropriate areas of our planet as a spiritual entity and self-living being.
The next seven aspects (emanations) of Lord Rudra (Shiva) rules the waves of our planetary life in the consecutive Four-Ages of the existence of the world. We currently have the seventh Four-Ages (Mahayuga) in its final form. Mahadeva is the most up-to-date form of the emanation of Chohan Rudra, cooperating with the seventh emanation of Manu, the forefather of human races, named Vaivasvata. For, trifle, 427 thousand years, when the current Kaliyuga will end, and with her will end the current Four-Ages, Bhaavarudra will begin his reign as a Lord of Life Forms of our planet. The eighth Manu, the future Father of human races, will be an old man – a sage named Saavanin. Chohan Rudra, in Vedic Hymns, is called the eternally green Lord of the World, which reminds Khidr from the Sufi teachings.
Four disciples of Lord Śiva incessantly continually enter incarnations to maintain the transmission of yogic traditions. They are called the Mahavatars. They form the vajra of the important aspects of Shiva, and all in the image of Rudras of the four sides of the world. Sometimes it is said that Lord Shiva is God – Yogi. He depicts the path of perfect renunciation and asceticism (tapas). One such Mahavatar was Śankara, the yogi incarnated for the renewal of śaivic teachings and monastery life in India. Another great known figure is the great saint and sage of the beautiful name of Kabir, who taught about the unity of Hindu and Muslim religions, wishing that the followers of both would stay in the spirit of ecumenism and reconciliation. Good Will of Śiva heals and brings back to life. Śiva is understood as a doctor (Vaidya) and the giver of longevity.
The crystal-white mountain of Kailasa is the centre of radiation of the miraculous light called the Light of Himavanti. The consciousness of Himavant as the Mountain Spirit and Himavanti as the Mountain Spirit’s Spouse and Mother of Parvati (Śiva’s wife transmitting Hathayoga and Tantra) will help to better understand the esoteric path of layas, who were inspired by the shine of Himalayas to discover and understand the process of absorbing or dissolving into the boundless light.
What is light, what is the light of consciousness? Just as the sun’s glare reflects itself in the crystal mountain of Kailasa, the pure light of the soul reflects itself from the top of our being, which can be pictured as an inner, completely solar or fiery being. The soul created in the image and likeness of the Absolute is similar to the sun, which shines without power, as if by itself. The soul is an eternally burning fire burning in us, which nothing quenches or interrupts. In the likeness of God, it always shines and always burns. When Yogi looks at the sun, he does it to maintain the memory of his own soul being such a sun shining on the firmament of Heaven, Paradise. The mountain symbolizes the body in which our consciousness is contained. The symbol of the Mountain is a traditionally accepted position for contemplation and meditation. The crystalline snow-white mountain symbolizes the physical body, including its feelings and thoughts, completely cleansed of all defilements of worldliness, sin, error or guilt. Then we reflect the glow of the divine soul like the light of the sun reflected from eternal snows. It shine is bright and crystal. Whoever saw the spark of the sun reflected from the glacier will always keep in mind the memory of a radiant glow that is similar to the one we experience in a mystical experience.
Ćittam means careful observation or better contemplation, intentional thinking, well-targeted. Ćitta is receiving through reflection, it is reflective reception. This property is usually called intuitive reasoning. Ćittam is both Mind and Heart, it is Reason and Desire combined into an unbreakable unity. In essence, Ćittam is called consciousness or the ability to become aware and perceive, and to achieve or accomplish a goal. Sometimes, for better understanding, we describe Ćittam as the nucleus or centre of Mind-Heart, as the sphere of our deepest experiences, aspirations and goals, the sphere in which we touch the ultimate goal of our existence here. We are rightly talking here about a thought-feeling. When we strive for a chosen goal with a deep understanding and sense of inner need, then we are say about acting in harmony with the Mind and the Heart.
Światło Świadomości jest doświadczaniem jasności i przejrzystości naszych potrzeb, pragnień i dążeń. Blask duszy praktycznie rozjaśnia wszelkie wątpliwości i niejasności. Otrzymujemy coś w rodzaju wizji czy lepiej uporządkowanego marzenia, które jest logicznie i strukturalnie przejrzyste. Osiągamy klarowność we wszystkich sprawach codziennego życia. Możemy afirmatywnie potęgować takie doznanie, powtarzając chociażby konfirmację:
The Light of Consciousness is an experience of clarity and transparency of our needs, desires and aspirations. The glow of the soul practically clarifies all doubts and ambiguities. We get something like a vision or a more like orderly dream that is logically and structurally transparent. We achieve clarity in all matters of everyday life. We can use the affirmation to intensify such experience, repeating confirmation:
I am the Light.
I am the Light.
I am the Light itself!
Światłość płynąca z identyfikacji z wielkimi istotami tradycji Himawanti (Laja Jogi) natychmiast wprawia w ruch maszynerię wyzwalającą naszą zdolność percepcji blasku odwiecznego jaśnienia drzemiącego w głębi naszej istoty, w głębi naszej duszy.
The light flowing from identifying oneself with the great beings of the tradition of Himavanti (Laya Yoga) immediately sets in motion the machinery that releases our ability to perceive the splendour of the eternal shining that lies dormant in the depths of our being, in the depths of our soul.
Om Śri Rudram,
Om Śri Rudram,
Om Śri Rudram!
Aćarya Lalit Mohan G.K