Laya Yoga Dictionary

YOGA

(Sanskrit for "union," related to our "yoke.") Conquering the self is known as Yoga, the esoteric Eastern teaching of human perfection that lies behind all occult wisdom. It is a thread that binds the individual to the "Supreme Reality" (or, as Watts would say, "The Supreme Identity"). In the Upanishads is written:

"By Vayu, the Inner Controller, as by a thread, O Gautama, are  this world, the other world, and all beings held together.

"Quite so... Now describe the Inner Controller.

"He who inhabits the earth, yet is within the earth, whom the earth does  not know, whose body the earth is, and who controls the earth from within --  he is your Self, the Inner Controller, The Immortal."

A teacher of Yoga is called a guru and a student is called a chela, a practitioner of Yoga is called a Yogi or Yogin. Yoga reveals the beginning yogi's weaknesses and also what transcendent strengths are available to him. There are 12 essential types of Yoga, here presented in arbitrary order:

Hatha-Yoga (The Breath: physical vitality). Bhakti-Yoga (Loving: The way of Devotion of Religion). Shakti-Yoga (Energy: The way of nature). Mantra-Yoga (Sound: Power through sound vibrations). Laya-Yoga (The Will: Mental powers). Yantra-Yoga (Formation: Powers through the use of geometric forms). Dhyana-Yoga (Thinking: Way of thought). Raja-Yoga (Methodology: Power to discriminate and develop consciousness). Jnana-Yoga (Knowledge: Intellectual power). Kundalini-Yoga (Kundalini energy: Development of psychic nerve energy). Samadhi-Yoga (The Self: The way of ecstasy). Karma-Yoga (Action: The way of right action). To these we must also add the esoteric Martya Yoga (willed death).

(See also: YOGA , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

kundalini yoga:

a modern term based on a misunderstanding of laya yoga. If valid, it is dangerous to do as described. There are simpler and safer methods.

(See also: kundalini yoga , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

laya:

laya - absorption of the mind

(See also: laya , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

a-rupa-laya:

a-rupa-laya (-ruupa-laya). Dissolution of the formless.

(See also: a-rupa-laya , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

 Laya:

absorption of the mind

(See also:  Laya , Body Mind and Soul)

Laya: merging, dissolution.

(See also: Laya , Hinduism, Yoga, Sanskrit Dictionary, Body Mind and Soul)

Laya or Layam (Sanskrit). From the root Li "to dissolve, to disintegrate" a point of equilibrium (zero-point) in physics and chemistry. In occultism, that point where substance becomes homogeneous and is unable to act or differentiate.

(See also: Laya, Layam , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Deva-laya (Sanskrit) (from deva spiritual being + laya dissolving place from the verbal root li to dissolve)

The shrine of a spiritual being; all Brahmanical temples were called deva-layas. Laya has in this case the significance of a place where all the lower dissolves upwards into the higher.

(See also: Deva-laya , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Yoga: Hindu meditative practices; the formal school of Yoga developed in the middle ages contains seven sub-schools: Jnana Yoga (knowldge), Karma Yoga (action), Bhakti Yoga (devotion), Mantra Yoga (sounds), Laya Yoga (dissolution), Hatha Yoga (postures, breathing), and Raja Yoga (meditation).

 (See also: Yoga , Eastern Philosophy, Body Mind and Soul)

Laya-center (from Sanskrit laya melting, dissolution, disappearance from the verbal root li to dissolve, disintegrate, vanish away)

A point of disappearance; a zero-point, or a point in substance where every differentiation has temporarily ceased; also the ultimate quiescent state: the nirvana of the seventh principle, the point at which primordial substance begins to differentiate and gives birth to the universe.

Matter in the laya-state is in its eternal and normal condition; when differentiated it is in an abnormal state -- a phenomenon becoming a transitory illusion when perceived by the senses.

"A laya-center is the mystical point where a thing disappears from one plane and passes onwards to reappear on another plane. It is that point or spot -- any point or spot -- in space, which, owing to karmic law, suddenly becomes the center of active life, first on a higher plane and later descending into manifestation through and by the laya-centers of the lower planes. In one sense a laya-center may be conceived of as a canal, a channel, through which the vitality of the superior spheres pours down into, and inspires, inbreathes into, the lower planes or states of matter, or rather of substance. . . .

"Finally, a laya-center is the point where substance rebecomes homogeneous. Any laya-center, therefore, of necessity exists in and on the critical line or stage dividing one plane from another. Any hierarchy, therefore, contains within itself a number of laya-centers" (OG 84-5).

The monad of a human being enters into manifested life through a solar laya-center which is the atman or universal spirit. Likewise the atmic plane of any being contains such a laya-center through which pour the forces from above.

"Dimensions or positions in space have nothing to do with it, because a laya-center is not of a physical and material nature. It is the disappearing-point for all things below it, and the entering-point for all things above it, for any one particular entity, be it an atom, a sun, a planet, a human being. . . .

"In speaking of the monad, we must not confuse it with the laya-center. . . . the neutral center, in matter or substance, through which consciousness passes -- and the center of that consciousness is the monad" (Fund 375).

"A 'neutral centre' is, in one aspect, the limiting point of any given set of senses. Thus, imagine two consecutive planes of matter as already formed; each of these corresponding to an appropriate set of perceptive organs. We are forced to admit that between these two planes of matter an incessant circulation takes place; and if we follow the atoms and molecules of (say) the lower in their transformation upwards, these will come to a point where they pass altogether beyond the range of the faculties we are using on the lower plane. In fact, to us the matter of the lower plane there vanishes from our perception into nothing -- or rather it passes on to the higher plane, and the state of matter corresponding to such a point of transition must certainly possess special and not readily discoverable properties" (SD 1:148).

(See also: Laya-center , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Deva-laya (Sanskrit). "The shrine of a Deva". The name given to all Brahmanical temples.

(See also: Deva-laya , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Spirit Cosmically, the homogeneous emanation from the universal cosmic monad; in man, the direct emanation of his spiritual monad, the immortal element in us which never was born and which retains through the mahamanvantara its own quality, essence, and characteristics. It sends its ray through the laya-centers of all the various sheaths of consciousness-substance, and is itself a ray of the all-spirit is used specifically for the union of the higher part of manas with atma-buddhi.

"The lack of any mutual agreement between writers in the use of this word has resulted in dire confusion. It is commonly made synonymous with soul; and the lexicographers countenance the usage. In Theosophical teachings the term 'Spirit' is applied solely to that which belongs directly to Universal Consciousness, and which is its homogeneous and unadulterated emanation. Thus, the higher Mind in Man or his Ego (Manas) is when linked indissolubly with Buddhi, a spirit; while the term 'Soul,' human or even animal (the lower Manas acting in animals as instinct), is applied only to Kama-Manas, and qualified as the living soul. This is nephesh, is Hebrew, the 'breath of life.' Spirit is formless and immaterial, being, when individualised, of the highest spiritual substance -- Suddasatwa [Suddha-sattva], the divine essence, of which the body of the manifesting highest Dhyanis are formed. Therefore, the Theosophists reject the appellation 'Spirits' for those phantoms which appear in the phenomenal manifestation of the Spiritualists, and call them 'shells,' and various other names. (See 'Suksham Sarira [sukshma-sarira].) Spirit, in short, is no entity in the sense of having form; for, as Buddhist philosophy has it, where there is a form, there is a cause for pain and suffering. But each individual spirit -- this individuality lasting only throughout the manvantaric life-cycle -- may be described as a centre of consciousness, a self-sentient and self-conscious centre; a state, not a conditioned individual. This is why there is such a wealth of words in Sanskrit to express the different States of Being, Beings and Entities, each appellation showing the philosophical difference, the plane to which such unit belongs, and the degree of its spirituality or materiality. Unfortunately these terms are almost untranslatable into our Western tongues" (TG 306-7).

When paired with matter, it denotes the active, positive, or energic side of dual manifestation; and saying that spirit and matter are one means they are one essentially, being different only as aspects of one fundamental unity. In many languages the same word means both spirit and breath or wind; spirit is related to air among the subtle cosmic elements (maha-tattvas or mahabhutas).

Spirit, considered as the cosmic Ens (being) or Brahman is not the cosmic primordial root, but its first manifestation, corresponding to the Greek First Logos -- either parabrahman-mulaprakriti, when applied to the galaxy; or Brahman-pradhana when applied to our solar system.

(See also: Spirit , Mysticism, Mysticism Dictionary, Body mind and Soul)

cosmic cycle: One of the infinitely recurring periods of the universe, comprising its creation, preservation and dissolution. These cycles are measured in periods of progressive ages, called yugas. Satya (or Krita), Treta, Dvapara and Kali are the names of these four divisions, and they repeat themselves in that order, with the Satya Yuga being the longest and the Kali Yuga the shortest. The comparison is often made of these ages with the cycles of the day: Satya Yuga being morning until noon, the period of greatest light or enlightenment, Treta Yuga afternoon, Dvapara evening, and Kali Yuga the darkest part of the night. Four yugas equal one mahayuga.

Theories vary, but by traditional astronomical calculation, a mahayuga equals 4,320,000 solar years (or 12,000 "divine years;" one divine year is 360 solar years) -  with the

• Satya Yuga lasting 1,728,000 years,
• Treta Yuga 1,296,000 years,
• Dvapara Yuga 864,000 years, and
• Kali Yuga 432,000 years.

Mankind is now experiencing the Kali Yuga, which began at midnight, February 18, 3102 bce (year one on the Hindu calendar [see Hindu Timeline]) and will end in approximately 427,000 years. (By another reckoning, one mahayuga equals approximately two million solar years.) A dissolution called laya occurs at the end of each mahayuga, when the physical world is destroyed by flood and fire. Each destructive period is followed by the succession of creation (srishti), evolution or preservation (sthiti) and dissolution (laya).

A summary of the periods in the cosmic cycles:

• 1 mahayuga = 4,320,000 years (four yugas)
• 71 mahayugas = 1 manvantara or manu (we are in the 28th mahayuga)
• 14 manvantaras = 1 kalpa or day of Brahma (we are in the 7th manvantara)
• 2 kalpas = 1 ahoratra or day and night of Brahma 360 ahoratras = 1 year of Brahma
• 100 Brahma years = 309,173,760,000,000 years (one "lifetime" of Brahma, or the universe).

We are in Brahma Year 51 of the current cycle. At the end of every kalpa or day of Brahma a greater dissolution, called pralaya (or kalpanta, "end of an eon"), occurs when both the physical and subtle worlds are absorbed into the causal world, where souls rest until the next kalpa begins. This state of withdrawal or "night of Brahma," continues for the length of an entire kalpa until creation again issues forth.

After 36,000 of these dissolutions and creations there is a total, universal annihilation, mahapralaya, when all three worlds, all time, form and space, are withdrawn into God Siva. After a period of total withdrawal a new universe or lifespan of Brahma begins. This entire cycle repeats infinitely. This view of cosmic time is recorded in the Puranas and the Dharma Shastras.

See: mahapralaya.

(See also: Cosmic cycle , Hinduism, Body Mind and Soul)

A Theosophical definition of Laya-Center :

Laya-Center

A "point of disappearance"  - which is the Sanskrit meaning. Laya is from the Sanskrit root li, meaning "to dissolve," "to disintegrate," or "to vanish away." A laya-center is the mystical point where a thing disappears from one plane and passes onwards to reappear on another plane. It is that point or spot  - any point or spot  - in space, which, owing to karmic law, suddenly becomes the center of active life, first on a higher plane and later descending into manifestation through and by the laya-centers of the lower planes.

In one sense a laya-center may be conceived of as a canal, a channel, through which the vitality of the superior spheres pours down into, and inspires, inbreathes into, the lower planes or states of matter, or rather of substance. But behind all this vitality there is a directive and driving force. There are mechanics in the universe, mechanics of many degrees of consciousness and power. But behind the pure mechanic stands the spiritual-intellectual mechanician.

Finally, a laya-center is the point where substance rebecomes homogeneous. Any laya-center, therefore, of necessity exists in and on the critical line or stage dividing one plane from another. Any hierarchy, therefore, contains within itself a number of laya-centers. (See also Hierarchy)

See also: Laya-Center , Mysticism, Body Mind and Soul

Atman (Sanskrit) Self; the highest part a human being: pure consciousness, that cosmic self which is the same in every dweller on this globe and on every one of the planetary or stellar bodies in space. It is the feeling and knowledge of "I am," pure cognition, the abstract idea of self. It does not differ at all throughout the cosmos except in degree of self-recognition. Though universal it belongs, in our present stage of evolution, to the fourth cosmic plane, though it is our seventh principle counting upwards. It may also be considered as the First Logos in the human microcosm. During incarnation the lowest aspects of atman take on attributes, because it is linked with buddhi, as the buddhi is linked with manas, as the manas is linked with kama, etc.

Atman is for each individualized consciousness its laya-center or entrance way into cosmic manifestation. It is our self precisely because it is a link which connects us with the cosmic hierarch. Through this atmic laya-center stream the divine forces from above, which by their unfolding on the lower planes originate and become seven principles. "We say that the Spirit (the 'Father in secret' of Jesus), or Atman, is no individual property of any man, but is the Divine essence which has no body, no form, which is imponderable, invisible and indivisible, that which does not exist and yet is, as the Buddhists say of Nirvana. It only overshadows the mortal; that which enters into him and pervades the whole body being only its omnipresent rays, or light, radiated through Buddhi, its vehicle and direct emanation" (Key 101).

Atman is also sometimes used of the universal self or spirit, called in Sanskrit Brahman or paramatman. The individual is rooted in the surrounding kosmos by three superior principles, which are that atman's highest and most glorious parts. Atman is included among the human principles because it is the universal absolute essence of which buddhi, the soul-spirit, is the carrier, transmitting its rays to the remainder of the human constitution.

(See also: Atman , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Alaya (Sanskrit) (from a not + laya dissolution from the verbal root li to dissolve)

Nondissolution; the indissoluble; used in Buddhism for the universal soul or higher portions of anima mundi, the source of all beings and things. Mystically identical with akasa in the latter's highest elements and with mahabuddhi; also with mulaprakriti as root-producer or root-nature (OG 5).

With Mahayana Buddhists alaya is both the universal soul and the spiritual self of an advanced sage. Aryasamgha taught that "he who is strong in the Yoga can introduce at will his Alaya by means of meditation into the true Nature of Existence" (cf SD 1:49-51; also FSO 98n).

The Secret Doctrine (1:49) mentions Alaya in the Yogachara system, most probably referring to alaya-vijnana, but adds that with the "Esoteric 'Buddhists' . . . 'Alaya' has a double and even a triple meaning."

(See also: Alaya , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

rupa-laya:

rupa-laya (ruupa-laya). Dissolution of form.

(See also: rupa-laya , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

First Round The first evolutionary cycling of the monadic hosts through all the globes of the planetary chain. A globe-round consists of seven respective circlings by the life-wave on one of the globes of the planetary chain: in the case of the human life-wave these circlings are termed the root-races.

In the case of the first round, the evolutionary procedure is different from all later rounds because the monadic hosts must themselves fashion the outlines of their houses of life -- these houses becoming the globes of the planetary chain. Thus, when the first host has completed its seven circlings on globe A, the greater portion of the monads -- termed the surplus of lives -- descend from globe A by attraction to the waiting laya-center on the second cosmic plane. Through this laya-center globe B comes into the first phases of manifestation, as the first host proceeds to go through its seven evolutionary circlings there. When the seventh turn is completed, then the surplus of lives of this first monadic host descends to the laya-center on a still lower cosmic plane, where globe C-to-be begins its first outlines of manifestation. In like manner the remaining globes of the chain are formed -- globes D, E, F, . . . Z. Each of the ten hosts individually thus leaves its own characteristic pattern or attribute in and on each globe.

In the first round, the highest monadic host works with the lowest monadic kingdom to produce the initial framework of each globe in turn, laying the foundations for all the intermediate monadic hosts to build upon in completing what finally becomes the fully manifested globes. Thus every monadic host contributes its own characteristic elements to every one of the globes during the first round, as the monadic hosts or life-waves follow each other in serial order in passing through the waiting laya-centers. In this way, the globes themselves become fit habitats for their respective classes of dwellers or life-waves.

The monads of the human kingdom passed through all the forms and kingdoms during the first round. In the first root-race of the first round on globe D (our earth), man was highly ethereal and, although necessarily what we would call non-intellectual, nevertheless spiritual.

The globes of the earth-chain during their first round were in their first or elementary rupa stage, a condition entirely different from anything commonly known today. For during the first round -- which followed upon three preliminary elemental rounds -- one cosmic element was developed, namely that of fire. Manifested material fire as we know it had not appeared, but this first fire could be described as cool and luminous. Thus even the grossest globe (globe D), although formed into a sphere, was without solidity or other quality than a cold radiance. The other cosmic elements developed in similar fashion in succeeding rounds.

(See also: First Round , Mysticism, Mysticism Dictionary)

pralaya: (Sanskrit) "Dissolution, reabsorption; destruction; death."

A synonym for samhara, one of the five functions of Siva. Also names the partial destruction or reabsorption of the cosmos at the end of each eon or kalpa. There are three kinds of periods of dissolution:

1)    laya, at the end of a mahayuga, when the physical world is destroyed;

2)    pralaya, at the end of a kalpa, when both the physical and subtle worlds are destroyed; and

3)    mahapralaya at the end of a mahakalpa, when all three worlds (physical, subtle and causal) are absorbed into Siva.

See: cosmic cycle, mahapralaya.

(See also: Pralaya , Hinduism, Body Mind and Soul)

Seventh Round The final manifested round in the evolutionary life cycle of the life-waves coursing around a planetary chain. While little can be said regarding the condition of mankind in the seventh round, humans of the seventh round will have successfully become one with their sixth principle (buddhi); and as the seventh principle (atman) will be predominant in the seventh round, life on earth should then be glorious beyond present understanding. Only in the seventh root-race and in the seventh round will human beings truly and finally have become fully evolved septenary beings: then will they have attained the evolutionary status of dhyani-chohanship.

As each of the six previous rounds developed a cosmic element-principle, the seventh element will come into manifestation; we can obtain some conception of its nature by calling it adi-tattva. "Earth will reach her true ultimate form -- (inversely in this to man) -- her body shell -- only toward the end of the manvantara after the Seventh Round" (SD 1:260). Long before the earth shall have reached her seventh round, our moon, the earth's mother, will have dissolved into cosmic ether and dust. In its turn, long after the seventh round, the earth will be a moon to the planetary chain-to-be.

As the hosts of monads complete their cycling on the seven manifested globes of a planetary chain, one by one (commencing with globe A) each globe enters the state of pralaya, and the forces and higher substances comprising each globe are transferred to a laya-center, there to remain in statu quo until the time strikes for the new planetary chain to come into manifestation. These laya-centers are the focal points respectively for the birth of the globes of the new chain.

(See also: Seventh Round , Mysticism, Mysticism Dictionary)

Laya:

Laya: the power to destroy (SSS-III)

(See also: Laya , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)