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Kaya Kalpa : Immortality Medicine
For
many readers who savored Paramahansa Yogananda's iconic tome Autobiography of a
Yogi, one of the most intriguing personalities in that collection of
astonishing people and events is the master known as Mahavatar Babaji, whom, at
the age of 1800 years reportedly still roams the earth in a variety of
appellations and forms. His longevity is said to be the result of a yogic
practice known as kaya kalpa, or transformation of the body. One of the most
elusive subjects to come out of the East, kaya kalpa remains shrouded in
mystery and contradiction. (Mahavatar Babaji may have used Kaya Kalpa to live
1800+ years)
The
practice originated among a body of disciplines cognized by the ancient Tamil
Siddhas, those perfected yogis of the Shaivite tradition from the Tamil Nadu
area in Southern India, whose founding father was said to be the Vedic Rishi
Agastya. Among several areas of study attributed to them was native medicine,
regarded as the basis of Ayurveda. The siddhas' cognitions and findings on the
subject of health and physical rejuvenation were written in poetic Tamil verse
on manuscripts made from palm leaves. Those manuscripts have been handed down
through the ages and jealously guarded by the Tamil families in whose custody
they remain. They include the formulas and practices that were an integral part
of life extension.
But
an analysis into the history and practice of kaya kalpa reveals much more than
descriptions of exotic and complex herbal formulas designed to bring about
physical rejuvenation. Because the Tamil Siddhas were, according to all
legends, high evolved human beings, their pursuit was not motivated by a desire
to drink from the fountain of youth, but by an intense desire to extend life so
that they might evolve to complete enlightenment in this lifetime, avoiding the
need for reincarnation. Through fabled stories and legends, many of those
spiritual seekers, and those who followed in their footsteps, have provided
inspiration to future generations to aspire toward enlightenment. And in the
process of doing so, some reportedly, (perhaps including Mahavatar Babaji)
achieved immortality.
With
this in mind, a more accurate translation of the word kalpa is the alchemical
term transmutation. In this case it refers to the metamorphosis of the body
into that more refined 'stuff' from which beings of light are structured. In a
1960s lecture, the Indian saint and teacher Maharishi Mahesh Yogi described the
refinement process of the physical body over numerous lifetimes. He explained
that in its coarse and dense state, the human body is primarily kaphic
(composed of the elements of water and earth) in nature, and that as we
reincarnate our more evolved bodies eventually are made from a substance that
is primarily akashic (or etheric) in nature. Because this process requires
purification on every level - physical, emotional, psychological and spiritual
- it becomes evident that kaya kalpa involves something more than simply
ingesting life-extending herbs.
In
a March 2009 paper for the California College of Ayurveda, Ione Linker
identifies what she believes are the origins of kaya kalpa, citing the closest
evidence in one of the eight branches of Ayurvedic medicine: rejuvenation
therapy or Rasayana. In the classical texts to which she refers, there are
descriptions of Rasayana therapies that appear strikingly similar to some of
the panchakarma procedures currently practiced in modern-day Ayurveda. For
example, as a pre-requisite to embark upon rejuvenation therapy, one must
undergo a series of physical purifications that include oleation and subsequent
purging of the alimentary canal (basti) followed by a liquid diet.
Additionally, the aspirant must practice and embody what Maharishi Mahesh Yogi
called 'behavioral rasayanas': speaking pleasantly, controlling the senses,
compassion, truthfulness etc. Only then does the full treatment begin. Clearly,
performing tapas - including meditation, pranayam and devotions - was a crucial
component in the success of the treatment.
In
a now out-of-publication book entitled Maharaj: A Biography of Shriman
Tapasviji Maharaj, a Mahatma who Lived for 185 Years by T. S. Anantha Murthy,
the writer chronicles Tapasviji's three experiences with the kaya kalpa
rejuvenation procedure. In one chapter describing the years prior to his first
treatment, Tapasviji recounts a meeting with a 5,000 year old Mahatma who
reports that he was born in Ayodhya during the time of Sri Krishna, the deity
to whom Tapasviji was devoted. When Tapasviji inquires about the Mahatma's
longevity, he is told: "My longevity is easily explained. I drink cow's
milk and eat some herbs which I will show you." The Mahatma then retrieves
the herbs which include that elusive creeper, much sought after throughout the
millennia: somalata. He explains that the soma plant, from which the soma
"milk" is extracted, exists in 15 varieties and that one in
particular - "15 leaves and red spots" - would allow him to live for
10,000 years. "I spend most of my time performing tapas . . I enjoy my
solitude . . that is all of my story," the Mahatma adds.
The
soma plant, the process of manufacturing its juice and the drinking of it, are
the recurring themes of the 9th Mandala of the Rig Veda. Because of its
association with higher consciousness and the inability of spiritual seekers
and health researchers to locate its habitat, scholars have speculated that
soma is actually everything from a hallucinogen found in a genus of mushroom to
a form of water reed or even a type of honey. That is likely because the verses
in the 9th Mandala poetically describe it in such as way as to make it appear
in many forms. But perhaps this is simply because the Tamil Siddhas often
couched their formulas in obscure and poetic language, opening a wide door to
interpretation by subsequent translators. Vedic researcher and scholar David
Frawley explains his view on the subject: "The Soma plant was not simply
one plant - though there may have been one primary Soma plant in certain times
and places - but several plants, sometimes a plant mixture . . [soma] more
generally refers to the sacred usage of plants." Frawley adds that soma is
mentioned as existing in all plants (Rig Veda X.97.7) and many different types
of Soma are indicated, some requiring elaborate preparations. "Water
itself, particularly that of the Himalayan rivers, is a kind of Soma (Rig Veda
VII.49.4). In Vedic thought, for every form of Agni or Fire, there is also a
form of Soma. In this regard, there are Somas throughout the universe."
But
Frawley also acknowledges what spiritual seekers have known and experienced
throughout the history of mankind - that soma is the most refined product of a
perfectly functioning nervous system, internally produced as a result of a
higher state of consciousness. He adds, ". . we must remember that the
real Soma is a secretion in the brain from spiritual practices." Frawley
identifies this secretion as an elixir produced from Tarpaka Kapha, that form
of the kapha dosha, according to Ayurvedic medicine, that lubricates the nervous
system. He adds, "Soma at a yogic level refers to the crown chakra, which
is opened by Indra (yogic insight) and releases a flood of bliss throughout the
body. This inner Soma is the main subject of the Vedic hymns, though outer
Somas were also important."
Tapasviji's
saintly friend who showed him the soma plant came from a Vedic time when life
was more sattwic. There is indeed the possibility that, as Frawley points out,
"there may have been one primary Soma plant in certain times and
places." In our current Kaliyuga period, one that elevates science above
all else, the physical plant is sought as evidence of its existence. Could it
have been, perhaps, that in the time of Sat Yuga when beings of more celestial
light roamed the earth, this mysterious soma - in the form of the red-spotted
creeper the Mahatma described - was more easily accessible? Or was it possible
that those holy men were simply able to instantaneously manifest it materially
and imbibe its milk? Is it also possible that those spiritual aspirants who now
engage in decades of tapas have prepared themselves sufficiently so that they
are able to commune with those ancient sages who still roam the earth and would
share their gifts with the devout? If so, that might explain its elusive nature
in this less graceful age. So then, what must kaya kalpa for the current age
entail? Must it necessarily require more gross procedures? A review of the
history and practices provide some insight.
By
all accounts, there appear to have been two different types of kaya kalpa: a
lengthier program for monks that involved periods of complete isolation, and a
briefer period for householders. Those who were able to devote the necessary
time, by virtue of their economic status and/or lifestyle (saints and royalty),
were sequestered for at least 90 days (during his first treatment, Tapasviji
did so for one full year) in a specially-designed womblike hut called a kudi
that conformed to specific rules of Sthapatya Ved for direction, physical
environment, auspicious time for construction and construction materials. This
more rigorous procedure was known as 'kutipraveshika'. Another rasayana
treatment, known as 'vata tapika,' did not require as intense seclusion, but
was also considered less effective in creating the more dramatic regenerative
results, such as the loss and then re-growth of hair, teeth and skin.
For
Tapasviji's first kaya kalpa treatment, his saintly Mahatma friend instructed
him how to take the pulses to read the physical state and then how to prepare the
daily doses of "cow's milk and medicine". Later in the book,
Tapasviji returns the favor to some of his devotees, although nowhere are
specific herbs mentioned. The fact that Tapasvaji administered kaya kalpa to
several of his disciples adds another layer of ambiguity about just which herbs
were used since, in several of those instances, the treatment was for ailments
(such as cataracts). If he had learned to read the Ayurvedic pulses, this
suggests that the herbs were chosen specifically for the individual's state of
health, and were not a singular generic formula for the purpose of
life-extension. And in fact, that appears to be the case. In a paper entitled A
Literary Review of Kayakalpa Plants in Siddha Literature the authors identify
two classifications of kaya kalpa herbs: "pothu karpam," used for
rejuvenation purposes, and "sirappu karpam," prescribed for specific
illnesses.
Adding
another layer of ambiguity is the understanding that each of the siddha
medicine men had his own proprietary formula, guarded jealously. Nonetheless,
from writings and oral traditions, researchers have been able to glean some of
the herbs that were commonly used. It appears that many are staples of the
modern-day Ayurveda pharmacopoeia that has become so fashionable in Western
alternative health, yoga magazines and spas. It also appears that some of the
preparations combined minerals with the herbs, which is said to strike a
balance between alkalinity (considered the male principle) and acidity
(considered female) in the body. Although many Ayurvedic formulas and practices
were suppressed and subsequently lost during the British Raj, some common
threads appear. One such practice is the use amalaki fruit for a mixture
similar to the chyavanaprash formula of which many Ayurveda adherents are
familiar. Pippili, an enzyme-like herb also known as "long pepper,"
is another popular ingredient for the cleansing and elimination phase prior to
the kaya kalpa sequestration. Commenting in the appendix of Tapasviji's biography,
Dr. Daniel Bouwmeester describes what he believes were herbs that were used for
the elimination phase (e.g., comfrey dandelion and uva ursi) and for
regeneration (ginseng, dong kwai, wheat grass juice). Other researchers have
described plants such as ginger, neem, winter cherry and aloe for rejuvenation,
and sacred basil, Indian gooseberry and marking nut for healing. Additionally,
the siddha physicians employed a salt called kattuppu, whose manufacture also
remains a secret. It reportedly has alchemical properties that allow it to be
ingested without any of the harmful side effects associated with common table
salt.
In
contemporary practice, some vaidyas have developed formulas they claim adhere
to those employed by the ancient physicians that also include a variety of
metals and gemstones. In a book entitled Scientific Basis for Ayurveda
Therapies, researchers explain that heavy metals such as gold, silver and even
extremely toxic substances like mercury have been used since the Vedic age to
promote longevity as well as to treat a variety of symptoms including anemia,
tuberculosis and rheumatoid arthritis. A report from the Thanuology Foundation
even describes mercury as a fundamental component to any kaya kalpa formula:
"There is no alchemy without Mercury. No Kalpa without mercury. This is a
divine art." These metals are ingested in the form of what is called
bhasma, the incinerated and crushed remains of those minerals, often treated
with juices such as lime and other decoctions. The process of incineration alters
and converts the metallic salts into extremely fine emulsified particles so
that the body can absorb and process them. Making of the bhasmas requires many
repeated sequences of burning and crushing the material. Additionally, often
the incinerated remains are buried in clay pots in the ground - sometimes for
years.
The
purpose of using gemstones in Ayurvedic formulas is analogous their prescribed
functions in Jyotish. For example, the bhasma of diamonds (for Sukra), is said
to provide beauty, charm and act as an aphrodisiac; rubies (Surya) act as a
stimulant and heart tonic and increase vigor; cooling and soothing pearls
(Chandra) are considered a tonic for hyper acidity and liver problems.
Although
it may seem extreme, the use of heavy metals in medicine is not uncommon in
world history. A somewhat parallel system to Ayurveda called the Unani system
of originated in Greece around 200 AD and became extremely popular throughout
the Middle East as well as India. Some Unani medications include minerals that
are known to be highly toxic in their raw form: aluminum, arsenic (also used in
medicine in the US in the early 20th century), strontium and lead. In Western
medicine even as late as the 20th century, scientists experimented with the use
of gold for patients with severe rheumatoid arthritis, albeit sometimes with
deleterious effects. In contemporary scientific research literature on
Ayurveda, it is also cautioned that combining these minerals with ingredients
that may have been contaminated with other ingredients - such as plant
materials grown with or containing environmental or agricultural toxins - can
lead to harmful and sometimes fatal results. As is often the case, the success
of diagnosis and treatment is contingent upon the knowledge, experience and
consciousness of the medical practitioner.
Consequently,
even under the best of circumstances, ingesting kaya kalpa
"medicines" was and remains something not to be undertaken casually.
During Tapasviji's first kaya kalpa treatment, he is described by his caretaker
as having falling into a coma-like state for several days after beginning the
treatment. Perhaps this is because many of the ingredients appear to conform to
the homeopathic theory of 'like cures like', i.e., a little dose of a toxin
will rally the body's internal defenses. However, considering the power of
homeopathic medicine (several vaidyas, including Dr. Sun Mukh S. Yogi in his
book entitled Kaya Kalpa: the Science of Rejuvenation, seem to imply these
bhasmas are homeopathic), administering doses of extremely powerful formulas
into an unprepared human body and nervous system can be dangerous. On the
physical level, the purpose of kaya kalpa is to bring the processes of growth
and decay into balance through purification and nourishment of the cells at
their deepest level. If the procedure errs on the side of purification, the
body can lose its balance and drop away. In fact, in a 1969 lecture at his
ashram in Rishikesh, Maharishi Mahesh Yogi cautioned that for someone who was
not spiritually advanced, these formulas and practice, rather than helping to
rejuvenate the body, could actually cause one to leave the body.
It
is difficult to discern clearly what remains intact from the ancient Tamil kaya
kalpa traditions. It is said that there are fewer than thirty "true"
kaya kalpa practitioners in the world today, likely maintaining their
traditions in some level of secrecy. The rise to prominence of Ayurveda in
general has served to blur the lines between 'true' kaya kalpa and those decoctions
and procedures that are commonly employed worldwide in panchakarma clinics
today. Just as all manner of commerce has boosted cache (and cash) by attaching
the word "green" to product lines, more and more ayurvedic clinics
are now advertising "kaya kalpa" on their menu of treatments. At one
organization in Singapore, kaya kalpa is described as part of a system of yoga
that can be accomplished by simply learning a five-minute procedure to be
practiced twice daily! Some questions remain regarding the addition of more
modern and Western concepts to the current-day procedure such as
psychotherapeutic techniques like forgiveness rituals and primal scream
therapy.
Certainly,
for even an advanced Yogi, the emotional and psychological changes that occur
during a long kaya kalpa sequestration must be rather dramatic. In his review
of Tapasviji's biography, Conrad Goehausen writes: "Kaya kalpa is
literally a 'fast' of the entire body-mind, in which not only the physical but
the mental, emotional and psychic aspects of the being are allowed to
completely relax. All suppressed toxins and disturbing emotional or mental
contents can then be released." Any student of yogic practices who has
attended lengthy meditation courses has had a taste of this experience. But perhaps
in our confused world where adharma reigns, the addition of
psychologically-based treatment is necessary and effective.
Ultimately,
kaya kalpa seems to succeed in the same manner that much of medicine, both
ancient and contemporary, does: through faith, devotion and grace. Anyone who
has had a sudden remission or miracle cure as the result of some form of grace
understands this principle. In fact, Tapasviji attributed the success of his
kaya kalpa treatments to the several visitations he experienced from Krishna
during those long periods of isolation in his kudi hut. (Throughout his years
of performing austerities, Tapasviji describes several encounters with the gods
Krishna, Shiva and with other ancient saints particularly while undergoing the
kaya kalpa procedure.) He credits the extreme bliss and fulfillment he felt
from having contact with the deity to whom he was deeply devoted for enabling
the kaya kalpa healing to take place. He writes: "The Lord exists here and
everywhere. He is the Lord behind the phenomenal universe. He is called Brahman
in Upanishads and has infinite powers of manifestation. You must have faith in
his existence. There is nothing that the Lord cannot do for you."
We
will give the final word here to Maharishi Mahesh Yogi who spoke on the subject
in a 1959 lecture in Hollywood, California, and offers what just might be a
fast track to our own kaya kalpa - something that heals the whole person.
"Anything
that pleases the mind heals the mind . . everything in the world has healing
power to some degree or the other . . everything charming soothes the mind . .
effective healing is greater if the capacity of charming is greater . .
meditation has the greatest healing power because it leads to the greatest
happiness. It leads to the kingdom of Heaven. It leads to the glory of God. It
leads to eternal bliss happiness of the greatest order and permanent nature.
Therefore we hold meditation has the greatest healing power. And the greatest
healing power will be that which would be able to heal the life as a
whole."
Guruji. A. Sivaguru Swamy
Whatsapp Skype IMO 9963334337 Facetime 9346346956
Skype – sivaguruswamy29
45/2, Opp.Railway Station, Sirkali Tq, Vaitheeswaran Koil,
Naagai Dist, Tamilnadu–609 117
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