A Yogi’s Secret to Manipulating the Quantum Field
Unveiling the Mysteries of Siddhis in Yoga and Buddhism
The journey of spiritual awakening is often shrouded in mysticism and wonder, with tales of extraordinary abilities and transcendent experiences capturing the imagination of seekers throughout the ages. Central to this exploration is the Siddhis – supernatural powers attained through profound states of meditation and spiritual practice. Rooted in the ancient teachings of Yoga and Buddhism, Siddhis represent the pinnacle of human potential, offering glimpses into the boundless realms of consciousness and the interconnectedness of all existence.
The term “Siddhi” derives from the Sanskrit word “sadhana,” which encompasses the various practices undertaken on the path of spiritual evolution. Sadhana, akin to tuning one’s instrument, involves a deepening of awareness and attunement to the subtle energies of the Universe. As practitioners refine their sadhana, they unlock the Siddhis – manifestations of heightened consciousness and alignment with the divine. These Siddhis are not mere parlour tricks or displays of egoic power, but correctly used, are expressions of the inherent creativity and intelligence of the Universe.
One of the foundational texts shedding light on the Siddhis is the “Varaha Upanishad,” which expounds upon the seven stages of spiritual evolution, known as the Sapta Bhūmikas. These stages delineate the progressive refinement of consciousness, leading practitioners towards the realisation of their true nature. As one attains higher levels of awareness, they gain access to the Siddhis as natural expressions of their spiritual maturity. However, it is crucial to recognise that the attainment of Siddhis is not the primary goal of the spiritual path. Instead, they are viewed as byproducts of profound inner transformation, arising spontaneously as practitioners align with their inherent source nature. The legendary Buddhist enlightened teacher, Dipa Ma, exemplifies this understanding, demonstrating extraordinary powers through her deep states of absorption known as jhanas. Yet, she emphasised that these powers are secondary to the ultimate goal of Enlightenment and cautioned against their misuse or attachment.
Dipa Ma’s teachings highlight the importance of wisdom and discernment in the practice of Siddhis. While these abilities may seem miraculous to the observer, they are simply manifestations of heightened awareness and mastery over the subtle forces of existence. Like a skilled musician effortlessly playing an instrument, the Siddha operates in harmony with the flow of life, channelling divine mastery and intelligence.
In Buddhism, Siddhis are also encountered in the form of “riddhis,” or psychic powers, attained through deep meditation and insight practice. The Buddha himself demonstrated various riddhis, such as clairvoyance and telepathy, as expressions of his spiritual realisation. However, like Dipa Ma and many other teachers, the Buddha emphasised the impermanence and insubstantiality of these powers, urging his disciples to focus on the path of wisdom and compassion.
Displaying the siddhis is cautioned in both Hinduism and Advaita Vedanta, whereby it is essential for practitioners not to display or become attached to these Siddhis, recognising that they do not belong to the individual ego but arise from a state of co-creation between Atman (the Self) and Brahman (the cosmos). Atman represents the individual soul, while Brahman symbolises the universal consciousness or cosmic intelligence. The cultivation of Siddhis through sadhana is a testament to the harmonious interplay between these two aspects of existence, highlighting the inherent unity and interconnectedness of all things.
Siddhis in Yoga Sutras:
The Yoga Sutras of Patañjali, a foundational text of classical Yoga philosophy, outlines the path to spiritual liberation through the practice of Yoga. Within this text, Patañjali discusses the concept of Siddhis in the third chapter, known as Vibhuti Pada. Siddhis, in this context, refers to extraordinary powers or abilities that arise as a result of advanced spiritual practice.
In Patañjali Yoga Sutras III.37, it is stated: “te samādhav upasargāḥ vyutthāne siddhayaḥ,” which translates to “These attainments become obstacles to Samadhi, but are powers in the worldly state.”
Here, Patañjali warns that while Siddhis can be attained through yogic practices, they can also become distractions on the path to higher states of consciousness, particularly Samadhi, the state of profound meditative absorption. Despite their allure, Siddhis are considered secondary to the ultimate goal of spiritual liberation, and practitioners are advised not to become attached to them as this further creates attachment to the material and impermanent world.
The specific Siddhis mentioned in Sutra III.37 are not enumerated. However, throughout the text, various Siddhis are described as extraordinary powers such as clairvoyance, telepathy, levitation that can be attained through advanced spiritual practice. The idea is that to the yogi, these are not supernatural powers, but the manifestation of one’s infinite potential of mind.
These Siddhis include but are not limited to:
- Anima: The ability to become infinitely small.
- Mahima: The ability to become infinitely large.
- Garima: The ability to become infinitely heavy.
- Laghima: The ability to become infinitely light.
- Prapti: The ability to obtain anything desired.
- Prakamya: The ability to fulfil any wish.
- Ishita: The ability to have absolute control over all aspects of existence.
- Vashita: The ability to subdue or control others.
Patañjali emphasises that true spiritual progress is measured not by the attainment of these powers, but by the practitioner’s level of inner peace, wisdom, and self-realisation.
Siddhis in Buddhism:
In Buddhism, the concept of Siddhis is also present, albeit with some differences in interpretation and emphasis. Siddhis are often referred to as “abhiññā” in Pali or “ṛddhi” in Sanskrit, meaning “higher knowledge” or “supernormal powers.”
The term abhiññā, meaning knowledge, encompasses sixfold knowledge known as Chaḷabhiññā. These are significant in Buddhist tradition and are outlined as follows:
- Manomaya-iddhividhā (Magical Powers): This knowledge allows one to create another body made of the mind, complete in all its parts. It is also referred to as Iddhividhā-ñāṇa, allowing individuals to perform supernatural feats like multiplying themselves or walking through walls.
- Dibba-sota (Divine Ear or Clairvoyance): It surpasses normal human hearing capabilities, enabling the practitioner to hear both divine and human sounds, regardless of distance.
- Cetopariya-ñāṇa (Penetration of the Mind of Others): This knowledge facilitates understanding the thoughts and mental states of other beings, discerning qualities like greed, hatred, or delusion in their minds.
- Pubbenivāsānussati (Recollection of Past Lives): It allows one to recollect their past lives, including details of previous existences, experiences, and karmic connections.
- Dibba-cakkhu (Divine Eye): This knowledge enables the practitioner to perceive the passing away and rebirth of beings, understanding the consequences of their actions (karma) in various realms of existence.
- Āsavakkhaya-ñāṇa (Extinction of Cankers): This knowledge involves the eradication of all defilements and mental impurities, leading to liberation from suffering and the attainment of enlightenment.
These six pieces of knowledge are attained through advanced states of concentration known as absorption (jhāna) and are considered byproducts of deep meditative absorption and insight. It is essential to note that these abilities are categorised as either mundane (lokiya-paññā) or supramundane (lokuttara-paññā) knowledge, with the latter being associated with the highest form of wisdom leading to liberation from the cycle of birth and death (saṃsāra).
Throughout Buddhist scriptures, these six abhiññās are depicted as remarkable achievements attained by highly accomplished practitioners through rigorous spiritual training and deep insight into the nature of reality. They serve as reminders of the profound potential within human consciousness and the transformative power of spiritual practice on the path to liberation.
The Buddha himself is said to have possessed various Siddhis, which he demonstrated as needed but did not emphasise as central to his teachings. In Buddhist practice, the focus is on cultivating qualities such as wisdom, compassion, and ethical conduct rather than on the attainment of supernatural abilities. Siddhis, if they arise, are seen as natural manifestations of spiritual progress but are not essential for enlightenment.
Siddhis in Hanuman Chalisa:
In addition to their mention in the Yoga Sutras and Buddhist teachings, Siddhis hold significant importance in various Hindu scriptures and spiritual texts. One such example is the Hanuman Chalisa, a devotional hymn dedicated to Lord Hanuman, the embodiment of devotion, strength, and wisdom in Hindu mythology.
While the Hanuman Chalisa primarily focuses on praising Lord Hanuman and seeking his blessings, it also contains references to Siddhis and their significance in spiritual practice. The verse “Ashta siddhi nav nidhi ke daata” from the Hanuman Chalisa acknowledges Hanuman as the bestower of the eight Siddhis (ashta siddhis) and nine treasures (nav nidhis).
The eight Siddhis mentioned in the Hanuman Chalisa are outlined above in the Yoga Sutras section.
Listen to Krishna Das chant the Hanuman Chalisa
“Ashta siddhi nau nidhi ke daataa
Asa bara deena Jaanakee Maataa”
You grant the eight powers and the nine treasures
by the boon you received from Mother Janaki.
Hanuman Chaleesa – Krishna Das
These Siddhis symbolise the mastery over the material and spiritual realms attained through the grace and blessings of Lord Hanuman. However, like in other spiritual traditions, the emphasis in the Hanuman Chalisa is not solely on the attainment of Siddhis but on the devotion and surrender to the divine.
Lord Hanuman is revered not only for his extraordinary powers but also for his unwavering devotion to Lord Rama and selfless service. His example inspires devotees to cultivate similar qualities of devotion, humility, and selflessness on their spiritual journey.
Final Contemplation
Siddhis, extraordinary powers attained through spiritual practice, feature prominently in Yoga, Buddhism, and Hinduism, underscoring the latent potential within human consciousness. Practitioners are so often reminded of the transformative power of spiritual endeavours while emphasising the importance of discernment and ethical conduct. True liberation transcends attachment to extraordinary powers. While Siddhis may offer insights into the mysteries of existence, genuine enlightenment arises from inner transformation, wisdom, and compassion, not external displays of abilities. Siddhis inspire practitioners to deepen their practice of conscious manifestation, healing, cultivating humility, whilst remaining focussed on inner transformation.
Whether mentioned in ancient texts like the Yoga Sutras or revered scriptures like the Hanuman Chalisa, Siddhis symbolise the vast potential within human consciousness. By contemplating their significance, practitioners are encouraged to deepen their spiritual journey, cultivating virtues such as devotion and compassion to attain inner awakening.
Extracts from two books below on the Siddhis
DIPA MA -Theravada Buddhism
Dipa Ma, also known as Nani Bala Barua, was a Bengali meditation teacher renowned for her mastery of concentration practices and her profound spiritual attainments, particularly in the Theravada Buddhist tradition. Under the guidance of her teacher Munindra, she developed supernatural powers through concentration practices, demonstrating extraordinary abilities like transforming elements and defying conventional laws of nature, yet later relinquishing them in favour of wisdom on the path to spiritual liberation.
Extract from this book https://dipama.com/book/ on the life of Dipa Ma
DIPA MA DEVELOPED her supernatural powers under Munindra’s tutelage and never demonstrated them except at his request. Such powers are achieved not through insight meditation, but through concentration practices, in which the mind enters a deep state of absorption known as a jhana. While she was doing jhana practice, Dipa Ma could enter any of the eight classical jhanic states at will and stay in it as long as she wanted. In the deeper jhanas, bodily processes can sometimes slow almost to a standstill, so it is not necessary to drink, eat, sleep, move, or urinate. Dipa Ma could resolve to enter a specific jhana and “wake up” or emerge from it at a predetermined time. On one occasion, she resolved to enter the eighth jhana and stay in it for three days, twenty- one hours, eight minutes, and three seconds. She emerged from the jhana exactly to the second that she had predetermined.
When she left Burma, Dipa Ma stopped practicing these powers, insisting that they involve ego and are therefore a hindrance to liberation. Munindra concurred. “These powers are not important,” he said. “Enlightenment is important. You need wisdom to use these powers. You don’t want to use these powers with ego, because they are not yours. You can’t use them and think you’re the one who is powerful. This is not wisdom.”
Jack Engler once asked Dipa Ma if she still possessed the extraordinary powers she had acquired years before while studying with Munindra. “No,” she said. “Could you get them back?” “Yes,” she said, “but it would take a long time.” “How long?” asked Jack, thinking she would reply in terms of months or years. “Oh, about three days,” she replied, “if I really practiced.”
There are said to be six higher powers: five mundane powers, accessed through the extraordinary degree of concentration in the fourth jhana, and one supramundane power, attainable only through insight practice and considered a mark of full enlightenment. The five mundane powers are found in all the shamanic and yogic traditions, and occur spontaneously to a lesser extent in some individuals.
They are said to be:
Supernatural powers: the ability to transform one of the four basic elements of the physical world (earth, air, fire, and water) into another.
Divine ear: the ability to hear sounds near and far, on earth and in other realms.
Divine eye: The ability to see into the future, to see things near and far, on earth and in other realms.
Knowledge of one’s former births and the previous births of others.
Knowledge of the states of mind of other beings; that is, the ability to “read” or know the minds of others.
According to Munindra, Dipa Ma demonstrated each of these powers to him. The following accounts are based on Munindra’s recollections. “You may not believe it,” he said, “but it’s true.”
…
Once Munindra was in his room when he noticed something unusual in the sky outside his window. He looked out and saw Dipa Ma in the air near the tops of the trees, grinning at him and playing in a room she had built in the sky. By changing the air element into the earth element, she had been able to create a structure in mid-air. Changing denser elements to air produced only slightly less astonishing occurrences.
Sometimes Dipa Ma and her sister Hema arrived for interviews with Munindra by spontaneously appearing in his room, and Dipa Ma occasionally left by walking through the closed door. If she was feeling especially playful, she might rise from her chair, go to the nearest wall, and walk right through it.
Dipa Ma learned to cook food by making the fire element come out of her hands. She could also change the earth element into the water element, which she demonstrated to Munindra by diving into a patch of ground and emerging with her clothes and hair wet. If she had to walk alone at night, Dipa Ma could duplicate her body, creating a companion for herself so that no one would bother her.
Dipa Ma’s abilities in this regard were once tested by a third party. Munindra knew a professor of Ancient Indian History at Magadh University who was skeptical about psychic powers. Munindra offered to prove the existence of such powers, and the two of them set up an experiment. The professor posted a trusted graduate student in a room where Dipa Ma was meditating to watch and make sure she didn’t leave the room. On the appointed day, the student verified that Dipa Ma never left her meditation posture, and yet, at the very same time, she appeared at the professor’s office ten miles away and had a conversation with him.
PARAMAHANSA YOGANANDA – Yoga Vedanta
The mention of various yogic miraculous powers (vibhutis and siddhis) in Section III of the Yoga Sutras underscores the intrinsic relationship between true knowledge and spiritual empowerment, cautioning practitioners against becoming ensnared by phenomenal gifts and emphasising unity with the Divine as the ultimate goal of the yogic path. As Paramahansa Yogananda elucidates, “The advancing devotee is careful to shun the use of any supernatural powers he might attain, or to employ them only when he is certain of divine permission.” Here is an extract from his book, The Second Coming of Christ p.824:
Section III of Yoga Sutras mentions various yogic miraculous powers (vibhutis and siddhis). True knowledge is always power. The path of Yoga is divided into four stages, each with its vibhuti expression. Achieving a certain power, the yogi knows that he has successfully passed the tests of one of the four stages. Emergence of the characteristic powers is evidence of the scientific structure of the yoga system, wherein delusive imaginations about one’s “spiritual progress” are banished; proof is required! Patanjali warns the devotee that unity with Spirit should be the sole goal, not the possession of vibhutis — the merely incidental flowers along the sacred path. May the Eternal Giver be sought, not His phenomenal gifts! God does not reveal Himself to a seeker who is satisfied with any lesser attainment. The striving yogi is therefore careful not to exercise his phenomenal powers, lest they arouse false pride and distract him from entering the ultimate state of Kalvalya. When the yogi has reached his Infinite Goal, he exercises the vibhutis, or refrains from exercising them, just as he pleases. All his actions, miraculous or otherwise, are then performed without karmic involvement. The iron filings of karma are attracted only where a magnet of the personal ego still exists. (AOY p.227) In his Yoga Sutras, Patanjali devotes an entire section to the obtaining of miraculous powers (known as siddhis or vibhutis) by mastery of the yoga science—in particular, by samyama, a coalescence of the last three steps of the Eightfold Path: dharana (concentration), dhyana (meditation), and samadhi (divine union). Among the powers mentioned are levitation and the ability to walk on water or mire without sinking (Yoga Sutras III:40), as well as the ability to exercise the eight aishvaryas and to perfect the body so that its functions are unaffected by the properties of earth, water, fire, air, ether—the solid, liquid, fiery, gaseous, and ethereal phases of matter (Yoga Sutras III:45-46). In Sutra III:38, Patanjali warns the sincere seeker of God-union that the use of phenomenal powers is an obstacle, tempting the yogi to egotistical pride and distracting him from the true Goal. The advancing devotee is careful to shun the use of any supernatural powers he might attain, or to employ them only when he is certain of divine permission. After becoming irrevocably established in samadhi, of course, the perfected yogi is guided by God’s wisdom; he then exercises the siddhis or refrains from doing so entirely according to the inner promptings of the Divine Will. (The Second Coming of Christ p.824) — Read more: Patanjali Best Quotes Yoga Sutras Book 3
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