In its metaphysical context, YOGA is the mechanism through
which the human spirit is taken into close and conscious unity with, or is
merged in, the Divine Spirit, depending on whether the human spirit's essence
is held to be distinct from (Dvaita, Visishtadvaita) or one with (Advaita). As
the above proposition is reiterated by Vedanta, Yoga is the mechanism by which
the Yogin or Yoga practitioner realizes the existence of the two (Jivatman and
paramatman)—an identity that has already existed. It is so realized that the
Spirit has pierced into the curtain of Maya, which obscures this awareness from
itself as mind and matter. The Yoga method, which frees the Jiva from Maya, is
the way by which this is accomplished. “There is no bond comparable in strength
to Maya, and no force greater to break the bond than Yoga,” says the
Gheranda-Samhita. Yoga in the form of a final union is inapplicable from an
Advaitic or Monistic perspective since union entails a dualism of the Divine
and human spirit.
In this case, it refers to the mechanism rather than the
outcome. When the two are considered apart, Yoga may be applied to both. Yogin
refers to anyone who practices Yoga. Only a small percentage of people are
capable of attempting Yoga. One must have gone through Karma, or selfless
service and ritualistic observances, without connection to the deeds or their
fruits, and Upasana, or devotional worship, in this or previous lives, and
received the fruit thereof, namely, a pure mind (Chittasuddhi). This isn't just
about having a conscience clean of sexual impurity. The A B C of Sadhana is
doing this and other virtues. In this way, a person may have a pure mind but
still be unable to practice Yoga.
Chittasuddhi encompasses not only spiritual
purity in all forms, but also intelligence, isolation, pure intellectual
functioning ability, concentration, meditation, and so on. When the mind is
taken to this stage by Karma Yoga and Upasana, and when there is dispassion and
separation from the universe and its needs through Jnana Yoga, the Yoga road is
open for the realization of the true Reality. Just a few people can do Yoga in
its advanced form. Most people should achieve development by Karma Yoga and
dedication. According to one school of thought, there are four major types of
yoga: Mantra Yoga, Hatha Yoga, Laya Yoga, and Raja Yoga; Kundalini Yoga is Laya
Yoga. Jnana Yoga, Raja Yoga, Laya Yoga, Hatha Yoga, and Mantra Yoga are some of
the other forms of yoga. This is founded on the belief that there are five
facets of spiritual life: Dharma, Kriya, Bhava, Jnana, and Yoga; Mantra Yoga is
divided into two types depending on whether it is practiced along the Kriya or
Bhava path.
There are seven Sadhanas in Yoga: Sat-Karma, Asana, Mudra,
Pratyahara, Pranayama, Dhyana, and Samadhi, which are body cleansing, seat
postures for Yoga, abstraction of the senses from their objects,
breath-control, meditation, and ecstasy, which is divided into two types:
imperfect (Savikalpa) in which dualism is not fully overcome, and perfect
(Nirvikalpa) Savikalpa Samadhi is the Samadhi of Laya Yoga, while Nirvikalpa
Samadhi is the Samadhi of full Raja Yoga. Functional processes are the first
four, behavioral processes are the second three, and supramental processes are
the last three. Purity (Sodhana), firmness and determination (Dridhata),
fortitude (Sthirata), steadiness (Dhairya), lightness (Laghava), realisation
(Pratyaksha), and separation leading to Liberation are all achieved by these
seven cycles (Nirliptatva).
Five of the above Sadhanas (Asana, Pranayama,
Pratyahara, Dhyana, and Samadhi) are used in Ashtanga Yoga, as well as three
others: Yama or self-control by chastity, temperance, avoidance of harm
(Ahimsa), and other virtues; Niyama or religious observances, charity, and so
forth, with devotion to the Lord (Isvara-Pranidhana); Man is a microcosm of the
universe (Kshudra Brahmanda). Whatever remains in the world outside of him
exists inside him. Both the Tattvas and realms, as well as the Supreme
Siva-Sakti, are contained within him. The head and trunk, on the one side, and
the wings, on the other, are the two major parts of the body. The human body's
center of gravity is located between these two points, at the base of the
spine, where the legs begin. The spinal cord supports the trunk which runs the
length of the spine.
This is the body's axis, just as Mount Meru is the earth's
axis. As a result, man's spine is known as Merudanda, Meru, or axis-staff. The
legs and feet are gross and exhibit less signs of consciousness than the trunk,
which contains the organ of mind, or physical brain, with its white and grey
matter, and which is greatly inferior to the head, which contains the organ of
mind, or physical brain, with its white and grey matter. The white and grey
matter of the head and spinal column, respectively, are in reversed positions.
The seven lower or nether worlds are supported by the universe's supporting
Sakti or Powers in the body and legs below the middle. Consciousness manifests
more freely from the center upwards across the spinal and cerebral centers.
The
seven upper regions, or Lokas, are the fruits of Karma in the process of
specific rebirth. Lokas is a word that means "What is seen"
(Lokyante), that is, experienced. Bhuh, Bhuvah, Svah, Tapa, Jana, Maha, and
Satya Lokas belong to the six centers: five in the trunk, one in the lower
cerebral center, and one in the upper brain or Satyaloka, the abode of the
Supreme Siva-Sakti. The Muladhara or root-support is located at the base of the
spinal column, halfway in the perineum between the root of the genitals and the
anus; above it, the Svadhishthana, Manipura, Anahata, Visuddha, and Ajna
Chakras or lotuses are located in the area of the genitals, liver, heart,
stomach, and throat, and in the forehead between the two eyes. These are the
main chakras, though some texts mention the Lalana, Manas, and Soma Chakras as
well.
The upper brain, which is the highest center of embodiment of
consciousness in the body and hence the abode of the Supreme Siva-Sakti, is the
seventh zone above the Chakras. When it is said to be the "abode," it
does not imply that the Supreme is "put" there in the sense of our
"placing," i.e., it is there and nowhere else! The Supreme does not
have a physical manifestation, but its embodiments do. It can be found both
within and outside the body, but it is said to be in the Sahasrara since the
Supreme Siva-Sakti is realized there.
And this has to be the case because
consciousness is realized by joining and going through the Sattvamayi Buddhi,
which is beyond and above the Chit and Chidrupini Saktis themselves. Mind has
emerged as Buddhi, Ahamkara, Manas, and related senses (Indriyas) from their
Siva-Sakti Tattva aspect, the center of which is above the Ajna Chakra and
below the Sahasrara. The Tanmatras, or generals of the sense-particulars,
descend from Ahamkara and give rise to the five types of sensible matter (Bhuta),
namely Akasa (ether), Vayu (air), Agni (fire), Apah (water), and Prithvi
(water) (earth).
The Bhutas are not the same as the English components of air,
fire, water, and earth, as the English translation implies. The meanings denote
various degrees of matter, ranging from ethereal to solid. Thus, Prithvi or
earth refers to any matter that is in the Prithvi state, or that can be
detected by the Indriya of smell. The body is pervaded by both mind and matter.
However, there are several areas where they are dominant. The five lower
Chakras, Visuddha of Akasa, Anahata of Vayu, Manipura of Agni, Svadhishthana of
Apah, and Muladhara of Prithvi, are thus the centers of the five Bhutas;
Visuddha of Akasa, Anahata of Vayu, Manipura of Agni, Svadhishthana of Apah, and
Mula In brief, man as a microcosm is the all-pervading Spirit (most solely
manifested in the Sahasrara) vehicled by Sakti in the form of mind and matter,
the centers of which are the sixth and following five Chakras, respectively.
The sacrococcygeal plexus, the sacral plexus, the solar plexus, and the solar
plexus, starting with the lowest, the Muladhara, have been defined as the six
Chakras (which forms the great junction of the right and left sympathetic
chains Ida and Pingala with the cerebro-spinal axis). The lumbar plexus is
related to this. The cardiac plexus (Anahata), the laryngeal plexus, and the
Ajna (cerebellum) with its two lobes follow. The Manas-Chakra, or middle
cerebrum, is above this, followed by the Sahasrara, or upper cerebrum.
The six Chakras
are essential centers located in the white and grey matter of the spinal
column. They can, and most likely do, affect and control the gross tract
outside the spine in the bodily area lateral to and co-extensive with the
portion of the spinal column where a specific center is located. Sakti's
essential energy is channeled into the Chakras. In other words, these are
Pranavayu's Pranasakti centers embodied in the living body, with the presiding
Devatas becoming names for the Universal Consciousness manifested in the form
of those centers.
The Chakras are not visible to the naked eye. And if they
were visible in the living body that they helped to organize; they vanish with
the demise of the organism. Some people believe that these Chakras do not exist
and are simply the fabrication of a fertile brain since post-mortem inspection
of the body does not show them in the spinal column. This mentality reminds us
of a doctor who said that after doing several post-mortems, he has yet to find
a soul!
The number of petals on the lotuses varies, with 4, 6, 10, 12, 16, and
2 petals beginning with Muladhara and ending with Ajna. The Matrikas and the
Tattvas are all products of the same imaginative Cosmic phenomenon manifesting
as bodily or psychological activity, and there are 50 in all. It's worth noting
that the number of petals is equal to the number of letters omitting either
Ksha or the second La, and that these 50 times 20 equals the 1000 petals of the
Sahasrara, a number that represents infinity. But why, one might wonder, do the
petals differ in number? Why are there four in the Muladhara and six in the
Svadhishthana, for example? The number and location of the Nadis or Yoga-nerves
around a Chakra decide the number of petals in that Chakra, according to the
response given.
Four Nadis surround and travel through the Muladhara Chakra's
essential motions, giving it the appearance of a lotus with four petals, which
are therefore arrangements created by the locations of Nadis at any given
center. This aren't the Nadis that the Vaidya is familiar with. The latter are
real nerves at their most basic form. However, the former is referred to as
Yoga-Nadis, and they are subtle pathways (Vivaras) from which the Pranic
currents circulate. Nadi is derived from the root Nad, which means motion.
There are an infinite number of Nadis in the body. The body would resemble an
extremely complex map of ocean waves if they were exposed to the naked eye.
The
water seems to be the same on the surface. However, inspection reveals that it
is going in both directions with differing degrees of force. The spinal columns
have both lotuses. The vertebral column is known as the Merudanda. Western
anatomy splits it into five regions, which, in support of the hypothesis
presented here, correspond to the locations of the five Chakras. The brain, or
encephalon, is found inside the skull (in which the Lalana, Ajna, Manas, Soma
Chakras, and Sahasrara Chakras are located), as well as the spinal cord, which
extends from the upper boundary of the Atlas below the cerebellum and descends
to the second lumbor vertebra, where it tapers to a point called the filum
terminale. The thread, which is made up of gray and white brain matter and
contains the five lower Chakras, is located inside the spine.
It's worth noting
that the filum terminale was once considered to be nothing more than a fibrous
thread, making it an unsuitable vehicle for the Muladhara Chakra and Kundalini
Sakti. Recent microscopic investigations, on the other hand, have shown the
presence of extremely sensitive grey matter in the filum terminale, which
reflects the Muladhara's location. The spinal cord, according to Western
medicine, is not only a conduit between the periphery and the centers of feeling
and volition, but also a separate center or set of centers. The Sushumna is a
Nadi in the spinal column's middle. Brahma-Dvara, or Gate of Brahman, is the
name of the foundation.
All that can be said with some degree of certainty
about the physiological relationships of the Chakras is that the four above
Muladhara relate to genito-excretory, digestive, cardiac, and respiratory
functions, and that the two upper centres, the Ajna (with associated Chakras)
and the Sahasrara, denote various forms of cerebral activity culminating in the
repose of Pure Consciousness there. The left and right sympathetic cords cross
the central column from one side to the other, forming a threefold knot called
Triveni at the Ajna with the Sushumna, which is said to be the spot in the
Medulla where the sympathetic cords join together and where they take their
origin—these Nadis, together with the two lobed Ajna and the Sushumna forming
the How does Kundalini Sakti's rousing and her union with Siva affect the
supposed state of ecstatic union (Samadhi) and spiritual experience?
To begin
with, there are two major lines of Yoga: Dhyana or Bhavana-Yoga and Kundalini
Yoga, all of which have distinct differences. The first class of Yoga is that
in which ecstasy (Samadhi) is attained by intellectual processes (Kriya-Jnana)
of meditation and the like, with the aid, it may be, of auxiliary processes of
Mantra or Hatha Yoga (other than the rousing of Kundalini) and detachment from
the world; the second class stands out as that portion of Hatha Yoga in which,
while intellective processes are not neglected, the auxiliary processes of Man
The Yogin has Her introduce him to Her Lord, and through her, he feels the
ecstasy of union. Though he is the one who awakens Her, it is She who imparts wisdom,
or Jnana, because She is that.
The Dhyana Yogin receives as much knowledge of
the Supreme state as his own meditative powers can have, but he is unaware of
the pleasures of union with Siva in and through the essential Body-power. Both
the process and the outcome of the two types of Yoga are different. The Hatha
Yogin considers his Yoga and its fruits to be the best; the Jnana Yogin may
feel the same way about his. Kundalini is so well-known that many people want
to learn more about her. “Can one get on without it?” one might wonder after
studying the principle of this Yoga. “It depends on what you're searching for,”
says the answer. If you want to rouse Kundalini Sakti, experience the ecstasy
of Siva and Sakti's union through Her, and receive the resulting forces
(Siddhis), you can only do so through Kundalini Yoga. There are some risks
involved with this situation.
However, if Liberation is desired without a
desire for union through Kundalini, such Yoga is not required; for, Liberation
can be attained through Pure Jnana Yoga through abstinence, exercise, and then
stilling of the mind, without any rousing of the central Bodily-power. Instead
of setting off into and out of the universe to join with Siva, the Jnana Yogin
detaches himself from the world to achieve this result. The path of pleasure is
one, and the path of asceticism is the other. Samadhi can be attained by both
the path of devotion (Bhakti) and the path of wisdom. Really, the highest form
of devotion (Para Bhakti) is identical to knowledge. Realisation is present in
all cases.
While both methods lead to Mukti (liberation), there are some
significant variations between them. A Dhyana Yogin should take care of his
body, for he is both mind and matter, and each respond to the other. A
disordered imagination is more likely to result from neglect or sheer
mortification of the body than from a genuine spiritual experience. However, he
is not obsessed about the body in the same way as the Hatha Yogin is. It is
possible to be a good Dhyana Yogin while being physically frail, ill, and
short-lived. When he dies, his body, not he, decides when he dies. He can't
ever die if he wants.
Kundalini Sakti is still sleeping in the Muladhara when
he enters Samadhi, and none of the physical signs, psychical bliss, or powers
(Siddhis) associated with Her rousing are present in his situation. The ecstasy
he refers to as "Liberation while still living" (Jivanmukti) is not
the same as true Liberation. He could also be bound to a suffering body from
which he can only free himself at death, if at all. His bliss takes the form of
a trance that takes him through the Void (Bhavana-samadhi) by negating all
thought-forms (Chitta-Vritti) and detaching from the world—a comparatively
destructive phase of which the constructive act of raising the body's Central
Power plays no part.
The mind, which is a creation of Kundalini as Prakriti
Sakti, is stilled by his initiative, along with its worldly desires, removing
the veil created by mental functioning from Consciousness. When Kundalini
Herself is roused by the Yogin (for such rousing is his act and part), she
achieves this illumination for him in Laya Yoga. But why should one be
concerned about the body and its Central force, particularly when there are
uncommon threats and difficulties involved? The response has already been
given.
Via the agency of the Force that is Knowledge itself (Jnanarupa Sakti),
there is completeness and assurance of Realisation, an intermediate
accumulation of powers (Siddhis), and intermediate and final enjoyment. If the
Ultimate Reality resides in two forms: quiescent enjoyment of the Self and
emancipation from all form and active enjoyment of things, that is, as pure
soul and spirit in matter, so full union with Reality necessitates some
unification in both forms. It is important to be aware of it both here (Iha)
and there (Amutra).
When properly understood and applied, the philosophy that
teaches that man can make the best of both worlds is true. There is no actual
conflict between the two if actions are performed in accordance with the
fundamental law of manifestation. It is considered a misleading teaching that
pleasure in the afterlife can either be obtained through a lack of fulfillment
today, or through a concerted search for pain and mortification. It is Siva,
the Supreme Blissful Experience, who exists in this world.
There is no real conflict between the two if actions are
taken in accordance with the universal law of manifestation. It is considered a
misleading teaching that pleasure in the afterlife can either be obtained
through a lack of fulfillment today, or through a concerted search for pain and
mortification. It is the Supreme Blissful Experience, Siva, who takes on the
shape of man and lives a life of mixed joy and pain. If the identity of these
Sivas is realized in every human act, both happiness here and the joy of
Liberation here and hereafter can be attained. This can be accomplished by
rendering any human function a holy act of sacrifice and worship, without
exception (Yajna).
Enjoyment of food and drink was followed and followed by
human sacrifice and ceremony in the ancient Vaidik ritual. The fruit of the
sacrifice and the gift of the Devas was such pleasure. It is given to the One
who gives all gifts and of whom the Devatas are inferior small forms at a later
point in a Sadhaka's existence. But there is a dualism in this offering, from
which the highest Monistic (Advaita) Sadhana is free. Human life and planet
life are considered as one in this place. When the Sadhaka eats, drinks, or
does some other of the body's normal functions, he or she says and feels
"Sivoham." It is not just the separate person who behaves and loves
in this way. Siva is the one who makes this happen in and around him.
As has
been said, such a person recognizes that his life and the play of all of its
activities are not a separate thing to be kept and pursued egotistically for
its and his own separate sake, as if enjoyment were anything to be snatched
from life by his own unaided strength and with a sense of separation; rather,
his life and all of its activities are conceived as part of the Divine action
in Nature (Shak). He recognizes the pulse that throbs through his body which is
the Universal Life's music in the pulsating beat of his heart. To ignore or
reject the body's desires, to see it as non-divine, is to ignore and disregard
the greater existence of which it is a member, and to deny the great truth of
the unity of all things and the supreme identity of Matter and Spirit.
Even the
most basic physical needs take on cosmic meaning when governed by such a
definition. The body is Shakti, and its requirements are Shakti's requirements.
When man enjoys himself, Shakti enjoys himself through him. It is the Mother
who looks and behaves in everything he sees and does; His eyes and hands are
Hers. Her manifestations include the whole body and all its functions. To truly
comprehend Her as such, one must refine the embodiment of Her that is himself.
When a person strives to be the master of himself, he does so on all
dimensions: physical, emotional, and spiritual. These planes cannot be
separated because they are all connected, as they are all different facets of
the same all-pervading Consciousness. Who is more holy, he who neglects and
scorns the body or mind to achieve any fictitious moral supremacy, or he who
properly cherishes both as forms of the one Spirit they clothe? By discerning
Spirit in and as all beings and their activities, rather than fleeing and
throwing these aside as unspiritual or illusory and impediments in the road,
realisation can be achieved more quickly and fully. They can be impediments and
causes of fall if not properly conceived; otherwise, they become instruments of
attainment; and what other options are available?
As a result, actions
performed in the war feeling and frame of mind (Bhava) bring pleasure; and
frequent and sustained Bhava leads to the spiritual experience (Tattva-Jnana)
of Liberation. When the Mother is seen in all, she is finally recognized as She
who is above everything. Before embarking down the journey of Yoga proper,
these general concepts are most often applied in everyday life. However, the
Yoga mentioned here is an application of these same concepts in the sense that
it claims to achieve both Bhukti and Mukti (enjoyment and liberation). Hatha
Yoga's lower phases aim to achieve a flawless physical body that is also a
fully functional tool for the mind to work. A perfect mind follows and
transitions into Pure Consciousness itself in Samadhi.
As a result, the Hatha
Yogin wants a body that is as solid as stone, stable, free of pain, and
therefore long-lived. He is the lord of the body, as well as life and death.
His lustrous form glows with the vigor of youth. He loves the realm of shapes
for as long as he has the will to survive. His death is voluntary
(Iccha-Mrityu), and he departs grandly with the great and beautifully
articulate expression of dissolution (Samhara-Mudra). The Hatha Yogins, on the
other hand, do get ill and die. To begin with, the complete discipline is
complex and dangerous, and it can only be practiced under the supervision of a
knowledgeable Guru. Unaided and unsuccessful activity will result in illness as
well as death.
Those who attempt to overcome the Lord of Death run the risk of
being conquered by Him more quickly if they lose. Of course, not everyone who
does this Yoga succeeds or has the same level of progress. Many that fall not
only suffer from the ailments of common men, but also from those caused by
ill-advised procedures or practices for which they are unfit. Many that do
excel, on the other hand, do so in differing degrees. Some people live to the
holy age of 84, while others live to 100, while even others live much longer.
At the very least, those who have attained perfection (Siddhas) depart from
this plane when they are ready. Due to a lack of will, physical power, or
situation, not everybody has the same potential or opportunity. All may not be
ready or capable of adhering to the stringent guidelines required for
performance.
In general, everyday life does not have the resources for such a
comprehensive physical culture. Both men will not want such a life and believe
that achieving it is not worth the effort. Any people may want to be free of
their bodies as soon as possible. As a result, it is said that attaining
Liberation is better than attaining Deathlessness! Unselfishness, distance from
the environment, and spiritual and mental restraint are examples of the former.
Yet defeating death is more difficult, for certain attributes and actions can
not suffice on their own.
He who conquers in this manner keeps life in one side
and, if a good (Siddha) Yogin, Liberation in the other. He is liberated and
enjoys himself. He is the Emperor, the World's Master, and the possessor of the
Bliss that transcends all dimensions. As a result, the Hatha Yogin claims that
any Sadhana is inferior to Hatha Yoga! The Hatha Yogin who seeks liberation
practices Laya Yoga Sadhana or Kundalini Yoga, which provides both pleasure and
liberation. He enjoys a unique form of Bliss and receives unique powers at each
center where he rouses Kundalini. Carrying Her to Siva of his cerebral centre,
he enjoys the Supreme Bliss, which is Liberation in its essence, and which,
when founded in permanence, is Liberation itself on the loosening of Spirit and
Body. Energy (Shakti) polarizes into two types: static or future (Kundalini)
and reactive (Shakti) (the working forces of the body as Prana). There is a
static backdrop behind all the action.
The core Serpent Power in the Muladhara
is this stagnant center in the human body (root-support). That is the strength
that provides the body's entire static support (Adhara) as well as all its
shifting Pranic powers. This Power Centre (Kendra) is a gross type of Chit or
Consciousness; that is, it is Consciousness in and of itself (Svarupa); and
through appearance, it is a Power that is a representation of it as the highest
form of Force. As Consciousness appears as Energy (Sakti), it possesses the
twin facets of potential and kinetic Energy, just as there is a difference
(though equal at base) between the Supreme Quiescent Consciousness and Its
active Power (Shakti). In fact, there can be no separation. The Siddha's great
eye sees the act of being as an ascription (Adhyasa).
However, to the Sadhaka's
imperfect eye, that is, to the aspirant for Siddhi (perfected accomplishment),
to the spirit that is still toiling through the lower planes and variously
identifying itself with them, being seems to appear, and an appearance is actual.
Kundalini Yoga portrays the world-process as a polarization of Consciousness
itself, which is a rendering of Vedantic Truth from this realistic point of
view. Yoga, by disrupting the balance of bodily identity, whose consciousness
is the product of the preservation of these two poles, destroys this polarity
as it resides in and as the body. The human body, which is the Supreme Power's
possible pole of Energy, is roused into motion, and the shifting powers
(dynamic Shakti) that sustain it are attracted to it, and the entire dynamism
thus engendered travels upwards to join with the quiescent Consciousness in the
Highest Lotus. Shakti can be divided into two types: static and dynamic.
This
polarity between pure Chit and the Stress that is involved in it is patent to
reflection in the mind or experience; specifically, the polarity between pure
Chit and the Stress that is involved in it. In the absolute unbounded Ether of
Consciousness—the Chidakasa—this Stress or Shakti develops the mind through an
infinite number of modes and transitions. The primordial Shakti is shown in the
same two polar modes as before, static, and dynamic. The polarity is at its
most basic and reaches absoluteness here, but it is worth remembering that
there is no absolute rest except in pure Chit. The universe's energy is in a
relative, not absolute, equilibrium. Let us now turn our attention away from
the mind and into matter. The atom in contemporary science is no longer an atom
in the traditional context.
In the absolute unbounded Ether of Consciousness—the
Chidakasa—this Stress or Shakti develops the mind through an infinite number of
modes and transitions. The primordial Shakti is shown in the same two polar
modes as before, static, and dynamic. The polarity is at its most basic and
reaches absoluteness here, but it is worth remembering that there is no
absolute rest except in pure Chit. The universe's energy is in a relative, not
absolute, equilibrium. Let us now turn our attention away from the mind and
into matter. In the definition of an indivisible unit of matter, the molecule
of modern science is no longer an atom. The electron principle states that the
atom is a microscopic universe like our solar system. We have a charge of
positive energy at the center of this atomic structure, which is surrounded by
a field of negative charges known as electrons.
The positive charges keep each
other in place, resulting in an atom in a state of equilibrated energy that
does not normally break up, but it may do so due to dissociation, which is a
property of all matter but is particularly visible in radium's radioactivity.
As a result, we have a positive charge at rest in the center and negative
charges in motion all over it. What is known of the atom is indeed true of the
whole cosmic structure and cosmos. The planets revolve around the Sun in the
world-system, and the system as a whole is presumably a rotating mass around
some other relatively static center, before we reach the Brahma-Bindu, which is
the point of Absolute Rest around which all forms revolve and from which all
are sustained. Similarly, the operative energy in the tissues of the living
organism is polarized into two types of energy—anabolic and catabolic—the
former tending to transform the tissues and the latter tending to preserve
them; the real state of the tissues is actually the resultant of these two
co-existing or concurrent practices.
In brief, as Shakti manifests, it splits
into two polar aspects: static and dynamic, implying that it cannot exist in a
dynamic state without still existing in a static form, like the poles of a
magnet. According to the cosmic theory of a static back-ground—Shakti at rest
or "coiled"—we must have a static background in any given domain of
force action. The figure Kali, the Divine Mother, moving as the Kinetic Shakti
on the breast of Sadasiva, who is the static backdrop of pure Chit, which is
actionless, and the Gunamayi Mother, who is all motion, exemplifies this
scientific reality. The Samashti (collectivity) of the Cosmic Shakti is the
Vyashti (individual) Shakti of the Kundalini in specific bodies.
As I
previously said, the body is a microcosm (Kshudrabrahmanda). As a result, the
same polarization that I mentioned exists in the living body. The Mahakundalini
is the source of the world. She is at ease in Her Supreme Form, coiled round
and one with the Siva-bindu (as Chidrupini). She then falls asleep. She then
unfolds Herself to manifest. The three Gunas are the three coils of Kundalini
Yoga, and the Prakriti and its three Gunas, as well as the Vikritis, are the
three and a half coils. Her 50 coils represent the letters of the alphabet, and
as she uncoils, the Tattvas and Matrikas, the Mother of the Varnas, emerge. She
moves in the Tattvas because of this, and she continues to do so even after
creation. Since they were born to walk, they will continue to travel. As the
Sanskrit word means, the whole universe (Jagat) is in motion. As a result, she
keeps behaving creatively until she has developed Prithvi, the last of the
Tattvas.
She constructs mind first, then matter. The latter becomes
increasingly thick. The Mahabhutas was thought to be contemporary science's Densities:
air density associated with overall gravitational velocity; fire density
associated with light velocity; water or fluid density associated with
molecular velocity and the equatorial velocity of the earth's rotation; and
earth density, that of basalt, associated with Newtonian sound velocity.
Whatever the case may be, the Bhutas clearly represent increasing matter
density before it enters its three-dimensional solid state. What is left for
Shakti to do now that she has formed this final or Prithvi Tattva? There's
nothing. As a result, she sleeps some more. She takes a static shape while she
is at rest. Shakti, on the other hand, is never depleted, or drained into any
of its forms. As a result, Kundalini Shakti is now the Shakti that was left
over (though still a plenum) after the Prithvi, the last of the Bhutas, was
formed. We have Mahakundalini at rest as Chidrupini Shakti in the Sahasrara,
the point of absolute rest; and then the body, in which Kundalini at rest is
the relative static center, and all the bodily forces pass about this center.
They, like Kundalini Shakti, are Shakti. The distinction is that they are
Shaktis in distinct forms in motion, whereas Kundalini Shakti is
undifferentiated, residual Shakti at rest, i.e. coiled. She is coiled in the
Muladhara, which means'fundamental protection,' and is the seat of the Prithvi,
or last solid Tattva, as well as the residual Shakti, or Kundalini. As a
result, the body can be likened to a two-poled magnet. The Muladhara is the
static pole in comparison to the rest of the body, which is dynamic, since it
is the seat of Kundalini Shakti, a relatively gross type of Chit (being
Chit-Shakti and Maya Shakti).
Muladhara derives its name from the fact that the
body's function necessitates and finds such a static reinforcement. Since the
dynamic component or pole can never exist without its static equivalent, the
static Sakti at the Muladhara is compelled to coexist with the generating and
changing Shakti of the body. In another way, it's the Shakti that remains after
such an action. So, what happens after this Yoga is completed? Pranayama and
other Yogic cycles affect this stagnant Shakti, causing it to become complex.
Thus, as Kundalini unites with Siva in the Sahasrara, the polarization of the
body dissolves. The two poles merge into one, resulting in the state of
consciousness known as Samadhi. Of instance, the polarization occurs in
consciousness.
The body does, in fact, continue to exist as a subject of
scrutiny from others. It continues to exist in its natural state. However,
man's knowledge of his body and all other things has been removed when the
subconscious has ceased to work in relation to his identity, the function
having been withdrawn into its ground, consciousness. What keeps the body
going? To begin with, while Kundalini Sakti is the static center of the whole
body as a full conscious entity, each of the body's parts and constituent cells
have their own static centers that uphold them. The Yogins' principle goes on
to say that Kundalini ascends and that the nectar that comes from the union of
Siva and Sakti in the Sahasrara maintains the body as a total organism.
This
nectar is the product of their union's power ejection. The possible Kundalini
Sakti is only partially transformed into kinetic Sakti; however, since Sakti is
an infinitude, even as provided in the Muladhara, it is never depleted; the
potential store is never depleted. The dynamic counterpart in this case is a
partial translation of one energy mode into another. However, if the coiled force
at the Muladhara were fully uncoiled, the three bodies—gross, subtle, and
causal—would dissolve, resulting in Videha-Mukti, bodiless Liberation, since
the static past in relation to a single state of life would have completely
given way, according to this theory.
When the Sakti leaves the body, it becomes
cold as a corpse, not because of the depletion or privation of static power at
the Muladhara, but because of the concentration or convergence of the dynamic
power ordinarily diffused over the whole body, so that the dynamic equivalent
set up against the static background of Kundalini Sakti is just the diffused
fivefold Prana gathered home—withdrawn from the kundalini kundalini kundalini
kund The dynamic counterpart is normally Prana diffused over all tissues; in
Yoga, it is converged around the axis, the static equivalent of Kundalini Sakti
enduring in both instances.
Any of the already usable dynamic Prana is rendered
to behave in an appropriate manner at the base of the axis, causing the basal
center, or Muladhara, to become oversaturated and respond on the whole diffused
dynamic force (or Prana) of the body by removing it from the tissues and
converging it along the axis side. Around the axis, the diffused dynamic
equivalent is transformed into the converged dynamic equivalent. According to
this viewpoint, what ascends is an eject like concentrated lightning that
eventually meets the Parama-Sivasthana. The human world-consciousness is upheld
by the Central Power, which is integrated in the Supreme Consciousness.
The
finite consciousness directly intuits the unchanging Reality that underpins the
whole phenomenal flow, transcending the passing conceptions of worldly
existence. Man is alive to the universe while Kundalini Sakti rests in the
Muladhara; when she awakens to join, and does unite, with the ultimate static
Consciousness that is Siva, consciousness is asleep to the world and is one
with the Light of all creation. The key theory is that when Kundalini Sakti,
either Herself or Her eject, is awoken, she ceases to be a stagnant Force that
sustains the world-consciousness, the content of which is retained only as long
as She sleeps; and once set in motion, she is drawn to the world-consciousness.
The human world-consciousness is upheld by the Central Power,
which is integrated in the Supreme Consciousness. The finite consciousness
directly intuits the unchanging Reality that underpins the whole phenomenal
flow, transcending the passing conceptions of worldly existence. Man is alive
to the universe while Kundalini Sakti rests in the Muladhara; when she awakens
to join, and does unite, with the ultimate static Consciousness that is Siva,
consciousness is asleep to the world and is one with the Light of all creation.
The main principle is that, once awakened, Kundalini Sakti, either Herself or
Her eject, ceases to be a static Power that sustains the world-consciousness,
the content of which is kept only as long as She sleeps, and is drawn to the
other static centre in the Thousand-petalled Lotus (Sahasrara), which is
Herself in union with the Siva-consciousness or the consciousness of the
Supreme Being.
Man is alive to this world while Kundalini sleeps. He rests
until She gets up, which means he lacks his knowledge of the universe and joins
his causal body. He achieves formless Consciousness through Yoga. Glory, glory
to Mother Kundalini, who, through Her Infinite Grace and Strength, gently
guides the Sadhaka from Chakra to Chakra, illuminating his intellect and
revealing his identity as the Supreme Brahman! Might Her blessings be upon each
one of you!
