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!
