Kundalini:-
Pure consciousness is Siva, and this power (Sakti), who as She is
in Her formless self is, one with him.[1]
She is the great Devi, the mother of the universe, who as the Life-Force
resides in men's body in its lowest centre at the base of the spine, just as
Siva is realized in the highest-brain centre, the cerebrum or Sahasrara Padma.
Completed yoga is the union of Her and Him in the body of the Sadhaka. This is laya
or dissolution, the reverse of Sristi or involution of spirit in mind and
matter.
Shakti coiled round Siva, making one point (Bindu) with it, is
kundalini Sakti. This world comes from the word kundala or 'coil' 'a bangle'
she is spoken of as coiled; because she is likened to a serpent (Bhujangi),
which, when resting and sleeping, lies coiled and because the nature of her
power is spiraline, manifesting itself as such in the worlds- the spheroids or
'eggs of Brahma' (Brhamanda) and in their circular or revolving orbits and in
other ways. Thus, the Tantras speak of the development of the straight line
from the point which, when it has gone its length as a point, is turned by the
force of the spiraline sack of maya in which it works so as to form a figure of
two dimensions, which again is turned upon itself, ascending as a straight line
into the plane of the third dimension thus forming the triangular or pyramidal
figure called Srngataka. In other words, this kundalini
Shakti is that which, when it moves to manifest itself appears as
the universe[2]:
To say that it is coiled is to say that it is at rest - that is, in the form of
static potential energy. This Sakti coiled round the Supreme Siva is called
Maha-Kundali that distinguished it from the same power which exists in
individual bodies, and which is called kundalini. When it is accomplished the
individual Sakti is united with the great cosmic Sakti and She with Siva, with
whom She is essentially one. Kundalini is an aspect of the eternal Brahman and
is both attributlessand with attribute. In her Nirguna aspect she is pure
consciousness and Bliss itself. As Saguna, she is by whose power all creatures
are displayed. Kundali-sakti in individual bodies is power at rest, or the
static centre round which every form of existence as moving power revolves. In
the universe, there is always in and behind every form of activity a static
background. The one consciousness is polarized into static and kinetic aspects
for the purpose of 'creation'. This yoga is the resolution of this duality into
unity again.
At the time of dissolution there in consciousness as Maha-Kundali,
though undistinguishable from its general mass, the potentiality or seed of the
universe to be. Maya, as the world, potentially exists as Maha-Kundali, who is
herself one with consciousness or Siva. This maya contains, and is in fact constituted
by, the collective Samskara-or Vasana. That is the mental impressions and
tendencies produced by Karma accomplished in previously existing worlds. These
constitute the mass of the potential ignorance by which consciousness veils
itself. They were produced by desire for worldly enjoyments and themselves
produce such desire. The worlds exist because they, in their totality, will to
exist. Each individual exists because his will desires worldly life. This seed
is therefore the collective will towards manifested life of form and enjoyment.
At the end of the period of rest which is dissolution, this seed ripens into
consciousness. Consciousness has thus a twin aspect, its liberation or formless
aspect, in which it is mere consciousness bliss and a universe or form aspect,
in which it becomes the world of enjoyment. One of the cardinal principles of
the Shakta tantra is to secure by its Sadhana both liberation and enjoyment.
This is possible by the identification of the self when in enjoyment with the
soul of the world. When this seed ripens, Siva is said to put forth his Shakti.
As this Sakti is Himself, it is He in his Siva-Shakti aspect, who comes forth
and endows himself with all the forms of worldly life. In the pure, perfect,
formless consciousness there springs up the desire to manifest in the world of
forms- the desire for enjoyment of and as form. This takes place as a limited
stress in the unlimited unmoving surface of pure consciousness, which is
Nishkala Shiva, but without affecting the latter. There is, thus, change in
changelessness and changelessness in change. Shiva, in his immanent aspect as
Sakti, does. As creative will arises shakti thrills as Nada, and assumes the
from of Bindu, which is Ishvara-Tattva, whence all the worlds derive. It is for
their creation that kundali uncoils. When karma ripens the Devi, in the worlds
of the Nigama, becomes desirous of creation, and covers herself with her own
maya. Again the "Devi, joyful in the mad delight of her union with the
Supreme Akula becomes vikarini-that is, the vikaras or tattvas of mind and
matter, which constitute the universe, appear.[3]
The Shastras have dealt with the stages of creation in great
detail both from the subjective and objective view points, as changes in the
limited consciousness or as movement, form and 'sound'. Both Saivas and Saktas
equally accept thirty-six categories or Tattvas, the sadadhva, the Mantra
concepts of Nada, Bindu, Kama kala and so forth. These thirty six Tattavas are
in the Tantras divided into three groups called Atma, Vidya and Siva Tattvas.
The first group includes all the tattvas, from the lowest Prithivi (earth) to
prakriti which are known as the impure categories the second includes maya the
Kanchukas and Purusa, called the pure-impure categories and the third includes
the five highest Tattvas called the pure Tattvas from, Siva-Tattva to
Suddha-Vidaya. The supreme changeless state is the unitary experience in which
the T and 'this' coalesce in unity.
In the kinetic or Sakti aspect, as presented by the pure categories,
experience recognises an ‘I’ and 'this' but the latter is regarded, not as part
of a one self with two sides- an ‘I’ and This'. The emphasis varies from
insistence on the ‘I’ to insistence on ‘This’ and then equality of emphasis on
the ‘I’ and 'this' as a preparation for the dichotomy in consciousness which
follows.
The pure-impure categories are intermediate between the pure and the
impure. The essential characteristics of experience constituted by the impure categories is its dualism effected through Maya-and its limitations-the result of the operation of
the Kanchukas. Here the 'this' is not seen as part of the self, but as opposed
to and without it as an object seen outside. Each consciousness, thus, becomes mutually
exclusive the one of other. The states thus described threefold; a transcendent mingled ‘I’ and
'this' in which these elements of experience are as such not
evolved, and a pure form of experience intermediate between the first and last,
in which both the ‘I’ and 'this' are experienced as part of the one self; and,
thirdly, the state of manifestation proper, when there is a complete cleavage between
the ‘I’ and This', in which, an outer object is presented to the consciousness
of a knower, which is other than the subject. This last stage is itself two
fold. In the first, the purusa experiences a homogenous universe, though
different from himself as prakriti in the second prakriti is split up into its
effects, which are mind and matter and the multitudinous beings of the universe
which these compose, Sakti as Prakriti first evolves mind (Buddhi, Ahankara, Manas)
and senses and then sensible matter of five fold form (ether, air, fire, water,
earth) derived from the supersensible generals of the sense-particulars called
Tanmatra. When Shakti has entered the last and grossest tattva (earth)- that
is solid matter there is nothing, further her, to do. Her creative activity
then ceases, and she rests. She rests in her last emanation, the 'earth'
principle-she is again coiled and sleeps. She is now kundali-sakti whose abode
in the human body is earth centre or Muladhara Chakra. As in the supreme state
she lay coiled as the Mahakundali round the Supreme Siva, so here she coils
round the Swayambhu-Linga in the Muladhara. This last centre or Chakra and the
four above it are centres of the five forms of matter. The sixth centre is that
of mind. Consciousness and its processes through Sakti prior to the appearance
of maya are realized in the seventh lotus (Sahasrarapadma) and centres
intermediate between it and the sixth or Ajna. mind centre.
The five lower cakras in the region between it and the sahasrara
are centres of the tattvas constituting the mental sheaths, whilst, the sahasrara
or thousand petalled lotus at the top of the brain, is the blissful abode of Parama
Shiva-Shakti which is the state of Pure Consciousness.
According to Woodroffe, “A description of the cakras involves in
the first place an account of the Western anatomy and physiology of the central
and sympathetic nervous systems: secondly an account of the Tantrik nervous
system and cakras; and lastly, the correlation so for as that is possible of
the two systems on the anatomical and physiological side for the rest is in
general peculiar to Tantrik occultism.”[4]
The spinal cord is not merely a conductor between the periphery
and the centres of sensation and volition but is also an independent centre or
group of centres. There are various centres in the spinal cord, which though to
a considerable extent autonomous, is connected together with the higher centres
by the associating and longitudinal tracts of the spinal cord. All the
functions which are ascribed primarily to the spinal centres belong also in an
ultimate sense to the cerebral centres. Similarly, all the ‘letters’ which
exist distributed on the petals of the lotuses exists in the sahasrara. As it
is said in the Varivasya– Rahasya.
“The Kulinakundalini, whose form in identical with those of the fitly
letters represented by the twelve Kalas of the sun (beginning from Tapini), the
sixteen kolas of the moon (beginning from Amrita), and ten kalas of the fire
(beginning from Dhumrarcis) (namely twelve in order from ka onwards and twelve
from bha in the reverse order of the sun, the sixteen vowels beginning from A
of the moon, and the ten letters beginning from ya of the fire).[5]
as Slender as the lotus stalk as bright as a flash of lightning
(shooting upwards) from the triangle of the lotus fruit in muladhara, piercing
through the vahnimandala of muladhara the Ravi-mandala of anahata and the Indurmandala
of Ajnacakra.[6]
mixing with the Akula (Kundalini) in the centre of the lunar
sphere in the akasha and causing the stream of nectar generated by the
conjunction of the two to inundate those regions.[7]
Becoming
herself intoxicated from a deep draught thereof and retracing her steps along
the same course, (she) sleeps roundly in her own place.[8]
The
centres influence not only the muscular combinations concerned in volitional
movements but also the functions of vascular innervations, recreation and the
like which have their proximate centres in the spinal cord. The cerebral
centres are said however to control these functions only in relation with the
manifestations of volition, feeling and emotion; whereas the spinal centres with
the subordinate sympathetic system are said to constitute the mechanism of
unconscious adaptation, in accordance with the varying conditions of stimuli
which are essential to the continued existence of the organism.
The cakras
are the centres of subtle forces. Their position is on the Merudanda (vertebral
column). They are the centres of cosmic consciousness
the generation of prana or vital force and opening on the macrocosm. These are
viz.; 1) Muladhara, 2) Svadhishthana, 3) Manipura, 4) Anahata, 5) Virhudotha
and 6) Ajna.
Bose and
Haldar write, “One knowing the position working and attributes of these cakras
can irrespective of caste and creed acquire perfect knowledge of physique mind
and atma and can enjoy Brahmananda, the highest bless imaginable”.[9]
There
charkas are found in human beings only and not in the lower animals. Hence man
has been called the highest of creation.
The
Muladhara lies almost at the bottom of the backbone adjoining the anus; a
little above it and at the root of the genital organ is located the
Suadhishthana; further up and just opposite to the navel is situated the
Manipura; further above and just opposite to the central line in between the
two nipples is the seat of the Anahata; still higher up and opposite to the
throat is seated the Vishuddha cakra. Above all these and in the topmost part
of the cerebrum is located the Sahasrara.
The
equivalents for these cakras in English according to modern scholars are :-
Muladhara
cakra - Pelvic Plexus
Svadhishthana
cakra - Hypogastric Plexus
Manipura
Cakra - Solar Plexus
Anahata Cakra - Cardiac Plexus
Vishuddha
cakra - Pharyngeal Plexus
Ajna cakra - Plexus of command
Sahasrara
cakra - Cerebrum the plexus of nerves of one
thousand branches.[10]
The cakras
referred to above are quite different from glands which form are interesting
subject of study for endocrinologists.
The
Muladhara cakra is four petalled lotus and it is realized when the devotee can
conquer prithvi tattva, i. e. when he rises above the influences of material
objects. Similarly, Svadhishthana cakra Manipura cakra, anahata cakra and
vishuddha cakra (six pettalled, ten petalled, twelve petalled and
sixteenpetalled lotuses respectively) are visible with the conquest of other
four elements viz, water, fire, air and space. [11]
The
notion of consciousness which is the introspective
subjective matter of psychology, must not how even be confused with that of
physiological function. There is therefore no organ of consciousness simply
because consciousness is not on organic conception and has nothing to do with
the physiological conception of energy, whose inner introspective side it
presents Consciousness in itself is the Atma. According to Avalon, “Both mind
and body, of which latter the brain is a part, are veiled expressions of consciousness
which in the case of matter is so veiled that it has the appearance of
unconsciousness. The living brain is a constituted of gross sensible matter
(Mahabhuta infused by prama).”[12]
[1] vgadkjkS f”ko”kfä “kwU;kdkjkS
ijLijkfLG’VkSA
LQqj.kizadk”k:ikoqifu’knqäa ija czºuAA69AA
Varrivasya – Rahasya Pp.
55-56,verse -69
[2] Lkko”;a foKs;k ;Rifj.kkeknHkwns’kkA
vFkZe;h “kCne;h pØe;h nsge;fi p l`f’V%AA5AA
Varivasya Rahasya PP. 6-7
Verse – 5.
[3] O;ksekfntudgjlyk.kS?kZVusu iapHkwre;hA
iapprqfL=};sdx”kCnkfnxq.kkReiapn”ko.kkZAA74AA
Varivasya Rahasya Verse – 74
- P. 56.
[4]
The Serpent power – A Avalon P – 103
[5] }kn”k’kksM”kn”kfHkjriu
“kf”k ngu dyk fHkjk dh.kZS%A
iapk”kf˜oZ.kSj fHkUunsgk dqyhu dq.Mfyuh AA103AA
fHkRok ewyânkKkxrofŸjohUnq
e.My f=r;e~AA104AA
[7] O;ksefu
fpPN f”ke.Mye/;sRodqysu laxEiAA
mHk;k¸l¸tU;
izokg;Urh lq/kkiwjeAA105AA
[8] Lo;efi
rRikuo”kk eRrk HkwRok iqu:p rsuSoA
ekxsZ.k ijko`R; LofLeu LFkkus
lq[ka LofifrAA106AA
Varivasya – Rahasya – PP. –
91-92, verse - 106
[9] Tantras:
Their Philosophy and Occult Secrets – D. N. Bose – Hiralal Haldar – Eastern
Book Linkers – Delhi 1992. P – 153.
[10]
Bose and Haldar- Tantras, P. 153
[11] euLRoa
O;kseLRoa e:nfl e:RlkjfFkjflA
RoekiLRoa HkwfeLRofn ifj.krk;ka
ufg ijeAA
Roeso LokRekua ifj.ke;rqa fo”o
oiq’kk
fpnkuUnkdkjS f”ko;qofr Hkkosu
foHk`’kSA35AA
Saundaryatahari – 35, P.P.
187-8
[12]
The Serpent Power – A Avalon – P. 107
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