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Only that seed is transformed into tree which is ready to disintegrate and disappear into the soil. And if we look at the tree and the seed together, placed side by side, it is difficult to believe, how a tiny seed could turn into a large tree. It seems impossible. It seems impossible, how a little seed is transformed into a large tree. We have always had this feeling whenever we looked at men like Christ, Krishna or Buddha.

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There is a centre of our being, hidden within us, where God is known, where we get a glimpse of truth and where we relate with the primordial energy of life. It is this centre from where the celestial music is heard, a music that is created without the help of any instruments, and from where such fragrance becomes available which is not of this earth, which is ineffable.

It is again this very centre which knows no bondage whatsoever and which is the door to freedom, absolute freedom. And it is, this centre that leads us to the beyond which has no frontiers, which is a limitless and infinite expanse, which knows no sorrow and which is nothing but bliss and more bliss and more bliss; nothing but abounding bliss.

But our life force does not reach that centre, it is impeded somewhere on its way to it, somewhere quite close to it. It is necessary to understand this thing very clearly, because what I call meditation is going to be our utmost effort for these three days—to reach the life force to that centre where the flower can bloom, the lamp can be lighted, the eye, the third eye can open and the super sense can be availed.

It is this centre from where a few have soon truth or God or whatsoever you tall it, and from where all have a right to see it. But it is not necessary for a seed, just because it is a seed, to become a tree. Every seed is entitled to be a tree, but they don’t become. Although the seed has the potential to be a tree, it is also necessary to sow it and to fertilise it. It is necessary for the seed to break up, to disintegrate and to die as a seed so that it can become a tree.

Only that seed is transformed into  tree which is ready to disintegrate and disappear into the soil. And if we look at the tree and the seed together, placed side by side, it is difficult to believe, how a tiny seed could turn into a large tree. It seems impossible. It seems impossible, how a little seed is transformed into a large tree. We have always had this feeling whenever we looked at men like Christ, Krishna or Buddha.

Standing near Krishna we felt that it was impossible to be like him. So we said, ‘You are God, and we are just ordinary persons; we cannot be like you. You are an avatar, an incarnation, and we are just petty people who can only crawl anyhow. It is not in our power to be like you’ Whenever a Buddha or a Mahavira has crossed our path, we touched their feet and said, “You are a teerthankara, an incarnation, a son of God, and we are very ordinary people.” If a seed could speak it would say the same thing to the tree, ‘You are God and I am an ordinary seed; how can I be like your How can a seed believe that a large tree is hidden in it?

But it is a fact that what is a large tree today was once a tiny seed, and the tiny seed of today will turn into a large tree tomorrow. Infinite possibilities lie hidden within each of us. But so long as we are not aware of them, no scriptures and no godmen, however loudly they say it, can prove their existence. And it is as it should be. because it is sheer deception to believe what we don’t know. It is better for us to say that we don’t know that God is. But it is equally true that a few persons have known God. And a few others have known them, and their whole lives have been transformed through it; they have seen celestial flowers blooming all around thorn. But we cannot have it just by worshipping them. Unfortunately, religions have stopped with worshipping. But how can a seed become a tree by worshipping it? And a river cannot become an ocean however much it worships the ocean.

So those who know say that the experience of God is a remembering. It is not something which we are going to learn today. The day we will come to know it we will exclaim, “Hey, so this is swimming! We could have done it anytime, we knew it. But we never gathered courage to take the jump, we just kept hanging on the bank of the river.” Stepping into the water is very necessary, and as soon as one is inside it the work begins.

The centre I am talking about is hidden in our brain. If you ask the brain specialists they will say that only a very small portion of the brain is active; a major part remains inactive, and it is difficult to say what is hidden in that major part. Even a genius uses a very small part of his brain—the rest remains dormant and unused.

The brain is the abode of what we call the supersense, or the sixth sense, or the third eye. This centre is closed and dormant, and once it is opened we shall see life in many new dimensions. Matter will disappear and God will appear; form will be lost and the formless will be revealed; the figure will vanish and the figureless will be known; death will cease to be and the door to the deathless will open. But the centre from where it is seen is closed at the moment. How to activate that centre? As I said, the light bulb remains inactive so long as the electric current does not reach it.

You reach the current and the bulb will be alive. The bulb is always waiting for the current to reach it. But the electric current cannot appear on its own, even if it is racing through the wire; it needs the bulb too. Both the current and the bulb are equally needed for the light to become manifest. The life force is within us, but it cannot manifest itself unless it reaches that centre which can make manifestation possible. We are alive only in name. Do you think that just breathing is life? Do you think that digesting food is life? Does life only consist of going to bed in the night and leaving it in the morning.

Every machine is born, it lives and it dies. So what we ordinarily call life is nothing more than a machine.

Life is a very different thing. If this dead bulb does not know of the electric current, it would think that, as it is, is life. When a gust of wind pushes it about it will say, ‘I am alive because I am being pushed about? The bulb will take it to be its life.

But what will the bulb say, if it can speak, when the electric current reaches it for the first time? It will say, ‘It is just indescribable! I don’t know what it is that has happened to me. Until a moment ago I was filled with darkness, and now it is all light and the rays are flowing in all directions?

What would a seed say the day it grows into a tree? It would say, ‘I don’t know what has happened to me. It cannot be said. I was a tiny seedling, and now I don’t know what has happened to me. And it is equally difficult to say that it has happened through me.”

Therefore, those who realise God do not say that they themselves have realised, they only say that they don’t find any connection between what they had been and what they have become.

They say, ‘Now it is all light where it was all darkness before. We were all thorns; now we are all blooming flowers. Then we were frozen with death, now we are flowing with life. No, no,’ they will say, ‘we have not realised, we have not realised.’

Those who know will say, ‘It is all his grace; it has happened to us through his grace and not through our efforts? But it does not mean that effort has no place. It is true that when you realise God you feel that it is his grace, but to reach to that grace, a journey of great effort is needed.

And what is that effort? In one sense the effort is small, but in another sense it is very great. It is small in the sense that the centre is not very far.

The distance between the place where the energy is stored and the spot where the eyes open with which you see life is not much. It is hardly a distance of two or three feet. After all, wo are only five to six feet in height. So our whole life structure is limited within five to six feet; the whole set-up is confined in this small area. The space where the life force is stored is like a kunda (-lini).

We live on the first step of the ladder of life. There are other steps, greater steps, that lead to God. The small distance of two to three feet that is there in our body is in another sense a very big distance; it is the distance between nature and God, between matter and soul, between sleep and wakefulness, between death and immortality. That distance is very long. But there is also a small distance inside our being which we can traverse in meditation.

If the energy within is awakened, you will die (the old ego dies) as you are right now and a totally new individual will be born—an individual that you never were before awakening. And it is this fear that prevents people from believing in God, and prevent peole from knwoing their true-inner-higher-divine-self.

Wthe energy will be awakened it will totally transform me. New centres will be awakened, a new individuality will emerge, new experiences will happen—everything will be new. If you are prepared for the new then you must gather courage to part with the old. But the old has gripped us so firmly in every way, it has fettered us so strongly, that the vital energy cannot raise its head, cannot rise upward. The journey to God is really a journey into insecurity. But the flowers of life and beauty only bloom in insecurity.

The purpose of kundalini is to orient us to God.

Those who want to enter the domain of energy, those who want to go on a pilgrimage to the temple of the supreme energy, they will have to shed all fear, and if the body begins to tremble and shake or begins to dance, allow it to happen with ease and spontaneity.

No one finds God through dancing, but one can dance if he finds God. What can a drop do but dance when a whole ocean enters into it? What can a beggar do but dance when he suddenly comes upon a treasure of infinite wealth? But man has been so much crushed and crippled by civilisation that he cannot dance. If we have to make the world once again religious, it would be necessary to regain the natural state of man’s life—his spontaneity, his ease. So when meditative energy rises and your whole being begins to dance, don’t obstruct your body, don’t suppress your bodily movements.

If you’re looking for the highest levels of health, you need to look for ways to keep your frequency and cell vibration high. Your personal level of happiness is the cornerstone of raising your frequency, thus obtaining optimum health. The more dense the material is the less movement, and by raising the inner frequencies the higher the body-cells begin to vibrate (or dancing). Enlightment leading to cells begin to vibrate in a faster speed and is like the dancing Shiva.

All of us have suppressed much. We have not allowed ourselves to cry and laugh; we have not allowed ourselves to run and play and dance either. We have suppressed everything. We have closed all our doors from inside, and we have become our own prisoners and guards. We will have to open all our doors and windows if we want to go out and meet God. But then fear will assail us, because all that we have suppressed will surface. If you have suppressed tears they will surface, and if you have suppressed laughter, it will come up.

Let them come out, and let them be washed away. We are here, in this solitary place, so that fear of people will not affect us. And these pine trees will not be offended, they will not say a thing. Rather, they will be pleased with you. And the waves of the ocean too will not take any offence. They are not afraid of anything. They roar when they feel like roaring and they go to sleep when they want to sleep.

And so also these sands here will have no objection whatsoever. Let go of yourselves completely and let whatsoever happens inside you happen. Don’t resist. Dance if you feel like dancing, and shout if you feel like shouting. If you feel like running, then run. And even fall down if you feel like falling. Let go of yourself in every way. And if you do so you will suddenly find that some energy inside you has begun ascending in a spiral form, some force has begun to wake up. And you will also find that all the closed doors have begun to give way.

Do not let any fears assail you in that moment. Be totally one with that inner movement, with the dance of that circular energy; lose yourself into them completely. Then the thing may happen. It happens easily. But you are not ready to let go. And it is strange that very small things impede you, withhold you. The day you will reach and look back you will just laugh at the petty things that you allowed to come in your way. It would have been okay if they were something big, but they were really petty things.

The wak-ening of the Kundalini is not simply the arousal of a dormant force within us, as Gopi Krishna explains:

The arousal of kundalini, in its true sense, does not simply imply the ac-tivity of a hitherto sleeping force, but actually the start of a new activity by changing the whole system to adapt it to a new pattern of conscious-ness through changing the composition of the bioenergy or subtle life force permeating the whole body.

The kundalini is, as it were, a temple built and waiting to receive its lord . The Lord is now come to live in the form of the impulse or spark of life from the Origin. 1 ) The impulse makes possible an action from within outwards – itself standing as the centre as making out of man a real, independent self – sufficient being.

It is this quest which makes life livable , and this is Kundalini , this is the divine urge . But Jung goes beyond the psychological in these lectures to include the metaphysical implications of the kundalini system as well.

Our culture is a culture in muladhara , only a personal culture where the Gods have not yet awakened from sleep . Therefore we have to awaken Kundalini  in order to make clear to the individual spark of consciousness the light of the Gods.

Peter Horttanainen

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