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The mind has got three planes of working. It functions from the three different planes, viz., conscious, subconscious and unconscious planes. The conscious plane of the mind is the brain-centre. The subconscious plane of the mind is the heart-centre (physical). The unconscious plane of the mind is the Muladhara-centre. Kundalini Shakti Itself is the Chitta (mind-stuff) residing at Muladhara in an ordinary being. All knowledge, human and Divine, of past and present, lives with the – Kundalini Shakti at Muladhara in its causal form

The mind has got three planes of working. It functions from the three different planes, viz., conscious, subconscious and unconscious planes. The conscious plane of the mind is the brain-centre. The subconscious plane of the mind is the heart-centre (physical). The unconscious plane of the mind is the Muladhara-centre. Kundalini Shakti Itself is the Chitta (mind-stuff) residing at Muladhara in an ordinary being. All knowledge, human and Divine, of past and present, lives with the – Kundalini Shakti at Muladhara in its causal form.

the Kundalini Shakti lives and operates becomes very active and energetic and the centre which It leaves becomes inactive and extinct altogether. When the Kundalini Shakti leaves a particular centre (Chakra), It absorbs all the forces or energies that work in that particular centre and the centre thus left becomes totally untraceable.

The mind has got three planes of working. It functions from the three different planes, viz., conscious, subconscious and unconscious planes. The conscious plane of the mind is the brain-centre. The subconscious plane of the mind is the heart-centre (physical). The unconscious plane of the mind is the Muladhara-centre. Kundalini Shakti Itself is the Chitta (mind-stuff) residing at Muladhara in an ordinary being. All knowledge, human and Divine, of past and present, lives with the – Kundalini Shakti at Muladhara in its causal form.

` e redeemers’ are made out of the community of the realised souls belonging to all nations, tongues, castes, etc. ey have been redeemed by the Grace of their Kundalini and are now actively working at raising the Kundalini of their …

We know this mage of the redeemer serpent not only from Gnosis and from the Sabbataian myth, but we know of the same serpent rising from below, redeeming and to be redeemed, as the Kundalini serpent in India, and fi-nally from alchemy as the serpens Mercurii, the ambiguous serpent whose significance was first made clear to us by Jung’s researches.18 Since Jung’s work on alchemy we know two things.

The first is that in its “magnum opus” alchemy dealt with a redemption of matter itself. The second is that pari passu with this redemption of matter, a redemption of the individual psyche was not only unconsciously carried out but was also consciously intended. As we know, the ser-pent is a primeval symbol of the Spirit, as primeval and ambiguous as the Spirit itself.

The emergence of the Earth archetype of the Great Mother brings with it the emergence of her companion, the Great Serpent. And, strangely enough, it seems as though modern man is confronted with a curious task, a task which is essentially connected with what mankind, rightly or wrongly, has feared most, namely the Devil. What has to be redeemed from the hell of Earth and matter, as also from the hell of the human psyche, where redemption is synonymous with transformation, seems to be nothing more or less than “the Spirit of the Earth.”

As the Great Creatrix, the feminine is no vessel and passage for an alien, masculine Other that condescends towards her, enters into her, and favors her with the seed of living. Life originates in her and issues from her, and the light that appears projected on the night sky, which she is herself, is rooted in her depths. For she is not only the protomantis, the first and great Prophetess, but also she who gives birth to the Spirit-Light, which, like consciousness and the illumination that arises in

Transformation, is rooted in her creative efficacy. She is the creative Earth, which not only brings forth and swallows life, but as that which transforms also lets the dead thing be resurrected and leads the lower to the higher. All developments and transformations that lead from the simple and insignificant through all gradations of life to the complicated and intricately differentiated fall under her sovereignty.

This matriarchal world is geocentric; the stars and signs of the zodiac are the heavenly girdle of the Earth Goddess and are arranged around her as the true center around which everything revolves. What appears symbolic here and almost mythological still impresses, we maintain, the being of modern man and our own insight so much that we must at least try to elucidate this phenomenon.

It is not difficult for us to comprehend the negative character of the Earth Mother psychologically: it is all too clear that, and how much, the affective and instinctual side of the unconscious is bound up with her image. We have also learned to understand that this Earth archetype of the Great Mother is the birth-place of consciousness: both the history of the origins of consciousness and the daily problems of bringing to consciousness and losing from consciousness have enlightened us on the dependence of consciousness on the unconscious.

In the depths of the earth. In a domed building, immeasurable, so huge, the orderly layers are set in arches one over the other. On these arches scattered sources of light shine which, although they seem small individually, are so powerful in relation to the vault that they allow the vault to be perceived in the darkness. I myself am enclosed by it all, I am a piece of earth. At the same time watching, but like the interior, dark and light. I say: just as glow-worms have an interior light, so the darkness illuminates itself.

This vision is one of many that point in the same direction. It is a question of the same scintillae, sparks in the earth, which, as Jung pointed out,21 were comparable with the archetypes in the work of the alchemist Khunrath and with the “inner firmament of Paracelsus. That is to say, the contemporary vision relates to the same archetypal phenomenon of “the light in the darkness,” of which Jung speaks when he writes about “The Unconscious as a Multiple Consciousness.” It is an issue of the recognition of an inner light in the unconscious that be-comes distinct in the course of the process of psychic transformation and leads to illumination of the individuality by the lumen nature.

In “On the Nature of the Psyche,” Jung has indicated the relationships between inner light, lumen naturee, world-soul, anima mundi, and the “Holy Ghost,” and he writes: “The world-soul is a natural force which is re-sponsible for all the phenomena of life and the psyche.” In the course of time, the emphasis is shifting ever more strongly and decisively onto the autonomy of this natural force.

The primeval Hindu yogis were Tantric and practiced Maithuna. They were true initiates of the wisdom of the serpent. They knew very well that the key to our redemption is found in the spinal medulla and in the semen. They understood that the awakened Kundalini opens the spinal chakras and that these in turn activate the chakras of the plexuses. Therefore, the foremost are the spinal chakras and the serpent. All the great sages and patriarchs of the ancient serpentine civilizations knew this very well.

In Hinduism, the kundalini refers to the kinetic divine energy of the universe that lives in static potential form inside every single human being.

It is necessary to work with the Kundalini and untie the three knots. Those three knots are the three triangles which transform our lives with chastity, love, and wisdom.

If we are given authority by the right spirit or by the Holy Spirit imparted by the righteousness of God, then like Aaron and Moses, we are given clear and simple instruction, and the Holy Spirit will take it from there.

When once the full-risen Kundalini Shakti rises above the Anahata Chakra and reaches the Visuddha Chakra, the fifth-centre, It can never come down either to Anahata Chakra or to any of the lower centres . Then the Shakti makes Visuddha Chakra, Its permanent centre of operation, till It is made to rise to Ajna Chakra. With the full rising of the Kundalini Shakti to Visuddha Chakra one gains some’ thing permanently. When the Shakti reaches the Sahasrara, one attains Samadhi.

When the Kundalini Shakti goes on ascending, step by step, Chakra after Chakra, It goes on absorbing all the different elements and the energies that work in the different Chakras. When It reaches Sahasrara, all the elements and all the energies of the six Chakras get completely merged in the Supreme Spirit along with the Kundalini Shakti Itself. That is how Nirvikalpa Samadhi takes place.

Peter Horttanainen

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