Kundalini – Unless there is a complete elimination of all objective thoughts from consciousness, it will not be able to receive any light from Kundalini. The objective phenomena are due to the creative principles. When they are absorbed into Kundalini, consciousness becomes purified.
Unless there is a complete elimination of all objective thoughts from consciousness, it will not be able to receive any light from Kundalini. The objective phenomena are due to the creative principles. When they are absorbedinto Kundalini, consciousness becomes purified.
As the process of thought-concentration develops real concentration, so bhutashuddhi is a purifyingprocess.Purusha and PrakritiSupreme Reality—the eternal static whole Consciousness—is inconceivable atany stage of evolution. Supreme Power which is inseparable from SupremeConsciousness, in its power aspect, evolves creative principles.
The seed ofduality is born with the emergence of two great principles—Purusha(consciousness principle) and Prakriti (primus), and duality becomes anestablished fact in senseconsciousness. In purusha, consciousness is not tingedwith what is not consciousness. This means that though prakriti has emerged, itis nonexistent in the purusha consciousness, and, consequently, there is noprakriti while one is in purusha. Prakriti is unmanifested here. Unmanifested towhom?
To purusha, or when one is in purusha, that is in one’s own consciousform. The three primary attributes of prakriti are in a negative phase.But prakriti is not nothing; it is the source of all created phenomena. But howare its creative possibilities actualized? Can we say when prakriti is ‘seen’ by purusha? What is it that is ‘seen’? Purusha consciousness is that in which there isnothing but consciousness. Prakriti is not consciousness, so it does not exist inpurusha consciousness.
Though prakriti is negated in purusha consciousness, itnone the less exists. It exists as an aspect of Power (Shakti), and that Power itselfis inseparable from, and one and the same with, Supreme Consciousness. So, itis Supreme Power. The Supreme Power as the power of beingness of SupremeConsciousness is infinite; but its power-manifestation is only possible when thepower becomes finite. It is only possible when an unreal phenomenon-unreal inrelation to Supreme Reality—is made to appear as real. This is effected by Maya—the specific power of Supreme Power.
By the influence of this power,Supreme Consciousness appears as purusha and Supreme Power in its bindu(supremely concentrated power) aspect, appears as prakriti.Prakriti is that aspect of bindu-power in which creative energy is in threeforms as minus factors. These three forms are called gunas (primary attributes).In prakriti, the gunas are negative factors, but there is the possibility of the gunasbeing patent when prakriti becomes the source of creation. But the gunas remain negative in prakriti, unless they are aroused by something from outside prakriti.From where does this ‘something’ come?
Purusha and prakriti may be interpreted differently when there is noexperience above the Purusha-prakriti level. Purusha is consciousness in whichthere is no trace of anything else. As this consciousness is not analysable orreducible, so purusha is the ultimate principle. And prakriti exists as anindependent principle, which is not consciousness. If we accept this, we have toexplain the nature of the relation between consciousness and what is notconsciousness.
It is said that purusha is lame but can see, and prakriti can movebut does not see. It is as if purusha sits on the shoulders of prakriti and shows theway, and prakriti moves blindly. This means prakriti in contact with consciouspurusha undergoes evolutionary changes. But what does it actually mean? Doesit not indicate that purusha is also endowed with power that makes prakritievolve?
If it is assumed that consciousness itself is the stimulus to make prakritievolve, then we have also to assume that purusha consciousness exerts someinfluence on prakriti, either consciously or unconsciously. This purushainfluence on prakriti cannot altogether be denied. This means consciousness aspower, which is not without motive, is the root cause of the evolutionary changesof prakriti. If prakriti remains infinitely as an independent principle tending todevelop as different cosmic principles in relation to purusha, then we have toadmit that the ultimate picture of consciousness is that form of consciousnesswhich is associated through its power with prakriti which is evolving.
This formof consciousness cannot be the irreducible ultimate Supreme Consciousness, butit is a form which appears at a transitory phase of realization that ultimatelyculminates in the experience of the eternal static whole consciousness.If the mere presence of purusha causes prakriti to evolve, then prakriti cannever be in a state when the gunas are negative, and under this condition theabsorption of prakriti is not possible and, consequently, nonmens concentrationis an impossible phenomenon.
Supreme Bindu is both Consciousness and Power.In its creative aspect, the power is prana-energy in a supremely concentratedstate. On the other hand, Kundalini-power is associated with Supreme Bindu inits spiritual aspect. When creative prana-energy is manifested, the spiritualKundalini-power remains in a coiled state. To make a finite phenomenonpossible in infinite Supreme Consciousness-Power, Maya—negato-positivityprinciple—arises from Supreme
Bindu. By the influence of maya prakritiappears as a separate principle in which is imbedded the creative germ consistingof three primary principles as minus factors, and from the mantra viewpointprakriti is kamakala in which lie the pre-matrika units in a latent form. With theevolution of prakriti, also arises purusha as consciousness separate from, but related to, prakriti.Purusha consciousness is Shiwa Consciousness, as if, isolated from SupremeConsciousness-Power by maya. The emergence of purusha is a most importantphenomenon.
The passivity of purusha does not stir prakriti directly, but aspurusha consciousness is the consciousness of Supreme Bindu which, as Ishwara(Supreme Being in his creative aspect) ‘wills’ to express his (or her) creativeomnipotence, it is this ‘will’ which acts on prakriti silently to make the gunasoperate. The gunas operate on the principle of bindu-nada-bija. The nada orsound-emitting power becomes rajas (primary energy-principle) which is thesource of all energy in the mental and physical fields. The same power becomestransformed into sattwa, (primary sentience-principle), which exhibits mentalconsciousness.
The same nadapower becomes tamas (primary inertia-principle)which creates metamatter and matter.Through the omnipotent ‘willing’ of Ishwara, purusha consciousness isreflected on sattwa, causing an ‘artificial’ consciousness which is expressed asmental consciousness; and the nature and degree of the expression depend on theconcentration of sattwa. This reflection of purusha on sattwa does not change itspassive nature. Sattwa itself is not consciousness; it is unconscious.
But sattwa isin such a rarefied form that purusha consciousness becomes reflected on it. Thisreflection is mental consciousness. When mental consciousness is embodied, itbegins to function, and the whole organization is called jiwa—an embodiedbeing. Mental consciousness is also unconsciousness, if it is not enlivened bylife-force. Life-force is manifested in an embodied being. Mental consciousnessis the source of all knowledge of embodied beings.
This knowledge is attained only through the instrumentation of the body, senses and mind, and is limited. Itdoes not reach beyond the sensory realm. Mental consciousness plays apredominant role in the functioning of the senses. As mind can also functionwithout the help of the senses, so Ishwara’s ‘will’ functions without mind orbody.As prakriti is not conscious, so the three gunas are not conscious factors.
But sattwa cannot function without a background of life-force. It is clearly seen inembodied beings. If life-force ceases to function in an embodied being, mentalconsciousness is also brought to an end. The ‘will’ of Ishwara which stirs theminus gunas, also provides the life-background. The ‘will’ of Ishwara is theconcentrated power of Supreme Bindu which is also Shiwa-consciousness. Thepower aspect is prana, which is living energy. In Ishwara’s ‘will’, prana is fullycontrolled. The controlled prana is expressed as omnipotence in creation. Pranaas energy gives rise to the three primary principles rajas, sattwa and tamas toconstitute prakriti.
These three gunas are unconscious. Through Ishwara’s ‘will’ not only comes the directing impulse to rouse the gunas, but also the life-forcewhich serves as a background for the functioning of sattwa, which, as mental consciousness, is manifested in a living organism.The evolution of the universe is an expression of the highest yoga-wibhuti—omnipotency—by Ishwara. In Ishwara, prarna-force is supremely concentrated and is fully under conscious control. In evolution, three fields are created; amental conscious field, created by sattwa, a material field created by tamas, anda power field created by prana as life-force.
Rajas creates energy which operatesin the mental and material fields. Rajas-energy is transformed into elements ofsentience in sattwa, and material energy and matter in tamas. Life-forcetransforms inorganic matter into living matter. In life-force lies also consciouspower by which appropriate matter is selected that is made living, and istransformed into a pattern most suitable for the manifestation of mentalconsciousness.
This transformation is a highly complicated process by which anapparently simple substance becomes highly complex. Every part of the processis purposeful, properly timed and wholly controlled. Cell activities andfunctional activities of the organs are parts of the activities of the organism as awhole. All these suggest that there is a conscious factor in the life-force.
The life-force is the specific expression of prana. Prana, in creation, becomes wayu-force in five forms, namely pranawayu, apana-wayu, samana-wayu, udanawayuand wyanawayu.To summarize: purusha is the disembodied consciousness principle, arisingfrom Supreme Bindu when it is about to evolve.
When purusha consciousness becomes embodied and individualized by the influence of maya and kañchukas,it is jiwa—embodied conciousness or being. So jiwa is purusha withmodifications. Here purushas are many. On the other hand, when purushabecomes embodied cosmically and at the same time he is the master of maya andkañchukas (five forms of the power of limitation derived from maya), he iscalled Ishwara. Ishwara is an aspect of Supreme Bindu.
So Ishwara is alsopurusha.Prakriti, which is the unconscious power principle, also arises from SupremeBindu.
When Bindu is about to evolve, the power of Bindu assumes trifurcatecreative power principles, which are in a state of negativity when the value ofeach principle is zero. This is called prakriti. Prakriti is the latent phase ofcreativity in the form of power principles as primary attributes in a negativestate. This negativity is transformed into a state of relativity when the primaryattributes become plus factors by the direction of Ishwara. At the pre-creativestate, Ishwara is beyond prakriti—nirguna (without attributes).
After creation,Ishwara becomes saguna (with attributes) and the entire cosmic mind-body is the embodiment of Ishwara. Evolution of Creative PrinciplesPower in Supreme Bindu exists in two forms—prana and Kundali.
Prana is the energy principle of Supreme Power in its omnipotent aspect, which is expressedas creative omnipotency. Supreme Power its spiritual aspect is Kundalini; . InSupreme Bindu energy is in a supremely concentrated form ready to manifest itscreative omnipotence.
Therefore, the prana-energy flow is away from SupremeConsciousness.Prana is the living energy. At the prakriti level, a part of prana-energy isreleased which trifurcates as non-living gunas. Kundali-power is consciousspiritual power which flows most powerfully only towards SupremeConsciousness when prana-flow is controlled. But prana at the bindu point isalso controlled by Kundali-power.
This_ Kundali-control makes prana-energyexhibit highest yoga-wibhuti—creative omnipotence, Supreme Power in herpower aspect is Supreme Bindu; and Supreme Bindu in its creative aspect isIshwara.Before prana manifests its creative omnipotence, a power called maya arisesfrom Supreme Bindu by the influence of which the infinite power of SupremeBindu appears as finite, and then evolution becomes possible. At a certain point,maya makes consciousness, which is united with the power in Supreme Bindu,appear as purusha—consciousness principle.
Maya also causes prakriti to appearas unconscious power principle. But purusha and prakriti exist in relation to eachother.
When prakriti emerges from Supreme Bindu, Kundalini, as it were,radiates its power in the form of sound as kamakala (coiled creativeomnipotency in sound-form) in which lie the germinal matrikaunits.In fact, kamakala and prakriti are not fundamentally different. The nature ofthe powers inherent in prakriti is in the sound-forms that are represented inkamakala.
The three gunas in prakriti are the three lines of an equilateraltriangle, consisting in latent soundunits which form kamakala. When the gunasbegin to operate, the kamakala triangle, as it were, bursts and emits sound knownas pranawa-sound.
The power which is involved in transforming the minusgunas into plus ones, thus effecting their operations, is in the nature of pranawa-sound. The pure energy is from prana and the control of that energy is fromKundali-power expressed as pranawa-sound.Prakriti does not exist above the Purusha level. The existence of prakriti is dueto maya. and with the absorption of maya, prakriti is also absorbed, and what remains is bindu-power-consciousness in Supreme Bindu. The absorption ofmaya is a great step towards arousing the Kundali-power to the extent when itabsorbs all sound-forms as well as prana. Now all creative impulses cease.
Now,Kundalini as Supreme Kundalini is the spiritual aspect of Supreme Power. ButSupreme Power in its creative aspect is Supreme Bindu in which prana-energy issupremely concentrated and on which Kundali as Shabdabrahman exerts controlthrough sound-power to raise it to the level of creative omnipotence.
The Kundalini-control over prana remains at the pashyanti and madhyama levels.Kundalini, as Supreme Kundalini, ascends from Supreme Bindu to SupremeNada. Nada is the power of Supreme Power in its power aspect, which isinfinite, but with a trace of something which may develop as finite power. At thispoint, prana as infinite energy-principle is a part of Kundali
The possibility ofbeing ‘motional’ is most pronounced in Supreme Bindu, in which prana becomesconcentrated to the highest degree; but it is also controlled by Kundalini.Nada is predominantly Kundali-power where there is a faint indication ofsound element, which is neither evident, nor traced, nor manifested. This soundelement becomes sound principle at the bindu level when Kundalini isShabdabrahman.
At the nada level, when Kundalini is towards Supreme Shiwa(Consciousness), sound is completely coiled into her. But when the power-flowis away from Shiwa, a faint indication appears. This untraceable sound elementmay develop into specific bijamantra by which Supreme Kundalini, united withSupreme Shiwa, appears as Ishtadewata in the thousand-petalled lotus.
The sound element develops into matrika in latent form at the bindu level, whenSupreme Power is in its creative aspect.When Supreme Kundalini is at the Shiwa-Shakti level, Shiwa shines forth inKundalini. At this stage, there is nothing but Shiwa in Kundalini.
There after Kundalini is in union in supreme love with Parama Shiwa—infinite Consciousness. This occurs at the Sakala Shiwa stage. Finally, Kundalini insupreme union becomes one and the same with Parama Shiwa. Now there is onlyShakti (Power) as Shiwa, and Shiwa as one with his Shakti. Mahakundalini isnow Parama Shiwa.When bindu-power as prana first manifests its creativity, Kundali-powerbursts through the kamakala triangle and appears as pranawa-sound which exercises control over the manifested pranic force.
In fact, the pranawa-sound isthe intrinsic part of the first manifested pranic force. The manifestation of pranicforce is associated with the changes of minus gunas to plus gunas in prakriti.Now Kundalini-controlled pranic force begins to operate at the rajas point. Thisoccurs just at the end of pranawa-sound, that is, at the junction betweenpashyanti and madhyama.
Pranic force exhibits circular motions, making twenty circles, and at each circle fifty matrikaunits appear. In this way sahasrara (thethousand-petalled centre) comes into being. Here, each matrikaunit is twentyunits strong.Thereafter, the rajas-line, the sattwa-line and the tamasline are manifested. Inthe rajas-line, where rajas is the predominant factor, prana bifurcates into rajas-energy and life-energy.
Rajas-energy at the sattwa point is transformed intosentience, and at the tamas point it becomes matter and material energy. Life-energy at the sattwa point forms the vital basis for the functioning of sattwa, andat the tamas point forms living matter. At the rajas point, life-energy as wayu-energy creates forcefield.From sattwa arise, stage by stage, the following principles:
1 Mahan (supermind).
2 Alhang (I-ness).
3 Buddhi (intellective mind).
4 Chitta (senseconsciousness).
5 Jñanendriyas (senses).
6 Karmendriyas (conative faculties).
In mahan, there is a maximum concentration of sattwa. When the traces ofrajas and tamas in the sattwa-line are neutralized, the absorption of mahan intoprakriti takes place. The maximum concentration of sattwa gradually diminisheswith the penetration of more rajas. Mahan is that form of consciousness in whichthere is absolute calmness without any undulations. This consciousness is wherethere is no objective phenomenon, and it is in a state of deepest concentration,that is, the final phase of superconscious concentration. This consciousness isilluminated by the splendour of divine Kundalini.When more of the rajas begins to penetrate into the sattwa point,consciousness begins to show oscillations. At the same time more of tamas alsoconcentrates in it, causing a limitation of consciousness.
All these occur step bystep. In this way, ahang (I-ness) is created. Now, the conscious field is dividedinto two parts: I-consciousness and objective consciousness. The objectiveconsciousness is that in which things remaining outside the I-consciousnessbecome reflected. The objective consciousness has two aspects: dhi(concentrative mind) and chitta (sense consciousness). Along with chitta arecreated buddhi (intellective mind), manasyana manas (will-mind) and indriyamanas (sensemind). Then with more rajas and tamas, five jñanendriyas (senses)and five karmendriyas (conative faculties) come into being.To summarize.
1 Mahan: consciousness which is without I-ness and objects. In this mostrarefied consciousness there is the full reflection of purusha. Consciousness is ina state of the fourth stage of superconscious concentration. Mahan consciousnessis the culmination of dhi consciousness.
2 Ahang. First level: consciousness which bifurcates into I-consciousness andobjective consciousness. The objective consciousness is dhi consciousnesswhich is in a state of the third stage of superconscious concentration in whichIshwara in form is reflected. Second level: Dhi is in a state of the second stage ofsuperconscious concentration. Objects are five mahabhutas and five tanmatras.Third level : Dhi is in a state of the first stage of superconscious concentration.Objects are sensory. Fourth level: Chitta is in an oscillatory state (writti state).Intellective mind, sensemind, senses, will-mind and conative faculties areinvolved in this state. Objects: material objects.
(1) sensoryperception; (2)thought and intellection; (3) affectivity; (4) volition and conation.From concentration viewpoint: 1 Mahan: superconscious concentration, finalstage.
2 Ahang. First level: superconscious concentration, third stage. Object:Ishwara in form. Second level : superconscious concentration, second stage.Object: five mahabhutas and five tanmatras. Third level : superconsciousconcentration, first stage. Object: sensory. Fourth level: writti state. Writtis arederived from:
(2) thought and intellection;
(4)volition and conation.
Tamasa (relating to tamas—primary inertia principle) evolution arises from theprimary inertia-principle from which develop five tanmatras (tanon), fivemahabhutas (metamatter) and matter. The first development from tamas is soundtanon (shabda tanmatra). Sound tanon is the germ of all madhyama sound. It isitself in the form of the germmantra ‘Hang’. Sound tanon develops into voidmetamatter (akasha mahabhuta), with which are related sixteen matrikaunitsfrom ‘Ang’ to ‘Ah’.From sound tanon arises touch tanon (sparsha tanmatra), the sound-form of which is ‘Yang’. It develops into air metamatter (wayu mahabhuta), which isrelated to twelve matrikaunits from ‘Kang’ to ‘Thang’. From touch tanon a risesform tanon (rupa tanmatra), the sound-form of which is ‘Rang’. It develops intofire metamatter (teshs mahabhuta) represented by ten matrikaunits from ‘Dang’to ‘Phang’. From form tanon is evolved taste tanon (rasa tanmatra). Its sound-form is ‘Wang’. It develops into water metamatter (ap mahabhuta) representedby six matrikaunits from ‘Bang’ to ‘Lang’. Smell tanon (gandha tanmatra) arisesfrom taste tanon. Its sound-form is ‘Lang’. It develops into earth metamatter(prithiwi mahabhuta) represented by four matrikaunits from ‘Wang’ to ‘Sang’.At this point the five forms of metamatter are combined to form matter.