Layayoga: The Definitive Guide to the Chakras and Kundalini (13 page)

It is not necessary to assume that all along the muladhara is the permanent static centre. The muladhara has been evolved last, after all other chakras came into being. Pranic dynamism in the form of prananation (pranic radiation) has caused the emergence of the chakras. Before the formation of the muladhara, pranic dynamism started to operate. In that case, its static polarity could not be static Kundalini in the muladhara, but some other static power centred somewhere. The yogis say that it was the 3½-coiled Kundalini, residing in the sahasrara, which was the static support of pranic dynamism at the beginning; and after the emergence of the muladhara, the 3½-coiled Kulakundalini became the static support of the dynamic prana whose activities now have been more diffused and diversified to maintain animation in the gross body. Also there is 8-coiled Kundalini lying throughout the sushumna with 1 coil in each chakra.

So the rousing of Kundalini in the muladhara and its ascent will not cause the total collapse of the living organism. The rousing of Kundalini is the dynamization of Kulakundalini. This will not cause an excess of pranic force, because the ascent of Kundalini is associated with the withdrawal of prana, causing the suspension (to a varying degree) of animation. When Kulakundalini is roused, it becomes uncoiled without being non-Kundalini, and its dynamization causes the absorption of prana, and its motion becomes uninterrupted and highly concentrated. It is not necessary to interpret the ascending Kundalini as the dynamic counterpart of the static Kundalini in the muladhara. Kundalini is actually dynamized, and only when this prodigious power is fully and wholly roused, does the whole power, in concentration and motion, transform the mind in the sahasrara into a supermind—a mind in samadhi. When Kulakundalini is dynamized, the muladhara ceases to be a static centre, and Kundalini in 3½ coils in the sahasrara becomes the static support. This is not to deny that under certain circumstances the static Kulakundalini sends forth emanations to exercise its control influence on prana.

When Kulakundalini becomes dynamic, Kundalini in the sahasrara becomes the static support. The eight-coiled Kundalini is absorbed, step by step, into Kulakundalini when it passes through the different chakras, thus strengthening the Kulakundalini-motions. When Kulakundalini reaches the sahasrara, it becomes united as one with the sahasrara Kundalini, and the whole Kundalini becomes dynamic, and its static support is Kundalini lying beyond the sahasrara and extending from the Supreme Bindu to Sakala Shiwa. Again, when the united Kundalini as Nirwana (all absorbing) power enters into the beyond-sahasrara-Kundalini, it (Kundalini beyond the sahasrara) becomes dynamic and the static support is Parama Shiwa—Supreme Consciousness. Kundalini is finally absorbed into Supreme Consciousness.

These Kundalinis—Kundalini in the muladhara, the eight-coiled Kundalini in the other chakras, Kundalini in the sahasrara, and Kundalini beyond sahasrara—are not different entities, but the different aspects of the same Kundalini. Dynamization of Kundalini takes place step by step. The dynamization is essentially the unfoldment of spiritual consciousness and associated yoga power stage by stage.

Prana is the dynamic counterpart of the coiled Kundalini. Prana is the energy-whole which creates mind, life and matter. The yantra—the real dynamic graph of the pranic operation—is the chakra system. The chakras and associated nadis form the nadi organization. Only a part of pranic energy is at play in the body and mind, which is required for the maintenance of vitality and mentation according to one’s capacity and possibility. The pranic function at the common level is an unconscious radiation of pranic energy from the chakras into the body, and that aspect of the mind which is functionally connected with the brain. The chakras are the reservoirs of prodigious powers, which are ordinarily latent. They can be unfolded by pranayama and concentration. These powers can manifest in the body as great vital, nervous and muscular strength, and in the mind as various unknown secret forces. They can also be manifested in the body in a wireless manner as superpowers. But still deeper, there is the coiled central force, remaining as static support of the central dynamism (prana) which maintains all dynamic expression of energies.

The uncoiling of the coiled central force is an extraordinary occurrence in the human mind and body, in thoughts and actions. It is like a flood of splendorous divine force from which is being released a new form of consciousness which is not modified by what is called matter at all its levels, and is not dependent upon the mind which mentalizes consciousness. Because of the coiling, this latent central force is called Kundalini. But the meaning of coiling or Kundalini is much deeper than its superficial significance, ‘latency’. Kundalini is in 3½ coils in the muladhara, in 8 coils, one coil in each of the eight chakras, in 3½ coils in the sahasrara and in 3½ coils beyond sahasrara. The first uncoiling of Kundalini takes place in the muladhara. Second, the uncoiling of the eight-coiled Kundalini, third the uncoiling of the sahasrara Kundalini, and finally Kundalini beyond sahasrara takes place. The uncoiling is the process of dynamization of Kundalini occurring in four stages. When Kundalini is uncoiled it becomes the sole dynamism. This dynamism reaches a stage of bodilessness and mindlessness and again becomes static in the form of infinite, whole supreme consciousness.

Kundalini as Kulakundalini is in 3½ coils in the muladhara. The 3 coils indicate that Kundali-energy is latent in the material, nadi and mental fields, and the half coil shows that Kundalini is in a static form. One coil in each chakra indicates that the chakra is inactive and dark, and its powers remain unmanifested. Of the 3½ coils in the sahasrara, the 3 coils indicate that Kundali-energy remains inoperative at the amakala, nirwanakala and nirwana shakti points. This means that samprajñata samadhi has not been developed, prakriti has not been absorbed, and Kundalini has not manifested all-absorbing power. The ½ coil is indicative of its static state. Beyond the sahasrara, the first coil is at Para Bindu, the second coil is at Para Nada, the third coil is at Shiwa-Shakti, and the half coil is at Sakalashiwa. All this means that asamprajñata samadhi has not been attained.

But the significance of the coils goes further. The latency of Kundalini indicates that it is the static support of the prana as dynamism. The dynamic prana is the creative energy, supremely concentrated at the Bindu, and is about to be manifested. At a certain critical moment, the Bindu ejects its dynamic counterpart in the form of an expanded circle within which the pranic energy becomes more concentrated and assumes a triangular form from which power emanates. This triangle-imbedded circle is the first form of pranic-energy radiation in which lie three power components, technically termed ‘a’, ‘u’ and ‘m’ in coiled forms which constitute the radiant first mantra ‘ong’. The coiled factor is the replication of Kundalini itself which is in 3½ coils and the static support of prana. Prana exhibits the characteristic Kundali-coil in its motion which becomes spiral.

The pranic impulse consists of two principal factors which are exhibited in pranic motion. They are spiral and vertical. The spiral motion creates subtle dynamic graphs in the form of circles, called chakras; and the vertical motion causes the emergence of the sushumna field in which the chakras are systematically arranged. So the ‘coil’ is a fundamental factor which remains in static Kundalini as well as in dynamic prana. The coil is the actual potency which is released both in coiling and uncoiling.

When Kundalini begins to be uncoiled, the spiral pranic energy loses its dynamism and begins to be absorbed step by step into dynamic Kundalini. In this way, the chakras are absorbed into Kundalini. When Kundalini is in coils, pranic dynamism essentially manifests as pranic radiations through the sushumna as centrifugal and centripetal motions without any cessation; and its spiraline aspect goes to the pranic chakras and activates the centralized pranic forces. The pranic main currents and centralized pranic forces become more efficient functionally by nadi-shuddhi, when greater control influence is exercised on the body and mind.

But when Kundalini begins to be uncoiled, the central ‘sushumnaite’ prana currents begin to ebb and the centralized pranic forces are gradually withdrawn into the main pranic current. This is shown by the gradual decrease of the basal metabolism of the body and the cessation of the undulations of mental consciousness. The uncoiling of the ½ coil causes Kundalini to enter into the brahma nadi. The uncoiling of the 3 coils produces control effects on the pranic forces, body and mind. The effects on the pranic forces are two: the absorption of the central pranic currents and the initiation of the Kundalini motion through the brahma nadi; and secondly, changing of the Kundalini motion to Kundalini radiation which causes the revitalization of the pranic forces and produces the nadishuddhi effects. The effects on the body are also two: first, the body undergoes a state of motionlessness in a natural manner, and second, the body functions healthfully and more efficiently, when it goes back to the ordinary state. The mental effects are also two: development of deep concentration and natural unfoldment of spiritual qualities. All this indicates the interrelation between Kundalini and prana.

When Kundalini is in coil, prana force exhibits its spiral motion by which the body is vitalized and mental dynamism operates. When Kundalini is uncoiled, the spiral energy of prana first becomes coil, and then is withdrawn into dynamic Kundalini. This causes the body to be naturally in a state of motionlessness and the slowing of the vital functioning. In this state the mind functions above the perceptive and intellective levels as real concentration. Before being really dynamic, Kundalini emits radiations through the sushumna. Under this condition, the mind becomes spiritual in nature, and an urge is felt to make and keep the body purified and vigorous.

Kundalini is roused consciously as in Kundaliniyoga, or unconsciously as in various religious and spiritual practices involving deep godly feeling. There are certain circumstances in life when Kundalini is also roused unconsciously. In intense fear of death as in severe diseases or some great danger; in deepest unbearable pain; or in intense happiness, an unconscious rousing of Kundalini may happen.

If sexual desire is conjoined with intense love for each other, then Kundalini may be roused unconsciously. When the heightened sexual force in deep love is under restraint in visual experiences or in close contacts, deep concentration at a certain point develops, which rouses Kundalini. But the sexual desire itself has no influence on Kundalini. When Kundalini is roused, sexual desire is fully under control. The rousing of Kundalini is never connected with sexual indulgence. But when an intense mental depression is caused by excessive sexual enjoyment, Kundalini may be roused. But if this unconscious rousing is utilized spiritually, then this unconscious rousing becomes highly beneficial, otherwise, Kundalini goes back to ‘sleep’ again. On the other hand, highly intensified godly love (bhakti) in which there is no tinge of sexuality in any form, is a most powerful factor in rousing Kundalini.

In consciously rousing of Kundalini, it is felt and ‘seen’. The passage of Kundalini through the different chakras is felt and seen. When the roused Kundalini passes through the chakras, they are at first fully illuminated, and then concentration becomes deeper, and finally they are absorbed into Kundalini. In this way, all principles located in the different chakras are absorbed step by step. Ultimately, a stage is reached when there is nothing but Kundalini in its subtlest, splendorous and mind-transcendently conscious form. The meaning of the subtlest is that Kundalini is subtler than anything else. In the material field, elementary particles are the minutest. But prana wayu is subtler than elementary particles. As prana wayu is absorbed into Kundalini, so the latter is subtler than the former. In a similar manner, the most refined mind is also absorbed into Kundalini, so it is subtler than mind. The subtler the power, the more forceful it is, and by its forcefulness it is able to absorb what is grosser than it. So, Kundalini cannot function in the material, vital and mental fields, but it tends to absorb them, to create a nonmaterial, non-vital and nonmental stratum where it is in full power and in illumination.

Kundalini is splendorous. Kundalini-‘light’ has three aspects: sunlike bright light by which subtle phenomena are illuminated and experienced in concentration; moonlike ‘cool’ light which deepens concentration; and firelike burning light which exhibits great absorption-power and develops absorptive concentration. Kundali-power is in the nature of illumination. It first illuminates appropriate objects and then they are absorbed into it. When everything is absorbed, Kundalini as Supreme and splendorous power remains, and this power is all consciousness. This is not mental consciousness, as mind is fully absorbed into it. It is mind-transcendent consciousness—Kundalini-consciousness. When mental consciousness operates in chitta, its material replica is found in the brain, and certain physical activities become conscious. Otherwise, nervous impulses, neuronal activities, organic and muscular actions, all are unconscious. The power that is capable of absorbing mind and radiates nonmental consciousness light is Kundalini. Kundalini in its fullest manifestation is supreme consciousness.

The Kundalini-emanations exercise a control influence on the body and mind, and as a result, the physical and mental activities are fully regulated and forceful. The roused Kundalini withdraws prana in stages. The first sign of pranic withdrawal is the natural establishment of asana in which an assumed body posture is held still, painless and effortless. Second, a gradual decrease of animation, which is accompanied by a decrease of metabolism below the basal metabolic level, a diminution of vital activities and a prolonged breath-suspension occur. This is the stage of pranayama. Third, a complete suspension of sensory functions occurs. This is pratyahara. Thereafter, the fully internalized consciousness undergoes the stages of dharana, dhyana and samprajñata samadhi. When Kundalini comes to the sahasrara, samprajñata samadhi takes place. Then Kundalini absorbs superconsciousness and its root, prakriti, and thus being in a mind-transcendent state, it remains alone in asamprajñata samadhi. Finally, Kundalini, in the final stage of asamprajñata samadhi, is entirely supreme consciousness, and its power aspect supports the infinite supreme beingness as real.