Layayoga: The Definitive Guide to the Chakras and Kundalini (26 page)

About the nature of Kundalini, it has also been stated that: ‘Kundalini shines like ten million lightnings and is without form; she is with fifty mantra-sound units and mantras; she is endowed with thirty-eight forms of superpower (kala); she pierces the three knots (Brahma, Wishnu and Rudra granthis) and is in Muladhara; and she is all spiritual knowledge’ (—Gandharwatantra, ch. 29, p. 112). Kundalini is formless, because she is not gross; she is only known in concentration as something very luminous. This luminosity is the spiritual knowledge-light which shines forth fully in concentration as the nature of Kundalini is all spiritual knowledge-power. She is the source of mantra power and through mantra she assumes an appropriate form and exhibits thirty-eight kinds of superpower.

Further exposition of Kundalini has been made in the following statements: ‘Kundalini is as bright as ten million suns and as cold as ten million moons; . . . she is without form and her being is the being of Supreme Being; . . . she is in the nature of supreme yoga’ (—Tararahasya, ch. 1, Shaktisara, p. 2). And: ‘Sadashiwa (Supreme Being) is united with Supreme Kundalini’ (—Bhutashuddhitantra, ch. 14, p, 12); ‘Kundali is the root of all beings; she is divine and subtle, and she is all bliss and in the nature of consciousness; consciousness is she in the universe and is in the form of yoga’ (—Rudrayamala, Part 2, 26.37–8); ‘In the fire-light in the muladhara lies that living power Kundali, who is supremely luminous and endowed with eternal force; she is in a latent form in three coils’ (—Tantrarajatantra, 30.64–5); ‘In subtle form of dhyana (deep concentration), the knowledge of shakti (power) arises; the shakti is Supreme Kundali who is in the nature of Supreme Consciousness’ (—Shadamnayatantra, 5.388).

These statements have clearly expounded the nature of Kundalini. Kundalini is very luminous, but this luminosity is without heat, as she is also very cool like ten million moons. The implication is, that in deep concentration when consciousness, being free from restlessness and infatuation, becomes calm, uniform and one-pointed, it is then illuminated by splendorous Kundalini. The luminosity is not indicative of having any form, as she is formless. The luminosity is the spiritual light from Kundalini, glowing in concentration, by which consciousness is spiritualized. Kundalini is in the nature of eternal, living, spiritual power and consciousness. At the highest concentration of spiritual power, Kundalini becomes one and the same with Supreme Consciousness. Kundalini is the living spiritual power; not intellective or imaginative, but a real and most powerful entity in spiritual life. Consciousness is purified and completely spiritualized by the spiritual radiations from Kundalini. At the highest level of superconscious concentration, consciousness becomes wholly of Kundalini.

Kundalini is in supreme yoga, that is, in nonmens supreme concentration. This means that Kundalini as Supreme Consciousness is also in supreme concentration; Supreme Consciousness in any other form is an impossible phenomenon. It is a sealed book to those who are not in a state of supreme concentration. The nature of Kundalini is yoga, because consciousness associated with her is concentrated superconsciousness in which her form, as concentrated spiritual light, penetrates, and by which it is super-illuminated. At the highest level of super-conscious concentration, the spiritually illuminated superconsciousness is finally absorbed into Kundalini herself, who is then in non-mens supreme concentration. This is why it has been said: ‘Kundali is eternally the master of yoga’ (—Rudrayamala, Part 2, 26.41). Kundalini power is the yoga-power. She is the source of yoga; so it is stated: ‘We concentrate on Kudalini . . . who is in the muladhara and all bliss and all yoga and the yoga-mother’ (Rudrayamala, Part 2, 26.21). It is also stated that:

‘Kundali is the bestower of yoga’ (—Rudrayamala, Part 2, 29.22). Yoga is attained through Kundalini.

Kundalini is called Mahakundalini. It is stated: ‘Tripura is the primordial power; she is the Supreme Power; she is Mahakundalini; she also is in the triangle of the muladhara’ (—Tripuratapinyupanishad, 1.9). When Supreme Power is in her supreme spiritual aspect, she is Mahakundalini. In this aspect, Supreme Power as Mahakundalini is united with Supreme Shiwa; so it is said: ‘Sadashiwa (Supreme Shiwa) is united with Mahakundalini (in the thousand-petalled lotus)’ (—Bhutashuddhitantra, ch. 14, p. 12). She has been called Mahakulakundalini (—Rudrayamala, Part 2, 6.23), because Maha- kundalini is also in the muladhara as Kulakundali (—Rudrayamala, Part 2, 36.181) and Kulakundalini (—Kubjikatantra, 1.54). Kundalini lies in the triangle within the muladhara, so she is called Trikonashakti (triangular power) (—Tripuratapinyupanishad, 1.10). Mahakundalini is also called Mahakundali (—Rudrayamala, Part 2, 36.6).

Kundalini-rousing

Kundalini lies in three fundamental forms. It is stated: ‘Kundali is in three forms, viz., eternally conscious, latent, and in concentration (—Shadamnayatantra, 4.189). Kundalini as supreme spiritual power is also Supreme Consciousness; this is why she is never without consciousness. But Kundalini appears as unconscious when her spiritual power is not manifested and her spiritual consciousness does not penetrate into sense-consciousness, because of its impurity and many-pointedness. This is the latent form of Kundalini and she is in that form in the muladhara when consciousness is oscillatory owing to constant senso-mental radiations into it. But she is perpetually conscious in the sahasrara.

The latent form of Kundalini is actually the state of yoga-nidra (—sleep) in which all her power has been withdrawn into herself and she is supremely conscious of herself as Supreme Consciousness. The great rishi Atharwana said: From the practice of khechari mudra (an advanced control exercise) arises unman; (Consciousness without oscillation) and from that yoga-nidra; when a yogi attains yoga-nidra, he goes beyond time’ (—Shandilyopanishad, 1.7.17–1). Unmani is that state in which consciousness is free from all oscillations. It is the highest state of superconscious concentration which ultimately leads to yoga-nidra, that is, non-mens supreme concentration. Nidra means sleep, that is, a state in which consciousness becomes nonconsciousness. When sense-consciousness is transformed into super-consciousness, samprajñata yoga (superconscious concentration) is attained. When superconsciousness is coiled into Supreme Consciousness, it is the state of asamprajñata yoga (non-mens supreme concentration). As in sleep sense-consciousness is coiled into non-consciousness, so in asamprajñata yoga superconsciousness is completely coiled into Supreme Consciousness; therefore it is called yoga-sleep.

The only possibility of approaching Kundalini is when she is in a latent form in the muladhara. Only in muladhara, is it possible to arouse Kundalini from her yoga-sleep (samadhi) and get our consciousness illuminated with spiritual light. Her supreme conscious aspect is beyond sense-consciousness. But when she is in a latent form, sense-consciousness is not at all influenced by her. Because sense-consciousness is so impurified and diversified by pleasure-seeking desires and enjoyments and all forms of worldliness, it is unable to receive spiritual light from Kundalini. The sensory mind is so strongly tied by various worldly principles that it cannot free itself unless those principles are removed by some other power. It has been so powerless by its strong attachment to worldly things that one cannot even think of abandoning them; rather one feels pain in being passionless. So long as this decontrolled mental state continues, Kundalini is naught. This state of affairs can only be overcome by the purification of the mind by abstention and observance and by the arousing of Kuadalini.

The arousing of Kundalini is the process of the spiritualization of consciousness. The aroused Kundalini manifests absorptive power by which all worldly principles are absorbed, and causes spiritual radiations into consciousness. In this way, the formation of all sensory pictures and thought-forms in consciousness are controlled and consciousness is illuminated by the spiritual splendour of Kundalini. Ultimately, consciousness becomes wholly of Kundalini, and then the spiritualized consciousness is absorbed into Kundalini, and Kundalini into Supreme Shiwa when supreme yoga is attained. So it is said: ‘Bringing Kundalini power in the consciousness, and (then) consciousness (lighted by Kundalini) getting absorbed into Kundalini—in this manner transforming the multiform consciousness into a state of concentration, Shandilya, be thou happy’ (—Shandilyopanishad, 1.7.18). When consciousness becomes fully of Kundalini by the absorption of all senso-intellectual forms by Kundalini, it is a state of superconscious concentration. Then, this superconsciousness is absorbed into Kundalini. This is the first stage of non-mens concentration. Finally, when Kundalin is absorbed into Supreme Consciousness, supreme yoga is attained.

The process of rousing Kundalini has two main forms—Waidika and Tantrika. Let us first consider the Waidika process.

Waidika Process of Kundalini-rousing

The process of rousing Kundalini mainly consists in concentration, breath-control (pranayama) and certain control exercises (mudras). Concentration is also done on aroused Kundalini in different chakras (subtle centres), the most important of which is the hrit centre at the region of the heart. It is stated: ‘Hridaya (hrit centre) is like a lotus, hanging with its face downwards, and there is some sound phenomenon associated with the flow of life-energy. Within this centre is shining super-light, which appears vast and unrestricted. Within this superlight is luminescence which is subtle and aroused. Within this luminescence lies Supreme Being’ (—Mahopanishad, 1.12–14).

The hrit centre normally lies with its head downward. When the awakened Kundalini reaches it, the centre opens upward and is illuminated by a vast light within which is the formless and aroused luminous Kundalini. Within Kundalini is Supreme Consciousness. The rousing of Kundalini and its conduction into the hrit centre is the process of concentration. At the first stage, only a vast light is realized. At the second stage, when concentration becomes deeper, Kundalini is realized within that light. And, finally, when concentration is deepest Supreme Being is realized within Kundalini.

The seat of Kundalini in latent form is termed Kundali-sthana (seat of Kundali). It has been stated that the middle of the body is what is called kanda-sthana (perineal region), which is oval-shaped and the central part of which is called nabhi (centre). Therein lies a chakra (centre) having twelve spokes. Above the twelve-spoked centre which is above the horizontal line of nabhi is Kundali-sthana (Trishikhibrahmanopanishad, Mantra section, 58–62). That is, at the central part of the perineal region, there is a twelve-spoked subtle centre (inside the coccyx), above which lies the seat of Kundalini (that is, in the muladhara).

It has been further stated: ‘In the perineal region is the seat of light (shikhi-sthana), triangular in shape and shining like molten gold. . . . It is situated two digits above the anus and two digits below the genitals. Two digits below from the centre is the seat of Kundali. That Kundali is in eight coils in relation to eight creative principles’ (—Darshanopanishad, 4.1–2, 11). That is, the seat of Kundali is within a very bright triangle. The triangle is situated at the middle point of the perineum. The triangle containing the seat of Kundali is within the muladhara. This is why Kundalini is called Adhara-Shakti (Power in muladhara) (—Yogashikhopanishad, 6.23). The shining triangle at the perineal region is within the muladhara. It is stated: ‘Muladhara is situated in the region (perineum) between the anus and the genitals and in it lies a triangle; . . . where (in the triangle) lies Supreme Kundalini Power’ (—Yogashikhopanishad, 1.168–9). Therefore, the seat of Kundalini is within the triangle situated in muladhara. In this seat, Kundalini is in a latent form.

It is stated: In the posterior aspect of adhara (muladhara), the three nadis (pranic power-lines) (ida, piṅgala and sushumna) are united. . . . In adhara is Pashchima-Liṅga (that is, Liṅga situated behind in the triangle of muladhara and is called Swayambhu; Swayambhu-liṅga is Supreme Consciousness in a spiritual form) where lies the door (to the brahma nadi); one becomes free from all worldliness when this door is opened. In the posterior aspect of adhara, if the moon and sun (the ida and piṅgala flows) become still, there stands the Lord of the universe; the yogi becomes absorbed into Brahma in concentration. In the posterior aspect of adhara, there are different aspects of God in form. When inspiration and expiration through the left and right nostrils are controlled, the sushumna (central force-motion line) flow starts, and Kundalini is aroused and passes through the six chakras situated within the sushumna, and ultimately goes beyond brahmarandhra (the end point of brahma nadi, and consequently sushumna, to reach Sahasrara). Those who enter the brahmarandhra attain the highest spiritual state’ (—Yogashikhopanishad, 6.30–4).

Here the arousing of Kundalini and her passing through the subtle centres have been described. In the posterior aspect of muladhara lies sushumna (fire-like central force-motion line) and there ida. (white force-motion line) and piṅgala (red force-motion line) have been united with sushumna. There is the specific form of Shiwa (Supreme Consciousness) termed Pashchima-or Swayambhu-Liṅga, around which Kundalini is in coils. The door to brahma nadi is there. The entrance to sushumna is, as it were, in a collapsed state when Kundalini is in latent form. At this stage, the pranic force currents are creating ida and piṅgala flows, and as a result inspiration and expiration continue through the nostrils. By controlling inspiration and expiration by kumbhaka (suspension), the ida-piṅgala flows are stopped; and with the development of kumbhaka the entrance to sushumna is opened. Kundalini is also aroused by kumbhaka and enters sushumna, and, step by step, passes through all the chakras lying within the sushumna, and ultimately, passing through brahmarandhra—the end point of sushumna, reaches sahasrara.

Breath-control plays an important role in rousing Kundalini. When breath-suspension is developed to its highest point, it normally becomes non-inspiratory-non-expiratory suspension (kewala kumbhaka). Kundalini is awakened by this form of suspension. So it is stated: ‘By kewala kumbhaka Kundalini is aroused’ (—Shandilyopanishad, 1.7.13–15). But non-inspiratory-non-expiratory suspension is only possible when a yogi has ascended to the highest level of breath-control. The easier method is bhastra kumbhaka (thoracico-short-quick breath-control with suspension). It is stated: ‘Bhastra kumbhaka causes the arousing of Kundali . . . and removes impurities and other unfavourable conditions in relation to the entrance to brahma nadi’ (—Yogakundalyupanishad, 1.38). Moreover, ‘The arousing of Kundali is effected by bhastra kumbhaka. . . . It also helps (Kundalini) to pierce the three knots; this breath-control should be specially practised’ (—Yogashikhopanishad, 1.99–100).