Layayoga: The Definitive Guide to the Chakras and Kundalini (79 page)

Kundalini exhibits her three aspects—while she is in the luminous triangle of the sahasrara. The first is the ama-kala aspect. In this aspect, Kundalini is without form but subtle and shining red and in half-coil. The half-coiled red-power transforms dhyana into samprajñata samadhi. In the first stage of dhyana, there is a complete form of an object in consciousness, and the practitioner becomes fully conscious of the whole form. As dhyana goes deeper, only a part remains in consciousness, and the rest disappears. Then, this part also disappears, and consciousness becomes full with subtle luminosity. This luminous dhyana is the dhyana of Kundalini. This dhyana is first on the fire-form, then on the sun-form, and finally on the moon-form. The moon-form dhyana develops into samprajñata samadhi at the ama-kala point by the roused half-coiled red-power of ama-kala. In samprajñata samadhi, consciousness is in the form of subtle Kundalini in her post-dhyana three-half coiled beingness; consciousness is only of Kundalini and nothing else.

The second aspect of Kundalini is nirwana-kala. When samprajñata samadhi attains its highest point of development, the nirwana-kala aspect begins to be unfolded. It is a stage beyond samprajñata samadhi. Now, Kundalini manifests her great absorptive power by which samadhi-consciousness is absorbed into her. The absorptive power is associated with the nirodhika-wahni (the power of supreme control). When the power of supreme control is fully exercised Kundalini appears in her third aspect—Nirwana Shakti—all-absorbing Kundali-power. Now, Kundalini absorbs prakriti, purusha and maya-principles and passes into the void (supreme void), lying within the luminous triangle, as a circular process. The central aspect of the void is Shiwa and around him lies Kundalini in coils, thus forming the circumference of the circle. The void consists of Shiwa and Shakti in their four aspects beyond which is Parama Shiwa. The first part of the void which is connected with the sahasrara is Supreme Bindu, then Supreme Nada, then Shakti, and then Shiwa. The first coil of Kundalini is around Supreme Bindu, the second coil around Supreme Nada, the third coil around Shakti, and the half-coil around Shiwa. Now the prana-concentration in Supreme Bindu is transformed into Kundali-power concentration in asamprajñata samadhi. Asamprajñata samadhi starts at this point. Kundalini then absorbs into her Supreme Bindu, then Supreme Nada, then Shakti principle; then Kundalini is in union with Shiwa and absorbs him within her; Kundalini is now without coils and is absorbed into Parama Shiwa. This is the final stage of asamprajñata samadhi.

Supreme Bindu in its creative aspect emits prana-energy as radiant sound which makes the shining circular moon-region appear, as if an expansion of Bindu. The Kundali-power activities form a luminous triangle within the moon-region, which becomes a centre where Kundalini manifests her different aspects—ama-kala, nirwana-kala, nirodhika-wahni and Nirwana Shakti, and finally passes into the void which is an integral part of the triangle. Kundalini forms the circumference aspect, and Shiwa lies in the centre of the void. The radiant sound is then transformed into suprasound consisting of 1000 light-powers (rashmis) which terminate in expanded petaline process to form sahasrara. The nada aspect of the suprasound develops into matrika having fifty distinct sound-units. The fifty matrika-units in twentyfold strength are arranged on the petals of the sahasrara. The sahasrara is the general aspect of the sound power.

The petals of the sahasrara present different colours. When the petals are red, the light-powers exhibit specialized creative energy by which a miniature replica of the sahasrara—the nirwana chakra with 100 petals is first formed and it becomes the seat of ahang (I-ness); then indu chakra—the seat of buddhi (intellect); then manas chakra—the seat of chitta (consciousness); then ajña—the seat of manas (sense-mind) ; then the lower five chakras from wishuddha to maladhara—the seats of the senses, tanmatras, mahabhutas and divinities. The supra-sound power becomes specialized and the matrika sounds also become particularized and are seated on the fifty petals of the lower six chakras from ajña to maladhara.

When the petals of the sahasrara are yellow, it indicates the expression of mahan (supra-I-ness) consciousness. When the petals are white, it indicates samprajñata samadhi; when green, it indicates the absorption of mahan into Kundalini; and when black, Kundalini as Nirwana Shakti passes into the void. The specific colours of the petals of the lower six chakras are due to the specific manifestation of powers associated with them and matrika. The particularized suprasound (madhyama) becomes audible sounds (waikhari) in the sensory field.

The description of the chakras has been summarized in
Table 11.1
.

Table 11.1 The chakra table