Note: The bones that you sit on are the Ischial tubercles which form the base; the root of the phallus forms the top of the triangle. See the triangle and the Kanda in the bottom of the diagram.  The Susumna Nadi is a cluster of three channels one inside the other, a tube within a tube; of these, Brahma Nadi is the most important, through which the Goddess Kundalini and prana rise. 

Susumna   =   Su + Sumna   =   Excellent + musical hymn, happiness or joy   =   perfect harmony.

            Woodroffe states,  It is not to be supposed that simply because the Serpent Fire has been aroused that one has thereby become a Yogi or achieved the end of Yoga. Though much is here gained, it is not until the Tattvas of this centre are also absorbed, and complete knowledge of the Sahasrara is gained, that the Yogi attains that which is both his aim and the motive of his labour, cessation from rebirth which follows on the control and concentration of the Chitta on the Siva­sthanam, the Abode of Bliss.

            For a beginner, Kundalini fire should be raised gradually from one chakra to the next over years until She reaches Ajna Chaka. It is hot where the kundalini fire is active and this can be verified by external observer.  Each chakra (plane) of body, base of spine, genital area, navel area, heart area turn cold as the power leaves that plane. Kundalini fire, if unregulated, is Kali; if regulated, it is Durga, the giver of boons. Unregulated and undirected ravaging Kundalini fire is like Kali trampling on Siva on the burial ground or crematorium.

When the kundalini power reaches the Sahasrara chakra, the whole body is cold  like a corpse  and the crown is a little warm. The yogi can bring down the Kundalini power from the cerebral plane and snap out of it. 

One in a thousand aspirants may succeed in Kundalini yoga; guidance from a qualified Guru-Yogi is a must, for he alone can save you from attendant risks. 

 kundal1.gif

Chitra Nadi's lower end is called Brahma Dvara, the aperture or door of Brahman, through which Kundalini enters; it ends in cerebellum.

 creation-saiva-view.gif

Note: M1  =  Muladhara,  S2   =   Svadisthana and so on.

Goddess Kundali has two states, one on earth at human level in the body and one at Supreme level. The lower Kundali stays coiled in Muladhara chakra. She is Paramatma (Supreme Soul or Atman) at higher level. When all Tattvas have manifested right down to the last tattva, the earth, Her creative energy ceases to act and She goes to rest and sleep in the Muladhara chakra as Kundalini Sakti (static aspect of Sakti). Tattvas are the building blocks of individual souls, body and the universe (water, fire, air, earth etc.). When one is born he or she is the manifestation of the Tattvas TATTVAS-36, the soul and the elements of the living body. Kundali is the One who constructs your body, mind and soul and She is the One who deconstructs the same. (You have seen proudly and visibly pregnant ladies (Lordosis of pregnancy) sporting a T-shirt that says, "Under Construction.") When she settles down in the base of the spine, the construction project is over and you are alive to the world of matter.  When you are alive to the world of spirit, she wakes up from sleep, deconstructs, demolishes and absorbs all material elements from your body and mind and takes the pure soul to its source. This is the descent and ascent of Kundalini Sakti. You are taken from matter to spirit in the ascent and Vice Versa.

 When she is resting, it is the ascent of the flesh and descent of the spirit. When she is active, spirit is rising and flesh is dying.  Let me explain the last statements.  Siva's consciousness is like the sun. The earth is at an optimal distance from the sun so that it can sustain life without fear of incineration or freezing.  As the sun's rays go through many layers that filter harmful rays, Sakti plays the modulating role. The rays emerge from Siva and go to Bindu (and Nada) which makes the building blocks of the universe and beings with the help of Maya and Sakti. To mention a few, the building blocks (Tattvas) are the soul, the body, the water, earth, air... There are 36 of them. TATTVAS-36. What is out there in the cosmos is present in human body. The Emerald Tablet of Hermes Trismegistus is a short work which coins the well known term in occult circles "As above, so below." The actual text of that maxim, as translated by Dennis W. Hauck is "That which is Below corresponds to that which is Above, and that which is Above corresponds to that which is Below, to accomplish the miracle of the One Thing."^[12] The tablet also references the three parts of the wisdom of the whole universe, to which Hermes claims his knowledge of these three parts is why he received the name Trismegistus (thrice great, or Ao-Ao-Ao meaning "greatest"). - Wikipedia.

The Kundalini Chakras from Sahasrara to Muladhara centers are the home for the building blocks of the human body. Ajna Chakra is the home for the mind, Vishuddha for Ether, Anahata for air, Manipura for fire, Svadhistana for water and Muladhara for earth. All the elements are assigned a shape and color: Earth is yellow and square; Water is translucent and crescent-shaped; Fire is red and triangular; Air is blue and circular; Ether is smoky and oval.  There are presiding deities in charge of the building blocks at each center. Actually the five elements are the origin of the Chakras. When the Kundali ascends, she is going back to the source; spirit is rising. The source is pure Consciousness which cannot be contaminated with matter, the Tattvas. She has to take (consumes) the lock, stock and barrel meaning that she absorbs all the Tattvas and the presiding deities into her (involution, destruction of matter).
She absorbs all the elements as depicted in the diagram. The Christian equivalent concept is dying to the flesh and gaining the spirit. Man is a very dilute form of Siva meaning that there is a great divide between Siva's pure Consciousness and human consciousness, not to speak of animal consciousness. Man is Mini-Siva. Siva's Pure Consciousness is like the sun and human consciousness is like the candle. Man has Pasas and Malas (bondage and impurities). Siva does not tolerate or invite impure souls to merge with him. He is pure metal and we are a slurry. Slurry must undergo repeated purification process before it becomes pure metal. That removal of impurity happens as Kundali absorbs them and rises from one Chakra to the next above it.

Sakti has two aspects; Static and Dynamic. A car battery on the shelf is Static Sakti or power. When the battery is connected to the car's ignition and turned on, it becomes dynamic. When Kundalini Devi rests in Muladhara, she is static and when she is roused (turning the ignition keys) she becomes dynamic. Tantras say that the Yogi should use the key to open the lock on the door and force the door open, wake up Kundalini in Muladhara and join her in the voyage of spirit. One source tells that Bhuvanesvari, one of the Mahavidyas, cuts the knots of the Chakras and thus rises with the Sadhaka and Kundalini to merge with Siva.

Cosmic Sakti is an aggregate (Samashti) of all Saktis, while kundalini Sakti in a body is the component part of the aggregate or individual power (Vyashti). Look at the Pomegranate fruit: The whole fruit is an aggregate (Samasthi) of all individual fleshy seeds (Vyasthi).  In Hindu religion, Isvara (controller of the universe) is compared to pomegranate fruit (Punica granatum) . The seeds are the individual souls. The whole fruit is an aggregate (Samasthi) of all individual fleshy seeds (Vyasthi) (Each seed is enclosed in red fleshy juicy aril.) Bindu is the aggregate (Samasthi) of Siva-Sakti, Tattvas, matter, people and personalities, while each individual (Vyasthi) is part of that aggregate. Bindu's prolific energy produces all conceivable things in the universe ranging from blade of grass to Brahma. As you notice here, the whole universe is one giant organism, all interconnected. If you hurt one part of the organism, be it matter or a living thing, you hurt yourself and the Supreme Being.

pome·gran·ate  (Random House dictionary description.)

Accomplished Yogis mention that Siva and Sakti are the Father and the Mother of the Sadhaka or spiritual aspirant. The Mother gives a needed boost from below at the Muladhara level and the Father pulls him by his spiritual power from above in Saharara Chakra.  It is left up to the seeker whether he wants to rise  and reach the Father at the top. If the sleeping Sadhaka does not heed to the parents, the loss is his in that when he is in spiritual sleep he is awake to the world of happenings and when he is in spiritual awakening, he is inert to the physical world around him. Spiritual awakening confers wisdom, bliss and reunion with the parents. Kundalini power elevates man from mere existence at the pelvic level to peerless heights of spiritual wisdom and Bliss. It elevates human consciousness to superconsciousness. Human consciousness is equidistant (hypothetical) between the consciousness of a worm and the Pure consciousness of Siva-Sakti. Between worm and man there is a big chasm of consciousness; between man and God, the chasm is not any less. When someone reaches the Sahasrara Chakra and the thousand petals blossom out, a new consciousness, unlike human consciousness, dawns, according to Swami Satyananda Saraswati. Once a Yogi obtains this new consciousness, his knowledge does not depend on the senses like the eyes, ears.... You see things with eyes closed; you hear sounds with ears shut.  

Man is a microcosm (Kshudra Brahmanda) of macrocosm of the universe.  Kshudra   =   minute, tiny, diminutive. Brahmanda   =   Brahma's egg, macrocosm.  What you see here is out there.  All Tattvas that went into the creation of this universe exist in our body. Likewise what is in our body exists in the universe: Bhuloka at Muladhara, Bhuvah at Svadisthana, Svah at Manipura,  (You heard the expression: we are made of stardust.). Tapa at Anahata, Jana at Visuddha, Maha at Ajna and Satya at Sahasrara. When the heart Lotus blooms in the Sadhaka, the 24 Tattvas (Asuddha Tattvas) form the stalk, the SuddhaAsuddha Tattvas form the petals, Suddha Vidya Tattva forms the stamens, Sadasiva and Isvara Tattvas form the fruit bud, Sakti forms the Bindu, Nada forms the seed and Sakti Tattva is the lotus bloom.  Got to Tattvas-36 for explanation: TATTVAS-36

She is both Avidya Sakti and Vidya Sakti :Ignorance and wisdom. She is above both; she gives wisdom and liberation to Yogi and ignorance to the ignorant who remains in bondage roiling in Samsara. Ignorance refers here to spiritual ignorance.

(Maya according to Ramakrishna Parmahamsa (1836-1886): On attainment of Nirvikalpa Samadhi, Ramakrishna Paramahamsa sees Maya as Brahman in its twofold aspect: Avidyamaya and Vidyamaya. (Avidya   =   ignorance; Vidya   =   wisdom) Avidyamaya in terms of Kundalini Chakras is living in the pelvis and abdomen - Muladhara, Svadhisthana and Manipura Chakras of lower order; it is living a life of animal passions, Kama, Krodha, lobha, Raga and Dvesha (lust, anger, greed, passion and hate). One should transcend the lower Chakras and ascend to higher chakras. Avidyamaya keeps man in samsara, a cycle of birth and rebirth. Vidyamaya represents the higher centers and consciousness of Anahata, Visuddha, Ajna and Sahasrara Chakras or stations of life. Once Avidyamaya is conquered with Vidyamaya, the round of birth and rebirth is abolished and one enters a state of Mayatita, end of Maya or freedom from Maya. Maya is the power of Kali who transcends both types of Maya. She shines far above the clouds of Maya, under whose spell man lives. These are not his words but his message.)

She is Prana (breath) Herself for she sustains this world of beings with inspiration and expiration. Prana moves through Susumna because of her. Katha Upanishad describes mother Goddess as follows: She is Aditi, the Boundless. She is born as Prana (breath or life) from the Absolute genderless Brahman, the nameless, and the formless. She is the Devatamayi (Mother of gods) and the soul of all beings. She stands in the inner recesses of the heart.  - Verse 2.1.7 Mother Goddess is Prana; thus, taking Prana from Muladhara to Sahasrara Chakra is the goal of Sadhaka.

She is the origin of letters; She is Sabda Brahman and origin of mantras, which rouse her. She is Brahma Vidya (Brahman knowledge, the Highest knowledge).  Her body is made of six parts: the six centers, sakti, and Sadasiva, her Lord. As the Supreme Kundali Goddess, MahaKundali, she wraps around the Supreme Siva-Linga (Svayambhu-Linga). Each chakra represents one gross element: Muladhara for earth, Svadhisthana for water, Manipura for fire, Anahata for air and Vishuddhi for ether. Click here>>ETHER THE OPPRESSOR. The sixth chakra, Ajna, is the mind center and is junctional and transitional point between the lower consciousness of the lower Chakras and the highest consciousness and illumination of Sahasrara. Mular states in Verse 952 in Tirumantiram the following. " The center devoid of wakefulness and sleep (Bhru-Madhya): that is where AUM dawns. The ones who realize (Ajna Chakra) see visions of Siva who removes aversion, anger and hatred (¦ºüÈõ), radiates like the effulgent light, remains as the TRUTH and Essence (¦Áöô¦À¡Õû) and blameless, and shines like a golden gem."  Sahasrara, which is above all other centers, is at the crown, known as Brahma Randhra, the area of anterior fontanel. It has a thousand inverted lotus petals (going around in a right to left fashion), meaning that the 50 Sanskrit letters are multiplied twenty-fold in here. One thousand here means infinity.  The other centers have fewer petals starting from Muladhara: 4, 6, 10, 12, 16, 2 respectively. Each petal is inscribed with a Sanskrit letter, all amounting to 50, which when multiplied by 20 becomes 1000 petals (infinity) of Sahasrara.

Sahasrara Chakra (exoticindia.com)

Svadisthana Chakra with six petals (exoticinidia.com)

As you notice Kundali rises from the earth plane of mundane and sensuous living (unconscious living) to Supreme awareness of Siva in Sahasrara Chakra; this is involution, the centripetal movement of the soul from the rim of Irul and Marul to Arul. Irul   =   spiritual darkness; Marul   =   confusion; Arul: Supreme Grace. This is compared to the lotus plant whose roots are buried in the darkness of  mud, slime and grime; whose stem stays in waters of the pond with variable light penetration at different depths; whose leaves float in the water and yet do not soak in it; whose bud longs for the sun and whose open blossom exults in sunshine. Explanation of analogy follows in the next paragraph.

The question is why the Chakras or wheels are described in terms of Lotus. The origin of lotus plant is very humble: in the mud where its roots are. The water is its intermediary point and when it pierces the water, it buds and blooms. Thus, the lotus has three levels of existence: mud, water, and sun (flower). In like manner, human existence is at three levels: ignorance, longing and effort, and illumination or awakening.  Man's roots are in quagmire of spiritual ignorance. With some longing and effort, he sees some spiritual light, as the lotus plant (stem) penetrates the water and reaches towards the surface, it sees the sunlight. Once man pierces the barrier of ignorance and goes beyond ordinary awareness, he receives illumination in the same manner the lotus receives the sunlight upon piercing the surface of the water. The flower of the lotus is flowering of superconsciousness and spiritual awareness. The roots are in Muladhara Chakra and the prana passes through all the intermediate Chakras via the Susumna Nadi and when it reaches Sahasrara Chakra, full illumination of spiritual knowledge dawns on the Yogi.

       Muladhara's four petals of red lotus, Svadisthana's six petals of vermillion lotus, Manipura's ten petals of blue lotus, Anahata's twelve petals of deep red lotus, Visuddha's sixteen petals of smoky purple lotus, Ajna's two petals of white lotus and Sahasrara's one thousand petals of  the color of a thousand suns have an ascending quality in their color scheme; the color of the thousand suns is purer than the white lotus, which is purer than smoky purple lotus and so on. The color scheme applies to three levels of human existence in this world: Pasu, Vira and Divya (animal, hero and divine stages). Red, vermillion, and blue are animal colors; deep red, smoky purple are the colors of the Vira; white and sun are the colors of Divya bhava (divine quality). This indicates man's progress from living in the pelvis (animal functions of Muladhara, Svadhistana and Manipura Chakras) going on to the human existence in Anahata and Visuddha Chakras to Divine living in Ajna and Sahasrara Chakras.

Ramakrishna Paramahamsa (1836-1886) says about man and animal in man.  Quote 188, Sayings of Sri Ramakrishna.  As one mask may be worn by various persons, so also various kinds of creatures have donned the garb of humanity. Some are tearing wolves, others are ferocious bears, and some again are cunning foxes or venomous snakes, though they all look like men.

Quote 189: Men are of  two classes - men in name only (Manush) and the awakened men (Man-hush). Those who thirst after God alone belong to the latter class.; those who are mad after 'woman and gold' are all ordinary men -  men in name only.

Some of the writers attribute the colors in the rainbow to the petals starting from top down : VIBGYOR.

The comical letters indicate colors of the petals and have nothing to do with the letters.

Sahasrara - White, Violet, or purple	Ajna - Indigo blue
Visuddha - bright blue	Anahata - green
Manipura - yellow	Svadisthana - orange
Muladhara - red

The Big letters show colors and carry no other significance.

Please see the table for the color of the Chakra, the lotus petals, their numbers, the Yantra, Bija Mantra and the Deities. The animals are the reminders of our existence in previous lives.

The Chakras are crossing junctions for the Nadis (Flow Channels) like the highway crossings, so the numbers indicate the number of Nadis that intersect at a particular chakra.  The Susumana Nadi, when it reaches the cerebral cortex, divides into multiple channels; that is the reason why the Sanskrit letters in the lower channels are multiplied so many times (20 x 50) in Sahasrara (1K petals   =   infinity). The base of the brain with half-moon shaped gyri (convolutions) corresponds to Chandrakala. The upper cerebral convolutions correspond to Mount Kailas (the home of Siva). This is Sivasthana (Abode of Siva), Point Bliss and the seat of Sakti also. Ajna Chakra with 2 petals and Manas Chakra with 6 petals represent the cerebellum and sensorium respectively.  Soma Chakra with 16 petals forms the middle of the Cerebrum. Sahasrara corresponds to cortical convolutions. 

Svayambhu-Linga also means Linga-shaped (obelisk) outcropping from earth in its natural state. They are sacred even before consecration. They served as the nucleus around which temples were built.

    Muladhara, Svadhisthana, Manipura, Anahata and Visudhha Chakras are the lower centers (Bhutas). Ajna Chakra is mental Center or Vijnanamaya Kosa. Sahasrara Chakra is the cerebral center which opens the way to Supreme Siva Sakti or Pure Consciousness, which is the first of Suddha Tattvas.

Swami Satyananda Saraswati says that Susumna, Ida and Pingala Nadis come to a confluence at Ajna Chakra and proceed to Sahasrara Chakra. This is where the individual ego is subsumed by the cosmic ego and thereby there is no I and Him; there is no duality. If there is duality, Samadhi and Oneness do not take place. The little individual ego gets absorbed and homogenized and finds oneness with all egos and Cosmic Ego; there is no differentiation between I, You and He. This is an essential prerequisite before Sahasrara Chakra can be awakened in the aspirant.

    Awakening of other lower Chakras brings in the wake many psychical experiences, which one should be able to cope with. Those Chakras are the repository of Samskaras and Karmas which may be good or bad, pleasant or unpleasant. Awakening results in the expression of Samskaras and Karmas, the cause of duality of feelings. A purified mind goes a long way in coping with these feelings.

    Ajna Chakra of pure white color has two petals enclosing a circle. The petal on your left has HAM inscribed on it and the right petal KSAM.  They are the Bija Mantras of Siva and Sakti, and represent the Moon or Ida Nadi and the Sun, the Pingala Nadi. Ida, Pingala, and Susumna Nadis come to a confluence here. The circle is the Sunya or Void. The down triangle is Sakti; perched on its top is the black Lingam (Itara Lingam), which represents the Astral body of the aspirant. It is worthwhile to remember that down triangle represents the escutcheon of the female. (The up triangle is the symbol of male, Siva) The Astral body is a storehouse of one's personality and attributes. The Lingam is known as Jyotir Lingam indicating its effulgence as opposed to the smoky Svayambhuva Lingam of Muladhara Chakra. The color changing from smoky to black to luminous indicates the progressive awakening of Spiritual Consciousness and Awareness. Superimposed on Siva Lingam is OM with Chandra Bindu (Crescent with a dot) on top of it. Om is the Bija Mantra. Paramasiva is the deity of Ajna Chakra. This is the seat of the mind. Aspirant, attaining this Chakra enters Tapo Loka, where Karmas are expunged. The Sadhaka sees visions of shining lamp like the morning sun and resides in the domains of Fire, Sun and the Moon. He attains Siddhis: ability to enter other bodies, omniscience and all seeing.

Pranava   =    .    =   AUM    =   OM. See the crescent with a dot   =   Moon Dot   =   ChandraBindu

OM with ChandraBindu (Crescent with a dot) on top of it: See Ajna Chakra with the crescent with a dot.

Chandra Bindu means Moon dot, a diacritic sign. It means that the previous vowel is nasalized. 

Bija Mantra   =   Seed Mantra   =    One syllable Mantra   =   by convention Bija Mantra is one syllable Mantra. Sometimes compound letters form the Bija Mantras (Hreem)

    (Once a Pundit asked Ramakrishna Parmahamsa about Mahatmas, Astral, Devayanic, solar, lunar planes of existence for the subtle body. The Master replied that all these spheres and planes are trivial and one should develop, practice and intensify one's Bhakti (devotion), pray to Him with intense devotion and practice Sadhanas.)  -  adapted from Sayings of Sri Ramakrishna page 25.

Each Chakra has its own dominant tattva and animal that represents the tattvas and gunas of that center.

Notes on the table:

Sambhu  emanates Sadasiva (Creation, Preservation, Destruction, Anugraha-favor, Nigraha-disfavor) who emanates Isa and right down the line as follows: Rudra, Vishnu, and Brahma. Linear emanations: Sambhu→Sadasiva→Isa→Rudra→Vishnu→Brahma in charge of Mind, Ether, Air, Fire, Water, and Earth.                         

Note on Tanmatra = that merely. Sound is the First subtle creation and Tanmatra. Tanmatras namely sound, touch, color, taste, and smell are the subtle, supersensible, rudimentary and nonspecific particles from which the gross elements namely akasa, air, fire, water, and earth evolve respectively. There are two divisions in the gross (great) elements (Mahabhutas): Amurtta and Murtta, the formless and the formed. Akasa and air are formless elements, while fire, water and earth formed. Go to BG13. for more information on Tanmatras.

Note on the Bija sound Mantras (Om, Ha, Ya, Ra, Va, La = ॐ य र व ल) corresponding to Ajna, Visuddha, Anahata, Manipura, Svadhisthana, and Muladhara Chakras) stand for the power of the Tanmatras in each Chakra and are deities themselves. Deities (reside in Bija Mantras and) are invoked and aroused by the utterance of the Mantras. The resident deity of Bija Mantra of the chakra is assimilated or absorbed by the rising Kundalini Devi as She pierces the particular Chakra. The reason for this is that Kundali Devi has to absorb and assimilate all deities, all tanmatras, all elements, all mundane human qualities... of all chakras in the act of purification so that only the pure soul goes to Sahasrara Chakra for union with Siva-Sakti. Each Chakra is a repository of human desires, aspirations, frailties and strengths. Kundali acts as a divine filter, putting all Tattvas in storage.  When She descends from the Sahasrara Chakra, all the elements in storage are restored to the respective Chakras.

Bija Sound Mantra has three parts to it: Sphota, Dhvani, and Bindu. Sphota is derived from the world Sphut meaning to burst or to open like a bud. When a latent mental sound is intonated or explodes from the glottis or voice box, Sphota happens and we hear the sound (Dhvani) which is registered by the ear because Dhvani carries vibration, frequency and decibel. Once the sound explodes in Sphota, attains the quality of sound in Dhvani, there must be something that can register the sound in consciousness via the ear; that something is Bindu, which is deified as deity, Sabdabrahman. For Dhvani or sound to acquire its qualities, Sattva, Rajas, and or Tamas pervades the sound. When the latent mental sound acquires Rajas (motion and passion), she is called Dhvani (sound). Go to Sabda or Sound for more information.

Note: Only Lakshmi (Kamala) is one of the Mahavidyas; the rest are not.

Granthi: knots. There are fourteen granthis for kundalini to pierce before she reaches Sahasrara: three Lingas, six Chakras, and five Sivas.  In Sahasrara, she effects union with Niskala Brahman. (see below.)  Nirvana-Sakti is the resident goddess of Sahasrara as Dakini of Muladhara Chakra.

    There are three Granthis (Junctional points, Knots, Junctions, hurdles): Brahma, Vishnu and Rudra Granthis. Granthis are equated to the levels of consciousness. Brahma Granthi of Muladhara (and Svadhistana and Manipura) Chakra is physical consciousness; Vishnu Granthi of Anahata Chakra is the Sphere of the Sun and therefore of Light, the beginning of Spiritual Consciousness; The Rudra Granthi of Ajna Chakra is the sphere of the Moon, the center of Spiritual Consciousness. The Moon Mandala is above Ajna Chakra.

Above the Sahasrara Center, the inverted thousand-petaled Chakra, is the Saadaakhya kalaa (Sadakhya kala), also known as Jyotir Mandala, whose consciousness transcends the physical plane (awakening, dream sleep, and deep sleep).

Granthis:     Brahma, Vishnu and Rudra Granthis.

Think of Granthi as the kink or knot in the Susumna Nadi which prevents energy flow. Granthis, hurdles in the ascent of Kundalini, are in the form of spiritual ignorance, Maaya, and desire.

Brahma Granthi manifests as attachment to physical objects, earthly pleasures, inordinate selfishness (ego, Ahamkara) and exhibits the enslaving power of Tamas, darkness, lethargy, ignorance. Its habitat is the pelvis, dominant in pelvic functions. It is the sensual world. It is the phenomenal world that we live in. It is the World that Brahma created. Kundali is sleeping; the spirit is not moving; we are awake to the world of happenings. One has to become oblivious of the world of forms and names, awaken Kundali and allow Her to take you to higher Chakras.

Vishnu Granthi at Anahata Chakra manifests motion and passion of Rajas Guna in that the prospective Sadhaka is attached to family, friends and objects. Its habitat is the heart (Anahata Chakra), dominant in emotion, mistakenly called love. Love in its pure form is love for God for Love's sake. Faustian love is the operating principle of earthly love. Vishnu is the preserver and thus this knot wants to preserve earthly love, compassion, service and all other socially laudable qualities in a person. That is what the religion teaches you. It is a very hard kink or knot to overcome. This knot tells you that you are the good citizen that everyone should emulate. You want to remain the decent man of the world and it is fine to stay that way. You are serving your family, your community, and the world. You like the world and the world likes you.  It is like a powerful aphrodisiac to resist. You have to break this genomic imprint on your psyche to realize higher Chakras. That is why in India, people give up their attachment to the world, receive funerary rites from family members and  become Sannyasis (Relinquishers), so that they can go past the Heart Chakra and move from the phenomenal world to Spiritual World.

Love (காதல்) is defined the best  in Tamil: Thannai maRandha nilaiyil uruvaagum unarvu   =   தன்னை மறந்த நிலையில் உருவாகும் உணர்வு   =   A spontaneous feeling of (overpowering earnest longing) attachment to a being, an object or an idea (God) that shapes up while you are in a state of forgetting yourself  and contemplating on the beauty and perfection of  the object, being or an idea (God). True love is a surge in feeling of becoming one with a being, an object or an idea so much so there is no delineation between the subject, object and the feeling; all three become one. This is the kind of love the Alvars had for Krishna, and Nayanars for Siva.

Rudra Granthi localized in Ajna Chakra, the Command Lotus and the lotus of spiritual wisdom. When the Yogi attains Ajna Chakra, he acquires Siddhis, special powers, which are the symptoms of spiritual attainment but are not the goal. Savoring the special powers (reading the mind of others, being in more than one place at a time, entering the bodies others, knowing the past, present and the future etc) is an impediment to further spiritual progress. Siddhis augment one's ego (Ahamkara) which is the major impediment for progress. Once this obstacle is overcome, the Yogi is ready for union with Universal Consciousness.

Banal Faustian love as opposed to Love of God is always tenuous, feeble and frail and always looks for displacement to a higher affinity. Rudra Granthi manifests clinging to newly-attained Siddhis, other psychical dependencies, and is a remnant of ego. Its habitat is Ajna Chakra, a point above human consciousness and below transcendental Consciousness. This border crossing is made more difficult because the neophyte Yogi wants to enjoy vicariously the newly-obtained Siddhis (special powers); in order to go further he has to give up his power to exercise his Siddhis, like reading thoughts of others and the rest. The special powers are symptoms of higher Consciousness and should not be used for personal gain or inflicting injury.

Muladhara Chakra is the point of confluence of Nadis and the highest Chakra for animals and yet it is the common Chakra both for man and animal. Descending animal Chakras are in the legs starting from the Pelvis: Muladhara, atala, vitala, sutala, talatala, mahatala, and the lowest and the last, patala. They also correspond to the various levels of the netherworld. It is a progressive deepening darkness of Tamas Guna..

As Muladhara Chakra is the highest for animals, Sahasrara Chakra is the highest for man. Above that, there are worlds or lokas which surpass human consciousness and represent divine consciousness. Tamas is the dominant Guna of all Chakras up to Muladhara Chakra; therefore, the being is shrouded in Avidya (spiritual ignorance); since ignorance is the guiding principle, they operate at instinctual level: eating, excretion, evacuation; fight, flight, and or fear; sleeping; reproduction. Man in Muladhara is just that; he exhibits Rajasic Guna from Svadisthana to Ajna Chakra; from Sahasrara and above he is of Sattvic nature. Rajas   =   motion and passion.  Tamas   =   Darkness. Sattva   =   Light, Virtue.

    According to gurus, not all men are born with Kundalini in Muladhara Chakra. The level of achievement is according to evolution of an individual; a particular person may have evolved to Manipura Chakra in his previous life; he just picks up where he left and makes progress. By concentrating on Muladhara, one will easily find out where he belongs and that will be his true starting point.

Itara: literally means this, that, the one, the other. In this context it refers to Linga, which helps one to cross from the world of wandering or Samsara.

Letters (SANSKRIT):

Lingas: Svayambhu in Visuddha, Baana in Anahata , and Itara (phallic form in Ajna).

Makara  =  A cross between alligator and fish.  

For proper pronunciation of the Bija and Petal Mantras, I bought for $12.95 Sounds of Chakras by Harish Johari. I have no financial interest in this.

 Sivas: Isa at Anahata, Mahesvara Sadasiva, Ardhanarisvara at Visuddha, Sambhu (Paramasiva), Rudra  and Paramasiva at Ajna (Rudra Granthi),  This list includes Brahma at Muladhara and Vishnu at Anahata among the Sivas.  (Parasiva at Sahasrara.)  Sambhu   =   Sam + Bhu   =   Auspicious Being or existence. Just remember that Siva has many levels of Consciousness; there is an internal hierarchy among many Sivas (Suddha Tattvas). Why so many levels? Siva comes in clones with various levels of Consciousness depending upon His portfolio. Each one is a separate Siva. An example. Take a company. There are top down, CEO¹, CFO², COO³, CMO⁴, CIO⁵, CAO⁶, CTO^7. Let us assume the first four office positions are assumed by one person; it is like Siva taking the first four positions with different responsibilities. It is one person occupying four hierarchical positions with four different names and with four different job descriptions. Now you get the idea.

 Mount Meru is the Axis Mundi of the universe; Spine is the Axis Mundi or Skambha of the universe of human body and so it is called Merudanda.  Meru + danda    =   Meru + Pole. Meru is a mountain, the pole around which the earth spins.

The Six Chakras (credit Swami Sivananda Radha) Click on thumbnail for enlargement.

    These six centers generally correspond to anatomical centers: Muladhara and Svadisthana centers to Sacrococcygeal plexus, Manipura to Celiac, Anahata to Cardiac, Visuddha to Laryngeal, Ajna to Cavernous plexus and cerebellum, and Sahasrara to cerebrum itself. There are 7 Cervical vertebrae, 12 Thoracic vertebrae, 5 Lumbar vertebrae, 5 fused Sacral vertebrae and 4 fused Coccygeal vertebrae: In all there are 24 presacral movable vertebrae, and the immovable sacrum and coccyx. They curve in the opposite directions alternately, cervical curvature forward, thoracic curvature backward, lumbar curvature forward and sacrococcygeal curvature backward.  (The number of Cervical vertebrae are constant in mammals, including the giraffe which has the longest cervical vertebrae. Coming to the owl, it has fourteen vertebrae to aid 270 degree movement of its head because its eyes are fixed in the eye socket, unlike human's.) The notches in the adjacent vertebrae line up and form a foramen and the dorsal spinal root ganglia  are in the foramina. The spinal canal runs down the vertebral column housing the spinal cord. The spinal cord is narrow in the upper cervical region, bulges in the lower cervical and upper thoracic regions, narrows in the lower thoracic region and again bulges in the upper lumbar region and narrows down in the lower lumbar region to a  fine cord called Filum Terminale. The major enlargements are Cervical and lumbar and have more gray matter at those points. The end of the spinal cord, conus medularis provides the sacral and coccygeal roots.  The spinal cord is protected by the vertebral column, the ligaments, the meninges and fluid. It is 1 cm in diameter, 45cm long in adult males and 42cm in adult females and ends at the level between L1 and L2 (lumbar) vertebra. It begins at the foramen magnum in the skull. There are 31 pairs of spinal nerves (8C, 12T, 5L, 5S, 1Coccygeal). Each spinal nerve has two roots, one motor ventral and one sensory dorsal (back).  The cross section of the cord shows H-shaped butterfly gray matter surrounded by white matter. The gray matter is unmyelinated (no insulation) nerve fibers and white matter is myelinated nerve fibers. Gray matter integrates the incoming sensory and outgoing motor impulses.  The Ventral gray horns (the front end of the wings) are larger than the dorsal horns. The Ventral rootlets (motor) leave the cord, while dorsal (sensory) rootlets enter the cord.  The ventral (outgoing ) rootlets are connected to the nerve cell bodies of gray matter of the ventral horn, but the incoming sensory nerves have nerve cells in the dorsal root ganglion outside the spinal cord, and later come to posterior horns. The white matter surrounding the gray matter are myelinated nerve fibers that transmit impulses up and down the spinal cord. The white matter has on either side three columns: anterior, posterior and lateral. They are ascending and descending tracts carrying afferent nerves to the brain and efferent nerves from the brain to various parts of the body. The posterior columns carry only afferent nerves to the brain. There are twelve cranial nerves. Just outside the intervertebral foramen, distal to the ganglion, the  afferent dorsal and the efferent ventral roots join to form the mixed spinal nerve, which divides into ventral and dorsal rami carrying both afferent (in) and efferent (out) nerves. The lumbosacral and coccygeal nerve roots are the longest forming a horse's tail (cauda equina) caudal (downward) to the Filum.  The dorsal rami carries the motor and sensory nerves to the back of the body and the ventral rami carry both motor and sensory fibers and form nerve junctions called plexus, named according to the area they supply: the cervical plexus, the neck region; the brachial, the arms; the lumbar, the mid-back area; and the sacral, the lower back and legs. 

Tibetan Thangka Painting

The spinal cord continues upwards as medulla oblongata and pons behind which is the fourth ventricle into which the central canal of the spinal cord opens. Behind the fourth ventricle is cerebellum. Going past the mid brain, Susumna Nadi goes to the cerebral cortex.  When it reaches the top of the neck, Susumna supports herself on the stalk of Sankhini  (A Nadi and goddess) and goes towards the region of Brahman (Brahma Randhara) but does not actually end up there. It ends near the twelve petalled lotus. Sarasvati and KuhU (nadis) are on either side of Susumna. Sankhini originates at Kanda Mula and courses between Sarasvati and GAndhArI and ends in the throat; Sankhini emerges from the nasopharynx proceeds obliquely to the forehead, winds around Chitra Nadi (Citrini Nadi) and goes to the head. One of her channels  goes to the left ear and the other goes to the top of the head. The head channel of Sankhini Nadi is the passageway for nectar and Soma to go from the head to the throat.

Autonomic Nervous System makes adjustment in the function of the organs depending upon the situation: heart quickens with fear or excitement, the mouth becomes dry with fear, the skin becomes flush with anger. It consists of sympathetic and parasympathetic divisions, one antagonizing the other, thus fine-tuning the action of an organ they supply. The sympathetic cells are located in the spinal cord from T1 to L3.  From here, the preganglionic fibers proceed along the anterior roots, winds through the white rami communicantes to the sympathetic ganglion.  Let me explain this routing of the preganglionic fibers. As you see, the anterior roots carry both motor and sympathetic fibers away from the spinal cord, the sympathetic fibers have to branch off to reach the sympathetic ganglion and that is why nature provides the exit ramp (White Rami Communicantes) for the sympathetic fibers to reach the sympathetic ganglion. There are 21 or 22 pairs of ganglia on each side of the vertebral column, 3 in the cervical region, 10 or 11 in the thoracic region, 4 in the lumbar region, 4 in the sacral region, and one ganglion lying in front of coccyx-ganglion impar.  Once the sympathetic fibers synapse, the post ganglionic fibers exit the sympathetic ganglion and join the mixed spinal nerve. The sympathetic and parasympathetic system  supplies the organs with nerve fibers for their function and a balance is kept between these opposing systems. The demands of the human organism is met by either modulation of both or stimulation of one or the other system: homeostasis. The sympathetic system meets the demands of stress on the body by sending more blood to vital organs like heart and muscles by dilating their blood vessels and concurrently constricting blood vessels going to less vital organs like skin. Its currency is nor adrenaline.  Parasympathetic system helps secrete digestive juices, constricts the pupil and stimulates the vagus nerve supplying the heart, bronchi and gastrointestinal tract, resulting in slowing of the heart, constriction of the bronchial tubes and the propulsion of the stomach and intestines except the lower two thirds of the colon. Its currency is acetylcholine at the terminals. 

(Parasympathetic ganglia receive fibers from the brainstem and spinal segments, S2 to S4. They are juxtamural or intramural, meaning they are in the substance of the organ itself. Acetylcholine is the mediator substance released at the preganglionic and postganglionic endings of parasympathetic fibers.)

For more details consult: http://www.bartleby.com/107/214.html

Ganglion.jpg

G: Sympathetic Ganglion showing the Rami.

V: Vertebral Body

C: White and Gray Rami Communicantes

MN: Mixed nerve carrying sensory, motor and Sympathetic fibers. Ventral or Anterior

Ramus. 

PRG: posterior Root Ganglion, way station for the sensory nerves before they enter spinal cord.

PC: Posterior or Doral Ramus (Mixed nerve)

    Muladhara Chakra and Svadhisthana chakras correspond to Sacrococcygeal plexus, Manipura to Celiac plexus, Anahata to cardiac plexus, and Visudhha to laryngeal plexus. The vital functions of the body are associated with the Chakras, meaning that the Nadis, the nerves and plexuses communicate with one another. We are all aware of our physical body. That is Gross body (Sthula); we have two more bodies, Subtle and Astral (Sukshma and Karana)

    The Nadis are channels; they are not physical but subtle. They are compared to the minute sap channels in the leaf (Leaf veins) of the Asvatta tree.  Click the thumbnail to enlarge.

The Ida, Pingala, and Susumna Nadis come together at the Muladhara Chakra (Yamuna River is Ida, Sarasvati* is Susumna , and Ganga is Pingala) and form a confluence, Yukta Triveni.  The Ida and Pingla Nadis correspond to the sympathetic chain on both sides of the vertebrae. Ida Nadi (Moon) controls the mind and its functions; Pingala Nadi (Sun), all the vital functions. Susumna Nadi (Brahma Nadi, see cross section of Susumna Nadi) runs along the central canal of the spinal cord and the Prana travels in Susumna Nadi and leaves the crown by Brahma Randhra, the area corresponding to anterior fontanel, also known as Sahasrara Chakra. Susumna is associated with the awakening of spiritual consciousness. These three essential Nadis, which everyone has in various degrees of development and function, are in charge of  Mental functions (Ida), vital functions (Prana from Pingala) and spiritual functions (Susumna). Based on these three Nadis, some people function at the level of Pingala Nadi, meaning it is mere breath (Prana); most have Pingala and Ida in place in that they have not only breath but also a life. Normal functions of Ida and Pingala Nadis are necessary for normal mental and physical health.

Various sources have a profusion of confusion with regards to River associated with Ida and Pingala Nadis. I follow the writings from Swami Sivananda: Yamuna runs in Ida, Ganga  in Pingala,  and Sarasvati in Susumna.

A mnemonic device (is a memory aid). Pinga rhymes with Ganga. Sa goes with Su = Sarasvati and Susumna.

Functioning Susumna Nadi takes you to higher realms of existence.  Susumna Nadi is said to pass along the central canal of the spinal cord through the fourth ventricle and ends up in the cerebral cortex and does not reach Brahma Randhra. The confluence of Ida, Pingala and Susumna Nadis  (Yamuna runs in Ida, Ganga  in Pingala,  and Sarasvati in Susumna) called Mukta Triveni separate at Ajna Chakra; Ida goes to the left nostril, the Pingala goes to the right nostril and Susumna (Brahma Nadi--anterior branch) after piercing through the palate (talu) goes to Sahasrara Chakra (Brahma Randhra). Susumna Nadi bifurcates into anterior and posterior branches below Ajna Chakra. The anterior branch courses through Ajna Chakra and has almost a straight upward course to Brahma Randhra (anterior fontanel area) and the posterior branch takes a detour backwards from below the Ajna Chakra possibly between two cerebellar lobes, courses anteriorly along the upper crest of the cerebrum and ends in Brahma Randhara. Remember that these branches are subtle and not physical. Susumna Nadi has connection with sympathetic nerves of the Celiac Plexus (Solar) -  Manipura Chakra, the third chakra around the navel area.  Susumna Nadi is Jnana Nadi because the Yogi who channels his Prana through Susumna gains Brahman knowledge. As the Ida and Pingala Nadis spiral around, they meet Susumna Nadi at the base, navel, heart and throat corresponding to Muladhara, Manipura, Anahata, and Visuddha Chakras. Pingala diverges from the throat and ends up in the right nostril and Ida in the left nostril. Ida and pingala Nadis work alternately just like the alternating autonomic patency of the nostrils. When the left Ida Nadi is patent it is the flow of lunar energy; it is the flow of solar energy through the patent Pingala Nadi. Susumna Nadi heads upwards. The right brain function is connected to and dependent on the patent lunar Ida Nadi and the left brain function to the patent solar Pingala Nadi. The Yogi can make all Nadis function simultaneously; the result is enlightenment. Right Pingala Solar energy controls prana (breath) and life; left Ida Lunar, consciousness; Susumna, spiritual awakening. Swami Satyananda Sarawati says that the dormant areas of the brain are awakened in intellectually gifted people. Most people are right-handed and left-brain and Pingala-Nadi dominant. Left brain functions are seen in all language skills, memory, math, science, safe conventional behavior, object-naming.  Right brain and Ida Nadi dominance is seen in global thinking, philosophy, religion, spatial perception, knowing object function, fantasy, impetuousness, risk-taking.

The following table was lifted from internet.

    Before the ENT doctors discovered Nasal Cycle, the Yogis of India had a pretty good idea of what it was. The nose is innervated by Autonomic Nervous system (ANS) and olfactory nerves. The former alternately increases and decreases nasal resistance to air flow; the latter helps identify smells.  The sympathetic and parasympathetic nerves (ANS) have control over the venous sinusoids in the nasal mucosa. When the sympathetic fibers gain upper hand, that nostril has the least resistance to airflow because there is shrinkage of nasal mucosa allowing the passage open for airflow and the fellow on the other side is under the influence of parasympathetic nerves increasing airflow resistance from blockage of the nostril by boggy mucosa. This is Nasal Cycle. This does not happen to everybody; one study indicates that it exists in 80% of the population. The side you sleep on is the side with blockage; older you get weaker it gets. Hypothalamus is said to be the center for the alternation in Nasal Cycle. Nobody knows why it happens. The cycle alternates once in 1 to 4 hours. Most of the time one nostril has good airflow and the other nostril has bad airflow.

    Ida (left) and Pingala (right) Nadis   =  left and right nostrils -  allow airflow alternately; left one allows passage of lunar energy; right one, the solar energy. The right and left hemispheres of the brain function contralateral to the patent nostril: Solar energy flow on the right nostril controls the left hemisphere and Lunar energy flow on the left nostril the right hemisphere. Physicians think that the ANS is the primary controller rather than the medically nebulous solar and lunar energies. Medicine loses its footing on the slippery slopes of energies of which the doctors are not familiar with. Susumna Nadi functions well when both Ida and Pingala Nadis are open and functioning. Yogis can open Susumna Nadi at will for the passage of Prana or energy.

    Each of  six Chakras has its corresponding plexus and organs, having functions of evacuation, excretion, reproduction, digestion, blood circulation, and respiration. The higher centers such as Ajna and Sahasrara discharge the functions of muscle coordination, sensory and motor functions, cerebral function and Pure Consciousness. There are students of Kundalini, who consider these centers as subtle centers having nothing to do with anatomical parts and corresponding functions. The lotuses at the respective Chakras are inside the Susumna Nadi which is a subtle and not a physical channel or Nadi. The chakras are subtle and have physical counterparts: Anahata chakra's physical counterparts are the heart and cardiac plexus. The Lotus flower blooms as Kundalini passes through it. On the petals are inscribed the 50 letters of the Sanskrit alphabet.  When the letters are uttered, each sound "touches" its respective petal and the respective Chakra, which becomes active. The Yogi or Sadhaka claims to see and feel the vibrations of these letters inscribed on the petals during his meditative practice. The sounds of  Sanskrit letters are organized according to the organs used in their articulation: Kantha (throat, guttural), TAlu (palatals), MUrddhA (cerebrals), Danta (dentals), Ostha (labial).  Brahmabijas (Ha and Ksa) are in Ajna Chakra. When Ha is uttered, the head is touched by Ha. Va to Sa, when uttered, touch the Muladhara Chakra. The first 16 vowels (Am to Ah) touch the Visuddha Chakra; Ka to Tha, the Anahata Chakra; Da to Pha, Manipura Chakra; Ba to La, Manipura Chakra; and Va to Sa, Muladhara Chakra. The numbers at each chakra also indicate the number of intersecting Nadis at that center.

('Fifty Sanskrit letters make a string of her instrument to sing her song, out of which are woven all the forms of the worlds.')

Note the two words: Danta and Ostha are cognate with Dental and Os (opening), another evidence that Sanskrit is the origin of words.

Sarasvati* River does not flow now. Its existence thousands of years ago were confirmed by satellite images which appear like pentimento below the surface. The archeologists say that Sarasvati River dried up around 1900 BCE

        All Chakras have resident Devatas in hiding (Avarana Devatas), without propitiation of whom it is not possible for Kundalini to go up the Chakras. There are 360 Devatas, named after the rays of the the Sun (106), Moon (136) and Agni (118), who illumine the world and make the 360 days of the year. Sakti is the source of billions of rays of which 360 belong to sun, Moon, and Agni. Muladhara, Svadhistana, Manipura, Anahata, Visuddha and Ajna Chakras have 56, 62, 52, 54, 72, and 64 rays of Sakti respectively. The numbers in pairs belong to Agni¹¹⁸, Sun¹⁰⁶, and Moon¹³⁶ divisions. The Sahasrara plane has countless rays.

    The Yogi goes from lower to higher centers; he takes Sakti with him until he reaches Sahasrara chakra, which may take many years of practice and dedication. Once he reaches a center, it is easier for him to reach the center next time. With the successful arrival at each higher center, he experiences Samadhi, bliss and new powers. The bliss attained in Sahasrara is the same as in liberation; he attains many supernatural powers. When Kundalini is stimulated by Asanas, Kumbhakas, Bandhas, Mudras and Mantras, she enters Susumna Nadi after piercing the chakras defended by Maya Sakti. When Kundali is forced to enter Susumna Nadi, she remains there for the duration of Kumbhaka or retention of breath only. Once Kumbhaka phase is terminated, Kundali comes back to Muladhara. Maintaining and prolonging the duration of Kumbhaka come from constant practice. Once this is achieved, the aspirant concentrates his mind and meditates on the conjoined dual deity in each center or plane. (Conjoined dual deity  -  Kundali unites with the center-specific deity in each center. Though they are two before union, the combined form is one deity.) When the aspirant becomes perfect in Kumbhaka and meditation on the combined deity and is able to hold his Prana and Kundali in Susumna, he becomes the master of the gross element of that particular center (example, water element in Manipura Chakra). When he becomes the master of all five gross elements of the material world (Earth, Water, Fire, Air and Ether), he exercises his power over them by choice. Some examples are levitation, clairaudience, clairvoyance, prophecy, omnipotence and omniscience. Levitation means that he can overcome the pull of the earth. By meditating on the united deity, the aspirant's human consciousness becomes one with the pure consciousness of the combined entity; in this process, the Sadhaka rises from the material plane to the plane of Suddha Tattva or Pure Consciousness. He is untouched by wealth, prestige, carnal desire, passion, and power. Ajna center is the seat of Nada and Bindu (Bindu.htm), which are the material cause of the universe. Others say that Bindu exists in the back of the head (brain) which corresponds to the area of the head where the Brahmins and Hare Krishnas keep their tuft of hair. When he unites with the combined deity of the center (Parasiva and Siddha Kali), he is for ever free from the dualities of the world, and becomes master of Vikrtic elements such as Mind, Ego, and Intellect. Vikriti   =   transformed elements derived from Prakrti, matter.) He is no longer required to perform exoteric worship (external worship). When Kundali reveals herself to Sadhaka and introduces him to Saguna Brahman, Isvara or Clinical Brahman he attains Sayuja mukti or union with God. He gives up his Subtle and Causal body. He found Vasaka Sakti, Isvara, the fruit of his pursuit and he is very near in finding the Vakya sakti, the very seed or essence of it. Vakya Sakti is Brahman and the Sadhaka becomes one with Brahman. (Go to Tantra.htm for details on Vakya and Vasaka saktis.) This is Brahman Knowledge, the ultimate goal of Jnana Yoga; he is in eternal bliss, he swims in the ocean of Cit instead of ocean of Samsara and there is no return to the mundane world. The aspirant must be in excellent physical, mental, and moral condition to undertake the strenuous aspects of Yoga, such as Kumbhaka, Asanas, Mudras and Bandhas. On the contrary, Bhakti Yoga is total surrender to God and is not the preferred Yoga for the Tantrics. Jnana Yoga is so arduous that the aspirants start practicing it at very young age. Bakti Yoga can be a starter because Jnana Yoga is built on Faith. Yama and Niyama are the foundation on which these disciplines are built. Bhakti Yoga is fit for all age groups, all physical types, all pursuits, all inclinations. The end result is the same for both disciplines: Liberation.

    There are two routes for attaining oneness with Siva-Sakti: Vedantic and Tantric. In both the Sadhaka has to face the lower forces of pelvic region at some point in time during his or her journey. The Tantric takes on and fights these lower forces at the outset of his journey, while the Vedantic (Vaidic) Sadhaka develops a higher consciousness before he faces the pelvic forces. His inner purity, maturity and higher consciousness become strong enough to overcome the pelvic forces. (Pelvic forces: Living in the pelvis means mere animal existence that involves eating, drinking, defecating, urinating, procreating, animal passions). These are powerful forces which need to be addressed and sublimated: One eats to live. For a greenhorn in Tantric Sadhana, a guru is necessary for proper guidance. A Tantric Sadhaka struggles to overcome the base forces before he gets illumination; a Vaidic Sadhaka acquires the necessary illumination to easily fight the lower pelvic forces. Vaidic route is painless, long, and safe, while Tantric route is fast and fraught with danger and demands a guide and guru to traverse the path.

    The battle between Kundalini and Maya Sakti may result in discomfort, disease and disability in Yogi. He should have a thorough knowledge of Kundalini Yoga in its entirety before the Sadhaka tries to awaken Kundalini at Kanda (shape like a bird's egg). Kali is Kundalini in Muladhara Chakra. When Kundalini is roused, she becomes active: the desire for her consort, Paramasiva. The Yogin of yogins becomes intense and rises through all chakras. As Kundalini rises and pierces through each chakra, she takes into her body the resident tattvas at each center, which enter into a Laya state (Laya Krama). Laya   =   lysis   =   dissolution   =   involution. At Muladhara plane, she was the sakti of all physical tattvas and as she ascends, they involute and dissolve in her, her consciousness gets purer by each ascent through the chakras and at Sahasrara, she is pure consciousness. Along with the tattvas, the resident devatas in the chakras dissolve in her. The devata  (the purveyor, modulator, and controller), is the organ's resident godling. This ascent is from a physical plane to the spiritual plane. When Mithuna (union) takes place between Sakti and Siva at Bindu in the body of the Yogi, nectar (Amrta) flows down and pervades all Chakras and gratifies the devatas (godlings, gods and goddesses) in each center with the resultant immersion of Yogi in Bliss. Bindu corresponds to the area of brain that underlies the tuft of a practicing Brahmana. This Mithuna is allegorized as follows: a married woman (Kundalini) takes the royal road (Susumna), makes periodic stops at the sacred places (Chakras), runs to embrace her Supreme Husband, Para Siva, after the last leg of her ascent, and causes nectar to flow from Sahasrara to Muladhara, appeasing all the resident Devatas in the chakras and immersing the Sadhaka in bliss. (Bindu is located approximately at the posterior fontanel area of the brain, which roughly corresponds to the site of origin of long tuft of hair (kudumi) worn by the priestly Brahmins on the scalp.)

    Kundalini goddess, having traversed the fourteen Granthas (knots), six Chakras, three Lingas and five Sivas on her way to Para Siva, makes a return trip down the chakras restoring everything that she absorbed into her and reaches Muladhara chakra. The ascent is Laya Krama (Absorption) and her descent is Srsti Krama (creation).   

    The jivatma (embodied soul) that tags along with Kundalini up and down the chakras benefits from the experience of samadhi (bliss/ecstasy) at the highest level and the mundane nature of life at Muladhara.

    The creation cascade with the last tattva being earth undergoes involution as the Sadhaka goes up the chakras; the descent restores the cascade again; thus, the Sadhaka is a microcosm of the divinity. As the Sadhaka makes the ascent and the fire of Kundalini ascends through Tapas, mantras and more, the lower stations and the corresponding parts of the body become cold and rigid while the crown only is warm to touch as the Sadhaka is in ecstasy. When the descent is complete, and Kundalini comes to rest at Muladhara, the Yogi snaps out of superconsciousness and regains the normal body temperature, suppleness and consciousness. The reason why the body part is cold is that the Devata of the particular center has been absorbed by Kundali on her ascent to Sahasrara; on her descent the Devatas are restored to their former status thus the organs become warm again.

    Kundalini goddess stays in Sahasrara for a brief period only; her natural tendency is to come down to her home base, Muladhara. An accomplished Sadhaka can hold her in Sahasrara as long as he wants (the most is three days and three nights), thus enjoying ecstasy. Some bring Kundali goddess down to Anahata (heart) and offer worship there; thus the heart is her elevated abode in that particular Sadhaka. The Sadhaka now takes Kundali to Sahasrara from her heart station or chakra. Kali Kundalini at the heart station is called Hamsa.

    When Kundalini Goddess is at sleep in Muladhara, man is awake to the world (Jagrat or wakefulness); that is lower consciousness. When She is awake (Higher Consciousness) Pasu (man in bondage) is asleep to world consciousness and rises to higher consciousness. The sensual man moves in Muladhara and Svadisthana chakras. (In animals, kundalini goddess stays for ever in Muladhara and Svadisthana chakras because their consciousness and sentience are not at par with human levels; they are guided by instinct and  subconsciousness;  (manifestation of) Sabda Brahman (Sound Brahman) is unmanifest or so miniscule that Jnana, Iccha, and Kriya, speech, mantras, asanas cannot be carried out by animals - my opinion.)

    Jung says,  As long as you live you are in Muladhara naturally. It is quite self-evident that you cannot live in meditation, or in trance condition. You have to go about in this world; you have to be conscious and let the gods sleep.  He adds that once you reach a plane, and return back to Muladhara, it is only an apparent return for the Sadhaka has left something of himself in the unconscious (Superconscious state). Once the Sadahaka reaches the Ajna center, the consciousness is all-inclusive in the sense you know  You are That  (Tat Tvam Asi), and more - every tree, every stone, every breath of air, every rat's tail -  all that is yourself; there is nothing that is not yourself. one experiences all Chakras simultaneously. Ajna is the highest state of consciousness, and it would not be highest if it did not include all the former experiences.  Kali Kundalini at the Ajna station between the eyebrows goes by the name of Bindu. Psychology of Kundalini Yoga, Page 59.

    As Sadhaka ascends under his own effort with Kundali goddess to a higher plane, the material world is withdrawn into the body of the goddess; the Sadaka ascends from world-consciousness of Kundali at Muladhara to Universal Consciousness and SatChitAnanda or Pure Bliss in Samadhi. Kundali is thus the resident delegate of Siva Sakti in Jivatma (embodied soul). It is She who accompanies the jiva to Siva for absorption and liberation (Mukti).

    As long as Prana (energy) exists and moves, there is Vritti (continuation of mental function); Tattva Jnana does not dawn on the aspirant and the clinging Vasana from previous births compels rebirth. When energy flows outwards (Pravrtti), it is material energy; when it flows inwards (Nivrrti) it is Spiritual Energy.

When Prana and manas dissolve in Sahasrara, Tattva jnana is obtained by experiencing merger with Siva: the jiva attains to the state of lysis. With the onset of Supreme knowledge (Tattva Jnana or knowledge of Brahman), Vasanas and mind are destroyed and a state of Nivrtti (cessation, involution) is obtained. Tattva Jnana draws parallels with the knowledge of the Self and realization of Brahman discussed in Bhagavad Gita. Kundali is the key to the house of various Chakras; the Yogi forces open the door into the house of chakras and this is repeated until he reaches the higher centers. As the Sadahaka goes higher and higher, his effort has to rise proportionately stronger and the rewards are higher in terms of acquisition of powers:  Anima, Mahima, Gharima, Laghima, Prapti, Prakamya, Isatva, Vashistva, (and  Kāmarutattva).  Go to Tantra Three Tirumantiram for details.

    What is more important, acquisition of occult powers as above or god realization? Ramahkrishna Parmahamsa once made an offer to Swami Vivekananda to choose between occult power as a gift from him or god realization. Vivekananda chose to acquire god realization which is an eternal asset, while occult powers are of transient nature. He admitted that if God chose to give him occult powers for the benefit of humanity, he had no objection.

Ramakrishna Paramahamsa says the following on occult powers in his book Sayings of Ramakrishna. Saying 374 page 112: Krishna once said to Arjuna, "If you desire to attain Me, know that it will never be possible so long as you possess even a single one of the eight psychic powers (Ashta Siddhis).)" For occult powers increase man's egotism and thus makes him forgetful of God.

    Above the Sahasrara plane is Niraalamba pradesam, a place without support. It is a  state where jiva exists without support, props and such. Niralamba   =   hanging without support. Just imagine the moon hanging out there in space. It means that the mind, having attained realization of the Brahman, is free from connection with material world. Woodroffe calls it cessation of Chitta (mental functioning) and Karma (action), on which there arises freedom from alternating joy and sorrow and changeless state (NirvikAra). Some of the other terms express equivalent state: Advaita, Advaitama,  Amanaska,  Amaratvam,  Jivanmukti,  laya,  Manonmani,  Niralamba, Niranjana, Paramapada,  Sahaja,  Samadhi, Suddha Sattva,  Sunya, Sunya-asunya,  Tattva, Turiya, Unmani.  For more details on Turiya go to <<< POTPOURRI ONE>>> POTPOURRI 1  The Stem Substance, Ākāsa

Advaita   =   Monism, Advaitama   =   oneness of soul,  Amanaska   =   suspension of mental function,  Amaratvam   =   Immortality,  Jivanmukti   =   Liberation in body while living,  Laya   =   Lysis--absorption Into Purusa,  Manonmani   =   State of mindlessness,  Niralamba   =   without support - -separation of the mind from the external world, Niranjana   =   Stainless, Paramapada    =   Supreme Abode,  SahajavasthA   =   natural state of Soul,  Samadhi   =   Ecstasy from realization, Suddha Sattva   =   Pure Goodness, non-material Goodness, Transcendental plane of Goodness,  Sunya   =   Void, Sunya-Asunya   =   Void and yet non-void.  Tattva Principle, Turiya   =   4th state of Consciousness, Unmani   =   State of mindlessness.

Unmani is a state when mind ceases to exist; in other words the manasness of the Manas or mind ceases to exist. Unmani is mandatory state for Yogi; no Unmani, no Yogi. When Unmani state is attained, the Chitta is free from the mind (that keeps it attached to the world) and floats freely in ether. Imagine the free-floating astronauts; the Yogis are "Ethernauts" with no fear of  cosmic radiation.

When moksa or liberation is attained while alive it is Jivan Mukti, the belief and goal of Saivaites. Ramanuja believes in Videha Mukti when the Yogi's Jivatma leaves the body by Brahma Randra (Anterior Fontanel)  and becomes bodiless. Though a Sadhaka has achieved Jivan Mukti, there is no guarantee that he will not suffer from illness or injuries until his soul leaves the body; death puts an end to miseries and obtains liberation to Jivan and Videha Muktas. The soul of man with a bag of karma (most of us) leave by one or more of the seven apertures: mouth, nostrils, eyes, and ears. The soul of the animal leaves the body by genitals or anus. It is said by believers that the mark of departure is a stain in the gate and or a open gate: example, blood in the nostrils, open mouth.

      Susumna Nadi is the most important one and the Sadhaka redirects the Prana from Ida and Pingala Nadis to Susumna which goes to Sahasrara where Prana dissolves (laya). Ida Nadi is the conduit for mental functions, Pingala Nadi for vital functions and Susumna Nadi for spiritual consciousness.  Knowledge of Brahman or Tattva Jnana has three steps before it is acquired: first, the knowledge of Pranas, Chakras, Nadis, and Kundalini; second, the conscription of Kundali goddess and third, merging with Brahman by laya brought on by Iccha (Will), Knowledge (Jnana), and Action (Kriya) of Kundali goddess.  Iccha, Jnana, and Kriya are sequential events in case of Kundali goddess, while Jnana, Iccha and Kriya (knowledge, will, and action) are those of a Sadhaka. The reasons are as follows: The goddess (or Siva) exercises her Will or Desire (Iccha Sakti) first to create, because She has the Knowledge (Jnana Sakti) or wherewithal to create and thereafter She acts (Kriya) setting creation in motion. For earthbound jiva aspiring to merge with Siva, the sequence is Jnana, Iccha and Kriya (knowledge, will, and action). Knowledge of Kundalini Yoga is the first; arousing the power of Kundalini Sakti is the second and represents the will; practicing the Asanas, Mudras, Pranayamas, Bandhas is the third and represents the action. Man cannot will an action without knowledge.  Gain the knowledge, then exercise the will and later put it into action.  Siddhiar says that all souls taking origin from Goddess (Brahman) receive Sakti (power) of knowledge, will and action like heat takes origin from fire, which (fire) is different from heat; the fire (firewood) is the source and substance and heat is an attribute and a derivative of fire. Iccha, Jnana, and Kriya (fire and heat) are intrinsic and self-generating in the Goddess, while in man they are of external (from Goddess) source.

     Kundali (or God) exercises the Will first, uses the Knowledge second, that She already has and third She put her knowledge-based plan into action (motion). 

    The Sadahka forces the prana (Up Breath) downwards and the Apana (Down Breath) upwards and the collision and friction generate heat that wakes up Kundali from her sleep; later he channels the Prana-Apana breath into Susumna Nadi. The Sadhaka's jiva unites with Kundali who absorbs and replaces all tattvas in all chakras with her own energy. Kundali in the lower Chakras is a physical energy; as She goes up absorbing all the physical tattvas (Virat state, manifested state), an involutional transformation takes place at Ajna center, where she is the sakti of subtle body (Hiranyagarbha), a state subtler than Virat state; in Sahasrara, she becomes Isvara (Sakti) who contains and conceals all that were absorbed so far in a potential state. As she ascends, she goes into the state of Parabindu (Supreme Bindu, Causal or Karana Bindu, Supreme Sakti, Nirguna Siva and Void [Sunya]).  Nirguna Siva is equal to Nirguna Brahman without attributes. From Muladhara to Ajna Chakra, Kundalini goddess has absorbed all Asuddha Tattvas and now she is Consciousness. The united Prana-Apana breath elicits Anahata sounds. Later Prana, Apana, Nada and Bindu unite and offers the Yogi Bliss. (Parabindu is in Sahasrara Chakra.)

    Certain groups are satisfied with worshipping Kundalini Sakti at Muladhara plane alone, desire worldly pleasures and do not seek liberation. Some groups take the goddess to a Chakra compatible with their ability. They give equal status to Siva and Kundalini at lower Chakras in all respects: Abode, position, functions, forms, and names. Both (Siva and Sakti) of them have their abode in Muladhara, perform dances, engage in creation, sport red color and have names, Bhairava and Bhairavi. On the same note, it is recommended that beginners should worship Kundalini in the lower plane, until they get proficiency to go to higher centers.

    There are protagonists of Gayatri Sadhana, who recommend getting the senses under control first, then going straight to Ajna Chakra, and concentrating the mind on Isvara.

    There are others who recommend Bhukti and Mukti, as long as Bhoga is done with propriety. Bhoga   =   enjoyment. When Bhoga is experienced in the name of  goddess or Siva, it is goddess or Siva enjoying it through the jivatma.  The same principle applies to Bhoga and Yoga. When propriety is observed over a long time, Jnana Tattva dawns on the Sadhaka, who gets to enjoy liberation. Others (Kaula) advocate that Yoga, Bhoga and Samadhi can coexist in Kundalini Yoga, while invoking the goddess Kundalini.

What are the indicators that tell you of awakening of Kundalini Sakti?

K-U-N-D-A-L-I

K: Kinesis: muscular jerks of limbs and trunk.  Kinetic flow of electrical currents up and down your nerves. Kevala Kumbhaka (retention of breath) comes as automatic reflex without much effort

U: Utterance and repetition of OM automatically. Unable to open eyes though you try hard.

N: No physical awareness of people around you. No thoughts of the world.

D: Divine Visions, Divine smell, Divine Anahata sounds, Divine touch, Divine taste.

A: Arrival of Bliss, Arborization of nerve currents through the body.

L: Lightness of body.

I: Inspiration, Insight into nature, Inexhaustible energy, Intoxicated (divine) feeling,         Involuntary performance of Asanas, Mudras,  Involuntary compositions,                  Instructions from God, Involuntary performance of Bhandas (Bindings): Mulabhanda etc.

Notes:

These are the Vrttis (mental propensity, tendency) of the Chakras. Woodroffe

Muladhara Chakra: Parama, Sahaja, VirAnanda, YogAnanda.

Svadhisthana Chakra: Prasraya (Credulity), AvisvAsa (Suspicion), Avajna (disdain), MUrcchA (Delusion), GarvanAsa (destruction --false knowledge), KrUratA (Pitilessness).  All Vrttis are bad.  (Sexual feelings, lassitude, stupor, cruelty, suspicion, contempt.)

Manipura Chakra: Lajja, PisunatA, IrsA, TrsnA, Susupti, VisAda, KasAya, Moha, GhrnA, Bhaya  -  Shame, Treachery, jealousy, desire, sleepiness, sadness, worldliness, ignorance, aversion, fear. All Vrttis are bad. (Also connected with thirst, sleep, jealousy, shame, fear, stupefaction)

Anahata Chakra: Asa, CintA, CestA, SamatA, Dambha, ViklatA, AhamkAra, Viveka, LolatA, KapatatA, Vitarka, AnutApa  -  Hope, care or anxiety, endevour, mineness, arrogance or hypocrisy, sense of langour, egoism, discrimination, covetousness, duplicity, indecision, regret. Vrttis are good and bad. (The seat of Ego, hope, anxiety, doubt, remorse, conceit, egoism)

Soma Chakra: Krpa, Mrduta, Dhairya, Vairagya, Dhrti, Sampat, HAsya, RomAnca, Vinaya, DhyAna, SusthiratA, GAmbhIrya, Udyama, Aksoba, AudArya, EkAgratA. (Mercy, Gentleness, Patience or composure, dispassion, Constancy, Spiritual Prosperity, Cheerfulness, Rapture or Thrill, Humility or a sense of propriety, Meditativeness, Quietitude or restfulness, gravity of demeanor, Enterprise or effort, Emotionlessness (being undisturbed by emotion), Magnanimity, Concentration.

LalanA Chakra: Certain Moral qualities appear in this Chakra. Lalana Chakra empty the nectar into the Vishuddha Chakra, which processes the nectar and separates the pure form from the poison. Vrttis are mostly good. (ego-altruistic sentiments and affections: self-regard, pride, affection, grief, regret, respect, reverence, contentment.)

Visuddha Chakra: NisAda, Rsabha, GAndhAra, SAdja, Madhyama, Dhaivata, Pancama. Certain Bijas, Humphat, Vausat, Vasat, SvadhA, SvAhA, Namah;  Venom on the 8th petal; Nectar on the 16th Petal. Visuddha Chakra processes the product of Lalana Chakra and separates the poison from nectar. Visuddha Chakra is seat of speech and abode of the Goddess of speech (BhAratI).

Ajna Chakra: represents motor cortex and motor tract. Sensory Cortex is concerned with afferent nerves. Sattva, Rajas and Tamas.

Manas Chakra:  Sensorium.  Sabda-JnAna, Sparsa-JnAna, Rupa-JnAna, AghrAnopalabdhi, Rasopabhoga, Svapna with their opposites, denoting the sensation of the sensoriums--hearing, touch, sight, smell, taste, and centrally initiated sensations in dream and hallucination.

Soma Chakra:  found in the Pericarp of Sahasrara Chakra. See the diagram elsewhere. Vrttis are mostly good.  represents the middle of cerebrum. Concerned with altruistic sentiments and volitional control: compassion, gentleness, patience, renunciation, meditativeness, gravity, earnestness, resolution, determination, magnanimity.

Sahasrara Chakra: The Yogi's goal. Cerebral lobes and convolutions.

When Kundali ascends in a Yogi, the bad Vrttis (mental tendencies) disappear.

Laya yoga takes the Yogi to Savikalpa Samadhi (duality is present between the Yogi and Brahman), while Raja yoga takes the Yogi to Nirvikalpa Samadhi (Nondual state, oneness with Brahman).

Cauda equina has its astral center in Kanda, the confluence of Nadis and the seat of Kundali goddess.

Dakini goddess in Muladhara Chakra confers Suddha Buddhi, Tattva Jnana. Suddha Buddhi  -  Pure Intelligence.

Contemplation on Svadhisthana Chakra dispels Kama (lust), Krodha (anger), lobha (greed), Moha (delusion), Mada (pride), Matsarya (envy), Dambha (hypocrisy), and Asuya (displeasure at the merits or happiness of others), which have their origin from Ahamkara.

The animals in the Chakras:

Muladhara: Elephant

Svadhisthana: Makara

Manipura: Ram. Ram and fire go together

Anahata: Black Antelope

Visuddha: White elephant

Kundalini Experience

Excerpt from the book, Sayings of Sri Ramakrishna Paramahamsa (1836-1886)

Psychology of Man with reference to God  Realization

899. This body which is made of the 'five elements' is called the gross body. The subtle body consists of Manas, Buddhi, Chitta and Ahamkara. The body by which one realizes the bliss of God-vision and continues to enjoy His union, is the causal body. In the Tantras it is called Bhagavati-tanu. Beyond all is the Mahakarana---the First Cause.

900. When the mind is attached to the consciousness of the external world, it sees gross objects and abides in the Annamaya-kosa, the physical sheath of the soul, which depends on food. When the mind turns itself inward; it is like shutting the door of a house and entering its inner apartments; that is to say, it goes from the gross into the subtle, thence into the causal, till it reaches the final causal state. In that state the mind is merged in the Absolute and nothing can be said of it.

Kundalini and Spiritual Awakening

901. Lord Chaitanya used to have three sorts of 'states': (I) the conscious state in which the mind dwelt on the gross and the subtle bodies, (2) the semiconscious state in which the mind soared to the causal body and felt the 'causal bliss', and (3) the state of in-turned consciousness (superconscious state) in which the mind used to merge completely in the Mahakarana-the great First Cause.

There is a great similarity between this and the 'five sheaths' or Kosas of the Vedanta--the Annamaya and Pranamaya Kosas (together forming the gross body), the Manomaya and Vijnanarnaya Kosas (together forming the subtle body) and Anandamayakosa (forming the causal body). The First Cause is beyond all these Kosas. When the mind used to merge in this First Cause, he (Sri Chaitanya) used to fall into Samadhi; this is known as the Nirvikalpa or Jada Samadhi.

902. Unless the Kundalini¹ is roused, spiritual awakening  never takes place. The Kundalini lies dormant in the Muladhara. When She is roused, She enters into the Sushumna and passes through Svadhisthana, Manipura, and other centres, and finally reaches the cerebral centre, and then comes Samadhi. I actually saw all these.

Kundalini¹, sometimes translated as 'Serpent Power' is the dormant spiritual potentiality of man, located in the root Chakra (force-centre) known as Muladhara, This power is the Divine Sakti in man. Spiritual progress is sometimes described in terms of the rousing up of this latent energy and elevating it along the spinal channel called Sushumna, through the five centres, Svadhishthana, Manipura, Anahata, Visuddha and Ajna, until it reaches the crown centre known as Sahasrara. As the Kundalini ascends, man gains higher and higher spiritual experiences.

903. One of the signs of God-realization is that the Great Energy (Maha-vayu) wakes up with a sudden start and goes to the 'head.' Then one falls into Samadhi and gets God-vision.

Experience of Kundalini by Sri Ramakrishna

904. Describing his experience of the rise of the Kundalini, the Master once said: "Something rises with a tingling sensation from the feet to the head. So long as it does not reach the brain, I remain conscious, but the moment it does so I am dead to the outside world. Even the functions of seeing and hearing come to a standstill, and talking is then out of the question. Who is to speak? The very distinction between 'I' and 'you' vanishes. Sometimes I think I would tell you everything about what I see and feel when that mysterious power rises up to this, or even this (pointing to the heart and the throat). At that stage it is possible to speak, which I do. But the moment it has gone above this (pointing to the throat), somebody stops my mouth, as it were, and I am off my moorings. I make up my mind to relate to you what I feel when the Kundalini goes beyond the throat, but as I think over it, up goes the mind at a bound, and there is an end of the matter!" Many a time did the Master attempt to describe this state, but every time he failed. One day he was determined to tell those present about these experiences and went on with his description of them up to the stage when the energy rises to the level of the throat. Then pointing to the sixth centre, opposite the junction of the eyebrows, he said, "When the mind reaches this point, one catches a vision of the Paramatman and falls into Samadhi. Only a thin, transparent veil intervenes between the Jiva and the Paramatman. He then sees like this ... " And as he attempted to explain it in detail, he fell into Samadhi! When his mind came down a little, he tried it again, and again he was immersed in Samadhi! After several fruitless attempts like this, he said with tears in his eyes, "Well, I sincerely wish to tell you everything without concealing a bit, but Mother won't let me do so on any account. She gags me!"

905. Again referring to the different ways in which the Kundalini rises to the brain, the Master would often say, "Well, that which rises to the brain with a tingling sensation does not always follow the same kind of movement. The scriptures speak of its having five kinds of motion. First, the ant-like motion: one feels a slow creeping sensation from the feet upwards like a row of ants creeping on with food in their mouths. When it reaches the head, the Sadhaka (spiritual aspirant) falls into Samadhi. Second, the frog-like motion: just as frogs make two or three short jumps in quick succession and then stop for a while to proceed again, in the same way something is felt advancing from the legs to the brain. When this reaches the brain, the man gets Samadhi. Third, the serpentine motion: as snakes lie quiet, straight or coiled up, but as soon as they find a victim in front, or get frightened, they run in a zigzag course, in like manner the 'coiled up power' rushes to the head, and this produces Samadhi. Fourth, the bird-like motion: just as birds in their flight from one place to another take to their wings and fly sometimes a little high and sometimes low without however stopping till they reach their destination, even so that power progresses and reaches the brain, and Samadhi ensues. Fifth and last, the monkey like motion: as monkeys going from one tree to another take a leap from one branch to another and thus clear the distance in two or three bounds, so the Yogi feels the Kundalini going to the brain, and Samadhi ensues."

906. These experiences he would detail at other times from the Vedantic standpoint, as follows: "The Vedanta speaks of seven planes, in each of which the Sadhaka has a particular kind of vision. The human mind has a natural tendency to confine its activities to the three lower centres the highest of these being opposite the navel and therefore is content with the satisfaction of the common physical appetites, such as eating and so forth. But when it reaches the fourth centre, that is, the one opposite the heart, the man sees a divine effulgence. From this state, however, he often lapses into the three lower centers. When the mind comes to the fifth centre opposite the throat, the Sadhaka cannot talk of anything but God. While I was in this state I would feel violently struck on the head if anybody raised worldly topics before me. I would hide myself in the seclusion of the Panchavati where I was safe from these inflictions. I would flee at the sight of worldly-minded people, and relatives appeared to me like a yawning chasm, from which there was no escape if I once fell into it. I would feel suffocated in their presence---almost to the point of death, and I would feel relieved only when I left the spot. Even from this position a man may slip down to the three lower centers. So he has to be on his guard.  But he is above all fear when his mind reaches the sixth centre opposite the junction of the eye-brows, He gets the vision of the Paramatman and remains always in Samadhi. There is only a thin transparent veil between this place and the Sahasrara or the highest centre. He is then so near the Paramatman that he imagines he has merged in Him. But really he has not. From this state the mind can come down to the fifth, or at the most, to the fourth centre, but not below that. The ordinary Sadhakas, classed as 'Jivas' cannot come down from this state. After remaining constantly in Samadhi for twenty-one days they break that thin veil and become one with the Lord for ever. This eternal union of the Jiva and the Paramatman in the Sahasrara is known as getting into , the seventh plane."

Spurious Ecstasy

907. Referring to a man who used to have a kind of emotional excitement that looked like Samadhi externally, the Master said: "In real ecstasy one dives into the deeper realms of one's being and becomes perfectly still. But what do we find here! Be quiet; calm yourself. (To the others present.) Do you know the nature of this ecstasy? It is like boiling one ounce of milk in a big pan. The pan seems to be full of milk, but remove it from the stove and you would not find a single drop. Even the little quantity that was there would have all stuck to the pan."

Perception of Divine Forms and Sounds

908. The realization of God is of two kinds-one consists in the unification of the Jivatman and the Paramatman and the other in seeing Him in His personal manifestation. The former is called Jnana, and the latter Bhakti.

909. Really God can be seen, my boys. As we are sitting and talking together, in the very same way God can be seen and conversed with. Truly and sincerely I say so.

910. The manifestation of the Personal God is often a Spiritual Form, which is seen only by a purified human soul. In other words, these forms of God are realized by the organs of spiritual vision belonging to the spiritual body (Bhagavati-tanu) which is derived from the Lord. So the perfect man alone can see these Divine Forms.

911. On being questioned whether those who see God see Him with the ordinary fleshy eyes, the Master replied:

"No, He cannot be seen with the physical eye. In the course of Sadhana a 'Love-body' is created in you, with eyes and ears of Love, and with them you see and hear Him."

912. The Anahata sound is always going on of itself.

This is the sound of Pranava (Om). It comes from the Supreme Brahman and is audible to the Yogis. The ordinary worldly men cannot hear it. The yogis can understand that the sound rises on one side, from the 'region of the navel', and on the other, from the supreme Brahman.

Samadhi and Realization of Brahman

913. What is the state of one's mind in Samadhi? It is like the state of bliss that is experienced by a live fish which, after being kept out of water for some time, is again put into it.

914. Mysterious is that sacred state which recognizes neither teacher, nor pupil. Brahma-jnana is so mysterious that when one attains it there remains no distinction between the Guru and the disciple.

915. As a lamp brought into a room that has been dark for a thousand years illumines it immediately, the light of Jnana illumines the Jiva, and dispels his age-long ignorance.

916. On being questioned as to whether he was conscious of the gross world in the state of Samadhi, the Master replied, "There are hills and mountains, dales and valleys under the sea, but they are not visible from the surface. So in the state of Samadhi one sees the broad expanse of Sachchidananda only, and the individual consciousness lies in a latent condition."

917. In true Jnana not the least trace of egotism is left.

Without Samadhi, Jnana never comes. Jnana is like the midday sun, in which one looks around but finds no shadow of oneself. So when one attains Jnana or Samadhi, one retains no shadow of egotism. But even if there be some ego left, know for certain that it is now composed of Vidya (purely divine elements) and not ignorance or Avidya.

918. When the question was raised whether the Buddha was an atheist, the Master said: "He was no atheist; only he could not speak out his realizations. Do you know what 'Buddha' means?- To become one with 'Bodha', the 'Supreme Intelligence-through deep meditation, to become Pure Intelligence Itself. The state of self-realization is something between 'Asti' and 'Nasti'-'being' and 'non-being'.

The 'being' and the 'non-being' are modifications of Prakriti. The Reality transcends them both."

Get to the other side of both knowledge and ignorance. Ignorance is the consciousness of the many, i.e., the Knowledge of diversity without knowing the Unity, without knowing the one God. The egotism due to erudition proceeds from ignorance. The conviction that God is in all objects--that there is unity in variety--is called knowledge of Oneness. Knowing Him intimately is realization (Vijnana).

Suppose your foot is pricked with a thorn. Well, you want a second thorn to take it out. When the first thorn is taken out, you throwaway both. So, in order to get rid of the thorn of ignorance, you bring in the thorn of knowledge. Then you throwaway both ignorance and knowledge with a view to getting the complete realization of the Absolute. For the Absolute is beyond knowledge as well as ignorance.

Lakshmana once said to his Divine brother Rama: "O Rama, is it not strange that a God-knowing man like Vasishtha Deva should have wept for the loss of his sons, and would not be comforted?" Thereupon Rama replied:

"Brother, bear in mind that whoever possesses relative knowledge of Unity (God) must at the same time have relative ignorance also."

Such a person is not, in the nature of things, free from ignorance as to God, for knowledge and ignorance in this case are as correlatives. For a knowledge of Unity in the universe presupposes a concurrent knowledge of diversity. One who feels the existence of light has also an awareness of the existence of darkness.

The Absolute is beyond knowledge and ignorance, beyond sin and virtue, 'good works and bad works, cleanliness and uncleanliness--as understood by the limited faculties of man.

An enquirer: Sir, may I ask what remains after you have thrown away both the thorns as you call them knowledge and ignorance .

The Master: Well, what remains is the eternally pure and absolute Consciousness (Nitya-suddha-buddha-rupa). But how can I make it clear to you? Suppose some one asks you what is the taste of clarified butter? Is it possible to make the matter perfectly clear to him? The utmost one may say in reply to such a question is, "The taste of butter is precisely like the taste of butter." A girl who was

unmarried, once asked a friend, "Your husband is come.  Do tell me what sort of joy you feel whenever you meet him." Thereupon the married girl said in reply, "My dear, you will know everything when you have got a husband of your own. How can I make it clear to you now?"

Psychology of Samadhi

920. When the nest of a bird is destroyed, it betakes itself to the sky. Similarly, when the consciousness of the body and the outer world is effaced from the mind, the Jivatman (individual Spirit) soars into the sky of the Paramatman (Supreme Spirit) and merges itself in samadhi.

921. Humanity must die before divinity manifests itself.  But this divinity must in turn die before the higher manifestation of the Blissful Mother (Brahmamayi) takes place. It is on the bosom of the dead divinity (Siva) that the Blissful Mother dances Her celestial dance.

922. When camphor is burnt, no residue is left. When discrimination ends and the highest Samadhi is attained, there is neither 'I' nor 'thou' nor the universe; for the mind and the ego are merged in the Absolute Brahman.

923. When the ego is effaced, the Jiva dies and there follows the realization of Brahman in Samadhi.

Vijnana after Samadhi

924. When it was contended by a devotee that God is 'beyond the comprehension of words, thoughts and senses, and that the mind cannot reach Him, the Master remarked, "That is not quite so. It is true enough that the conditioned mind cannot realize God. But He can be realized by the pure mind (Suddha-manas), which is the same thing as the pure reason (Suddha-buddhi), which again is the same thing as the pure unconditioned Spirit. He cannot indeed be realized by the finite reason, or by the finite, relative and conditioned mind that has a sensuous nature due to its attachment to 'woman and gold.' The mind may however be rid of its sensuous nature and may be purified by culture. When freed from all worldly tendencies, desires and attachments, it becomes one with the unconditioned Spirit. Was it not thus that the sages of old saw God? God, the unconditioned Spirit, they saw by means of the purified mind, which they found to be the same as the Atman or the unconditioned Spirit within.

925. God is beyond both mind and intellect as long as they are bound within relativity; but He manifests Himself to them when they are purified. It is lust and greed which make the mind impure. So long as Avidya (ignorance) reigns in the heart, the mind and the intellect can never be 'pure. Ordinarily, mind and intellect are known to be different from each other; but in their purified state, they become one, and are resolved into Chaitanya (Pure Consciousness). Then God, the Chaitanya, becomes manifest to the Chaitanya.

926. Jnana is the realization of the Atman by the elimination of all phenomena. By eliminating the phenomena 'through the process of discrimination, one attains Samadhi  and realizes the Atman.

And Vijnana means knowing with greater fullness. Some have only heard of milk, some have but seen it, while others have tasted it. He who has only heard of it is an ignorant man. He who has seen it is the Jnani. But only he who has tasted it has attained Vijnana, that is, has known it in its entirety. To see God and have intimate relation with Him as with a near kinsman, is what is called Vijnana.

First you have to follow the process of 'Neti, Neti'-'not this, not this'. He is not the five elements. He is not the senses, nor the mind, nor the intelligence, nor the ego--He is beyond all categories. To get up to the roof you have to leave below all the steps of the staircase one by one. Of course the steps are not the roof. But when you reach the roof, you find that the roof is made of the same brick, lime, mortar and sand as the staircase. That which is the Supreme Brahman, has become the Jiva and Jagat--the twenty-four categories of the philosophers. That which is the Atman has become the five elements. You may ask why the earth is so hard if it has come out of the Atman. Through His will everything is possible. Are not flesh and bone made out of blood and semen? How hard becomes the foam of the ocean?

After attaining Vijnana a man can live in the world as well. For then he clearly perceives that He Himself has become the world of living and non-living substances, that He is not outside the world. When Ramachandra attained Jnana and refused to remain in the world, Dasaratha sent Vasishtha to instruct him. Vasishtha said to Ramachandra:

"Rama, if the world is outside God, you may give it up." Ramachandra remained silent, for he well knew that nothing exists without God.

927. In music the notes gradually rise from the lowest to the highest pitch and again come down in the reverse order; smilarly, after experiencing non-duality in Samadhi one descends to a lower plane and lives with the ego-consciousness.  After divesting the banana plant of all its sheaths one after another, one reaches its pith and takes that alone to be the essential part. But later he considers that the sheaths also are of the plant itself. Both of them are necessary to make the stem a complete whole.

928. While examining a Bel fruit (Aegle marmelos; வில்வம் in Tamil, favorite of Lord Siva ) one analyses it into its constituent parts, the shell, the seed and the pulp. Now, which of these is the Bel? First one rejects the shell as nonessential, then the seeds, and lastly takes the pulp separately and considers that alone as the real fruit. But then the after-thought comes that the same fruit which has the pulp, has the shell and the seeds as well. All these together make the whole fruit. Similarly, after having directly perceived God in His attributeless aspect, one realizes that the same Deity Who is eternal by nature has assumed the form of the world in a playful mood.

929. Once Sri Ramakrishna asked Narendra (Swami Vivekananda) what his ideal in life was. "To remain absorbed in Samadhi," replied Narendra. "Can you be so small-minded as that?" the Master said, "Go beyond Samadhi. Samadhi is a trifling thing for you!"

To another he said, "Bhava (divine ecstasy) and Bhakti --these are not final."

930. On another occasion Sri Ramakrishna asked the same question to Narendra, and received the same reply as before. To which the Master remarked: "Why! I thought you were made of better stuff. How can you be satisfied with such a one-sided ideal? My strength is all-sidedness. I would like to enjoy fish, for instance, in a variety of ways fried and boiled, made into soup, pickled, etc. I enjoy the Lord not only in His unconditioned state of Oneness, as unqualified Brahman, in Samadhi, but also in His various blessed manifestations through sweet human relationship. " So do you likewise. Be a Jnani and a Bhakta in one."

End of excerpt from Sayings of Sri Ramakrishna.

Jung admits that he encounters a paradox in that the west holds the head as the seat of consciousness, while in the East (India), Pelvis (Muladhara) is the seat of consciousness, from where one has to ascend through the Chakras to reach Higher Consciousness. The Psychology of Kundalini Yoga, page 62.  In consciousness we are in Ajna, and yet we actually live in Muladhara. That is the Sthula aspect. It is as if we viewed our psychology and the psychology of mankind from the standpoint of a fourth dimension, unlimited by space and time. The Chakra system is created from this standpoint. It is standpoint which transcends time and the individual. IBID page 64-65.

Jung  (July 26, 1875 to June 6, 1961) goes on to put people and nations in various Chakras: ...in England, everything below diaphragm is taboo. Germans always go a little below it and hence easily become emotional. Russians live altogether below the diaphragm - they consist of emotions. French and Italians behave  as if they were below it but they know perfectly well, as so everyone else, that they are not. IBID page 63.

Jung continues: Naturally  we see the East quite differently. In comparison with our conscious Anahata culture, we can truthfully say that the collective culture of India is in the Muladhara. For proof of this we need only think of the actual conditions of life in India, its poverty, its dirt, its lack of hygiene, its ignorance of scientific and technical achievements. Looked at from the Sthula aspect the collective culture of India really is in Muladhara, where as ours has reached Anahata. But the Indian concept of life understands humanity under the Suksma aspect, looked at from that point of view everything becomes completely reversed. Our personal consciousness can indeed be located in Anahata or even in Ajna, but nonetheless our chic situation as a whole is undoubtedly in Muladhara. IBID, Page 65.

Author's comment:  The last phrase speaks for itself. Jung is clever in that he puts the Sthula of western culture on the top only to bring it down, because their Suksma culture is no better than anybody else's, including Indians. The Outer Being of the west is appealing, rich, beautiful and decorous but the Inner Being of humanity with very few exceptions (Yogis) seems to be universally the same  -  we are all in Muladhara Chakra; our habitat is pelvis; it takes an effort to move and rise to other habitats (Chakras). On one hand he puts the west on a higher physical (Sthula) plane; that is the reflexive thinking, but soon reflective thinking takes over. He manipulates our psyche very adroitly: he slaps on the face one moment and pats the back the next moment. It appears that he grudgingly appreciates the psychophysical concepts in Kundalini Yoga conceived thousands of years ago in India (actually it is revealed wisdom), but it did not shut his eyes to the dirt and grime of Indian life. Car and currency do not necessarily run parallel with the Susumna Nadi of higher Consciousness above the pelvis. His justification for praising the Sthula of western culture, is that (in his words)  without personal life, without the here and now , we cannot attain to the suprapersonal. Personal life (profession, bank accounts, family, social connections) must first be fulfilled in order that the process of the suprapersonal side of the psyche can be introduced,  (IBID, page 66).  Author's comment: An avadhuta  =  Avadhuta  is the one who has shaken off the world  and practices Kundlini, though he is mired in dirt, grime and rags; there are multitudes of them, that we do not hear of,  in India. Then Jung riles himself by saying:  our Anahata Center is Anahata in Muladhara,...it is only our personal consciousness that has attained Ajna, but we, from the aspect of the cosmic Chakra system, are still in Muladhara... a personal culture, where gods have not yet awakened from sleep.

This is what Jung says: We in the west are in Anahata Chakra, 3 steps from merging with God's consciousness, but judging from the Kundalini perspective we in the west live in the pelvis (Muladhara plane).

What Jung says is an impossible situation: living in the pelvis and at the same time, claiming to be a step or two away from merging with God.

Jung: our Anahata Center is Anahata in Muladhara. our personal consciousness has attained Ajna  Reading Jung: My heart is in the pelvis. Our personal (read: aspiring and overreaching) consciousness is in Ajna Chakra (Mind Center), but the real locale of our consciousness is in the pelvis. Jung aspiring to reach the Mind Center (Ajna) moves the western heart (Anahata) to the pelvis, a transplantation of a curious kind. My feeling is that Jung confuses human intelligence with spiritual intelligence, when he says that our personal consciousness has attained Ajna (Mind Center).

Anahata   =   Heart Center. Ajna   =   Mind Center.

When his reflective thinking takes over, Jung pronounces,  We have a culture, it is true, but our culture is not suprapersonal; it is a culture of Muladhara.  IBID, page 67.

He is very right in his observation:  Hindu thinking begins with Brahman (top down, my words) and ours (west) with ego (bottom up, my words).  

Author: He is very perceptive in this