'Kundalini is one of the greatest energies. The whole body of the seeker
starts glowing because of the rising of the Kundalini. Because of that,
unwanted impurities in the body disappear. The body of the seeker suddenly
looks very proportionate and the eyes look bright and attractive and the
eyeballs glow.' - (Gyaneshwari, Chapter VI).
Guru Nanak Dev
(born in 1496 AD) has made
references to Kundalini awakening as mentioned below:
"A pure heart is the golden vessel to fill the Divine Nectar which is to
be sucked from the 'Dasham Dwar' through the two channels 'Ida' and 'Pingala'."
Dasham Dwar means Brahmarandhra. (Sahasrara Chakra).
"God has made this human body a house with six Chakras and has
established the light of spirit in it. Cross the ocean of Maya and meet
the eternal God who does not come, who does not go, who neither takes
birth nor dies. When your six Chakras meet in line, Surati (Kundalini)
takes you beyond distortions.' (Sri Guru Granth). Note that the seventh
Chakra was not open at this time."
In the Holy Koran
Prophet Mohammed Sahib talked of the day of
resurrection when he says that the 'hands will speak'. 'That day, we set a
seal on their mouths, but their hands will speak to us, and their hands
bear witness to all that they did.' When Kundalini awakening occurs, a
flow of energy in the form of cool vibrations from the hands is
experienced, and the various Chakras can be felt on parts of the hand and
fingers.
In the West
Christians called it a reflection of the Holy Ghost, and worshipped
its manifestations as tongues of flames over the heads of apostles during
the Pentecost reunion.
Moses
Moses saw it in the form of the burning bush. During the exodus the
Israelites lost faith and were smitten by fiery serpents so God told Moses
"make thee a serpent, and set it upon a pole: and it shall come to pass,
that everyone that is bitten, when he looketh upon it, shall live. And
Moses made a serpent of brass, and put it on a pole, and it came to pass,
that if a fiery serpent had bitten any man, when he beheld the serpent of
brass, he lived" An apt description of the healing qualities of the
awakened Kundalini. Some of the Israelites even began to worship this
symbol, and the practice of worshipping the brazen serpent on the pole as
a god was either passed on, or was revived later. Bronze and stone serpent
artifacts have been found in excavations in Canaan, Gezer and other parts
of Israel!
Jesus
The Old Testament symbol becomes significant in Christianity when
Christ suggests Kundalini awakening, not just for the tribe of Israel but
as the true destiny of all Christians: "And as Moses lifted up the serpent
in the wilderness, even as the son of man be lifted up: That whosoever
believeth in him should not perish but have eternal life" He says
unequivocally in the Gnostic Gospel of Thomas and elsewhere, that 'The
Holy Spirit is My Mother'. 'The Kingdom of God is within you' (Luke
17:21).
Tao
In the Tao Te Ching the primordial power is described as that of a
mother. Lao Tze described Kundalini as the "spirit of the valley" (in
which flows the Nadi of Sushumna). The spirit of the valley never dies.
The spiritual instrument within us can be described as a microcosm
(miniature form of creation) which links us with the Divine. The ancient
esoteric text "Scripture of the Golden Flower" also spoke of the effects
of the awakened kundalini energy.
Buddhism
The Lord Buddha spoke of the "middle path" to achieve nirvana. He was
actually describing the central channel (sushumna) through which the
Kundalini ascends. Later Buddhist masters considered that the existence of
the path of liberation within a human being was the greatest secret. They
transmitted it to only a few deserving disciples.
Other Cultures
One also finds symbols of Kundalini in many different cultural
legacies, such as Mercury's serpent which is an alchemical symbol for the
process of psychic metamorphosis. The Gnostics understood the serpent to
represent the spinal cord. In ancient Greek and later, Roman mythology, we
find Asclepius, the god of healing. He is seen holding a staff which is
entwined with a serpent (or sometimes two). Why did the Greeks relate this
symbol to healing? The staff represents the central support of the human
body or spinal cord (physical location of the sushumna. In Rome Aescaluius
came to be represent mercury who usually held a healing staff called the
Caduceus. The one or two coiled snakes or serpents entwined around the
staff, represent the kundalini which rises along the central subtle
channel in a spiral double helical movement.
Summary
The Kundalini is there to nourish, to heal and look after and to give an
individual a higher and deeper personality. The power of Kundalini is
absolute purity, auspiciousness, chastity, self respect, pure love,
detachment, concern for others and enlightened attention, to give infinite
joy and peace to an individual.
"
Knowledge of Reality
Historical Sources
and Knowledge of Kundalini (Issue 14)
"A KABBALISTIC VIEW ON THE CHAKRAS
by Rebekah Kenton
(PDF format)
This article places the chakras onto the diagram of the Tree of Life.
The chakras are connections between the physical and psychological bodies. They
are situated in the spinal column but their reflections can also be perceived as
whirling discs in front of the body. As for the exact physical location points
in the body, there is much literature available that deals with this in detail.
My reference is Kundalini Tantra by Swami Satyananda Saraswati and all
quotations are from this book.
The physical aspects of the chakras have many implications for health and
healing. However, from the Kabbalistic point of view it is more interesting to
concentrate on the psychological aspect and evolving consciousness, and as such
the chakras should be seen on the Jacob's Ladder on the psychological or
Yeziratic Tree of Life.
There are seven major chakras, but there are also numerous smaller chakras
connected to and governed by them. Maybe that is why there are so many different
views on the subject. I hope that relating the major chakras to the Kabbalistic
scheme will help to clarify the underlying principles.
According to the tradition, there are lower chakras that are responsible for the
evolution of instinct in the animal kingdom and no longer active or conscious in
humans. In the animal body, these inferior chakras are situated in the legs. On
the Tree they can be seen as Malkhut. There are also said to be higher chakras
above the Crown, and these can be seen as different levels of the Beriatic Tree.
Little can be said about them as they belong to the realm of no form.
Paradoxically, the awakening of the chakras should start as high as Ajna or the
Third Eye. One needs a degree of Wisdom and Understanding, a certain
philosophical outlook and detachment, to be able to cope with the psychic
phenomena that follow the awakening of the lower chakras.
Mooladhara Chakra (Base); Yesod
"The Sanskrit word moola means 'root or foundation' and that is precisely what
this chakra is. Mooladhara is at the root of the chakra system and its
influences are at the root of our whole existence. In tantra, Mooladhara is the
seat of kundalini, the basis from which the possibility of higher Realization
arises."
The ordinary ego-mind of Yesod works and runs our lives more or less
automatically. It is not until one takes steps towards spiritual development
that this chakra awakens and its functions become conscious, which can be a
painful experience.
"All the passions are stored in Mooladhara, all the guilt, every complex and
every agony has its root in Mooladhara chakra. It is so important for everybody
to awaken this chakra and get out of it. Our lower karmas are embedded there, as
in lower incarnations, one's whole being is founded on the sexual personality."
The awakening of any chakra is rarely a sudden event. It may take several years
or lifetimes. In order to move on from Mooladhara, one has to clear the barrier
of ignorance, egocentricity, attachment to physical pleasures and material
objects.
Swadhisthana Chakra (Sacral); Hod-Nezah
Reaching Swadhisthana means that one is starting to penetrate the Hod-Nezah
threshold of the unconscious. Usually one has to face the lowest manifestations
first; there may be excessive fear (Hod) or sexual fantasies (Nezah).
"This stage of evolution is known as Purgatory, and if you read the lives of
many of the great saints, you will find that most of them encountered great
turmoil and temptations when they were passing through this stage."
It is interesting to note, that in traditional symbolism the animal related to
Swadhisthana is a crocodile. It is here that we encounter the dragon as
described in mythology and fairy-stories, in other words the unconscious aspects
of our psyche that are preventing us from evolving.
The way forward is keeping to the Path of Honesty. "One must have detachment,
which is the outcome of a thorough analysis of the situations of life. To get
beyond Swadhisthana you must improve the general background of your
psycho-emotional life."
Manipura Chakra (Navel or Solar Plexus); Tiferet
"In the same way that the sun continually radiates energy to the planets,
Manipura chakra radiates and distributes pranic energy throughout the entire
human framework, regulating and energizing the activity of the various organs,
systems and processes of life."
Poorly functioning Manipura means lack of vitality, depression and ill health.
If this is true regarding the physical body, the more important it is
psychologically. Manipura or Tiferet is the Self, the midpoint of the psyche.
"It is the centre of dynamism, energy, will and achievement and is often
compared to the dazzling heat and power of the sun."
"When the consciousness evolves to Manipura, one acquires a spiritual
perspective." This refers to the
position of Tiferet as the Kingdom of Heaven. In Mooladhara and Swadhisthana the
consciousness is still preoccupied with personal matters and resolving old
karmas, but in Manipura one starts to realize the possibilities in becoming
truly human.
However at this level one may fall for money, sex and power instead of striving
for truth, goodness and beauty. The temptations are becoming more subtle as one
starts developing siddhis or psychic powers. Attachment to these powers often
makes one believe one has "arrived", thus blocking further development.
Anahata Chakra (Heart); Gevurah-Hesed
Anahata operates at the level of the soul and symbolically relates to the
awakening of the heart. It is important to remember the warning about the
barrier: "The second psychic knot is located at this heart centre. It
represents the bondage of emotional attachment, the tendency to live one's life
making decisions on the strength of the emotions rather than in the light of the
spiritual quest."
Awakening this chakra is the key to fate and freewill. "Anahata chakra is
almost completely beyond empirical dimensions. One depends solely upon the power
of one's own consciousness rather than on anything that is external or
concerning faith. In Anahata chakra, the freedom to escape from a preordained
fate and to determine one's own destiny becomes reality." As such, it is
said that there is a wish fulfilling tree in this chakra.
It seems that awakening of a chakra follows the pattern of the Lightning Flash
on the Tree. In Anahata the negative tendencies of Gevurah usually surface
first, like fear and pessimistic attitudes towards life. One has to remember the
power of wish fulfilling at this level in order not to manifest negative wishes.
"It is important to have a firm and alert control over the mental tendencies and
fantasies of the mind."
In order to move on, one needs to cultivate the qualities of Hesed. A positive
way of thinking is vital. Also enjoying the arts at their best can be helpful.
"Anahata chakra awakens refined emotion in the brain and its awakening is
characterized by a feeling of universal, unlimited love for all beings."
Vishuddhi Chakra (Throat); Da'at
Besides Vishuddhi being described as the void in the tantra, there is also the
knowledge aspect as in Kabbalah. "The more abstract aspect of Vishuddhi is
the faculty of higher discrimination. Hence any communication received
telepathically can be tested here for its correctness and accuracy. Similarly,
Vishuddhi allows us to differentiate between Realization coming into our
consciousness from the higher levels of knowledge, and the mere babblings of our
unconscious mind and wishful thinking."
Vishuddhi is also known as the 'nectar and poison centre'. This would mean
'death and transformation' in more familiar terms. The nectar is transcendental
fluid, 'the Dew of Heaven'. "As long as Vishuddhi chakra remains inactive,
this fluid runs downward unimpeded, to be consumed in the fire of Manipura,
resulting in the processes of decay, degeneration and finally death in the
body's tissues. When Vishuddhi is awakened the divine fluid is retained and
utilized, becoming the nectar of immortality. The secret of youth and
regeneration of the body lies in the awakening of Vishuddhi chakra."
Vishuddhi is also the key to psychological regeneration. "At the level of
Vishuddhi and above, even the poisonous and negative aspects of existence become
integrated into the total scheme of being. They are rendered powerless as
concepts of good and bad fall away. At this state of awareness the poisonous
aspects and experiences of life are absorbed and transformed into a state of
bliss."
Interconnected with Vishuddhi chakra is Bindu Visarga. Very little is known and
written about it as it is beyond the realm of all conventional experience. On
the Jacob's Ladder it would relate to the Yesod of Beriah, which underlies the
Daat of Yezirah. "Bindu is a trap-door opening in both directions." It is
said to be the origin of manifest individuality. "From this point or seed an
object, an animal, a human being or whatever, can arise and manifest. Each and
every object has a Bindu as its base. That which was previously formless assumes
shape through the Bindu, and its nature is fixed by the Bindu as well."
Ajna Chakra (The Third Eye); Binah-Hokhmah
Ajna is the chakra of higher intellect. "Ajna is the witnessing centre where
one becomes the detached observer of all events, including those within the body
and mind. Here the level of awareness is developed whereby one begins to 'see'
the hidden essence underlying all visible appearances. When Ajna is awakened,
the meaning and significance of symbols flashes into one's conscious perception
and intuitive knowledge arises effortlessly."
"Up until Ajna chakra awakens, we are under delusions. It is only after
awakening of Ajna chakra that the laws of cause and effect can be known.
Thereafter your whole philosophical attitude and approach to life changes."
As said, it is very important to develop the qualities of Binah and Hokhmah
already at the very beginning of one's spiritual journey. "Only those who
have reason and understanding are able to cope."
It would seem that the awakening of the Ajna chakra follows the sequence of the
Lightning Flash, activating first the Binah and then the Hokhmah aspect of this
level. It is said that from Ajna there is only a short way to Sahasrara or
enlightenment; from Hokhmah we would see how to get there.
Sahasrara Chakra (Crown); Keter
Sahasrara is actually not considered to be a chakra; it is the source of the
chakras. "It is the crown of expanded awareness. The power of the chakras
does not reside in the chakras themselves, but in Sahasrara. The chakras are
only switches. All the potential lies in Sahasrara."
Patanjali classifies samadhi or enlightenment in three different stages. This
would correspond to the position of the Keter of Yezirah on Jacob's Ladder
overlapping the Tiferet of Beriah and the Malkhut of Azilut. "Sahasrara is
both formless and with form, yet it is also beyond, and therefore untouched by
form."
There are many descriptions about enlightenment, but ultimately it is not
possible to define such an experience. "Super-mental awareness is not a
point; it is a process, a range of experience. Just as the term 'childhood'
refers to a wide span of time, in the same way, samadhi is not a particular
point of experience but a sequence of experiences which graduate from one stage
to another."
In the course of one's development, the chakras may be only partially or
temporarily awakened. They can also awaken independently from each other and do
not necessarily follow the traditional sequence. In Kabbalah, an individual
whose all chakras have fully and permanently awakened would be called the
Messiah."
Rebekah Kenton
(Rebekah Kenton,
www.kabbalahsociety/chakras)
"KUNDILINI
(PDF format)
Inner cleansing
techniques, channeling the energy to raise the Kundalini to the Tenth Gate,
inhaling, exhaling and holding the breath by the force of the mind; by empty
hypocritical practices, love for the Lord is not produced.
Only through the
Shabad is the sublime supreme essence obtained (sggs 1043). The Kundilini rises
in the Sat Sangat, the company of true and wise; through the Gur-Shabad, they
enjoy the Lord of Supreme Bliss. The Supreme Guru is the Lord over all; so serve
the True Guru, in thought, word and deed (sggs 1402).
The Primordial
Energy resides in all bodies as Kundilini. Although the name Kundilini is
mentioned in the Gurbani (Sri Guru Granth Sahib, SGGS), however, in order to
understand it, one needs to reflect on the related six Chakras (rings), the five
Kosa or sheaths, the "three bodies", the three states of consciousness, and the
five elements, as well as their interrelationship.
THE FIVE KOSA
An individual's
personality consists of Panch Kosa or five sheaths. These five sheaths are:
-
Annamaya Kosa or
food sheath
-
Pranamaya Kosa
or vital-air sheath
-
Manomaya Kosa or
mental sheath
-
Viganamaya Kosa
or intellectual sheath
-
Anandamaya Kosa
or bliss sheath
These five sheaths
are briefly described as follows. The physical body is called the food sheath.
As the name implies, the physical structure arises out of food, exists in food,
after death goes back to become food for other living organisms. This sheath
consists of the five organs of perception and five organs of action.
The vital-air sheath
represents the internal physiological functions of the body. This sheath
consists of five faculties: (1) Prana or perception, (2) Apana or excretion, (3)
Samana or digestion, (4) Vyana or circulation, and (5) Udana or thinking. This
sheat controls and regulates the food sheath. With age, all five faculties
become weaker.
The next is the
mental sheath which controls and regulates the food sheath and the vital-air
sheath. The mind is always in the state of flux. It is the source of emotions
and feelings.
The mental sheath is
controlled by the next sheath called intellectual sheath, which is the seat of
judgment, decision, and directed thinking. The next is called the bliss sheath.
This is the innermost or subtlest of the five sheaths, which regulates the
intellectual sheath. It consists of Vasanas (innate tendencies or undogested
desires) before they become manifest into thoughts and actions.
THREE BODIES
For true
understanding of the totality of the subjective life of man, the ancient sages
revealed that the five sheaths mentioned above constitute the human personality,
which also consists of "three bodies". These three bodies are used for
experiencing the outside world of objects in various states of consciousness.
These three bodies are:
-
Sthula Sarira or
Gross Body ( or Asthool)
-
Suksma Sarira or
Subtle Body (or Sookham)
-
Karana Sarira or
Causal Body.
The gross or
physical body is made up of five elements, ten senses, the five vital airs (Paraanas),
and four subtle inner faculties namely mind, intellect, consciousness, and
egoity. The subtle body is made up of the mind, intellect, consciousness, egoity,
and five elements. As the name implies, the causal body is the cause of other
two bodies.
The gross body
consists of the food sheath and the vital-air sheath. It is made of five
elements: space, air, fire, water, earth. Through this gross body we contact the
outer world to gather stimuli for our experiences. The mental and intellectual
sheaths together constitute the subtle body. The subtle body is made up of
thoughts. In other words, the mind and the intellect is the subtle body.
The bliss sheath
constitutes the causal body. It consists of vasnas in unmanifest form. The
causal body is the Maya attached to the Jiva . Due to ignorance, the Jiva
remains attached to it, whereby, becomes separated from its true Self. To put it
otherwise, our actions constitute the causal body. Sookham asthool sagal
Bhgawaan - The auspicious Master is contained everywhere including Sukshma and
Sthula (sggs 299).
THREE STATES OF
CONSCIOUSNESS
Through spiritual
inquiries, the sages recognized that the three bodies are active in experiencing
the outside world through the three facets of life, the state of waking (Jaagrat),
the state of dream (Swapna), and the state of deep sleep (Sushupti). Even though
the Aatmaa (ego, consciousness or Self) is the
same in all states;
but, due to material conditioning, we act differently in these states as though
we in ourselves are three different entities. In other words, the Infinite
consciousness is one and the same, the Reality is one and the same, though it
functions differently in the three planes of existence and, in these three
states, it seems to gain three different sets of experiences.
Accordingly, the
waker in us seems to act different than the dreamer in us, and the ego
manifesting through the sleeper in us seems to act different from both the
waking and dream-state in us.
Chaare Beda kathahi vakhiaan. Teen avasthaa kahahi vakhiaan. Turiya Avasthaa
satigur te jaan: The
four Vedas describe the world of objects. They explain and expound three states
of consciousness. The Turiya Avasthaa, the Fourth state of consciousness, is
known through the True Guru (sggs 154).
The first state
called waking-state-ego, results from the ego enjoying the expression of
consciousness through the gross body. In the waking-state-ego, we are aware of
our body, mind, and experiences gained in the external world of the
sense-objects. To put it otherwise, in the waking-state the consciousness
becomes dissipated through the mind and the sense organs in the external world
of sense-objects and registers knowledge of them. That is all. To put it
otherwise, while awake, the only enjoy known to man is these five fields of the
objects of the five cognitive senses; forms, taste, sounds, smells, and touches.
Hence, conditioned consciousness (false ego) confounded itself with the frame of
the body, seeing through the ignorance of its own True Nature, perceives a world
of sense-objects, and thus deluded by its own false perceptions, experiences the
waking-state. Our knowledge of the world-of-objects in this state is the sum
total of our perceptions gathered through our senses.
The second field of
consciousness, the dream-state-ego, results from the play of consciousness in
the subtle body. When the same awareness playing in the outer world-objects
withdraws and identifies itself with the subtle body, it creates a distinct
personality called the dreamer, who has for its sphere of activity the world of
dreams. In other words, the state of dreamer is created when the consciousness
is withdrawn from the gross body and it fuctionts through the subtle body. As
the dreamer is unaware of the gross body, he functions in the world of dreams,
because he is conscious only of the inner world of objects. The dream world is
nothing but a mental creation of the dreamer himself. During the waking-state,
the mind experiences the world of sense-objects and gathers impressions. During
the dream-state, one part of the dreamer's mind observes these impressions in
another portion of his own mind!
In the third state,
the deep-sleep-state-ego, the sleeper does not desire any sense-objects, nor
does he see any dreams. It is the withdrawing of consciousness from the gross
(waking) and subtle (dream) bodies and functioning through the causal body that
creates the state of deep-sleep. In other words, this state takes place when we
are conscious of neither body nor the mind, therefore it is a state of living in
which usual instruments of cognition are closed down! Here the Self identifies
Itself with the causal body which is made up of nescience. The only thing we
experience in deep-sleep-state is utter ignorance or negativity; for there is
neither form, nor sound, nor smell, nor taste, nor touch. It illumines nothing
in particular, except the one single idea: "nothingness". Here in the
deep-sleep-state-ego, thus, the entire consciousness available in the human form
is consolidated and conserved. As a result, there is no agitation in the mind,
because none of the forces that create mental agitation and sorrows in the
waking and dream states are present here. Therefore, in this state of
homogeneous solid mass of pure consciousness, the Jeeva experiences complete joy
and bliss, by means of the subtle nescience. It is the gateway (cause) for the
projection of consciousness into other two states of consciousness, the dream
and the waking. For example, when the consciousness from the sleep-state is
projected upwards, it illuminates the dream-state, and again, when the
projection increases and come to the outer world, the same consciousness makes
it possible for us to know the external world of sense-objects outside, in the
waking-state-ego.
The waking-state-ego
and the dream-state-ego are conditioned by both cause and effect. Ignorance or
non-apprehension of the Reality is the cause, and the resulting phenomenal world
of names and forms is the effect. In the dream-state-ego, although we are
unaware of the world of outer gross objects, but we are aware of the world of
plurality or inner objects. The deep-state- ego is different than the waking and
dream states in that it is conditioned by only the cause. Again, ignorance of
the Self is the cause which gives rise to plurality, finitude, doubts,
limitedness, and misunderstanding. There are no effects in the deep-sleep state
as we are unaware of the multiple world of phenomenon.
Teeni biaapahi jagat kayu turiya paavai koyi:
The world is in the grip of the three; only a few attain the Fourth state of
consciousness, Turiya Avasthaa (sggs 297).
The Self, which is absolute bliss, is the witness of the
three states of consciousness (i.e., the Self is common factor present in all
three states). The true nature of the Self is pure, absolute bliss. Then, what
inhibits us from realizing this Self, our true nature? As gurbani says, our pure
Self is covered by the layers of material contamination or undigested vasnas.
These layers are created by our delusion caused by our false association with
the mundane world. As a result, we constantly try to find bliss in the outer
world. These efforts provide us temporary joy, followed by long spells of
miseries and sorrows. Realization of this Pure Self (i.e., the "witness") is
called the Traya, Chauthaa Pada or the Fourth state.
CHAKRAS OR SUBTLE CENTERS
It is said that the
soul enters into matter as a spark of omnipotent life and consciousness. Its
instruments are subtle and causal in nature. The soul enters the primal cell of
life wearing two forms: a causal body, which in turn is encased in a subtle
body. As the name implies, the causal body is the cause of subtle and gross
bodies. Thus, the soul is encased in these three bodies. The powers in the
various elements of the subtle body help build, maintain, and enliven the gross
physical form. The yogis mention that the centers of life and consciousness from
which these powers function are the subtle brain ("lotus" of rays of light or
vibration), and the subtle cerebrospinal axis (or sushumna) containing six
Chakras (rings) or subtle centers.
Khat nem kar kothree baandhee bastu anoop beech paayee -
The Creator has fashioned this body chamber with six rings (chakras), and placed
within it the incomparable thing - that is soul (sggs 339, ln 12).
Ultat pawan chakra khat bhede surti sun anuraagee
- I turned my breath inwards, and pierced through the six chakras of the body,
and my awareness was centered on the Primal Void of the Absolute Lord ( sggs
333, ln 3).
Also known as the
six psychic centers, the five Chakras are located in the spine, and the sixth
Chakra is located in the medulla. These are the subtle centers of the
superconsciousness. The six subtle centers mentioned by the yogis and the seven
planes of consciousness described in the Vedas are essentially the same. More
specific location of these six subtle centers, and their associated functions,
elements, and cosmic sounds (for Chakras located in the spine) are briefly
summarized as follows:
The top most Chakra
or subtle center is located in the Medulla. It is located in the brain between
eyebrows (seat of the single or spiritual eye), and the top of the cerebrum
("lotus" of rays of light). This is the powerhouse of life force and
consciousness. It supplies power to the subtle centers.
-
Cervicial or
Vishudha center is located in the spine opposite to the throat. Its
associated element is ether. This center produces the sense of hearing. It
maintains the etheric background of the body, and its work produces the
musical cosmic sound (Dhuni) of ocean rumbling.
-
Dorsal or
Anahata center is located in the spine opposite to the heart. Associated
element is air, its work produces the bell-like or gong sound. It enables
the oxygen and the prana or life energy in the body to combine with the
physical cells, and is also responsible for the sense of touch.
-
Lumber or
Manipur center is located in the spine opposite to the naval. Associated
element is fire, its work produces the harplike sound. Its function is to
produce the sense of sight, and to maintain the heat of the body.
-
Sacral or
Savdhirthan center is located in the spine opposite to the generative
organs. The associated element is water, it sustains all the watery
substances in the body, and is responsible for the sense of taste. Its work
makes the sound of a flute.
-
Coccygeal or
Mooldhar center is located at the base of the spine. The associated element
is earth, and it makes a sound of a buzzing bee. It is responsible for the
solidifying of the primal life force into atoms of flesh, and for producing
the sense of smell.
The scriptures
reveal that the human body is made by five elements (i.e., ether, air, water,
earth, and fire). As indicated above, the five subtle centers located in the
spine are associated with five different vibratory elements, functions, and
musical cosmic sounds (Dhuni). The sixth medulla center, located above the five
spinal centers, continuously recharges with life and consciousness all the
sub-powerhouses of vibratory elements.
The soul, the pure
image of God (Jot Saroop), reigns in the center of the astral region of medulla,
frontal part of brain between the eyebrows (single or spiritual eye), and at the
top of the cerebrum ("lotus" of rays of light or vibration). In deep meditation,
the devotee goes beyond the physical sounds, and begins to hear five sounds of
subtle forces. The Gurbani narrates all this so beautifully as follows:
Mastak padam dualai mani. Mahi niranjan tribhavan dhani. Panch sabad nirmaail
baje - on the forehead
is the Lotus and around it are the jewels (or rays of light). In the center is
Pure Lord, the Master of the three worlds; the melody of the five pure sounds
resounds there (sggs 974).
One cannot see these
Chakras with the physical eyes. Also, one cannot take them out by cutting the
body. How mystic the human body really is!
KUNDILINI
With the help of the
above background, we can now try to understand Kundilini. The lowest of the six
subtle centers is the coccygeal center, which is located at the bottom of the
spine. As mentioned by the yogis, all the subtle powers of consciousness and
life force flowing downward from the higher centers into the coccygeal center
come into physical manifestation through the channel of this lower center. As
the life force flows outward from the coccygeal center, it creates and sustains
the region of flesh, bones, blood, marrow, organs, nerves, veins, arteries,
glands, muscles, skin, and so forth.
Kundilini is this
coiled creative life force at the base of astral spine (Mooldhar center). Due to
its coiled form of a sleeping serpent, it is symbolized as a snake. When this
life force is allowed to flow down due to mental delusion, its stinging venom
causes the man to enjoy evil passions. In deep meditation or devotion, when a
devotee turns this creative force inward and commands it to flow upward back to
its source in the "lotus" of light, it reveals the resplendent inner world of
the divine forces and consciousness of the soul and Spirit. The flowing of this
power from the coccyx to the Spirit is referred in Yoga or devotion as the
awakened Kundilini. In other words, when the spiritual power (born of divine
ardor and dispassion) is lifted upward, it opens or awakens the five spinal
centers.
The purpose of human
life is to reverse the flow of consciousness by directing it ascend upward until
it unites with the "lotus" of rays of light in the highest center of brain.
According to sages, the consciousness of man is identified with the three lower
centers of the spine (coccygeal, sacral, and lumbar), which operates under
karmic laws. The liberated man (Jivanmukta) rises above the subtle centers and
penetrates to the highest center of the brain. Here the devotee beholds his soul
as a true reflection of the perfect Spirit, beyond everything. He is transformed
into divine bliss.
Kundilini can be
awakened or released either by yoga system or by the path of Bhagti. Awakening
of Kundilini by the yoga system include yogi exercises or Pranayama. The path of
the Bhagti includes the practice of loving devotion, joining the Saadh Sangat or
the company of the true and the wise ones, and chanting God's Name. In Saadh
Sangat, one attains self-control and mental purity necessary for awakening the
Kundilini. For the speedy awakening of Kundilini, the path of Bhagti is
proclaimed by the spiritual masters to be more practical, simple and effective
for this age of Kal Yuga (Dark Age).
Kundilini surjhi sat sangat parmanand guru mukh machaa -
through the association with saintly souls, the Kundilini ia awakened, and the
Lord of supreme bliss is enjoyed (sggs 1402).
Ih man nirmal je har gun gavai - By singing Lord's glories, this mind
becomes immaculate (sggs 1067).
Amrit ras kirtan har gayeeai ahinis pooran naad - The singing of
nectar-sweet praises of the Lord day and night, one enjoys the Anhad Naad
or celestial music (sggs 1219).
Naam lait anhad poore naad (sggs 1144, ln 8).
The realized beings
urge that God cannot be realized unless the Kundilini is awakened. The state of
awakened Kundilini is called by many names in the Gurbani as follows:
-
Opening of Dasam
Duar or the Tenth Gate
-
Self-realization
-
Realization of
the Spirit
-
Hearing of Panch
Shabad or Anhad Naad
-
Attainment of
Eternal Bliss
-
Being
established in the "True House"
-
Liberation from
the three modes of Maya
-
Jivanmukata or
liberated while living
-
Complete
absorption in devotion or Bhakti
-
Attainent of the
Fourth state or Chautha Pad, etc.
A skeptic or one
with perverted understanding may question all of this, as well as he may also
question as to how the sages knew such mysteries of this human body. Baabaa
Nanak offers the answer to such skeptics as follows:
"Suneeai jog jugat tan bhed"
- by hearing God's name the mortal understands the ways of uniting with the Lord
and the body's secrets (sggs 2)!
Tara Singh, Reflections on Gurbani
(T. Singh,
Reflections on Gurbani: www.gurbani.org/webart6)
