Human intelligence is too small to solve the mystery of the appearance of the universe. But there is the possibility of the human mind being in a state in which the image of the universe is not recorded, and the mind is in tune with something which is neither material nor mental, but the nonmaterial-nonmental reality. In this reality there is no trace of the universe, of mind or of matter. Its realization is both mental and nonmental.

That is, ordinarily, this luminous and living force is latent in the body with itsthree sheaths (matter-life-mind), and is capable of becoming quiescent. When,by absorptive concentration, this highest, splendorous, and omnipotent power isin union with Supreme Consciousness, a ‘deathless substance’ (amrita) starts toflow. It is then necessary, by purificatory and vitalizing exercises, to prepare bothbody and mind for the utilization of this substance. This splendorous power is Kundalini.

Still it can be added here, that a serious student, determined to makeexperiments by undergoing the layayoga practices, will discover the tremendouspower of thought and concentration which usually remains hidden.Concentration becomes so real and forceful that at a certain stage it rouses alatent power which is at zero level in our ordinary state of existence; now, he isin contact with that power which becomes the gigantic power-reality in his life.This power no longer exists in imagination, but becomes such a powerful forcethat it is able to alter the vital functioning of the body to a state of suspension,and transmute mental consciousness into a mindtranscendent form; and, in theordinary state of existence, it causes perfect vital functioning, and makes themind forceful, constructive, attentive and tranquil. All this means that anunknown aspect of our existence begins to manifest itself on the surface stratumof our lives which illuminates our mind from within, and vitalizes our bodythrough an established vital control. This unsuspected power has been termedKundalini, and layayoga has demonstrated the possibility of rousing it. Layayogahas also shown that these practices can be successfully carried out withoutabandoning the ‘worldpath’. Many accomplished layayogis are examples of this.Kundali-power operates in the chakra-system.

Real spiritualknowledge cannot arise if Kundalini is not roused. Is he mistaken? Wama saysthat without the awakening of Kundalini, liberation is not possible. Is he wrong?Tailanga has stated that the rousing of Kundalini leads to yoga. Shankaracharyahimself was an accomplished yogi in Kundaliniyoga. Arawinda has calledKundalini the divine force. Did all these spiritual leaders and yoga mastersfollow materialistic yoga? We understand that Kundalini is the spiritualdynamism which remains latent when coiled, but becomes real in life when it isroused. The real spiritualization of human life occurs through dynamic Kundalini.

But the philosopher’s intelligence appears to have sensed that there issomething which is beyond matter. Even the human mind is considered to be toosmall. There has been talk of a cosmic mind or greater intelligence, and also ofGod. Anyhow, everything appears to be uncertain, speculative. What can we do?Master: ‘So long as the highest spiritual truth is left to the judgment of thosewho think that what is obtained through human intelligence aided by instrumentsis the real truth, and anything else is not truth but superstition and nonsense; solong as God is sought for in terms of philosophic thought and reasoning alone,He will appear to be far way from us.’

‘God is far away when the “sight” is submerged in the materiality ofour existence; it cannot go beyond the sensory boundary; and hence God is so faraway that he is not seen at all.‘God is very far and also very near. When God is “seen” within, he is everpresent in our consciousness; the contact is never lost. When God is seen within,he is also seen without; and he is also seen in what is beyond both within andwithout. God is within and also outside and is what is neither within nor outside.No one can say “It is this, it is not that”. It is an infinite ocean of Being andConsciousness.‘And also God cannot be denied. To deny God means to accept the permanentlimitation of our beingness. In our being also lies the substance of infinity whichbecomes illumined in the Beingness of God. God is our being in its supremestratum.’

‘Why is this “cosmosity” which is the root of all our sufferings?’Master: ‘It can as well be said that because of the “cosmosity” we are given achance to enjoy so much.’‘Why has the universe been manifested? Who can answer that, and if it isanswered, who can understand it? When human power cannot produce it, whenhuman intelligence cannot penetrate into it, how can that question, as such, behelpful.

Human intelligence is too small to solve the mystery of the appearance of the universe. But there is the possibility of the human mind being in a state in which the image of the universe is not recorded, and the mind is in tune with something which is neither material nor mental, but the nonmaterial-nonmental reality. In this reality there is no trace of the universe, of mind or of matter. Its realization is both mental and nonmental.

The mind of our everyday life, which perceives the world, desires, feels pleasures and pains, thinks and wills, is notall, but only one aspect of our being, represented by I-consciousness aroundwhich is whirling the sensory world. Again, the mind in its other aspectcompletely closes its doors to the world and does not desire, think, and will, butrealizes the Supreme Reality which is all, and besides which there is nothingelse. Ultimately this unitary experience merges into a beingness which is itselfthe beingness of Supreme Consciousness.

‘The Infinite Power Principle is the being of the Infinite SupremeConsciousness. In its purely power aspect, that is, power isolated from SupremeConsciousness, it is no longer infinite as it is no longer the being of the InfiniteConsciousness. Thus it is as if a finite section of the infinite being in which theInfinite Consciousness appears as a finite being. This finiteness in infinity is the phenomenon of the mental and material universe.

The universe is real when theInfinite Consciousness is veiled, but unreal when the finite being is no being asis “seen” in the Supreme Being.‘The finite being manifesting as the I-consciousness is nil at the infinite point,but this nothingness appears to be something when the supremeness of the Beingis veiled. In other words, a phenomenon of Godlessness, which is in reality anonbeing, emerges as a being. But there is a possibility of arousing spiritualityamidst mundaneness, which leads to liberation. Spirituality is the awakening ofGodliness in consciousness.

So spirituality is not something engrafted into man;it is in the highest aspect of his nature, through which man can manifest his God-being, which is his own being in its supreme aspect. Without spirituality man is ahopelessly restricted being moving aimlessly, with his lust and greed, in the mundane ocean.

When mental consciousness is in the bindu state, diversifiedmental powers are collected and highly concentrated as mental dynamism. Thegreater the concentration of power, the less are the dimensions, but the moreincreased the potency. Bindu—the power point—is a natural and indispensablecondition associated with power in its operation. Bindu occurs both in the mentaland material fields.

The atom is the bindu of matter; the nucleus the bindu of aprotoplasmic cell; and samadhi consciousness the bindu of the mind.The reduction of the diversification of mental consciousness is the process ofconcentration leading to the bindu stage. The inner nature of the mind is to tendtowards bindu, though it is rather unobservable when mind exhibits its multiformfunctions. At this state, the higher mental-energy system remains almostdormant; but it is fully activated in concentration.

Even in diversified mentalstates, towards-the-bindu-motion operates fragmentarily. An example is thefunction of attention in relation to physical sensory perception and intellection.Physical sensory perception and associated intellection are due to the limitinginfluence on the mind. Pragmatically, it is important and indispensable fordetermining the individual’s position in the world around him and to see theworld in a practical manner. But it is not the whole picture of the mind, it is onlya fragment. It is a great mistake to think that the whole mind is what isrepresented by perception, intellection and will at the physical sensory level.

One may even go so far as to assume that the mind is identical with the brain.

The brain is important when, and as long as, mind exhibits physicalconsciousness. But when mind in its supramental aspect functions assuperconsciousness the brain is not important to it; the brain then, practicallyremains a passive nonmental apparatus.

There are five classes of receptors, each endowed with the power of receivingonly a particular form of sense quality. After the sense qualities are received bythe receptors, sensory paths are created from the receptors, first through thesensory nerves and then through the neuronal connections in the brain, to thecerebral cortex, and thence to an area of the higher brain stem.

Nothing more isknown about sensory path in its nervous aspect, and there is no further trace of itin the brain. This has resulted in too much speculation. For instance, that the endpoint of the sensory path is in a certain area of the brain which is in connectionwith Consciousness. But this connection does not necessarily indicate that thisparticular brain area itself is the seat of consciousness. It may mean that the areais in some way connected with Consciousness; and when this area is damaged orremoved, the connection is cut off. If this brain area is the seat of consciousnessthen is Consciousness distinct from brain, or is it identical with the brain, that is,brain = consciousness? But, actually, consciousness has not been traced to that area or any other partof the brain.

The sensory path which has been created is observable up to the brain; it is observable because it is a physicochemical process. But how thephysicochemical process in that brain area causes the appearance ofconsciousness is not known. How the metamorphosis of physicochemical energyinto consciousness occurs has not been explained. How physicochemical eventsin the brain suddenly occur as psychic events cannot be explained.Consequently, it is not easy to make mind = brain.

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