Kundalini as the Creatrix – Secret teaching about Yoga & Kundalini. That the perceptive quality of the mind undergoes a transformation when Kundalini pierces the Ajna chakra, controlling the gateway to the brain. At the present stage, mystical ecstasy represents but the first and not the final rung of the ladder of evolution designed to lead the whole of the race to a still unknown state of consciousness.
Why the author has poured all his heart at the feet of Shakti and offered all his adoration to Her and not to the Supreme Lord is due to causes inherent in the nature of the experience. It is the glowing Energy rising from the Muladhara into the brain which transforms the Creature into the Lord or, at least, creates a state of union in which he shares, for the time being, the glory, the beatitude and the suzerainty of the latter.
When She returns to Her abode, the glorious vision fades and the Creature shrinks back to his diminutive size. For the author, therefore, the gracious instrument of liberation is the Shakti without whose favor the union could never be possible.
The overpowering nature of the encounter is described by him in these words: – “0 Mother, with hairs on their bodies standing on end, with tears streaming down from their eyes and with their voices quivering with emotion, those (devotees) who ceaselessly worship Thy feet in their heart, they are, indeed, blessed.”
The activation of the mechanism of Kundalini, in a system attuned to its operation, is an event so remarkable, possessing such amazing features, that the effect is stunning for one witnessing it for the first time. There is such a flood of extraordinary sensations, lights and sounds and such a change in the pattern of consciousness, all so clear and distinct, that one seems to have landed in a wonderland of unmatchable splendor, beauty and bliss.
The distinguishing characteristics of the activation of the power have been defined in the very first verse of Panchastavi: — “May the Goddess Tripura,” it says, “who is of the nature of light and sound, shining in the forehead like the lustrous bow of Indra (i.e., the rainbow) in the crown of the head like the luminous white shine of the moon, and in the heart like the never-setting splendorous sun — may She, by means of the three mighty syllables ‘Aim’, ‘Klim’, and ‘Sauh’, speedily destroy all our impurities.” Inner light is a distinguishing characteristic of all genuine forms of mystical ecstasy and samadhi. The illuminating glory surrounding the vision of God as seen by Christian mystics, the splendor, ‘Noor’, emanating from Divinity in the case of Sufis, the ‘circling light’ of the Taoists, ‘the blazing radiance of a multitude of suns’ that marks the Brahman and the ‘shining halo of light’ round Buddha and every incarnation of Divinity known to Hindus, are all but different expressions used to designate the same phenomenon of inner illumination experienced on the entry of Kundalini into the brain. Unearthly shine, celestial light, beaming splendor, indescribable glory, a flaming radiance, a flood of lustre, bright effulgence, such are the terms in which those who have spontaneous interludes of mystical ecstasy describe their experience.
The ascent of Kundalini is the entry of a marvelous flood of light into the whole area of the mind, lending a radiancy to thought and imagination which must be experienced to be believed. This extraordinary state of illuminated consciousness is described by the author of Panchastavi in these words: — “0 Bhawani: those devotees, who see Thee clearly like the crescent of the moon, shining in the forehead, lighting from its depths the sky of the mind, these wise men soon become seers and Thou grantest all desires to these discerning souls full of faith.”
This inward illumination is an inalienable feature of a brain irradiated by Kundalini. The real significance of this extraordinary alteration in the very fabric of the mind is not easy to comprehend. The general impression about this peculiar feature of ecstasy is that the visions seen are bathed in lustre or that Super-earthly splendor surrounds the figures or the objects perceived in the state. Other current notions, based on the altered states of perception induced by drugs, are of scintillating bright spots, flashes or streaks of light, spiraling luminous vapors, riots of colors and lights, greater brilliancy than normal, peculiar hues, pigments and shades and the like. This is not at all what the descriptions in Panchastavi try to portray.
The actual position is that it is not the figure or the object or the landscape, seen in the altered condition, that is resplendent or has a shining halo round it or is seen with new colors and pigments or that luminous patterns float before the eyes, but that the observer is himself enveloped in a glorious mantle of light.
The very fact that such notions are held, even by intelligent seekers after Transcendence, reflects a sad state of knowledge about the essential features of samadhi or mystical ecstasy. I am emphatic on this point because a scrutiny of this one single characteristic of transcendental consciousness can determine whether the experience is a genuine product of a properly activated Kundalini or the result of artificially induced hallucinations or delusions with drugs, self-hypnosis, suggestion or other causes.
The terms like ‘the self-luminous Atman’, ‘the golden Purusha’, ‘the resplendent Brahman, Shiva or Vishnu’, ‘the Orient Guru (Hiranyagarba)’, repeatedly used in the Vedas, the Upanishads and other scriptural lore of India are not mere euphemisms or figurative expressions, but apply to a stern reality of the highest importance to present-day mankind.
There is much confusion even about the correct translation of these terms because their significance has been almost entirely lost. What the modern seekers after Yoga must know is that prakasha (illumination) is the first positive sign of spiritual awakening. This inner radiancy that makes the mind glow like a sea of light is described by Saundarya Lahari (1.6) in these words: – “Such rare, high-souled men, who worship thee as Aruna, radiant as the morning sunlight, (causing) the lotus-like mind of great poets (to bloom), delight (the assembly) of wise men with their diction profound like the fresh flood of erotic Sentiments flowing from Virinchi’s beloved spouse (i.e. Saraswati, the Goddess of Learning).”
This is also a reference from the alleged author of the work, the great Shankara, himself a poet and philosopher of the highest eminence, about the emergence of poetic talent as one of the attributes of illuminated consciousness.
That the perceptive quality of the mind undergoes a transformation when Kundalini pierces the Ajna chakra, controlling the gateway to the brain, is clearly brought out in verse 37 of Shat Chakra Nirupana, thus: – “He (the yogi) also sees the Light which is in the form of a flaming lamp. It is lustrous like the clearly shining morning sun, and glows between the Sky and Earth.
It is here that the Bhagvan (Lord Shiva) manifests Himself in the fullness of His might. He knows no decay and witnesseth all, and is here as He is in the region of Fire, Moon and Sun.”2fi The yogi now, as a Creature, perceives the Lord or becomes cognizant of his own identity or unity with Him. The relationship between the observing ego in mystical ecstasy and the transfigured entity observed has been diversely interpreted by the Seers from the earliest times. This variance in interpretation has not been glossed over, but is clearly mentioned in the same work in these words: – “The Shaivas call it the abode of Shiva, the Vaishnavas call it Parama-Purusha, others again call it the place of Hari-Hara. Those who are filled with a passion for the lotus feet of the Devi (Shakti) call it the excellent abode of the Devi, and other great sages call it the pure place of Prakriti-Purusha.”
The profound significance of the verse is clear beyond the least shadow of doubt — the conclusion then becomes clear that they represent different interpretations of the same experience arising from the entry of Kundalini into the brain.
This conflict of views about an experience, beyond the reach of the intellect, finds mention in Panchastavi (V.7) also in these words: — “0 Illustrious Goddess, some there are who declare Thee to be Real (perennially Existent). There are others who call Thee Unreal (Transitory). There still are other intelligent thinkers who proclaim Thee to be Real and Unreal both. (Apart from these), there are still other wise sages who hold that Thou art neither Real nor Unreal. 0 Goddess, 0 Thou Consort of Shiva, all this is but the manifestation of Thy illusive power.”
The mind of an average person, transformed all at once into the highly imaginative, artistic mind of a Michelangelo or of a great astrophysicist would find itself at sea for a long, long time before it could attune itself to the vivid imagination and the versatile genius of the former or the immense wealth of knowledge about the stellar Universe of the latter.
The entry into a new world of consciousness.
The reason why there is so little awareness about this aspect of mystical ecstasy lies in the fact that it has all along been presumed to be an encounter with God, or the Reality behind the Universe or a Superhuman Power that initiated the ecstatic into the mysteries involved. There was no need for a long preparation or a period of training as the Divinity or Superhuman Being saw to it that the issues arising from the encounter and the secrets revealed were understood.
The mere attainment of the blessed state was a sufficient guarantee of the fact that the individual had been singled out for the favor and was the chosen vessel for the knowledge imparted or the revelations made.
This supposition has been one of the greatest stumbling blocks in the proper evaluation of mystical experience, and in the correct understanding of the purpose and importance of Revelation on which most of the current faiths of mankind are based. This all-important issue will come in for detailed discussion in another work. Here it is enough to point out that if ecstasy or samadhi, in actual fact, represents a change in consciousness from the human to a transhuman dimension, then a period of adjustment to the new development cannot but be an essential feature of the transition.
The mind would take some time to find its bearings and to familiarize itself with the terrain of the new country in which it sees itself To ignore this contingency is to cast a doubt on the validity of the experience itself.
At the present stage, mystical ecstasy represents but the first and not the final rung of the ladder of evolution designed to lead the whole of the race to a still unknown state of consciousness. If mystical experience or samadhi, in actual fact, denotes ascension to a higher state of awareness and contact with transhuman planes of exi stence then, in a law-bound universe, there can be no room for it as an arbitrary favor confined to a selected few. It, too, must then be ruled by a universal law which is not known to us. The conflict of faiths arises from the fact that the experience has been diversely interpreted and the knowledge gained and the revelations received treated as final, beyond which it was neither necessary nor possible to reach.