Continuing his series on Shaktism, Rajarshi Nandy moves beyond the philosophy of Shaktism to understanding the process of kundalini rising through the chakras. There are many accounts of this online (not always accurate!) and in books; but every sadhaka has his/her own experience which comes through in their writing. While this blog post is beneficial even to the casual reader, Rajarshi is sharing practical ideas with the discerning sadhaka - which he has learned the hard way from his own sadhana. If you have a query, you can leave a comment, and/or follow Rajarshi via Twitter @TheRajarshi
Now we have seen
in the previous article a brief and psychological idea of what Kundalini Shakti
practically stands for. The next important aspect of the journey related to the
traditional concept of Kundalini passing through the various chakras inside the
body. There are many Tantric diagrams depicting the movement of Kundalini
through these various chakras as well as the shape and nature of each of them.
But before all
that, what exactly are the Chakras? A reasonable misconception to be avoided is
the idea that these chakras are present inside the physical human body. They
are not. Their relevance is with respect to the astral body – or sukshma
sharira, though they may have some correspondence with some areas in the
physical body. In Yogic terminology every human being has three bodies
overlapping. The physical body – sthula sharira, astral body – sukshma sharira,
and causal body – karana sharira. It in the second of these bodies that there
is a complex system of nadis or channels of energy flow. By some accounts there
are 72,000 such nadis in this astral body, of which some of the most crucial
nadis pertain to the area – again not physically but astrally – inside the
length of the spinal column. And of
these the most important is known as susumna nadi, the central channel through
which the Kundalini Shakti must flow, once it is awakened inside the sadhaka.
[It may noted in passing that even within susumna there are also subdivision of
nadis, but for all practical purposes we need not explore those depths
currently.]
When a set of
these 72,000 nadis converge at different points along the axis of the susumna,
they result in centers of psychological functioning which the texts refer to as
the chakras. Each chakra has its own unique iconographic representation and its
own domain. According to most popular
accounts there are six main chakras :-
Muladhara – this
is the chakra at the very base of the spine while holds the physical frame
together. This chakra is related to a
sense of structure and ability of possession of the structure. On the negative
side, this also often manifests in individuals as the sense of greedy
possessiveness of material things. It must be remembered that while the actual
point of muladhara is merely the focus of the psychological feeling, the effect
of this chakras extends throughout the body, from head to toe. Basically, when
awareness is concentrated in the muladhara, one is acutely aware of his
physical existence. This is one end of the spectrum whose other end is the
Sahashrar, or thousand-petalled lotus overhead, where the connection to, or
sense of, the physical body becomes extremely weak. In most accounts the Devata
of this chakra is Ganapati.
It is therefore of great importance that Ganapati has to be worshiped in some way before a “safe” awakening of Kundalini is possible. In Yoga the ganas are also both metaphorically and practically representations of the various kinds of sense inputs that are processed by the organism. So Ganapati is the Devata who has supreme control over these inputs, and as needed, can increase or decrease the sensory experiences or balance them to an optimum state which is most conducive for awakening the sleeping Kundalini shakti in the adhara – mind-body complex. Also, equally, being at the very root of the system of nadis, worship of Ganapati can ensure a balance between the material and the spiritual realms. That is why there is no ritual worship in Hinduism which does not start with an invocation of the Lord of Ganas, without whose favor it becomes difficult if not impossible, initiate this process. There are other and more detailed areas which pertain to sadhana of Ganapati, but that is not related to the idea of Kundalini, and so will avoid those for the present.
Diagrammatically
it is represented as a square with 4 petals containing 4 Sanskrit bijas. The
corresponding tanmantra is of gandha (smell), the Shakti is known as Dakini.
The tattwa is Prithiwi tattwa. To make Kundalini move beyond this chakra one
has to outgrow the need to accumulate things, possessions, acquisitions etc.
The beeja of this chakra is “lam”.
Swadhisthana –
this is above the muladhara and corresponds to the area of sexual organs. This chakras
The practical
importance of the swadhisthana chakra is immense, for without some control of
conversion of the force of lust and desire, it is quite impossible to awaken
the Kundalini Shakti beyond this chakra. When Kundalini goes beyond a chakra
permanently, then there is perfect understanding and realization of the
elements involved with that chakra. So
when it goes beyond Swadhisthana, it knows how, understands and surpasses the
actions and repercussions of desires and lust. Unfortunately this is rarely an
easy job. Therefore in most ancient traditions the sadhakas were advised strict
celibacy, refraining from any contact with the world around that may provoke
desires. In most paramparas these sadhana were done in seclusion. This is one
of the good reasons for the same. There are other uses of it, but that comes
later on in the path.
There is another
vital thing to be remembered when dealing with a Kundalini process. Kundalini
as I had mentioned in the previous blog is a furious force, it can blow up and
accentuate any unrectified propensities already present in the inner makeup of
the sadhaka, unless one has worked on them. So therefore there is a massive
danger that if Kundalini gets stuck in this chakra, the individual may actually
end up becoming a sexual manic or develop a serious and damaging aversion/fear
towards sex. This can also open up the
individual to various influences of beings of the astral plane who feed on such
energies, and then bring about a massive downfall for the seeker. While the
upward journey of the Kundalini can be sublime, the downfall can be debilitating
and actually brings the sadhaka to state worst than when he had started off.
That when it becomes very, very important to personify the Shakti to a form of
a great Devata, or a form of the Mother, or be guided and protected by a
competent Guru who knows the dangers of the path.
OTOH, if Shakti
really moves beyond these two chakras, the sadhaka may gain some unique
abilities pertaining to the prithiwi tattwa and the jala tattwa. And in normal
understanding these can appear as supernatural powers or siddhis.
Manipura – this
chakra related to the area around the naval. Diagrammatically it is represented
by a triangle with 10 Sanskrit alphabets. The tanmatra of rupa (form/sight)
corresponds to this chakra and the tattwa of Agni (fire) relates to it. The devata
of this chakra is sometimes mentioned as Vishnu and sometimes as a three-eyed
form of Shiva. The Shakti of this chakra is known as Lakini. The beeja of this chakra is “ram”.
Manipura is the
center of the average human sense of I-ness. Being related to the Agni tattwa,
it rules the idea of power and control, as well as assimilation. When Kundalini
passes beyond this chakra, one may get an realization of the nature of power
and control, or controlling anything, outgrow the need for such. The Fire in this
chakra is of two kinds – Bhuta Agni and Jathra Agni. Bhuta agni is the fire of
spiritual digestion, while jathara agni is the fire of physical digestion. If
one increases, the other automatically decreases. Often when Kundalini is in
this chakra, one of the symptoms it may manifest in the sadhaka is a complete
lack of hunger, or a disproportionate increase in hunger. One can eat three to
four times his normal food and yet may feel intensely hungry. There is another dangerous effect this chakra
can have in a seeker, if it starts working in a disturbed manner. Doubts.
Intense doubt about everything including the whole process. It good to awaken
Shakti and have various experiences, but it is more important to be able to
digest and assimilate the same in the adhara.
Among the five mukhya vayus of Yoga, samana vayu moves around the navel
and is responsible for proper assimilation of the yogic experiences. There are hatha-yogic ways in which samana
vayu maybe controlled and brought into balance like the Nabhi Kriyas of
traditional Kriya Yoga. But the simplest method to smoothen this difficulty is
non-reactiveness, and non-judgement. Eventually as the sadhana progresses, the
bhuta agni increases in the adhara and removes all blockages that may impede
the sadhaka in these respects.
Anahata Chakra –
this chakra is around the heart. Diagrammatically represented by a hexagon,
with 12 Sanskrit alphabets associated with it. The tanmatra corresponding to
this chakra is sparsha or touch, the tattwa is vayu, devata is Shankara, the
Shakti is Kakini. The beeja of this chakra is “yam.”
This is the
first of the higher chakras. It deals with the sense of happiness and sadness.
When Kundalini Shakti enters deep within this chakra, one can hear the sound of
the nada. Depending of the sadhana and the devata being worship, the exact nada
may vary. Sometimes it can appear as the sound of the drumbeat of Shiva’s
damaru, or the buzzing of bees, or even a drone of the Omkara, as Sri
Ramakrishna had heard. Inside this
chakra lies a knot, a tangle of nadis, without opening which a full and
complete experience, and therefore clear movement of Shakti above is difficult.
This is known in Yogic terminology as the Vishnu Granthi and once this is
opened, one can get a glimpse or a full experience of the indwelling
antaraatmah, that which is beyond the mind and body and life and emotions.
Often it can manifest as a small thumb sized being, or it can take the shape
and form of the Devata being worshiped. A clear intuition arises in the seeker
which is the birth of the inner Guru.
This is the stage where the bond between the sadhaka and the istha
devata is firmly forged.
Vishuddha – This
chakra lies around the throat. Diagrammatically it is represented by a circle, with 16 petals which contain all
the vowels of Sanskrit. The devata is Maheshwara, the Shakti is Shakini, the
tanmatra is shabda (hearing), the tattwa is Akasha. The beeja of this chakra is “ham”. In the normal condition this chakra represents the externalized mind and the ability to speak, therefore the importance of placing all the vowels in this chakra. But when Kundalini passes through this completely and purifies the chakra, one enters a state where any mundane speech becomes impossible. Nothing other than spiritual discussions attracts the sadhaka. Lying becomes an impossibility. A authority over words and language, poesy etc can come to the seeker if he so desires. Also and more importantly, as the Akasha Tattwa predominates in the sadhaka he will gain a capacity for harmonizing contrary ideas easily. Of the panchamahabhutas, or five great elements, Akasha is the subtlest, every present and always in perfect harmony. And also the most difficult to be realize permanently.
Agya – This
chakra lies at the center of the forehead. It is represented by two petals with
two Sanskrit alphabets, the devata is Ardhanarishwara. Being beyond the 5 lower
chakras, it is also beyond any tanmatra or tattwa.
To move beyond
the Agya chakra and near to the Sahashrar,
the seeker has to untie the a Gordian knot known as the Rudra Granthi,
in order to experience reality or Brahman. There are more nuances in this as
well, but that is the subject matter of a different essay, and not very helpful at the beginning
stages of sadhana.
* *
*
The reasons for
associating diagrams, yantras and devatas with each chakra were so that
the process of the sadhana pertaining to each chakra can become
streamlined. Using the bija mantras of
the chakras, the tattwas, and tanmantra,
a competent sadhaka can explore the full range of possibilities of each chakra.
However, that main body of knowledge remains specifically hidden within
paramparas, or in some cases has been lost over time through disuse. The focus
today is, and maybe rightly so, about awakening the Kundalini and making is
pass beyond the chakras one at a time, instead of deliberating within the
astral space of the chakra. Infact the
most common idea in any Tantric worship starts with the offering of a
panchopachara puja, where five things are offered to the Devata, pertaining to
five tattwa which of course are symbolic way of offering the energies
pertaining to the lower five chakras.
Though this six
system of chakras has become popular today, there are other Tantric texts which
speak of various different systems of chakras, mostly more than six. Beyond
Agya and upto Sahashrar is the most complex and subtle zone of spirituality, as
well as the least understood area. Self effort is not sufficient but grace –
Kripa – becomes extremely important in that bit of the journey. The texts of
Gorakshanatha, as translated by the late Pt. Gopinath Kaviraj who was a disciple
of Sri Visuddhananda Maharaj, speak of a very different system of chakras from
the prevalent notion. And then there are
also a set of “secret” chakras around the head which pertain to some obscure
realms of consciousness. So which one is correct? In my opinion, all of them
are correct, for all of them are using a model to define a reality. Some models
are more details some lesser, but that does not mean one model becomes
incorrect. Infact the experience of the chakras beyond Agya is so tremendously
powerful and rare, that normal human daily vocabulary may find it very
difficult to describe them accurately. A great master used to mention that
these chakras beyond Agya are non-existent until one creates them by forcing
the Kundalini Shakti into those areas!
However, for
most of us, our life invariably revolves around the trappings of these six
broad chakras, of which the lowest three are the most important for almost 90%
of sadhaka as well as non-sadhakas. In my humble opinion most people who awaken
Kundalini generally keep toggling Shakti between the lowest three chakras –
stability/acquisitiveness, sex, power and food – trying to gain some sort of
foothold and balance between the purely spiritual and the grossly mundane. That’s
about it. The impediments posed by these things are often sufficient to stop
one from pushing the Shakti higher and experiencing the real spiritual zones.
The entire journey is not the work of one day or even one lifetime, unless the
individual has prepared himself well over many lives. Moreover once Shakti truly enters the zone of
Agya or beyond, it is extremely difficult to engage normally with the world around. On one side is the pull of the Spirit, and on
the other side is the gravity of the ordinary world. It is only the rarest of rare Yogis who can
enter firmly into the Spiritual world, go right upto the experience of the
sahashrar and then, instead of dropping away from the cycle of existence, come
back again in order to serve some universal Dharma.
One question that often comes is whether all these
chakras are opened or closed in a normal human beings. It depends. There is
some function of the chakras – specially the five lower chakras - in almost
everyone, unless one is a vegetable, but there is a MASSIVE difference between
the average functioning of the chakras and when Kundalini passes through them
and purifies them. The first is normal
life, the second is Yoga!
