Viewpoint Development Process

The Planes of Existence and Kundalini

___________________Phase One / Stage One / Day Four___________________
5 In order for each of us to experience the love, wisdom and compassion we have within us, we must come to terms with the states of mind we experience that may not fit into easily understandable or pleasant categories. Toward this end, it may be helpful to consider that each of us has within us many levels of consciousness or planes of existence. We may experience these levels or planes, as shifting moods or shifting levels of clarity, and even as shifting ethics, that appear and disappear in waves and splashes throughout the course of a day, a decade, and, very often, a lifetime. Due to this fleeting sense of self-orientation, human nature often appears to be purposely contrary and even hypocritical - and yet these are harsh terms of judgment upon the disjointed portions of the separated being. When the various states of mind are able to become more aware and accepting of one another, the being has an opportunity to become "together", self-empowered and consistent in thought, action and purpose. An understanding of the planes of existence can help us to become less fractured and more compassionate towards ourselves and others. Ancient Eastern theory (both Hindu and Buddhist) views the mind as an ever shifting experience of our most sacred as well as our most animalistic tendencies. These tendencies move throughout the body, and even beyond the physical body, radiating out into an energy field referred to as the aura. The functions of the various planes of existence are recorded and transmitted throughout the entire nervous system as well as the brain. In Western psychology, we tend to view the brain as the physical location of the mind. From the Eastern view, the mind is a map of consciousness that spans the entire physical being and beyond. Vedic philosophy asserts that there are seven main regions, or centers of energy located along the spine. Each of these regions represents qualities of spiritual energy transformed into the physical existence of a body. In the very center of each region is a spinning energy vortex, referred to in Sanskrit as a chakra, which means wheel. Each chakra, or vortex, gives rise to a realm of experience which may be referred to as a region or plane of existence. The image of a wheel is furthered by the description of fine energy strands streaming from the center of each chakra giving them a wheel-like appearance. These fine energy strands are called nadis, and there are said to be 72, 000 of them throughout the body. The vortices along with the nadis can both give and receive energy. When a person is in a radiant state of being, the energy is literally radiating from the vortices. When a person is feeling withdrawn, the energies are withdrawing and sucking inward. In many religions, saints and great spiritual beings are depicted as having an almost visible energy radiating all around them, either in the form of a halo or as an aura radiating around the entire body. When the energy is expressing outward, the person is in a state of giving. When the energy is drawing inward, the person is in the mode of taking energy. If you have ever felt inexplicably drained

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after being with someone, it may be because they were unconsciously draining your energy field with their own distress. 5 We tend to experience ourselves as primarily in one vortex at a time, with lesser aspects of our focus in other vortices. Also, it is possible to give from one vortex while taking from another. For example, a parent may have a loving interaction with a baby, giving energy from his or her emotional vortex, while at the same time drawing energy from his own or her own mental vortex, worrying about how to afford baby food for the month ahead, or college payments in the years to come. A man may lust for a woman from his second vortex, (the pelvic region) and yet experience aversion for her from his mental or emotional region. Relationships often suffer difficulty because it is rare to find two people primarily situated in the same vortex location at the same time. When she wants to discuss her feelings, he wants to go jogging. When he is feeling tender and expressive, she wants to discuss the taxes. These are examples of the everyday combinations of the often conflicting desires and realities of the chakras or vortices. Each of the vortices has a distinct function and a distinct feeling, as well as an associated color, sound, and element. Each of the vortices has beneficial qualities of giving as well as neurotic qualities of taking. Although yoga texts occasionally disagree on a few of the assigned colors, the information is otherwise consistent. The seventh vortex is located at the top of the head, and is the conduit and residence of spiritual energy governing the being throughout life and death. The color associated with this center is lavender as well as various shades of purple. The next region, the sixth vortex, is the intuitive or psychic center and is located in the forehead between the eyebrows. The color for this area is indigo. In yoga practice, this area is referred to as the third eye due to its fabled power of insight and vision. The next region, the fifth vortex, is the mental center, the seat of benevolence, and its color is light blue. This area arises from the realm (element) of the etheric. The fourth vortex located at the heart is the seat of merciful love and radiates the color of forest green. The element is air. The third vortex, located in the solar plexus, is the emotional center and is the seat of compassion. The color radiating from this center has been described by some texts as golden and by other texts as orange. The element is fire. The second vortex, located in the pelvic region is the seat of selfless love, and its color is described as white and also as red. This arises from the element of water. The lowest vortex is located at the base of the spine and is the seat of courage. The color of this region is yellow, and the element is earth. In addition, there are several regions above the head, and several below the spine. The total number of chakras, including the seven along the spine, is fourteen. The higher regions lead toward heavenly energies while the lowest lead toward extreme ignorance and misery. Sir John Woodruff, a well known authority on both Kundalini and Tantra, describes the cosmos of the chakras in his book, Tantra of The Great Liberation: "The universe consists of a Mahabrahmanda, or grand Cosmos, and of numerous ...macrocosms evolved from it. ...The macrocosm has its...vertebral column extending from top to bottom. There are fourteen regions descending from Satyaloka, the highest. These are the seven upper and the seven lower nether worlds. The meru of the human body is the spinal column and

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within it are the chakras, in which the worlds are said to dwell." These chakras are not only individual levels of reality but are also the stations on the path of transformation. The spiritual energy of the seeker arises from the lowest stations at the base of the spine to the highest, one by one, throughout the process of self discovery. The energy that begins this search is a courageous form of spiritual consciousness referred to, in Sanskrit as kundalini. It is a healing, and often electrifying, female energy, also called shakti, in search of ultimate union with her spiritual male counterpart, who resides in the spiritual center at the crown of the head. Kundalini can be awakened through physical movement such as yoga, selfless service, prayer, purifying the diet, and through cleansing the vortices of the congested energy of negativity and taking, replacing these with the expressive energy of positivity and giving. Once adequate preparation has occurred, the soul is ready to receive and make use of its own spiritual resources. At this point, the spiritual energy will awaken and move upward through the chakras until it reaches its station in the crown of the head. From here, it is said that the energy becomes blissful and joyful, and the being becomes suffused with a sense of purpose and ecstasy never before experienced. It is said that the aspirant at this point has access to unbounded energy, creativity, joy, and even genius. He or she is no longer at odds with the universe and has become a vessel of inspiration and benefit to others. Kundalini is described by modern day practitioner Gopi Krishna in his book The Awakening of Kundalini : "The bliss of Ananda...refers to the transformed rapturous consciousness created by the flow of the bioenergy drawn from the nerves feeding the reproductive system and spread all over the human frame. They are the nadis of the Hatha Yoga and Raja Yoga manuals. The distinguishing feature between this bioenergy and that normally feeding the brain is that the former appears like a glowing radiance in the head, spread around the body and, when the attention is directed inward, spreading far and wide to reveal a throbbing world of lustrous, intensely blissful life." The initial experience of awakening the kundalini is an inconsistent one. One day the energies can feel blissful and the next day, you may experience deep sadness or anger. It is helpful to remember that you are in a dual process of re-energizing and purging. When toxic thoughts and feelings arise try to observe them and allow their effects without repressing the experience or unduly falling into exaggeration. Also, it may be helpful to be aware that the movement of kundalini will not be simply linear at first. The kundalini can rise through several chakras and then fall back down again, over and over, before you begin to get a sense of how to guide and sustain your own experience. Gradually, as the toxic energies are cleared from the nadis, the Kundalini experience become more consistent and manageable. Swami Rama, a living master from the Himalayas, describes the purpose of kundalini practice in his book Path of Fire and Light 45 "The ultimate success of all yoga practices rests upon the awakening of kundalini. The aspirant earnestly seeks to awaken kundalini, which remains asleep in the ordinary person. The mind cannot become one-pointed and concentrated and meditation cannot be successfully

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practiced until the aspirant awakens kundalini. As long as kundalini remains asleep, the individual remains primitive and true knowledge does not arise. ... Awakening kundalini is a highly systematic method of attaining self realization, in which intense practice over a long period of time in necessary." 5 In exploring the concepts of the vortices, (or if you prefer,) chakras, planes of existence and kundalini, we can come to understand some of the vast array of potentialities of the mind, body and spirit. We can begin to experience our thoughts and feelings in a whole body way, no longer segmented by the idea of the body as a beast of burden merely supporting the functions of the brain. Through comprehending the many states of mind and spirit within each of us, we can come to generate more compassion and patience with one another. Ultimately, through the study and practice of kundalini, we may be able to generate more positive energy throughout our being, give more of this energy, take less, and enjoy more fully the totality and purpose of our existence.

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