Chakras"Chakras, or 'plexuses of consciousness,. form the major nerve ganglia of an extraordinary circuitry of nadis, energy channels that link together our animal body with our subtler bodies and their higher functions such as intelligence and love. It is because of these chakras and nadis that our five koshas, 'sheaths' — function so smoothly and integrally as a one organism and awareness can move through all bodies, transiting from physical to emotional, to intuition to spiritual, instantaneously. In computer language, these chakras could be considered cosmic network hubs and the nadis as multi-gigabyte-per-second optical fiber wiring. Except, this wiring extends inside and outside the computer."
The Ascent to the Godhead
There are seven 'chakras'. The first is the 'muladhara', the root chakra, which is the link in each person with 'mula prakriti', with mother nature. This chakra is located at the base of the spine, and so it is understood that at the base of the spine we are all related to the physical web of the universe. The whole universe as we know it, from the atom to the star, is a web of interdependent energies, and our physical bodies are part of that web of energies. At the 'muladhara' we are linked with all the energies of the universe. As that chakra opens we become aware of this energy. Ancient people lived much more from the muladhara. They were immersed in the physical universe. This was a limitation to some extent and they had to grow out of it, but we have grown so far out of it that we have lost consciousness of it. We now have to recover that deep physical consciousness, consciousness of matter and of our integration in the material world. So we have to allow the muladhara to open and become activated.
The next chakra is the 'svadhisthana'. This is the life consciousness, or sex consciousness, and this was a very important element in the Tantra which eventually led to its falling into disrepute and being rejected. In Tantra part of the practice was to develop sexual energy as one means of uniting with the Godhead. There is both physical energy and life energy, which is the energy which is in all the plants and animals and in all the life of nature. We also share in that energy and through this chakra we are related to, and united with, this whole life energy of the universe. The aim is to convert this energy. We do not simply let it out in its normal channel, and neither do we suppress it (which would be disastrous); rather we try to draw it within. The energy has to rise through all the chakras and in this rising it becomes an inner force, 'ojas', as it is called. This is a very practical discipline. People today are trying to find a way between suppressing sex and indulging it. The third way is to have a disciplined method for transforming the energy. This is done largely through control of the breathing but also through the mantra, the breath and the word.
Access to the third sphere of psychic energy is through the opening up of the 'manipura chakra'. This is the level of emotional energy. Here again we are all linked emotionally, first with our mother and father, family, blood relations and so on. These are very close emotional ties, and we know now how a person's life may be conditioned by these emotional experiences which begin in the womb and develop during the first two or three years. As this chakra opens up the emotional energy has to be controlled. Normally when the chakras open the energy is not controlled; tantric yoga is precisely the control of the energy in the chakras, not letting the energies dissipate themselves but learning to bring them within. In this way the emotions are brought within this current, this force, and allowed to rise up to the deeper centre. It needs to be emphasised that to do this is to control the emotions. It is not a matter of suppressing the emotions or of indulging them, but rather of learning the middle way of control. Again the method is the same. It is done by sitting, by breathing and by concentration of the mind. To concentrate the mind, those who are religious concentrate on God, on Jesus if one is a Christian, on Shiva or Vishnu if one is a Hindu. One concentrates the mind at that point and then the energy is allowed to rise to that point. It is given a direction. It is not safe to awaken the chakras if one is not directing the energies which are released. It is dangerous because one may awaken powers which cannot be controlled. But, by focussing on the Supreme in one way or another, one guides the energy towards the still point.
The fourth chakra is the 'anahata', the heart chakra. This is the chakra of affection. The emotions are unstable, affection is stable. (P.197) It is the centre of the will and of the reason, the 'manas' or lower mind. Most people live from the heart chakra; feelings, affection and practical discipline come from the heart. It is a deep centre and to focus on it is a very valid way, but it does not take one very far. This is the middle level of consciousness, the mental consciousness in its rather limited aspect and that is where many people remain.
Next comes the 'visuddha', the throat chakra, which includes the verbal and sound-based consciousness: words, language, poetry, music and so on. All this opens up in the throat. So there is a progression as one emerges from the deep consciousness, through emotional ties with one's mother and family, through the heart where one is opening up to a wider sphere of knowledge and of practical reason and will, and now one is opening up through one's feelings, and imagination, and through music and poetry, to a wider sphere altogether.
Then one comes to the 'ajna chakra' and this corresponds to the 'buddhi', the intelligence. That is where one focusses the mind, so one is drawing all the energy up through this point. The 'buddhi' is where one opens on the transcendent and that is why in meditation one tends to concentrate on the ajna chakra. There can be concentration on the heart and this is good, but there needs also to be concentration on the mind, the intellect, the 'nous'. At that point one comes to the 'buddhi', the point of awakening and of enlightenment. The Buddha is the enlightened one. This is the point of the so-called third eye, where one is beginning to open to the transcendent. Until that eye opens one is still living in the created world, the world of the senses and the mind; one has not yet gone beyond. The ajna chakra is the passage to the transcendent.
The seventh and final stage is the 'sahasrara', the thousand-petalled lotus at the crown of the head. The chakras are pictured in different ways. On way is to see them as lotuses having different numbers of petals at each level. At first the petals are turned down. Then, as the energy rises, the petals are pictured as turned up symbolising the opening of the lotus, the opening of the chakra, at that particular level until one's whole being is transformed as the energy flows through it. The chakras are also associated with colours and with sounds. There is a whole science of colour and sound and energy, and the interrelationships between them have been very profoundly studied.
At this point, then, the energy rises to the supreme chakra, the 'sahasrara', and there one opens on the transcendent. This is the realm of what is called transpersonal psychology, which relates to the consciousness beyond the ego. Beyond the gross world, the world of the senses, is the subtle world. It has become clear that practically all Western psychology is simply concerned with the lower levels of consciousness and Western psychologists are for the most part unaware of the higher stages. There are several stages beyond. The first is the lower subtle world where the mode of experience is through the subtle senses. Instead of only relating to the outer world through the gross senses one begins to develop subtle senses. One perceives the psychic world, which is a different level of reality enfolded in the physical world. The physical world is the outer shell and beyond that is the subtle psychic world.
In the Hindu tradition there is a way of talking about this transformation which is in terms of bodily sheaths, or 'koshas', in which the human consciousness is involved, of which only the first is physical and the rest are subtle. The first sphere is the 'annamayakosha', the food 'kosha', which is the material body. Then there is the 'pranamayakosha', the level of the breath or life energy. Inside this is the 'manomayakosha', the mental body, or mind energy. In the West this is generally thought to be the final stage of development, whereas in reality it is only an intermediate level. Beyond the 'manomayakosha' is the 'vijnanamayakosha', and that is where one comes to the 'buddhi' or intellect. Finally there is the 'anandamayakosha', the supreme bliss consciousness. As one passes beyond all the limitations of the lower levels of consciousness, one experiences the bliss of the 'sahasrara', the highest level of consciousness, the 'anandamayakosha'. At that stage one is open to the cosmic consciousness, the cosmic order, and that is where one becomes aware of the gods and the angels.
A New Vision of Reality (Western Science, Eastern Mysticism and Christian Faith)
Bede Griffiths, Templegate Publishers (May 14, 1990) pp. 195-99
A KABBALISTIC VIEW ON The CHAKRAS
by Rebekah Kenton
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.”
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!
With the help of the above background, we can now try to understand Kundalini. 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.
Kundalini 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 Kundalini. 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.
Kundalini can be awakened or released either by yoga system or by the path of Bhagti. Awakening of Kundalini 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).
Kundalini surjhi sat sangat parmanand guru mukh machaa - through the association with saintly souls, the Kundalini 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 Kundalini is awakened. The state of awakened Kundalini is called by many names in the Gurbani as follows:
Opening of Dasam Duar or the Tenth Gate
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
Attainment 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)!
T. Singh, Reflections on Gurbani (www.gurbani.org/webart6)
QUOTES OF SHRI MATAJI
"This is the Puja of Adi Kundalini as well as your own Kundalini. "Self-realization is self-knowledge, and the one who gives you self-knowledge is your own Kundalini because when She rises She points out the problems on your chakras." Kundalini is pure desire, which means that
it has no lust or greed. lt is the power of your own Mother who knows everything about you, like a tape recorder . "Whatever chakras She touches She also knows what's wrong with that chakra beforehand, so She's quite prepared and She adjusts Herself fully so that you do not get a problem by Her awakening. If any chakra is constricted She waits and goes on slowly
opening that chakra."
Kundalini is the primordial power which is reflected within you like many strands of energy twisted together-like a rope. "In a human being these strands are 3 into 7 that is 21 raised to the power 108. When your Kundalini rises, one or two strands out of this come up and pierce the fontanel bone area." It's a spiral which has to pass through the innermost Nadi, known as the Brahma Nadi, which is also a spiral. "The outermost Nadi is the right side and the second innermost is the Ida Nadi." When the Kundalini passes through the Brahma Nadi, the sympathetic nervous system starts relaxing, and when it goes to the Agnya chakra, then the eyes start relaxing, the pupils dilate, and they can become very black like Shri Mataji's. This is a way to easily see how far the Kundalini has risen in a person.
The Kundalini energy is absolutely pure light of knowledge, love compassion and attention. It is the living energy which knows how to handle Itself and think. It is like the tip of a sprouting seed that knows how to go around all the soft places, to encircle the stones, then find its way to the source. But within you is a tremendous force of Kundalini, ... a storehouse of love, compassion and knowledge and ocean of forgiveness which can be enlightened by the Spirit. When people get realization, they do not understand that they have to now grow, and the reason they don't grow is they do not ask for these energies-to be more compassionate, more loving, more generous, and not to exploit others. "But If you do not want to be growing in your awareness then She says, "All right. He's a half-baked Sahaja Yogi. Let it be." She doesn't supply that energy which is stored within you. Mundane desires, such as asking for a job or for cures for relatives, are impure because they are not satiable.
This Kundalini that is your Mother She is there to supply you, nourish you, to look after you, to make you grow by giving you a higher personality, wider personality, deeper personality. But our ideas about people who have higher personalities are wrong. People are higher because they are spiritually evolved ; otherwise they are not."
Germany , August 11 , 1991
"With this 'Collective Consciousness' you can 'cure people, you can give them Realization as I have told you and also you can feel the Kundalini of any person in the whole world; and cure the Chakras of that person. You can tell the condition of another person far away by sitting down here. Wherever your attention goes, it works thereby your attention becomes Universal. A drop of your attention becomes one with the ocean of the 'Sat-Chit-Anand'.
Shri Mataji Nirmala Devi
New Delhi, India, February 15, 1977
February 9, 1998
Islamic Conference Focuses On Sahaja Yoga
LUCKNOW (Feb 9) — Interpretation of the Quran in the light of Sahaja Yoga was the topic of the first international conference of the Islamic Study Group in the city here on Sunday. Various Muslim scholars from around the globe dwelt on the divine powers of Nirmala Devi, who has rediscovered the magic of ‘sahaj yoga.’ The members discussed the benefits of this form and how Muslims could benefit from it.
Speaking on occasion, Mr. Husain Top, a renowned sufi saint from Turkey, said the seven heavens mentioned by the prophet were in fact seven ‘chakras’ of consciousness.
“The Almighty is pleased after one attains a higher state of consciousness through self-purification and meditation,” he said.
“God sees through man and he hears through man,” the sufi saint said. Mr. Top said in the final stage of consciousness man is enveloped by the will of God and in this state he attains union with the Almighty and finds peace.
Mr. Jamal from Algeria revealed that ‘Qayamet’ or Doomsday as is generally understood, is not destruction but resurrection attaining enlightenment.
He explained that the real meaning of the greater ‘jehad’ or holy war was the ‘conquest of the self.’ Mr. Javed Khan, president of the Indian Taekwondo Association and the All-India Kickboxing Federation, said the ‘meraj’ or ascent can be attained through self-realization, which happens spontaneously in Sahaja Yoga.
The Quran and the Hadith speak specifically about ‘meraj,’ he said. Dr. Amjad Ali from Australia spoke on the same topic and explained the matter in detail. He related every aspect of his theory to the electromagnetic field of the energy present within every individual, which he termed as ‘chakras.’ Explaining the position of the ‘kundalini,’ which he said was the breath of god in the human body, Mr. Amjad Ali said the ‘kundalini’ ascends from the base of the spine to the top of the head, which when aroused leads to self-realization.
Dr. Zafar Rashid from the United Kingdom talked about incarnations. He said the holy ghost was in fact the primordial feminine power called ‘Adi Shakti.’ “It is through this ‘shakti’ that we can attain salvation,” he said. Mr. Majeed Golpour from Iran said, resurrection is also the time for advent of the 12th Imam or the Ma’adhi’ (which Javed said was in fact ‘Adi Shakti’.) Mr. Golpour said from the various signals he received from time to time, it has become clear that ‘adi shakti’ or the ‘imam ma’ahdi’ had come to Earth in the form of Nirmala Devi.”
The Hindustan Times, February 9, 1998