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..:: Astral
Interaction ::..
By
Alan Schneider
We concluded the last essay, the
first in the Spiritual Ascension series, with a summary of the
action of Right and Left Hand Tantra as these pertain to Ascension and
conscious processes. Since Tantra is the key to the Ascension
experience, it would be well to go into this phenomenon at some length,
illuminating the relationship of this process to Kundalini, libido, and
the Astral Plane.
I mentioned in one paragraph
of the previous essay that Right and Left Hand Tantra are not
necessarily absolutely incompatible, although their combined practice
requires guidance and instruction from a qualified source. There is some
variance of opinion regarding exactly what “a qualified source” in these
matters really implies – some observers would say that only an Ascended
Eastern Master possesses the qualifications and understanding needed.
Others, mindful of the relationship between Kundalini and the Freudian
libido, might claim that a psychiatrist or clinical psychologist with
sufficient years of experience would be suitable. A person of Native
American background might feel that a Shaman or Medicine Maker is the
right person for this interpretation task. Still another person could
claim that a sufficiently wise Rabbi, or perhaps Catholic Priest or
Bishop, is the best choice. In fact, there is some truth in all of
these opinions, but the best overall selection is probably an
Ascended Master in a given tradition, Eastern or Western, because this
individual is presumed to have actually achieved Ascension into
the Divine Love and Light, affording the highest possible perspective on
the Tantric experience. Inasmuch as I humbly hesitate to refer to myself
as an “Ascended Master”, I nonetheless have experienced Ascension
several times, and can at least impart some knowledge of worth to the
Initiate reading these essays regarding Tantra Balancing
between the Right and Left Hand Paths.
Some additional discussion of
the specific action of the Kundalini energy in Tantric Yoga will be
beneficial before proceeding further. The Kundalini in Yogic theory is
conceived of as being fundamentally female in character, a
reflection of greater Hindu cosmology, which holds that the Spiritual
Essence of the cosmos – the Brahman – is also female. This is
quite logical, because the Brahman is thought to flow into and
through everything in manifestation, and flow is a predominantly female
trait. As the Kundalini energy Ascends through the spinal Chakras, it
also flows, as opposed to jumps, up along the route, pausing at
each Chakra to consolidate conscious awareness there before continuing
on to the next. The final goal, and ultimate driving force, of Ascension
in the Yogic paradigm is the reunion of the female Kundalini – or
Shakti energy – with the male Logos at the level of the
Seventh Chakra, Sahasrara, personified as the most humanly
comprehensible element of the Hindu Godhead – Shiva. Shiva
represents the aspect of God that is most attainable to the fleshly
human mind, chained as it is to the Maya illusion of time, space, and
physical form. The Kundalini is thought to be female in both
sexes, but manifests somewhat differently under the respective
influences of estrogen and testosterone – passively in the first case,
and actively in the second. By linking the Kundalini to a sexually
differentiated valence – i.e. female nature – Yoga and Tantra
attach a specifically spiritual nature to the otherwise neutral Freudian
libido, and to the human consciousness thereby. For the Yogi, we were
created by God to Ascend in the Spirit, and procreation is the
byproduct, not the object, of living.
The spiritual influence of
the Kundalini energy as the driver of Ascension continues from
adolescence for the term of adulthood until old age, when, at an
undetermined point, the gonads finally stop secreting sexual hormones,
initiating lasting dormancy of the sex drive which is generally
accompanied by at least a marked reduction, if not cessation, of sexual
activity. This does not imply a reduction in the quality of
meditation and Ascension experience, however. Time spent in practice
matters, and after (hopefully) a lifetime of right living and morally
conscientious awareness, the state of mind of the Initiate will have
become significantly elevated to at least the Heart Chakra, or beyond.
Ascension remains the implicit or explicit goal of human consciousness
and human activity on the Physical Plane from the personal to
macro-social scale of involvement – whether this is directly perceived
by the individual is not a consideration for the Logos. The possibility
of Ascension is God’s greatest gift to humanity.
Let us now continue with the
discussion of Tantra Balancing. The Left Hand Path is very physically
motivated – the individual practicing this Path, the common from of
Tantra on the Physical Plane, is almost certainly seeking some form of
transitory sexual gratification geared toward the achievement of orgasm
and the release of sexual tension. In many cases, this is the only
motive for the Tantric practice of the Left Hand. Although Ascensionists
frequently decry this form of Tantra, I feel that this amounts to a
judgmental posture in the matter, and such prejudice is to be avoided as
a form of attachment, even if only to an opinion. The
subscription to an opinion is an instance of ego gratification, and
more Karma is created in the process. We cannot sincerely
guide those we would assist by passing judgment on their lives and
activities, however morally questionable these may be.
The Right Hand Path, in
comparison, is always oriented toward elevating the personal
consciousness above and beyond mere physical gratification. This
includes the achievement of genuinely selfless love at the level of the
Fourth, or Heart, Chakra, referred to as Anahata in Yoga
and Tantra, and also as the Sephira Tipareth in the Cabalist
terminology. This form of love is the diametrical opposite of the
self-motivated practice of sexuality for orgasm alone, but the two
represent the Dao of human intimacy, and it is across this Daoist
spectrum that Tantra balancing takes place. Most of the genuinely loving
couples on this Earth do not physically deny themselves to each other,
and also feel deep emotional, and occasionally even spiritual,
bonding to each other related to their physical sexual involvement, an
example of the presence of more relatively selfless, emotionally founded
love manifesting in combination with the physical desire for orgasm. To
this extent, Tantra Balancing is actually a more or less natural
consequence of human intimacy – we do this whether we understand it in
Tantric terms or not.
As the understanding of the
principles and practice of Tantric Yoga and Ascension progresses for the
Initiate(s), so does their comprehension of the higher function of the
sex act in Ascension, and this eventually tends to become a more
significant focus of their sexual intimacy than the achievement of
physical orgasm. The orgasm actually dissipates the libido, or
Kundalini energy, an event viewed as positive in Freudian
psychodynamics, but very undesirable in Ascension dynamics, which seeks
to build up the organismic force of the Kundalini and use it to
catapult consciousness into full or partial Ascension. There are
numerous sexual techniques and positions in Right Hand Tantric practice
that permit extended periods of intimate physical contact that do not
dispose the participants to experience orgasm as the result. This tends
to channel the Kundalini powerfully in the direction of higher
consciousness experience, once the techniques have been mastered.
This mastery customarily
takes an extended period of time (i.e. years or decades) to achieve,
even when the goals of Ascension and the experience of higher conscious
states are kept clearly in focus on the Physical Plane. Yet the case
here is that progress is made even if the pace is two steps forward and
one step backward. Impatience in these matters is absolutely ruinous,
promoting every manner of confusion and false perception of attainment,
followed inevitably by setbacks and frustration. The wise among us are
in no hurry to get anywhere in particular – they know that the end of
incarnation is never very far away, and have learned to cherish life’s
daily gift of consciousness! Thus, the most important feature of Tantra
Balancing is the maintenance of the spiritual focus of consciousness on
Ascension, and the avoidance of sexual promiscuity in the mean time. The
rest will come with patient practice.
Continuing with the Yogic
paradigm, the Kundalini energy is conceived of as residing in the First
Chakra, Muladhara, the Root Chakra, envisioned as existing at the
base of the spine. The Kundalini is thought to be dormant in the early
years of life, but becomes active at puberty. Freudian theory takes
exception to this, holding that the child in fact passes through stages
of “sexual” expression from birth onward, first deriving organismic
gratification (presumed to be driven by libido) from oral activities
related to feeding (the oral stage), then, some years later, from
excreting solid bodily waste (the anal stage). Interestingly, Freudian
theory also postulates a dormant phase some years after toilet training
has been completed until the onset of puberty and the emergence of
genitally oriented sexual inclinations. Freudian theory has no
explanation for this dormant period – a telling comment on the validity
of this theory.
In either case, once the
gonads begin to release the male or female sex hormones, the Kundalini
becomes awakened, and initially enters the Chakra Svadhisthana as
interest in other, external sexual partners emerges into consciousness.
As was noted in the previous essay, this is the time that Ascension
training can most profitably be begun, in the form of postural Yoga
practice for the young. Getting early adolescent children to achieve and
maintain a weekly regimen of practice in Yoga (or anything else) is,
however, entirely another matter! Perhaps the best that can be done here
is to create a positive, Ascension-oriented environment in the home, and
lead by constructive adult example in the sense of adherence to the Yoga
lifestyle as exemplified by the Yamas and Niyamas. These
are the principles of right living, as follows:
Yama
– A “restraint” or moral injunction.
These include:
Satyama
Truthfulness – Honesty to self and others.
Brahmacharya
Moderation – Self control / self denial.
Aparigraha
Detachment – Negation of desire.
Asteya
Observance of Laws – Particularly against
theft.
Ahimsa
The Taking of No Life – Nonviolence
Niyama – An
observance or provision of right living, including:
Tapa
Austerity – The avoidance glamour and excess.
Saucha
Cleanliness – Mental and physical health.
Santosha
Repose – Seeking contentment in simplicity.
Swadhaya
Study – Specifically of sacred (Hindu) literature.
Ishwara
Awareness of God – Guidance by Divine Will.
These are further augmented by the
following additional elements of the Yoga lifestyle:
Asana – The
Yoga postures. The release of Karma through physical Dharma.
Pranayama –
Control of the breath. Complements the postures.
Dharana –
The intentional focusing of awareness through concentration.
Dhyana – The
practice of meditation.
Pratyahara –
The negation or calming of the senses to relax the ego.
Samadhi –
The complete experience of Divine Union.
The consistent presence of
this mode of living will do as much as can be done to encourage young
people to take the goals and practice of Ascension seriously as long
term aspirations.
As was also mentioned in the
previous essay, the Chakra Svadhisthana and the Cabalist Astral Triangle
are the Tantric and Cabalist analogs of the Astral Plane of the Western
Mysteries. As one works across time with the Astral archetypes one tends
to develop relationships with these psychic manifestations in much the
same way that relationships are experienced with human beings on the
Physical Plane. However, several important distinctions must be
clarified in this matter. The Physical Plane is characterized by the
restrictions imposed by the physical vessel of consciousness – the body
– and its sensory observations. All of these take place under the
limitations of linear, ego-based logic. This system of manifestation
rests on the concept of hierarchical organization – objects and events
fall into more or less exclusive categories that are conceptually
segregated – e.g. if A is a member of B, and B is a member of C, then A
is a member of C as well. The Astral Plane observes no such logical
constraints – A can be a member of B, and simultaneously not be a
member of B, or C. Literally anything is possible at the
level of Astral manifestation. The Astral Plane is the realm of the
psychically empowered imagination – anything that appears there is
of specific archetypal, psychological significance for the individual
observer, and can be symbolically conceptualized in terms that will
translate meaningfully into Physical Plane operations and experience!
There are many, many Astral
archetypes of greater and lesser significance, including the Hero, the
Warrior, the Great Father, the Great Mother, the Wise One, The Shaman,
and on and on (far too many to mention in detail here), but one Astral
Archetype merits particular attention for enabling the Ascension process
– the Jungian Shadow archetype.
The Shadow in Jungian
psychodynamics is a subconscious (and therefore Astral)
repository of all that is rejected out of conscious perception by the
ego – a dark and forbidden manifestation of what we choose not to
acknowledge about life on the Physical Plane. The Shadow is the master
of the subconscious realm, and has a personal aspect present in
personal unconscious and, most importantly, a collective aspect
present in the collective unconscious. Most importantly, the two are
linked – what affects one affects the other. To the extent that we
have collected personal trauma on the Physical Plane (a more or less
inevitable result of Karma), and rejected this trauma into the personal
unconscious, we have created a personal Shadow that must be
reintegrated into conscious perception (a process that Jung referred
to as realization) if any further progress is to be made in the
quest for Spiritual Ascension. The Initiate needs the realized
personal Shadow as both guide and ally in navigating the Astral region
lying immediately beyond the personal unconscious zone, because this is
where the collective Shadow is found – an entity with many names
in many traditions, and all are powerful negative potencies that
are spiritually very dangerous and destructive. This is yet another
reason why undertaking a course of psychological therapy is so advisable
and important for successful Ascension practice – the waters of the
Collective Psyche are deep, dangerous, and populated by fearsome
entities put there as guardians to ensure that those who do not
pass the many levels of Initiation will not pass through the
Planes of Ascension.
The realization of the Shadow
is a difficult and daunting task, particularly for those who have been
assigned much trauma as a portion of their Karma. For such individuals,
the Shadow is a vicious, hostile form that will invariably lunge out
from the darkness of the subconscious in a screaming attack when
initially encountered. In my case, the realization process took a full
year of effort in and out of therapy to complete, and was my
comprehensive involvement in my free time during this interval, but the
job was eventually done, creating a life-long friend and ally out of
what was once a baleful and implacable enemy. The details of this
process are recounted in my essay entitled The Shadow on my
website under the Essays2007 link, and I will not recount them
here for that reason. Suffice it to say that this task requires at least
the same level of the external intervention noted earlier in this essay,
probably from a psychiatrist or psychologist as opposed to an Ascended
Master, unless, of course, the Ascended Master in question is a
practicing mental health professional, and this is certainly not unheard
of. Do not attempt to realize a heavily trauma-induced personal
Shadow without such guidance!
Once this realization task
has been successfully completed, the newly reintegrated personal Shadow
can secure passage for the Initiate from the collective Shadow entities
that will most certainly be encountered at key points along the Path of
Astral Ascension. To be sure, there are as many collective Archetypes as
personal ones in the Astral continuum, and most of them beyond the Lower
Astral region are at least neutral or positive in character, but the
hostile ones also exist and precautions as indicated in the preceding
paragraphs are advised.
As the Initiate passes deeper
into the trance continuum of alternative conscious states, the nature of
the Archetypal expressions shifts to another level of integration, and
the Mental Plane is encountered, as represented by its primary
expression – the Thought Form.
Thought Forms, like most of
the other elements of psychic manifestation, have many names in many
traditions. The Chakra analog to the Mental Plane is the Chakra
Manipura, the Third, or Solar, Chakra. Although there is not
specifically a Cabalist analog here, the Doaist interaction of the
Sephira Netzach (Beauty) in conjunction with Hod (Splendor) implies
essentially the same level of expression – the creation of a volitional
entity that can and does assist the Initiate from the Mental,
through the Astral, and on Physical Plane of
manifestation. In fact, Cabala does make reference to such a class of
beings – the Golem, a creature composed of sticks (symbolic
bones) and mud (symbolic flesh) that is then invested with sufficient
consciousness (symbolic spiritual sentience) by a Rabbi to go forth in
the world on the Astral and Physical Planes to perform a specific series
of spiritual tasks. After the tasks are complete, the Rabbi then
destroys the golem by dissolving it back into its original components of
sticks, mud, and Astral consciousness in an appropriate Cabalist
banishment rite. It is noteworthy that the Golem manifestation is not
referenced to the Tree of Life model of spiritual consciousness, but is
an independent classification of Cabalist theory not generally
subscribed to in Cabala.
The Thought Form is a
relatively complex psychic construct that may be composed of symbolic
and/or archetypal referents from several levels of expression in the
Psyche, including the Buddhic Plane, the Fourth Plane of Ascension.
Although the primary task of creation of the Thought Form takes place in
trance of some kind, the mental work of determining appropriate features
for it may very well be extended to the Physical Plane and attendant ego
state, and include extensive research into the spiritual symbolism of
many traditions as the Initiate looks for applicable “building material”
for the psychic “construction project” under way. The more symbolically
potent the image of the Thought Form is, the more affective will its
psychic action be on the preceding Planes. This is why the progressive
achievement of Ascension is so important and of such profound
consequence in human awareness – the higher our level of awareness and
psychic presence, the more potency we can bring to bear on all of
the prior levels, right down to and including the Physical one!
In the next
essay, we will continue developing the concept of the Thought Form,
providing examples of this most significant psychic manifestation, and
some precautionary advice regarding its spiritual activity in the total
Psyche. Please return here and continue to participate in the Spiritual
Ascension Series!
- With Love, Alan -
(CR2008, Alan Schneider)
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