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..:: The Observer
IV / The Kundalini ::..
By
Alan Schneider
The primary observations that structure
conscious human awareness are almost invariably either wholly or
partially located in the unconscious regions of the Psyche, and can
be classified as major collective archetypes for that reason.
The Supreme Archetypes of the Logos and the Soul, and the Hindu Brahman
and Chinese Tao, are observable representations of the psychic energy
that drives our consciousness into manifestation from the unobservable
region beyond the boundary of chaos – the limit of what can be
perceived through any means. Jung referred to these, and the
many other archetypal images, as archetypal symbols seeded in the
collective unconscious, or racial memory, of humanity – the
humanly observable consequences of the presence of the unobservable
archetypes. A theoretical mechanism postulated in Chaos Theory known as
the strange attractor accounts for this phenomenon – existing
beyond the threshold of observation, but statistically inferable based
upon the consistency of the observable results it produces in human
perception. The Jungian archetypes are excellent examples of the
operation of the strange attractor principal at work on a psychological
level. The many symbols that result from the psychic presence of the
archetypes generally emerge into perception filtered through the
mechanism of acculturation – there are many different “names” and
characterizations of “God” in the cultures of the world, but all are
propelled into manifestation by the same root archetype present
as a strange attractor existing beyond human observational capability.
In most cases, our waking
consciousness amounts to the rapid shuffling of archetypal symbols that
have become culturally defined and reinforced within us as
stereotypes – the familiar, if often inaccurate, characterizations
of experience on the Physical Plane. We probably do not begin to make
contact with the archetypal symbols proper until we enter some other
phase of perception that is more relatively ego-free than that of waking
consciousness. Traditionally, the Western Mysteries refer to this next
phase of perception under the blanket description of the Astral Plane,
or Astral Perception. This is an all-important conception,
because it is at this stage of awareness that the spiritual realm and
the associated archetypal symbols become manifest to our consciousness.
This experience may take place in dreams, fantasies, visions,
meditation, chanting, hallucinations, prayer, or any number of other
altered states of conscious perception, but it is always expressed under
conditions in which the ego has receded to the background of
consciousness, along with physical sense perception. The archetypes and
their effects can be more directly observed through this alternate phase
of consciousness, and the observer at this level of expression is
frequently called the Astral Form or Astral Body.
As has been noted previously,
the Physical Plane of Expression may well be all that the individual
knows of as life experience. The ego may tend to regard all other
states of observation as lesser ones that have little or no bearing on
life, including the more or less inevitable processes of dreaming and
fantasizing. Yet, it is here that we experience the first
possibility of the synchronicity – through which the Logos can
prompt the ego to wake up from its cultural slumber to the
extended conscious of the other Planes of Expression. If it does so,
what the Western Mysteries refer to as The Great Work (i.e. of
Soul discovery) is begun.
The Eastern Mysteries often
refer to the mode of consciousness present on the Physical Plane as
Muladhara Chakra awareness – geared toward rote survival and little
else. The Chakra associated with the Astral Plane at the next possible
stage of awareness is that of Svadhisthana, Chakra Two, the
center of reproductive and pleasure consciousness generally considered
to be “located” in the abdomen, and equated with the physical gonads and
genitalia. The serious consideration given by the individual to the
credible investigation of experience at the Svadhisthana level of
awareness amounts to a mutation in thought from zero to everything,
because it is here that initial perception of the Truth of Consciousness
begins – prior to this point, we live in a torpor of stereotypes and
delusions that we take for reality, and are functionally asleep.
Paradoxically, it is through our synchronistic dreaming in this sleep
state that we can awaken.
The Kundalini Energy makes
its first notable appearance in Svadhisthana, although it is considered
to be present in a dormant form in Muladhara. It must be stressed here
that the Kundalini is an Astral archetype, and not observable
from the ego perspective present as the observer in Muladhara. Jung
once said in The Psychology of Kundalini Yoga that “We are not
yet born in Muladhara” – meaning that we have not become psychically
aware, in a process he referred to as individuation. A key
component of individuation as Jung conceived of it is archetypal
realization. As each archetype is brought into conscious symbolic
awareness, or realized, we become successively more aware, awake
beings. Thus, psychic “birth” begins at the level of Svadhisthana, in
many cases with the onset of physical puberty, although Freud’s well
known (if not quite universally accepted) theory of infantile
sexuality suggests that the pleasure obtained from stimulation of
biologically sensitized physical regions of the body and the associated
basal emotional responses (e.g. Perls’ grief, rage, joy, and orgasm)
present in very young children can also represent the presence of
Svadhisthana-level “observations” long before the onset of full genital
sexuality. In any case, when and however it may appear in
consciousness, and with or without a physical coefficient, the Kundalini
is first and foremost a spiritual phenomenon, marking the onset
of the initial steps in the Jungian individuation process toward the yet
distant recognition of the fully realized Self at the center of
the sphere of the Psyche.
It is in Svadhisthana that we
are first confronted with what will be a life (or lifetimes) long choice
of expression – the Right and Left Hand Paths of Tantra. These
two modes of being represent the single most decisive influence on all
subsequent observation throughout life. If we choose the Left Hand Path
of direct genital sexuality (as most of us do initially) this will
occupy our libido and social goal formation thence forth for many more
years to come. If, at some point, we begin to experiment with the Right
Hand Path of Spiritual Ascension into the higher possibilities of
conscious observation, the same libido that drives our sexual
interest can then be converted to a solely spiritual force – the
Kundalini Shakti, and this force will propel us onward. The
Kundalini is considered to be a Shakti, or female,
manifestation in Yogic and Tantric theory, in both men and women. When
the Right Hand Path is undertaken by the individual, typically through
the practices of Yoga, the Kundalini is channeled into the next Chakras
in the system, reaching Manipura, Chakra Three – the Naval or
Solar Chakra – and possibly Anahata, Chakra Four, the Heart
Center.
There is some confusion and
difference of opinion among authorities in the area of Ascension Theory
regarding how and when the Kundalini leaves Svadhisthana and
subsequently activates Manipura. In the Sikh Yoga tradition, Manipura
is the most potent center of all the Chakras, and the site at which all
of the siddhis, or supernatural powers latent within human
beings, can be developed and realized. In the Hatha Yoga and Buddhist
traditions, it is simply one more stage in the Ascension process, and
not particularly the most important one at all – this distinction is
reserved for Sahasrara, Chakra Seven, in Yoga practice, and the
Non-dual or Blue Dome consciousness in Buddhism.
The observer at the level of
Manipura is the Thought Form, an archetype associated with both
protection and aggression – while the Plane of Expression associated
with Manipura is the Mental Plane. Typically, the archetypal
symbols present at this level are more organized and purposive,
communicating specifically and directly with the observer at this, and
occasionally the Astral, level as well. Manipura is the center of the
social self referred to in social psychology – in many ways the
Sikh tradition is accurate in its assignment of the greatest
significance to this Chakra, because it is here that we attain money,
power, and prestige among our peers on the Physical Plane. The question
must be asked, however, whether, and to what extent, it is the Kundalini
that carries us here, or the ego – in other words, whether Right Hand or
Left Hand Tantra is the mechanism involved. If we chose to observe this
process through the Left Hand lens, then Ascension stops here
while we are still involved in observation of the Physical Plane – the
supreme statement of conscious power in Manipura is the Shaman
archetype working through the medium of Totem spirits, with both
referred to again as additional Thought Forms in the Western
Mysteries. The Left Hand Path can carry us no farther than social power
and personal prosperity – we cannot attain the compassion of the Soul
present in Anahata, Chakra Four, from here unless we forsake
the Left Hand Path entirely and accept the mandate of the Right Hand
Path. This is why the first three Chakras are assigned to the Physical
Plane of Expression – they all are implicitly involved in functioning
within the prevue of the ego and its worldly standards of achievement,
regardless of whatever other observational forms may be present. Only
when we have embraced the Right Hand Path does the nature of observation
shift away from the material and toward the spiritual, whenever that may
occur. And the longer one maintains a Left Hand perspective on
observation, the harder it becomes to shift over to the Right
Hand one.
The fundamental nature of the
Kundalini as a spiritual phenomenon is not well understood by either
Eastern or Western authorities. As a female archetype, it seems
to be driven to seek Ascension and “reunion” with Shiva, a Principal
Male archetype, and characterized as “residing” in Sahasrara Chakra,
nominally outside of the physical body, and hence, beyond any kind of
physical sense perception, but still observable in Ascended spiritual
consciousness. As an expression of dual form (i.e. female energy
seeking male energy) it would certainly appear to be Taoist in
character, but, once awakened, it seems to have a spiritual life of its
own, subject only to Karma and Karmic restrictions as determined by the
Logos.
A possible illumination of
the Kundalini archetype is seen in the Hindu Brahman, the
all-pervasive Essence of God that permeates Creation at every level, yet
still is not exclusively present in any one object or process manifest
therein. Because it is an interpenetrating flow in its
fundamental condition, Hinduism considers the Brahman to be a female
phenomenon, just as it does the Kundalini Energy. So, we have the
ultimate essence of God represented as female in at least two
extremes of manifestation – the highest as God, and the most minute as
bodily potential energy, lying dormant and unrecognized in Muladhara
Chakra on the Physical Plane. Once awakened, the Kundalini also
demonstrates female fluidity as it flows through the Chakras in
the Ascension process. The very images of the Chakras themselves are
female – they are all represented as Lotus blossoms in visual
depictions. And most Astral and post-Astral archetypal symbols,
including the Soul, have at least one important female
characteristic – they are subtle forms of manifestation, as
opposed to the gross impressions of the physical senses and the ego,
which are focused, immediate, and masculine in nature for those
reasons.
In the Hindu conception of
existence, the male Gods generate Divine Ideas, or instructions, which
the female Goddesses then carry forth into manifestation. In every
instance, the female principal is the active one, just as in the case of
the Kundalini Energy. In another example of female activity, the
Brahman is considered to give birth to, or manifest, or produce, the
male Creator God, Brahma, and, in secession, the male Preserver
God Vishnu, and the male Destroyer God Shiva, the
destination of the female Kundalini Shakti in the spiritual Ascension
process. I personally suspect that any Ascension or other
ecstatic spiritual experience is driven by the Kundalini energy, whether
it is recognized as such or not within the parameters of a given
tradition, and that the Kundalini is the Soul, is the
Logos, and is the Brahman expressed at different vibratory
levels. As such, it is the single most powerful force in the universe,
a force beyond force, and should be approached and observed with
respect and caution.
In the next essay in
The Observer Series, we will identify and discuss the nature of the
observer in the case where the Kundalini Energy has successfully
negotiated the Manipura Chakra, and reached the Heart Chakra, Anahata,
Chakra Four, and the point at which spiritual observation and knowledge
comes into it own – the observer present in and as the Soul.
- With Love, Alan -
(Copyright 2009, by Alan Schneider)
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