====== Kundalini Shakti In the Light Of Modern Science ======
(Adopted From Kundalini Shakti By Swami Nikhilananda And Kundalini Yoga By Swami Sivananda)
Kundalini Illustrated By Classical Physics :
Let us try to understand the Kundalini with the help of an illustration from classical physics. There are two kinds of energy associated with a piece of matter; potential and kinetic, the sum total of which is a constant. The kinetic energy, which may be only a fraction of the total energy, is involved in the movement or action of a body.
According to Tantra, the Kundalini, in the form of cosmic energy, is present in everything, even in a particle of matter. Only a fraction of it, like the kinetic energy, is operative, while an unmeasured residuum is left, like the potential energy, ‘coiled up’ and untapped at the ‘base root’. It is a vast magazine of power, of which the operative energy, like the kinetic energy of the particle, is only a fraction. In the jiva-centre, also, are both this potential energy of the Kundalini, which is the storehouse of the energy of the body (physical, subtle, and causal), and also the active energy of the jiva.
The coiled up Kundalini is the central pivot upon which the whole complex apparatus of the body and mind moves and turns. A specific ratio between the active and total energies of the Kundalini determines the present condition and behaviour of the bodily apparatus. A change in the ratio is necessary to effect a change in its present working efficiency by transforming the grosser bodily elements into finer. A transformation, dynamisation, and sublimation of the physical, mental and vital apparatus is only possible through what is called the rousing of the Kundalini and its reorientation from 'downward facing' ’to 'upward facing'. By the former the physical body has been made a ‘coiled curve’, limited in character, restricted in functions and possibilities. By the force of the latter it breaks its fetters and transcends its limitations. This is the general principle.
Let us elaborate it ..........
Energy (Shakti) polarises itself into two forms, namely, static or potential (Kundalini), and dynamic (the working forces of the body as Prana). Behind all activity there is a static background. This static centre in the human body is the central Serpent Power in the Muladhara (root-support). It is the power which is the static support (Adhara) of the whole body and all its moving Pranic forces. This Centre (Kendra) of Power is a gross form of Chit or Consciousness; that is, in itself (Svarupa), it is Consciousness; and by appearance it is a Power which, as the highest form of Force, is a manifestation of it.
Just as there is a distinction (though identical at base) between the Supreme Quiescent Consciousness and Its active Power (Shakti), so when Consciousness manifests as Energy (Sakti), it possesses the twin aspects of potential and kinetic Energy. There can be no partition in fact of Reality. To the perfect eye of the Siddha the process of becoming is an ascription (Adhyasa). But to the imperfect eye of the Sadhaka, that is, the aspirant for Siddhi (perfected accomplishment), to the spirit which is still toiling through the lower planes and variously identifying itself with them, becoming is tending to appear and an appearance is real.
The human body, the potential pole of Energy which is the Supreme Power, is stirred to action, upon which the moving forces (dynamic Shakti) supported by it are drawn thereto, and the whole dynamism thus engendered moves upwards to unite with the quiescent Consciousness in the Highest Lotus.
There is polarisation of Shakti into two forms—static and dynamic. In the mind or experience this polarisation is patent to reflection; namely, the polarity between pure Chit and the Stress which is involved in it. This Stress or Shakti develops the mind through an infinity of forms and changes in the pure unbounded Ether of Consciousness—the Chidakasa. This analysis exhibits the primordial Shakti in the same two polar forms as before, static and dynamic. Here the polarity is most fundamental and approaches absoluteness, though of course, it is to be remembered that there is no absolute rest except in pure Chit. Cosmic energy is in an equilibrium which is relative and not absolute.
Passing from mind, let us take matter. The atom of modern science has ceased to be an atom in the sense of an indivisible unit of matter. According to the electron theory, the atom is a miniature universe resembling our solar system. At the centre of this atomic system we have a charge of positive electricity around which a cloud of negative charges called electrons revolve. The positive charges hold each other in check so that the atom is in a condition of equilibrated energy and does not ordinarily break up, though it may do so on the dissociation which is the characteristic of all matter, but which is so clearly manifest in the radioactivity of radium. We have thus here again, a positive charge at rest at the centre, and negative charges in motion round about the centre.
What is thus said about the atom applies to the whole cosmic system and universe. In the world-system, the planets revolve around the Sun, and that system itself is probably (taken as a whole) a moving mass around some other relatively static centre, until we arrive at the Brahma-Bindu which is the point of Absolute Rest, around which all forms revolve and by which all are maintained.
Similarly, in the tissues of the living body, the operative energy is polarised into two forms of energy—anabolic and catabolic, the one tending to change and the other to conserve the tissues; the actual condition of the tissues being simply the resultant of these two co-existent or concurrent activities.
In short, Shakti, when manifesting, divides itself into two polar aspects—static and dynamic—which implies that you cannot have it in a dynamic form without at the same time having it in a static form, much like the poles of a magnet. In any given sphere of activity of force, we must have, according to the cosmic principle of a static back-ground—Shakti at rest or “coiled”.
This scientific truth is illustrated in the figure Kali, the Divine Mother moving as the Kinetic Shakti on the breast of Sadasiva who is the static background of pure Chit which is actionless, the Gunamayi Mother being all activity.
The Cosmic Shakti is the collectivity (Samashti) in relation to which the Kundalini in particular bodies is the Vyashti (individual) Shakti.
The body is a microcosm (Kshudrabrahmanda). In the living body there is, therefore, the same polarisation. From the Mahakundalini the universe has sprung. In Her Supreme Form She is at rest, coiled round and one (as Chidrupini) with the Siva-bindu. She is then at rest. She next uncoils Herself to manifest.
Kundalini Yoga speaks of the three coils which are the three Gunas and the three and a half coil are the Prakriti and its three Gunas, together with the Vikritis. Her 50 coils are the letters of the Alphabet. As she goes on uncoiling, the Tattvas and the Matrikas, the Mother of the Varnas, issue from Her. She is thus moving, and continues even after creation to move in the Tattvas so created. For, as they are born of movement, they continue to move. The whole world (Jagat), as the Sanskrit term implies, is moving. She thus continues creatively acting until She has evolved Prithvi, the last of the Tattvas. First She creates mind, and then matter. This latter becomes more and more dense.
It has been suggested that the Mahabhutas are the Densities of modern science:—However this be, it is plain that the Bhutas represent an increasing density of matter until it reaches its three dimensional solid form.
When Shakti has created this last or Prithvi Tattva, what is there further for Her to do?
Nothing. She therefore then again rests. At rest, again, means that She assumes a static form. Shakti, however, is never exhausted, that is, emptied into any of its forms.
Therefore, Kundalini Shakti at this point is, as it were, the Shakti left over (though yet a plenum) after the Prithvi, the last of the Bhutas, has been created. We have thus Mahakundalini at rest as Chidrupini Shakti in the Sahasrara, the point of absolute rest; and then the body in which the relative static centre is Kundalini at rest, and around this centre the whole of the bodily forces move. They are Shakti, and so is Kundalini Shakti.
The difference between the two is that they are Shaktis in specific differentiated forms in movement; and Kundalini Shakti is undifferentiated, residual Shakti at rest, that is, coiled. She is coiled in the Muladhara, which means ‘fundamental support’, and which is at the same time the seat of the Prithvi or last solid Tattva and of the residual Shakti or Kundalini. The body may, therefore, be compared to a magnet with two poles. The Muladhara, in so far as it is the seat of Kundalini Shakti, a comparatively gross form of Chit (being Chit-Shakti and Maya Shakti), is the static pole in relation to the rest of the body which is dynamic. In sense, the static Sakti at the Muladhara is necessarily coexistent with the creating and evolving Shakti of the body; because the dynamic aspect or pole can never be without its static counterpart. In another sense, it is the residual Shakti left over after such operation.
(To Be Continued ...... )
"Om Shanti Shanti Shanti"
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