Kundalini: The Hindu Perspective
by Philip St. Romain�

(numerical citations apply to an unpublished manuscript)

Back in the mid-1980s, I began to undergo a transformative process that included many unusual experiences of energy moving in my body that I eventually came to understand as the kundalini process. Because I perceived that this process was related somehow to the deepening of my experience of Christian prayer, it was only natural that I would search my own Catholic mystical tradition for some kind of understanding and validation. This search was fruitless. Although I felt close to the writings on "dark nights of the soul" and other references to psycho-spiritual transformation, there was very little to be found in the Christian literature concerning energy, energy centers, and the physiological implications of spiritual transformation. Experienced spiritual directors did not know what to make of my experience. This was disappointing, for the process had been awakened in the context of Christian faith, and I had hoped to find some account of it in my tradition.

On several occasions, I was told by priests and nuns with experience in contemplative prayer that my searching for an explanation of some kind was an attempt on my part to force the experience into some kind of conceptual framework, and so try to control it. That was not the purpose of my inquiry, nor is it my purpose in writing.

An analogy to this criticism would be the case of a young teenaged girl who wakes up one morning and becomes disturbed when she finds that she is bleeding from her vagina. When she mentions this to her mother, she is given tampons and told how to use them, but no explanation for the phenomenon is given. Later that day, she talks to her minister about it, and is told not to worry--just use the tampons. Finally, she shares this information with a friend, who explains to her what menstruation is about--that it's the beginning of womanhood, fertility, etc. At a practical level, the young woman must still use the tampons as her mother explained, but now, at an intellectual level, she understands the significance of what is happening to her. This helps her to accept the experience--even to be grateful for it--instead of disturbing herself about it.

It is the same with kundalini and other unusual experiences. At a practical level, I was learning how to cope. But at an intellectual level, I was confused, and it was entirely inappropriate to be told that such understanding was unimportant, or even harmful. Maybe understanding would not change my response on a practical level, but it was nonetheless important for me to know what was going on in my life. Toward this end, I found something of what I was looking for in the Hindu literature on kundalini. It was there that I found my experience described, and so came to an intellectual understanding of the process that facilitated deeper acceptance and serenity.

From the Hindu literature, I learned that what I was calling the true self, they called enlightenment, advaita, or Self-realization (sat-chit-ananda). This awakening is the goal of Hinduism, and the various kinds of yogas are disciplines to lead one to realize this goal. I came into contact with a very deep, holistic understanding of human nature and its various systems of energy and intelligence which helped me to understand myself better. Hinduism teaches one how to work with these various levels to come to the experience of enlightenment. This is the over-arching context for grasping the Hindu understanding of kundalini. What follows will be a brief presentation of the Hindu teaching.

Yogic Anthropology

We begin with the yogic understanding of the soul. My primary source will be Swami Vishnu-devananda, whose book, The Complete, Illustrated Book of Yoga, has served to introduce thousands of Westerners to Hindu ideas and disciplines. About the soul, he writes: Spirit or soul as such is the whole without any division. Mind and bodies, being the active power of the spirit which springs from it and brings individual consciousness, are parts of that whole. Thus consciousness or spirit, while remaining unchanged in one aspect, changes in another aspect into active power, manifesting as mind and body. In the final stage, the spirit becomes aware again of its real nature through the negation of the veiling principle, the mind-body (1).

From this teaching we learn that the soul is one spirit with various dimensions of manifestation, which the Hindu calls bodies. These bodies or sheaths contain different intensities of soul energy, enabling the soul to be manifest on different levels. Swami Vishnu-devananda in "The Complete Book of Yoga" describes these levels as follows (image scanned from Vibrational Medicine, by Richard Gerber, M.D.




1. Gross Level (Stula)
This is the material body, contained by the food sheath (annamaya kosha). Its energy and intelligence is governed primarily by genetic factors. The experiences of earthly, sensate existence, birth, death, change, sickness, and decay belong to this level. The gross body decomposes after death.

2. Astral Level (Sukshma)
a. Vital Sheath or Etheric Body (pranamaya kosha). This sheath includes etheric particles and energy called prana, or life force. This body animates the food sheath and is responsible for governing the physiological processes. It is sensitive to hunger, thirst, heat, cold, and other physiological experiences. It can partially separate from the material body, but it is not immortal. After death, it may linger near the corpse for awhile, visible to those with clairvoyance; eventually it disintegrates.
b. Astral or Lower Mental Sheath (suckshma shaira, manomaya kosha). In this body is the energy and intelligence of emotional life and desire. It also includes lower mental processes related to emotional desire and sensory life. After death, it decomposes.
c. Intellectual Sheath (vijnanamaya kosha). Rational consciousness and the experience of thinking belong to this level. Here we find the Mental Ego and its powers of discrimination and decision- making. This level is considered immortal.

3. Causal Level (Karana).
This is the bliss body, the source of our experiences of joy and happiness. Its intelligence is purely spiritual and intuitive. This body transcends the knowledge of the intellectual ego, being more cosmic.

Some writers refer to even higher, spiritual bodies which infuse the causal. Most agree, however, that the lower sheaths issue from the higher, rather than vice versa.

In speaking of these different levels as bodies, the yogis intend to express the integrity of these different levels of energy and intelligence. Each has its own domain of governance, but not in isolation from the other levels. According to the yogis, these bodies interpenetrate and influence one another. The interpenetration is possible because each body is of a different energy frequency, increasing in intensity from the gross level to the causal. Therefore, the energy of the vital level is capable of existing within the frequency of the physical body even while it transcends this frequency. The same relationship exists between the astral and vital, intellectual and astral, and causal and intellectual levels. The higher frequencies exist within the lower, but also transcend them, emanating beyond the physical body in such a manner as to create an aura of energy around the body. Many people are capable of seeing this energy field and its levels of emanation.

Because the various bodies interpenetrate, they are capable of occupying the same space and directly influencing each other. Generally, the influence is most noticeable between two "adjacent" levels. For example, alterations in the functioning of the etheric body have the greatest effect on the physical body, and, to a lesser extent, on the astral. Emotional desire in the astral body influences the functioning of the etheric body, and, to a lesser extent, the intellectual. A higher level is capable of influencing the operations of a lower level, but the converse it also true. If the etheric body is filled with disharmony, it will affect the higher levels. This is why practitioners of hatha and kundalini yoga pay great attention to the health of the physical and emotional levels. If the spiritual consciousness of the causal level is to be realized in this life, then the intellectual, emotional, physiological, and physical levels must be prepared to receive this energy and live in harmony with it.

The Chakras

Given such a view of multiple, interpenetrating bodies, one is led to inquire about how these bodies communicate with one another. After all, the chemical energies of the physical body are one thing, the etheric life force another, emotional energy different yet, and so forth. How does emotional energy affect intellectual life and etheric energy, for example? The answer to this question is that the different bodies communicate through energy transformation centers called chakras. A chakra is a "wheel" of energy roughly corresponding in location and function to the nerve plexus regions on the spinal cord and brain (3). There is general agreement among the yogis that the etheric, astral and intellectual bodies each have their own systems of energy vessels, which converge on seven major chakras in each subtle body (I have never seen references to chakras in the causal and higher spiritual levels). These seven chakras interpenetrate each other, making it possible for the energies in one level to influence the energies in another. Chakras are also said to act as centers in which energy is stepped up or down.

Psychologists do not know what a thought is, nor do they understand how thought influences emotional states and the physical body. Yogic anthropology explains this common experience in terms of the operations of the various bodies through the chakras. Thoughts arising from the intellect move through the mental chakras into astral, etheric, and physical energy centers, influencing each level depending on the kind and strength of the thought. Hence, a thought is capable of impacting the emotional, physiological, and even cellular systems. Energy is also capable of being transmuted from the lower to the higher levels through the chakras. Food energy can affect thoughts and emotions, for example.

The chakras are also considered centers of consciousness. What this means is that a particular motive of attention seems to infuse more energy into one particular chakra than it does others (4). A thought about sexuality, for example, will more significantly affect the second chakra than any other. The chakra system explains how it is that we have different bodily experiences of different states of attention. Some of our most common sayings reflect this insight: "I had butterflies in my stomach." "I didn't know what to say; I had a lump in my throat." "My heart went out to her." "He gives me a pain in the neck." "She turns me on." Each of these saying attests to the reality of body centers associated with different motives of attention.

Characteristics and attentional motives associated with the seven chakras are described below following Swami Vishnu-devananda (5) and Dr. Richard Gerber (6):

1. Mooladhara Chakra
a. Body center is the base of the spine, coccygeal plexus.
b. Associated with motives of survival and security.
c. Sensory association is smell.
d. Color association is red.
e. Is considered the site where kundalini energy lies dormant in most people.

2. Swadhishatana Chakra
a. Body center in the genital region and sacral plexus.
b. Associated with motives of pleasure and emotional life.
c. Sensory association is taste.
d. Color association is orange.

3. Manipura Chakra
a. Body center in the solar plexus.
b. Associated with motives of power, control, and assertiveness.
c. Sensory association is sight.
d. Color association is yellow.

4. Anahata Chakra
a. Body center is the heart, and cardiac plexus.
b. Associated with motives of compassion and self-responsibility.
c. Sensory association is touch.
d. Color association is green and pink.

5. Visudha Chakra
a. Body center is the throat, and cervical plexus.
b. Associated with motives of self-expression and conceptual discrimination.
c. Sensory association is hearing.
d. Color association is blue.

6. Ajna Chakra
a. Body center in the center of the forehead, and brain core.
b. Associated with motives of intuitive awareness.
c. Sensory association is the "third eye," or pineal.
d. Color association is indigo.

7. Sahasrara Chakra
a. Body center on top of the head, or above the head.
b. Associated with cosmic consciousness, unity.
c. Sensory association is the whole brain.
d. Color association is purple, or white.

It should be noted that many other characteristics are associated with the chakras, such as endocrine functions, numbers of lotus petals, sounds, and bodily organs innervated. Variations exist from author to author. Hindu writers also associate the powers of various spiritual guides with each chakra (7). A detailed presentation of all this information is not considered relevant to this discussion on Hinduism and kundalini, however.

What we find described in the literature on multiple bodies and chakras is primarily a kind of metaphysical physiology which attempts to lead to and account for various states of consciousness. The practice of yoga--Hatha Yoga in particular--is designed to help the individual become more aware of his or her own various energies and chakras, and to facilitate a safe, conscious assent up the chakras. It may well be that the various characteristics associated with each chakra have more to do with spiritual formation than with subtle anatomy per se. Indeed, this seems to be the intent of such writers as Swami Radha Sivananda (8). Her discussions of the chakras are designed to encourage students to develop their many human powers and so to grow, step by step, unto the higher states. Without denying the reality of metaphysical anatomy, Swami Radha discusses the chakras as developmental stages, each of which has its own issues which must be mastered before the next stage can be safely experienced. This treatment is also popular among New Age writers (9).

Given the very brief treatment of the yogic views on multiple interpenetrating bodies and the chakras described above, we are ready now to reflect on the nature of kundalini awakening.

The Awakening of Kundalini

The standard teaching that one will find is that the energy called kundalini lies dormant in the first, or Mooladhara chakra, coiled three and one half times therein around a lingam. When awakened, the kundalini energy uncoils and begins to rise through the chakras, transforming the subtle bodies as it does so, bringing more energy, awareness, and understanding to the recipient.

The various kinds of yoga attempt to awaken this energy, each in its own way. Some, like Hatha yoga, work directly with the chakras and subtle bodies, and attempt to awaken the energy through yogic postures, breathing exercises, and mantra meditation. Others, like Raja and Jani yoga, work primarily with the intellectual and causal levels; as these higher levels are developed, the lower are transformed accordingly so that the kundalini is drawn up spontaneously when the obstacles to its awakening are removed.

Another method popular in the United States is Siddha Yoga, where the yogi awakens the energy in a disciple through a special touch called shaktipat. In speaking of the awakening of kundalini, then, one will find a great variety of methods and descriptions even in the yogic literature.

To bring some order to the discussion, it will be helpful to distinguish between a full-blown kundalini awakening and a kundalini arousal. The latter, as John Selby writes, is experienced by everyone at some time. "Jogging, for example, recently became an extremely popular way to regularly shift into higher levels of kundalini consciousness. Pleasureful walking with the mind at rest accomplishes the same end. (10)" Selby also recognizes singing, chanting, alcohol, and drugs as gateways to kundalini experiences, however distorted they may be. Similarly, Swami Vishnu-devananda acknowledges that yogic meditation can result in kundalini arousals where the energy rises to the top, then eventually falls back into the lower centers (11). Most likely, kundalini is the energy at work in what Maslow called peak experiences (12). In all of these cases, the experience is short-lived. For a few moments or even hours, a door is opened unto higher states of consciousness, only to close again. An imprint of some kind remains in the memory, but for the most part, life returns to "normal."

Not so with a full-blown awakening of kundalini: people who experience this will never again know normal, everyday consciousness presided over by the intellectual ego. In cases of full-awakening, the energy is constantly at work, pushing its way toward the top of the head. This was what I described in Chapter One. Another description of kundalini awakening may be found in Gopi Krishna's autobiography, Kundalini: The Evolutionary Energy in Man. In such cases, the subtle bodies become transformed to manifest the consciousness of the causal and higher spiritual levels, and this is what "normal" comes to mean. The intellectual ego must learn to cooperate with this process, and this can be most painful indeed! In those who experience the awakening of kundalini, the intellectual ego can no longer claim to be the privileged center of consciousness.

Kundalini awakenings can happen spontaneously, as the fruit of living the spiritual life. They can also occur as the result of deliberate ascetical practices, drug experiences, or shaktipat transmissions, as mentioned above. It is generally acknowledged that spontaneous awakenings are easier to integrate, for the very fact of the awakening attests to a level of preparedness and receptivity in the subtle bodies. If the subtle bodies have not been properly prepared, however, the strength and power of this energy can bring such severe disturbances as to result in mental, emotional and physical illnesses. This is the great danger in using ascetical practices and drugs to force the energy out of its dormancy into the higher chakras. Kundalini is an energy that is to be respected. Indeed, it is even reverenced and worshipped by many Hindus.

Kundalini and Hindu Theology

But what is kundalini? Is it the energy of the higher spiritual bodies breaking through into the lower levels?

According to the yogic literature, it is at least that, and much more. Kundalini is none other than Shakti, the female consort of Shiva, who is one with Brahmin and Vishnu in the Hindu trinity. Hence, kundalini is considered a divine energy, and its awakening is interpreted as awakening to the divine. Small wonder Hindu writers see this energy as the counterpart to the Christian experience of the Holy Spirit! (13). About this matter we shall have much more to say later in this work, but for now, let us examine more closely the ideas on Hindu divinity described above.

In the Hindu trinity, Brahmin is usually considered the creator and source of all that is. Vishnu is given the attributes of preserver, as exemplified in his incarnations as Krishna, Rama, and Buddha. Shiva, on the other hand, is accorded many attributes, the most common of which are destroyer, yogic ascetic, and pure consciousness. What Shiva destroys, however, is not the really real, but all that is false, illusory, and subject to corruption and rebirth. The active energy by means of which Shiva accomplishes this work is to be found in his wife, Shakti. Like Shiva, she has two faces, one as destroyer, exemplified in her work as Kali, and the other in her role as divine mother and nurturer of the really real in all that is.

Kundalini, then, cannot be discussed apart from Shiva, for the two are inseparable. The problem in most individuals, however, is that they are separated. It is believed that in the individual, Shiva resides in the seventh chakra as pure consciousness itself. Shakti, on the other hand, lies dormant in the first chakra. The divine consciousness of Shiva is not known in the individual because it is alienated from its active power or energy, which is Shakti/kundalini. When the energy awakens and rises through the chakras, Shakti unites with Shiva, and the individual lives in the unitive embrace between the two. The nature and power of their divine consciousness is known by the individual, who realizes his or her Atman, or spiritual soul. Atman is not separate from Brahmin; indeed, it is none other than Brahmin itself, manifesting as the individual soul. All illusions of duality and separateness begin to fall away with this realization, and the Atmanic condition called advaita (non- duality) begins to grow.

The awakening of kundalini, then, is considered a very special grace in Hinduism. It represents the beginning of the realization of the life of the divine as the essence of the soul itself. Nevertheless, the aspects of Shakti and Shiva as destroyer also attest to the painful purifications which accompany this awakening. Everything in consciousness which is ignorant of the Atman will be burned away-- especially the false notions of individuality. In the end, however, the realization of the Atman as being, knowledge, and bliss (sat chit ananda) will more than compensate for the pain. Such is the hope which sustains the Hindu.

Personal Reflections

I found all of the above most helpful in understanding the meaning of the transformation process which had been awakened in me. The account of the soul and its multiple, interpenetrating bodies, chakras, and energies gave me a new understanding of the manner in which spirit and matter come together. The advaitic consciousness of the atmanic state also validated my experience.

As reassuring as this validation was, it nonetheless left me with many questions which I have found impossible to set aside and irrelevant. What, for example, would be the Christian equivalent to the Hindu explanation? Here are a few related issues:

1. Does the Hindu experience of Shakti correspond to the Christian idea and experience of the Holy Spirit?

2. Does the Hindu trinity correspond to the Christian trinity?

3. How does Christian metaphysics or theology account for the advaitic or enlightenment experience? Is this the same kind of consciousness described by the Christian mystics? If not, then how is it different?

4. Finally, and on a practical level: should Christians be encouraged to pursue the kind of experience I had come upon?

It took centuries to integrate Christian theology and Greek philosophy, and so I have little hope that this present work will conclusively respond to the questions raised above. I believe these issues to be among the most important facing Christian spirituality today, for East and West are coming together, and there is no reversing the process of encounter.

Now it is your turn to contribute to this discussion.

[ 08-11-2001: Message edited by: Phil ]

[ 08-11-2001: Message edited by: Phil ]

Most generous of you to extend such effort Phil, my thanks. I too found the Hindu interpretation of enlightenment very helpful in describing what happened to me also, yet by the same token was disturbed by what I then thought was a lack in such clarity through my own faith of Catholicism, hence, my intellectual spiritual cleansing to contend with on top of the psychological, emotional and physical. Not a fun trip, but as She says constantly, "necessary."

I came up against all the questions you posed such as how Christianity could explain the Kundalini experience, the question of Shakti and Shiva's meeting, its "product" through this meeting, (as you say, "Atman" or the "Awakening of the Spiritual Soul" known by the individual,) and how this corresponds to the Trinity in Christianity, and who knows better than yourself through our past discussions may I add, my questioning this experience/consciousness as it relates to Christian Mystics, if not for anything else, but for personal reasons?
For to admit to that would mean I put myself in the same catagory, wouldn't it? ..and I wouldn't want to do that now, would I?
But, from time passed which for me since awakened is never without that process of evolution in the making, I have gained more vision here acting as comfort.
Sure Christianity doesn't come right out and say that the Shakti, Shiva, Atman phenomenon is but the same phenomenon as one receiving the Holy Spirit, but when you look at the manifestations of each and compare them you find more similarities than differences.

Lets look into them...(in brief to say the least)

With the awakening of Kundalini or Shakti's sliver on up the chakra's, you find this energy touching "consciousness centers." It is said that each consciousness center is responsible for its own contribution towards enlightenment, what ever they be, they work hand in hand to achieve this goal regardless right now of what kinks need to be worked out first.

As their are but 7 chakra's needing the touch of Shakti for the purpose of enlightenment I asked of spirit to lead me to the place in the Holy Book where I may find correlation. To my surprise as happens often while in the state of inspiration, I opened the page randomly to the "Apocolypse" where it speaks of the opening of the seven seals and seven trumpets and its many manifestations as a result.
Now keep in mind the way the writers spoke in the days this was written. I for one was not able to understand a blessed word until She awakened in me, but since then have learned to read in a different, more interpretive way.
Like the act of Lectio Divina, all, even life, is but interpretive, and so I hear differently since, read differently since, even through the Book. One of my many gifts.

Perhaps the seven seals and seven trumpets were the Christian Mystics way of interpreting the same phenomenon as explained by the Hindu's, especially since each religion accounts for "gifts" given as a result of having pierced the "chakra's and seals."

It is now obvious through experience that one becomes deeply touched by this awakening and as a result gains new vision as a result of the consciousness centers being awakened. So says the Book as pertains to the seven seals. But how would one explain why?

This lead me into asking for clarity on "Spirit" itself...and how the Hindu interpretation and goal of Kundalini could correspond to Christianity's interpretation of such a gift of light.

Did I say light?

...and isn't this what both versions are all about? Speaking of which, I have heard somewhere that the word "Holy" translated in Latin I believe, means "Sun" and what is "Sun" - isn't that the "Light?"
"Bible" translated in Latin, I heard means "Book" so in essence, when we speak of the Holy Bible, we really are referring to the "Sun Book" or "Book of Light."

With this light comes new consciousness. With Shakti's meeting of Shiva comes light. With the Holy Spirit's arrival comes light...and I'm sure given a scholar's expertise in this area, he/she would say all religions are about "Light."

Now, lets take the manifestations which naturally arise as a result of a Kundalini Awakening and compare them to the manifestations which arise as a result of The Holy Spirit's arrival.

Kundalini Awakening in an "a la carte" description represents three distinct parts...Shakti plus Shiva meet, fall in love, consummate their union and produce out of it their child named Atman. Yet they couldn't create Atman without their meeting, and in order to create Atman, the various consciousness centers or those known as chakra's had to be opened.
Now I don't know about others, but when mine were opened, you'd swear there were trumpets playing - that is how bold it was indeed!

Here's a "Trinity" which is of a whole, yet seperate in its deed specifically for one purpose. To manifest a creation, Atman, or the giving of this light to the personality, for God knows the Spirit does not need this info, we do, or rather that part of us with which we have identified with more. Our egos or sense/part of self, not whole self.

Then there is Christianity's version of the Holy Spirit.
I say, "In the name of the Father, and of the Son, and of The Holy Spirit."
Another "Trinity."
Just seems out of order to me.
It would make more sense to me if perhaps it went like this... and just for purpose of correspondance to the Hindu version...
"In the name of the Father, and of the Holy Spirit and of the Son'" (how dare I be so bold!) but this is what would make this correspond to the Hindu version, for "Son" is what is produced out of the Father and Holy Spirit's Union - which is yet another Creation which when manifested gains the same light as when Shakti meets up with Shiva.

Is not Shakti and The Holy Spirit's purpose the same? And if so, since Shakti's goal is to meet up with Shiva for purpose of creating their Son Atman, (the Divine Child,) shouldn't The Holy Spirit be named Mother instead, therefore reading more accurately...

"In the name of the Father, and of the Mother, and of the Holy Spirit, Amen?"

For if the Father in Christianity represents the Hindu version of Shiva's purpose, and the Mother in Christianity represents the Hindu version of Shakti's purpose which united, in union and harmony that is, both create from this union a Light, or a Son, or even a "sun" - then it stands to reason each is describing the same phenomenon.

As the gifts of Kundalini are in-numerable. Spiritual vision is born. Understanding is born as a result. Empathy. Love of Brother, Prudence, Wisdom, Reality, Knowledge, High Intellectual functioning, New gifts of creativity is born. People all of a sudden can paint, write poetry, write books, prophecise, have the gift of clairvoyance, clairaudience as their psychic centers or chakra's increase in fine-ness and less density, etc...etc...

As such seems to correlate with the gifts of the Holy Spirit in Christianity as well when given the blessing of the most precious Spirit does one begin speaking in tongues, given the gift of Understanding, Love of Brother, Wisdom, Prudence, High Intellectual functioning, Prophecy, Vision, and so on and so on....

For me anyway, I feel the Hindu version of Divintiy and Christianity's Version of Divinity is the same and I find comfort in that, with differences found more in "words" used to interpret, than interpretation itself.

As pertains to "Christian's being encouraged as Hindu's to pursue the kinds of experiences you, I, and countless others have had, whether we refer to them as Kundalini Awakenings, The Holy Spirit's arrival, etc..etc... I must say that I have not as of yet encountered any literature or verbal advice in Catholicism which either encourages it or dis-courages it and so my answer would have to be based upon this.
I know the Hindu's do include the possible negative repercussions that can arise as a result of arousing Her when not fully ego prepared, and this to me would make sense since encouraging Shakti's ascent to begin with.

But as such pertains to Christianity, it is but a blessing of the Holy Spirit's arrival to those who have earned it, period.

And in that I see and trust in pre-requisties having to be met first.
There is no encouragement at least on a psychological basis which acts as "the match" if you will, "igniting the flame" like the Hindu tradition.
Perhaps the encouragement of meditaion alone, along with fulfilling the Sacrament of Penance is enough retrospection as to arouse enough of a sorrowful state in that change occur in the individual to slowly invite The Holy Spirit's presence, I don't know, just seems a more gentle approach to me given my experience and knowledge of the process psychologically, emotionally and spiritually. As I imagine, this is why the Sacraments were created in the first place.
And on this note, I would have to agree with the Christian approach knowing firsthand the repercussions that could develop as a result of having an awakening without knowing much about it, for I have learned through this the meaning of "ignorance being bliss" - for had I known what was happening to me at the time it was happening, I would have encountered fear and resistance consciously, even though magnificence was knocking at my door.

Thanks Phil for the outlet of expression.

CeCe

[ 08-17-2001: Message edited by: CeCe Light ]

Thanks, CeCe, for your thoughtful reflections.

I'd like to just let your piece speak for itself alongside the reflection by Jim Arraj on the thread about a Christian philosophical view of kundalini and a few brief comments which I'll offer below:

One thing I'm sure you'll agree on is that the absence of kundalini experience does not by any means indicate that one is lacking the Holy Spirit. From our past correspondence, I know you don't think this, but your statement, But as such pertains to Christianity, it is but a blessing of the Holy Spirit's arrival to those who have earned it, period, might give the wrong impression about this, especially the earned part.

I might also note that there are many who've practiced Eastern forms of meditation and awakened the process who have found it more of a curse than a blessing. In fact, the concept of spiritual emergency comes out of contact with hundreds who find kundalini to be more about headaches, painful energy movements, disorientation, and in some cases, even psychosis. It's hard to equivocate the Christian notion of blessing by the Holy Spirit with these phenomena.

So, perhaps you'd like to comment on those points and see what Arraj has to say as we continue this sharing.

Shalom,

Phil

>One thing I'm sure you'll agree on is that the absence of kundalini experience does not by any means indicate that one is lacking the Holy Spirit. From our past correspondence, I know you don't think this, but your statement, But as such pertains to Christianity, it is but a blessing of the Holy Spirit's arrival to those who have earned it, period, might give the wrong impression about this, especially the earned part.<

And my thanks for pointing this out. I would have to say I feel the Holy Spirit is with us always as the cosmic life force known as Kundalini, as we could not exist without its presence, especially that I feel it is both the same. It is more the realization of its presence and ones allowing it to be felt in ones life making all the difference.

>I might also note that there are many who've practiced Eastern forms of meditation and awakened the process who have found it more of a curse than a blessing. In fact, the concept of spiritual emergency comes out of contact with hundreds who find kundalini to be more about headaches, painful energy movements, disorientation, and in some cases, even psychosis. It's hard to equivocate the Christian notion of blessing by the Holy Spirit with these phenomena.<

Then how do you account for Catholicism's acknowledgement of exorcisms? If the Holy Spirit was all good, why would this happen?

Here we are again Phil, where we left off last, with you believing in the devil as a force in opposition to God having equal power, and I just don't believe that as I said once before.

The devil to me is ignorance, and ignorance is a part of God's creation as God created all there is to be created. Catholicism explains the dark as Devil for comprehension purposes.

So in this sense, I see the distribution of light being our main objective here on earth with our egos holding the key to its entrance through its will. That's our will. The light being the Positive side to God and since our egos are so fragile, God administers this light as "we" see fit. Sometimes we force this light upon ourselves prematurely and as a result the consequences do arise through such ailments brought on by Kundalini and Holy Spirit.
Remember "Holy" means "Light."

What outcome would you imagine occuring as a result of a child being told about sex before he even realizes he/she has genitals?Or a child seeing the act of sex in action by his parents ecstacy as a result of Love for one another?

Confusion, no?

Why wouldn't this child think pain was involved with all the many ecstatic groans coming from the bedroom?

He/She doesn't understand what is going on there, nor does he understand the joy involved, as he has no framework of which to draw off of, but sure enough at this age, he/she has experienced pain and assosiates that act with pain, therefore creating in his/her mind this misunderstanding through confusion of the act itself brough on by his/her lack of consciousness in such.

They were not in pain... they were having a blast!

Such is the case with Kundalini and Holy Spirit as everyone seems to want to believe it is all good, and its not, it is but both, and this is dependent on where one is inside their own consciousness, for to see God when not prepared for such light to manifest will bring psychosis, because the proper framework for which to manifest a healthy understanding was never laid.

Such is the case of these ailments, headaches, psychosis, neurosis, exorcism's as a result of awakenings by either Kundalini or Holy Spirit too soon, too fast, as the proper ego strength was not properly laid.

Now I won't stay here to argue or to persude others to think my way for sure. I'm over that one now thank God.

It is just not a bad thing to see other perspectives at times when you think you've heard it all and it still didn't help!

CeCe

CeCe, I'm pretty sure I haven't said anything about the devil on this new discussion board. Maybe we can get around to that sometime.

I think you've done a very good job articulating the way you see the Hindu understanding of kundalini, chakras, etc. relating to the Christian mysteries. Thanks for taking the time to do that on this forum.

What I'll be doing in the next day or so is starting a new thread on kundalini and the Holy Spirit. Feel free to move or copy/paste any relevant parts of your posts to that thread.

Then maybe we can reserve this one for ongoing questions and comments on how the Hindus understand kundalini.

Shalom,

Phil

Sounds good to me Phil.

...and by the way, just becuase there is no direct and/or clear mention of that thing called Devil doesn't necessarily mean "it" is not either referred or inferred to, for when you speak of the things of God, all is included through sacredness, even the Devil...

But as you say, another time, another place for discussion on "it."

Shalom
CeCe

May I shed some Light on this Topic for you...

http://www.thekundalini.org/th...ard_path/illuminatus

xoxox

Lots of Love