The Writings of George S Arundale
Kundalini
An Occult Experience
First Published 1938
CONTENTS
EXPLANATION
This book is emphatically not a
guide to the awakening of Kundalini. On the other hand, there is an aura
encircling all rightful experiments and experiences, which can be conveyed even
through the medium of print. This aura not only clears the outlook of the
earnest student of life, but also helps to raise his consciousness to the more
rarefied levels where the Eternal dwells less veiled by the shadows of time.
Chapter 1
THE NATURE OF KUNDALINI
Glimpses of Kundalini in action
are vouchsafed the student who is content to watch and not to grasp. Let the
descriptions be read lightly, not with the mind but with the intuition. Thus, however fantastic they may seem, yet the reader will perceive
that they are fantastic not because they are untrue but because they are too
true.
Chapter 2
THE UNIVERSE-KUNDALINI AND
CENTRES
Is there a Kundalini chain
linking the constituent elements of our own solar system, and another chain
linking together the various solar systems? Surely so, and speculation is no
less interesting as to the nature of the centres of a solar system and as to
their vivification by Cosmic Kundalini. To understand this tremendous vista it
is necessary to learn how to arouse and direct Kundalini to the various centres
of the vehicles of a human being.
Chapter 3
THE DANGERS OF KUNDALINI
Can the brain stand the
pressure? This and the sex danger are, perhaps, the principal questions with
regard to the arousing of Kundalini. Extreme circumspection is vital, for the
Serpent-Fire does not discriminate. It consumes. It tends to flow along the
lines of least resistance, and sometimes such lines may lead downwards and not
upwards, with indescribably disastrous effect.
Chapter 4
KUNDALINI ACTIVE EVERYWHERE
Wherever there is life, there is
Kundalini more or less awake and awakening.
But the conscious direction and handling of its power is another matter
altogether. One of the effects of Kundalini is the intensification of the sense
of Unity. A breaker-down of barriers between the various layers and states of
consciousness, Kundalini is also the breaker of barriers between the individual
himself and the larger Self without.
Chapter 5
THE DEVELOPMENT OF KUNDALINI
In the beginnings of this
process dizziness is noticeable, which is perhaps the physical expression of a
new relativity, of a new adjustment, other worlds than the physical beginning
to be open to a gaze which the individual has not yet learned to control.
Sensitiveness is enormously increased, making the individual a kind of
sensitive plate upon which, for example, people in the outer world imprint
themselves, so that in a flash he knows their natures, especially the high
lights of quality and the low lights of defect.
Chapter 6
SUN-KUNDALINI AND
EARTH-KUNDALINI
The heart of the earth is one
pole of Kundalini, the Sun is the other. Now the awakening of Kundalini is
tantamount to making oneself the Rod between the two. In one sense one ever is
a Rod, but the Rod is not yet alive, awake. It is asleep or dreaming, and the
Fire itself slumbers. To awaken Kundalini is to fan the Fire into a consuming
flame, burning, purifying, energizing, making conscious contact with the
Universal Fire.
Chapter 7
THE HIGH PURPOSE OF KUNDALINI
Whether in fact clairvoyance,
etc., arises or not, though in course of time it will, is of far less
importance than the definite establishment of the higher consciousness Buddhic
and later Nirvanas in the waking consciousness, which is the high purpose of
the arousing of Kundalini. This means an extraordinary vivification of
Intuition pure knowledge undistorted by the personal equation. One even feels inclined to tell some of one’s
friends, if they ask, quite frankly what they need.
Chapter 8
CENTRES AND FUNCTIONS OF
KUNDALINI
It seems as if Kundalini can be
sent forth from any centre though preferably from the solar plexus centre or
from the centre between the eyebrows. We thus begin to realize that the great
centres of the body are the main distributors of force. It is not a matter of
eyes or hands or feet, but of centres.
Chapter 9
THE INDIVIDUALITY OF KUNDALINI
In some mysterious way Kundalini
remains for ever individual to its recipient, however much it may always be
inseparable from the Universal Fire whence it issues forth. In some mysterious
way it partakes of the nature of the Permanent Atom, cannot disintegrate, and
forms the eternal Fire of the evolving individuality.
Chapter 10
THE MUSIC OF KUNDALINI
Kundalini is music as well as
colour. It is a throbbing majesty of sound and a rainbow of colour, Kundalini
sings with the voice of all that lives. In the singing is heard the voice of
the Unity of Life, and in the colours is felt the Warmth of Life.
Chapter 11
ACCOUNT OF AN EXPERIENCE
The student finds himself on a
stream of Kundalini, and moves on the stream towards time’s beginnings so far
as this particular evolution is concerned. He moves back and back and back,
until he finds himself strangely immersed in the majestic profundities of the
opening of a new era of life.
EXPLANATION
Now this brief account of a
number of experiments and
experiences with Kundalini,
called the Serpent-Fire for its seemingly tortuous movements and its triple
power of creating, preserving and destroying-regenerating a veritable trinity
of activity within a mighty stream of life I have deliberately refrained from
any comparison between statements contained in responsible Kundalini
literature, scattered, few and veiled as these must necessarily be, and the
conclusion to which the experiments and experiences seemed at the time to lead.
I want these experiments and experiences to give their own atmosphere,
uncorroborated and standing by themselves.
All statements regarding Kundalini should always be treated with the
greatest reserve, partly because the personal equation of the experimenting
individual looms very large Kundalini acting very differently in different
cases and partly because nothing ought
to appear in print which might give even the slightest assistance in the development
of a power which destroys ruthlessly when it is sought to be awakened before
its due time. On the other hand, there
is an aura encircling all rightful experiments and experiences which can be
conveyed even through the medium of print; and I venture to think that this
aura not only clears the outlook of the earnest student of life, but also helps
to raise his consciousness to the more rarefied levels where the Eternal dwells
less veiled by the fleeting, but nonetheless relatively impenetrable, shadows
of time.
KUNDALINI AN OCCULT EXPERIENCE
is emphatically not a guide to awakening the forces of Kundalini. That is for
the individual and for those Elder Brethren whom he will sooner or later meet
when he has outgrown the nursing of the ordinary everyday circumstances of the
outer world. The outer world can help an individual up to a certain point. It
may see him through his school career.
But at last he begins to have learned the lessons the outer world can
teach him, and thus becomes ready for life’s more advanced courses in the inner
worlds. Kundalini is a lesson in such inner worlds, part of the curriculum
which prepares him for his Master’s degree.
KUNDALINI AN OCCULT EXPERIENCE,
an experience in the as yet little known field of the Serpent-Fire, is
published far more for the sake of the mystery of the adventure than for the
sake of any precise knowledge which may have been gained. Indeed, the book is
not published for the sake of a knowledge of
Kundalini, but for the sake of introducing its readers to the fact that
Kundalini is a mystery, but an intriguing and fascinating mystery. All
knowledge, for true understanding, must at first be a mystery as well as an
experience. It should be approached softly and with bated breath, reverently,
with joyous eagerness, and with the sense of being in the midst of a great
beyond. All true knowledge is a mystery for ever and ever, for however much we
may know, or think we know, there is always the wondrous more drawing us
onwards and upwards, giving more beautiful worth to that which is already ours,
and making our pathway to Divinity an ever-increasing delight. I am hoping that the discerning reader will
rest content with envelopment in provocative mystery, will be satisfied with
what I hope will prove a comfortable stretching of his consciousness so that he
hardly knows where he is, so that in his very waking consciousness he receives
intimations of certain larger states, of peaks in those Himalayan heights,
which await his conquering. It is sometimes good when one is in darkness to be
reminded of the light which some day shall pierce it. Let the reader lose his
time-imprisoned self in the mystery of Kundalini as he should be constantly
losing this time-self in many another mystery. Thus
losing himself he shall gradually learn himself to adventure forth into all
mysteries, and at last to hear the Silver Voices chanting to him of his
Ascension. To dwell in knowledge is
beautiful and helpful, but no less beautiful and helpful is it to dwell in
mystery, for in mystery Gods learn to know themselves as God.
Let us first be flotsam of the
depths, floating peacefully and safely on their calm and sheltering surfaces,
ere we seek to penetrate their profundities against their righteously
rebellious shatterings, designed not to protest but
to test worthiness to seek. Let us know them face to face in peace, before we
plunge into the storms and cataclysms which make us one with them. I hope that a perusal of this little book
will at least cause, in each understanding reader, an adjustment of his
individual consciousness to a larger consciousness of which it is a part. Such
adjustment should be in the nature of an expansion, a sense of happy
stretching, of exhilaration, of a joyous ascent into the mountains of his
being, of an exploration of himself such as he has probably not so far
undertaken. Finally, I apologize for all
redundancies and obscure wordings. The redundancies were inevitable, since the
experience sometimes repeated itself, and I have thought it better to leave the
experience in its original form of translation into outer world language. The
obscure wordings result from the endeavour to express
that which to the student was inexpressible. These obscure wordings I have also
left untouched.
G. S. A.
Chapter 1
THE NATURE OF KUNDALINI
What is Kundalini
? The Sanskrit word has been variously translated, generally by those
who have no real conception whatever as to the function of that of which it is
the label.
It seems that the root of the
word is the verb kund, which signifies “to burn”.
This is the vital meaning, for Kundalini is Fire in its aspect of burning. But
we have a further explanation of the word in the noun kunda,
which means a hole or a bowl. Here we are given an idea of the vessel in which
the Fire burns. But there is even more than this. There is also the noun kundala, which means a coil, a spiral, a ring. Here we are
given an idea as to the way in which the Fire works, unfolds. Out of all these
essential derivatives the word Kundalini is born, giving creative femininity to
the Fire, Serpent-Fire as it is sometimes called, the feminine creative power
asleep within a bowl, within a womb, awakening to rhythmic movement in
up-rushing and downpouring streams of Fire.
It is a word signifying the
feminine aspect of the creative force of evolution, which force in its
specialized and more individual potency lies asleep, curled up as in a womb, at
the base of the human spine. Its awakening is fraught with the utmost danger,
indeed disaster, save as the individual concerned is in a position to keep it
under full control. And such power to control comes only when the higher
reaches of the evolutionary way are being approached, reaches still out of
sight as regards the vast majority of mankind.
Now and then, however, glimpses of Kundalini in action are vouchsafed to
the student who is content to watch and not to grasp, and the following
descriptions are of Kundalini at work before the eyes of such a student, he
interpreting what he saw as best he could, often no doubt faultily.
The experiences were
interspersed with some authorized experiments, and while it is as impossible as
it is unlawful for one student to share with any other his experiences and
experiments in any degree of fullness, it being still more impossible and
unlawful for any indication to be given as to the mode of awakening Kundalini
the mode varies substantially according to the soul-note of the individual yet
now and then is permitted a sharing of the atmosphere of these experiences and
experiments, at least in some measure.
It is hoped that the result will be a subtle awakening of the larger
consciousness, of the shadow of a shade of the spirit of Cosmic consciousness ;
so that there may arise a fragrance of what may be called spiritual ozone, in
the exhilaration of which the reader contacts a self of his Self larger than
any he has so far known within the limitations of his present incarnation. He
achieves a release, a freedom. He becomes like a bird which has at last begun
to find the use of his wings. He flutters, even if he cannot yet fly. And in
that very fluttering he begins to distinguish between the real and the unreal,
between the true and the false, between the useful and the useless, between the
beautiful and the ugly.
And though he remains unable
constantly to use the discrimination thus aroused, at least he knows, he
experiences, and sooner or later the knowledge-experience becomes steady
activity. When it begins so to do, then is the time for those first feeble
stirrings of Kundalini which shall eventually release in him for ever the Fire
of Life and place upon him the Crown-Flower of eternal Kingship.
We all are far away from
Kingship, but perhaps the experiences and experiments herein set forth may be
intimations, however faint, of a fragment of the nature of royal living, and
thus give courage to endure and courage to conquer.
I have not edited these
experiences and experiments so as to make them intelligible, still less
conventionally rational. I have left them just as they came, with only slight
modifications. Their value does not lie in their appeal to the reason, but in
their recognition as a reflection of something which the earnest student will
know to be his as well. He will see in the very incomprehensibility of much
that is described a something towards which he feels he too is irresistibly
moving. However fantastic they may seem, yet somehow he perceives that they are
fantastic not because they are untrue, but because they are still too true for
him. I hope that when they may seem absurd he will feel that their absurdity lies
only in their being so utterly foreign to all normal experience and experiment,
not in their being nonsense. Even if they may appear non-sense to his limited
sense, perhaps to some they may seem more sense, and his sense more non-sense.
Let the descriptions be read
lightly, not with the mind but with the intuition, not with an already set
conviction as to what can and what cannot be, but with the mind, the heart and
the will open to all things. Let the reader be fully aware that the
unbelievable is by no means necessarily untrue, and that the consciousness we
call “I,” with its various functionings physical, emotional,
mental and beyond is infinitely more
extraordinary than even our wildest dreams could envisage.
Chapter 2
THE UNIVERSE-KUNDALINI
AND CENTRES
The last sentence in the
foregoing chapter brings us at once to the startling opening which heralded
these various experiences and experiments.
In the first flash of intuitional and possibly higher expansion, the subject
of the experiences became engulfed in a sense of the relationship between the
microcosm and the macrocosm. He is, for the time, carried off his feet. His
consciousness flashes outwards to what seems to be the furthest confines of
space, and he becomes absorbed in the glorious and perfect certainty-giving
fact of the intimate unity of his own consciousness, not only with the
universal consciousness, in so far as the word “ universal
“ may at all be rightly used when there seems to be a universal beyond the
infinite, but also with specific parts of the universal consciousness.
His own individual consciousness
is a piece of mosaic in the pattern of evolving life, and there are other
pieces seemingly closely linked to his as being of the same general rate of
vibration, of the same colour. Where are there mosaics similar in general
principle to his ? And at once, as in response,
vibrations seem to come from afar and from a very precise afar not here to be
more defined. There is clearly an immense Cosmic
significance of the twin-soul theory, might I not say the multiple-soul theory,
by no means within the compass of this tiny little world of ours. And let it be
said at once that the commonplace twin-soul idea current in certain phases of
modern thought is a very poor caricature of a marvellous reality. This very
earth has its twin-star, and it becomes clear at once that the duality of life
is no less fundamental than its unity, or than its trinity. But further
speculation is denied. It will not be profitable at this stage.
In the light of this special
intuition the speculation also arises, as the student is carried still further
off his feet, though not so wildly that there is no substance in his shadows,
as to the relation between the great occult Rites of the Fire on this earth, and
the Universe-Kundalini of which our Lord the Sun is the heart as well as the
body. For us, the Sun is Kundalini in excelsis, in
which we live and move and have our being. Each individual Kundalini in
whatever kingdom of nature, in whatever substance great or small in whatever world, is part of the
Sun-Kundalini. And, strange as it may seem, these tiny Kundalini streams
partake of the omniscience, omnipotence, omnipresence, of their sublime
Progenitor. Thus may we say that all life, each one of us, is omnipotent,
omniscient, omnipresent, in the becoming. There is a most intimate connection
between the Fire of our Lord the Sun and the
universe-life which He has set afire. It
becomes clear at once that Kundalini, howsoever it may appear, is mighty and
torrential, here mighty and torrential in potentiality only, there stirring and
awakening, elsewhere in resistless movement, burning all before it.
Is there a Kundalini chain
linking the constituent elements of our own solar system, and another chain
linking the various solar systems ? Surely so, and
speculation is no less interesting as to the nature of the centres of a solar
system and on their vivification by Cosmic Kundalini. The Earth has its centres whirling
wheels of fiery energy and it would appear that one of the functions of some of
the Lords of Evolution is the regulation of distribution and intensity of
Kundalini. This is a reason why even Their work has
been described as hazardous, like the work of those who bring ammunition to the
front line trenches in time of war. They might in some way, perhaps, be
consumed with the very Force They wield, though it may
be supposed that in Their case this could not happen.
As a preliminary to the deeper
understanding of this tremendous vista, it would be necessary to learn how
Kundalini is aroused and directed to the various centres of the vehicles of a
human being, not merely for a general vivification of their life, but also, as
may be required, for their individual vivification to certain definite ends.
For example, a lecture has to be delivered, an
audience or congregation has to be influenced.
Watching the process at work, it
seemed as if it automatically begins by the general stimulation of Kundalini
along, and up and down, the spine, so that there comes about a distinct glow.
This happens to a microscopic extent with all who lecture, or who, in one or
another of a number of ways, seek to influence for good their fellow-men. But
where there is training the glow expands into a fire. And further results can
be obtained if special vivification takes place in the heart, throat and along
the line between the middle of the head and the centre of the eyebrows. This
vivification proceeds through the solar plexus, a fact which partly accounts
for the feeling of sickness some people experience before lecturing or before
some other unusual strain, together with other physical symptoms. In special
cases, such feelings always occur, marking the purification of the vehicles in
order to facilitate the down-pouring of higher, and also of superhuman,
Kundalini.
This does not mean that in most
of these people Kundalini is actually aroused, but that there is in them a
concentration, an intensification, of the universal Kundalini Fire, with the
result that their nerves and other channels have more to carry than the
Fire-load to which they are normally accustomed.
However localized Kundalini may
be from one point of view, from another it is universal omnipresent. In some cases, however,
the concentration of the Fire is predominantly local. It is a case of
spontaneous combustion, but the same effects are noticeable.
It is clear that nicotine and
alcohol definitely act in some way upon Kundalini, the former interposing a
barrier between the general force of Kundalini and its operation in the various
vehicles of the individual concerned, while the other seems to act as a direct
stimulant, stirring the Force in wrong directions, or in some way wrongly
intensifying it, and in any case doing these things in connection with an
individual far from ready for Fire-development. All narcotics, drugs,
stimulants, clog the system and interpose a deadening miasma between the
individual and all larger consciousness.
But to return to the stimulation
of Kundalini for special purposes, the spinal glow seems to be the first
phenomenon, and this is intensified by external conditions as, for example,
presence in an already magnetized area, a church, a temple or by the influence of music, chanting,
participation in ceremony or service, and so forth. In addition to the
stimulation of the spinal glow there is also an awakening, a glowing, as it
were, of the heart, throat and middle-head centres, sometimes all together,
sometimes one and not the rest, according to temperament. This stimulation
often has a definite physical counterpart in the disturbance of organic
functioning. The vivification of the heart centre seems to be how otherwise to express it? that of a cold
glow. The juxtaposition of the two words
sounds absurd. And yet I do not think the facts have been misinterpreted.
As regards the throat, the
vivification, noticed on a particular occasion, seemed to express itself
physically as a kind of momentary constriction, which was attributed to
repercussions from the breaking down of barriers between the non-physical and
the physical, so as to enable Kundalini to vivify the actual vibrations issuing
from the throat as, for example, when a lecture is delivered. The result is an
address potent apart altogether from any eloquence, and affecting in different
ways people in the audience who are at different levels of evolution. They
become bathed in Kundalini, the result in individual cases depending upon
individual receptivity. It becomes
apparent that Kundalini may well be compared with electricity as to the uses to
which it can be put. Continuous consciousness, remembrance of
events during the night, and so on, are only certain fruits of the
arousing of Kundalini. Even more important is the directly added power it gives
for work in the outer world. It is both another sense and a very powerful
stimulation of existing senses, as well as of all other forces the individual
already wields.
We are only at the beginning of
discoveries regarding Kundalini, for the interesting effects observed are but
the results of the earliest stages of its awakening, of the breaking down of
preliminary barriers. Mercifully, the world is preserved from the discovery by
science of the Kundalini Ray, or annihilation would ensue. When we read of the
so-called “ Death Rays “ and other highly destructive emanations from great
centres of Force, we may think of Kundalini as more powerful than all of them
put together, and we shall be glad to leave it alone until it is necessary that
we should learn to use it. It turns in
boomerang fashion with terrible effect upon those who misuse it, upon those who
do not reverence it, upon those who use it to selfish ends.
Chapter 3
THE DANGERS OF KUNDALINI
Such stress is, therefore, laid
on the dangers of arousing Kundalini. Let us examine their nature. First and
foremost there is the danger of sexual stimulation so that the individual
becomes drained of his vitality through sex-obsession. Mental unhingement lies along this line. Sexual vitality and
activity are very closely allied to Kundalini, for both are supremely creative
in their nature, and the development of the one is bound to stir the
development of the other. All sexual urge must be under complete control, at
the will of the individual, and must be in a condition of what may be called sublimation,
that is to say it must be recognized as a sacrament and therefore to be used in
reverence and in a spirit of dedication. Sex-differentiation in all its various
implications is one of God’s earliest gifts to His children often abused and
grossly used, but at last learned to be approached as the true priest
approaches the altar. Only those who thus approach the divinity of sex may be
safely entrusted with that later gift of Kundalini, which can be handled with
safety and profit by the tried and trusty alone.
Second, there is the danger of
upsetting the physical rhythmic equilibrium through the uncontrolled
stimulation of the various centres of the body the possibility of injury to the
heart, to the nervous system through the solar plexus, the individual becoming
a chronic invalid with general physical deterioration of the brain, producing a
strain also ending in mental unhingement. These
dangers are avoidable provided the individual is in very sound health, has
already gained an ample measure of self-control, thinks quietly and clearly,
never narrowly, and is free from any servility to sexual impulses, has in fact
little if any sexual tendency at all.
It must be remembered that,
however much he may be helped to awaken Kundalini, its development depends
largely upon himself. He must watch the various symptoms and regulate them.
How? He will know how, if he is ready for the awakening. No further guidance
need be given here, for the sign of an individual being ready for the awakening
of Kundalini lies in the intuitive knowledge of what to do, and in the help of
the Wise.
We must never forget that the
physical body is denser, and therefore less adaptable, than all others, and
that there tends to arise a concentration of force in
a particular area, not a general distribution over the whole. If we look at,
say, the astral and mental bodies, we notice that each body is in one sense one
great organ. Functions which to a certain extent are in the physical body
associated with particular parts of the body are, in the case of the inner
bodies, more universal. To a certain extent, perhaps, we may speak of
localization in regard to the inner bodies, but it is more or less the whole of
the astral body that feels, that receives impressions, that communicates. It is the same with the mental body.
The whole of it thinks. Now with the physical body, while feeling is
distributed throughout, and while special centres are affected by feelings and
sensations of an unusual kind, the brain acts as the principal channel of communication
between the physical and astral bodies. Numb the brain, numb the nerves which
communicate with the brain, and feeling disappears, so far as the waking
consciousness is concerned, though its effects may remain, as witness the shock
after an operation which, by reason of an anaesthetic,
has been temporarily painless.
Similarly, it is the brain which
is the main channel between the physical body and the mental body. I feel sure
that the mental body impresses itself in some measure upon all parts of the
physical body, so that all parts “ think “ to a
certain extent, just as all parts feel. But the brain is the main centre, the
great junction for the outer world. We may, therefore, visualize the inner
bodies as exercising pressure throughout the physical body, but with the
pressure greatest at the brain junction. The brain bears the brunt
comparatively easily in normal cases and with the ordinary individual, since
only very small channels are in fact allowed to be open between the various
bodies.
But Kundalini will inevitably
flow, apart from its normal channels, so as to vivify those centres which are
most sensitive, have greatest receptivity.
Hence the already existing
concentration will be considerably intensified, generally when the organ
involved is already bearing a full load. An individual in whom, for whatever
cause, Kundalini tends to stir, is certainly living at
what is to all intents and purposes high pressure. He is likely to be intensely
alive. He is likely to have deep concentrations of force in his various organs,
the concentrations varying in strength according to the use he makes of one
rather than of another. Kundalini may very well be “the last straw,” and hurl
the unfortunate individual down into cruel darkness, if he be not a spiritual
athlete trained to bear the strain.
Doubtless there will have come into existence, at this stage of the
evolutionary process, channels between the inner worlds and the individual
mainly Jiving in the outer world. But such channels
are not likely to be deep, and if suddenly a rush of force whirls through one
or another of them, or directly into a physical organ, they may well “ burst,”
and bring about catastrophe.
When the physical, emotional and
mental bodies are beginning to become resolved into their higher counterparts,
as in the case of those who are concluding human existence so far as
imprisonment in it is concerned, then Kundalini flows naturally and without
encountering more than a minimum of obstruction. There is beginning to be but
one Fire, one Life. It is at stages earlier than this that extreme
circumspection is vital, for the Serpent-Fire does not discriminate. It
consumes. It tends to flow along the lines of least resistance, and sometimes
such lines may lead downwards and not upwards, with indescribably disastrous
effect.
As development takes place, and
as the higher consciousness gradually gains permanent ascendancy, the
interpenetration becomes more rhythmic, and the whole of the lower agency
responds far more immediately and richly to higher stimulation.
What then does the awakening of
Kundalini effect? To all intents and purposes it breaks down barriers
; or, to put this in another way, it flings wide open the sluice gates,
which hitherto have been opening slowly and gradually, and which, in the case
of the ordinary individual, are open only to a very limited extent. There
begins to be complete communication between all the bodies, though the use and
interpretation of such communication are necessarily a matter of some
considerable time after the preliminary communication has been established.
The lower bodies begin to
reflect in increasing clarity the characteristics of the higher bodies higher
mental and lower Buddhic. States of consciousness begin to interpenetrate, so
that there arises a hitherto unexperienced
continuity of consciousness. This means enormously increased sensitiveness
throughout all the bodies, demanding that large measure of self-control, which
is so constantly emphasized.
Nowadays, in the case of many,
Kundalini must be developed in the market-places, where the danger is great,
and not in the forests, where the danger is minimized. Time is too precious for
isolation from the world, especially in these days ;
and risks must be run. The whole of the physical body, becoming a wonderfully
sensitive instrument, becoming refined out of all relation to its surroundings,
can easily, therefore, be shaken to pieces as a result of the impact of coarse
and violent vibrations from without. Sturdy physical health is thus a sine qua non
for the arousing of Kundalini, and the health of an adult rather than that of a
youth. But there is still more. Though
the whole of the physical body becomes enormously more sensitive, the brain has
to bear the brunt. Pressure upon the physical brain is very greatly increased,
since the brain is the main junction between the physical and the inner bodies.
Can the brain stand the pressure? This
is, perhaps, the principal question with regard to the arousing of Kundalini.
The answer largely depends upon the extent to which the physical grey matter is
sufficiently developed, steeled and reinforced, through self-control, to stand
the strain. The condition and number of the spirillae
are, perhaps, a determining factor, for these indicate the condition of the channels
of contact and of what seems to be I can think of no other words the
stretching power of the physical matter itself. It must be able to bend so that
it may not break. I do not use the word “ bend “ literally, perhaps the word “
adapt “ would be more accurate. I think of the pressure from the inner bodies
as in the nature of the flow of a fluid, of an almost irresistible flow.
Can the brain shape itself to
the flow, yield to it, adapt itself to it? If so, all
may be well. But rigidity is fatal, and by rigidity I mean not merely, as it
were, physical rigidity, but mental and emotional rigidity; that is to say, a
crystallization or hardening of certain parts of the mental and emotional
bodies, which hardening translates itself into the setting up within the brain,
and indeed also within the heart, of grooves which will break but will not
expand.
It is all a very complicated
matter, for fundamentally the wisdom of arousing Kundalini depends largely,
though by no means entirely, upon the condition of the lower mental and
emotional bodies, and upon the extent to which the Causal and Buddhic vehicles
are beginning to make contact and assert themselves. But physical conditions
have also to be taken into account, though these are but reflections of inner
conditions.
The question then is: Are the
inner bodies adequately developed and controlled, and is the physical vehicle
recovered from such educative misuse as must inevitably have taken place during
the long ages of development?
For even though
the physical body changes from life to lire. as generally do the emotional and lower mental bodies, each
new body is moulded to reflect, and to express, the
stage of development reached. It may in fact be a case of the spirit being
willing but the flesh being weak, a case of the Ego being ready but the lower
bodies being weak, for the reason that the physical body in its existing
condition is unable to stand the strain of Kundalini.
In such cases, it may be
necessary to wait for another life, so that existing forms may be broken up and
more malleable forms substituted. It is clear from all this how complicated the
process of the awakening of Kundalini really is, and how foolhardy an
individual would be who sought to arouse it without wise sanction, and without
a certain amount of guidance. It is almost certain he would come to terrible
grief. Hence, the brain is a great danger-point, for disaster will be the
result of an overstrained brain. The path of occultism, it is said, is strewn
with wrecks. I venture to think that the path of the arousing of Kundalini,
even if only in the very first stages, is strewn with even more wrecks.
A little learning is a dangerous
thing;
Drink deep, or taste not the Pierian Spring,
said Pope. Before
anyone seeks to arouse Kundalini let him know much about it, especially of its
dangers, let him be intimately acquainted with these. He will then leave it
alone until advised to begin. A little knowledge may incline him to
foolishness. When he drinks deep he will realize that duty forbids experiment,
the results of which, when made in ignorance, lead to disaster, first to the
experimenter, which might not much matter one way or the other except to
himself, but also to those immediately around him, and involving danger to the
community as a whole and to this he has no right to subject them.
Chapter 4
KUNDALINI ACTIVE EVERYWHERE
TAKE it that Kundalini is more
or less active in all life. It is the Fire of Life, and therefore flows through
all. But it may flow either as a gentle stream, simply vitalizing, or it may be
directed into special channels and become a raging torrent, let us hope
subordinated to great purpose, so that the raging is a purposeful, disciplined
raging, though a raging none the less. Kundalini
flows in mineral, vegetable, animal and human kingdoms, in ascending degrees of
vitality, but, except in rare cases, as a gentle, fructifying stream of Fire,
bathing as it were the whole of the vehicle Each time, however, a distinct and
definite advance takes place in spiritual growth, an intensification of
Kundalini occurs, becoming particularly marked, though still generalized, in
connection with the various stages leading to the Path and on the Path itself
(1).
Relationship to a Master makes a
marked difference in the virility of the flow, while entry into His
consciousness, which takes place at the Accepted stage of discipleship, means
the beginning of the definite, but still informal, harnessing of Kundalini to
specific purposes, through the general influence of the Kundalini of the Master
working on that of the apprentice. One of the reasons why the Master needs to
be careful about admitting an apprentice to this close relationship of Accepted
discipleship is this increased stimulation of Kundalini, even though it still
remains general. The relation of Sonship is yet a
further stimulation, while entry into the Great Brotherhood (2) is the
beginning of the link between the Kundalini of the individual and that of the
Brotherhood as a whole.
It must be remembered that the
Great White Lodge is itself an individual, a specialized individual
consciousness, with functions differentiated according to the various lines of
its constituent parts. These differentiated functions may be regarded as the
spiritual counterparts on an exalted scale of the various centres of the
physical body. The mighty force of the Kundalini of the Brotherhood flows
through these centres and through each member, so that admission to the
Brotherhood involves participation in this great flow ; the gradual uniting of
the consciousness of the individual with the consciousness of the Brotherhood
as a whole, involving a progressive uniting of the two Kundalinis.
The Kundalini of the individual
begins to enter the stream of the Brotherhood Kundalini. The converse process
has, however, also to take place the gradual entry of the Brotherhood
Kundalini? into the system of the individual, not
merely in a general way, but highly specialized. I wonder whether, for the sake
of accuracy, I ought not to speak of these more definite stages in the growth
of Kundalini as the conscious directing of the Force, rather than as an “
awakening “. Wherever there is life, there is Kundalini more or less awake, and
awakening. But the conscious direction and handling of its power is another
matter altogether.
One of the specially
interesting effects of Kundalini is the intensification of the sense of unity
to which its active stimulation gives rise. A breaker down of barriers between
the various layers and states of consciousness, it is also the breaker of
barriers between the individual himself and the larger Self without. The
definite stimulation of Kundalini intensifies, for example, the individual
consciousness of unity with the great consciousness of the Brotherhood as a
whole. Through the operation of the Kundalini power the separated self begins
to lose its illusion of separateness.
The consciousness of the
individual member of the Brotherhood is, of course, blended with that of the
Brotherhood by very reason of his membership, but in many ways the blending is
implicit rather than explicit, though explicitness grows with use of the
Brotherhood power. But explicitness is very greatly hastened by the development
of Kundalini, which works like The Theosophical Society in its First Object,
for it bridges all distinctions of plane and consciousness. Entry into The
Theosophical Society very definitely effects a general, though probably in the
vast majority of members no specific, stimulation of Kundalini.
The Kundalini in the individual
is definitely stirred, and its intensity augmented, for The Society, strange as
it may seem, is a definite organism, and has its own mode of Kundalini. In some
cases the stimulation proves too much to bear. The Theosophical Society
inevitably attracts a few people who are somewhat unbalanced, just as it
attracts the pioneer and those who have freed themselves from the ordinary
conventional fetters. The Theosophical Society must ever be, to a certain
extent, for people who are different, whether in one way or in another. Those
who are different, because lacking in ordinary self-control, will probably find
the stimulation more than they can bear. They are on the whole unlikely to grow
better, and may quite likely grow worse.
Those who are different because
they have transcended ordinary limitations will benefit enormously. There are,
however, more in whom there is a latent weakness, which the stirred Kundalini
will intensify just as much as it will intensify a quality. Kundalini is power power which can be used for good or ill. The weakness
grows, the individual, of course, all the time regarding himself
as the sole repository of truth and common sense. The strain grows to
breaking-point, and the blessing conferred by membership of The Society, turned
by uncontrolled weakness into a curse, is mercifully withdrawn through the
removal of the individual from membership, doubtless in a cloud of
self-righteousness from his standpoint, though in sadness from the standpoint
of the Elder Brethren. The Society is naturally condemned in the particular way
most conducive to the individual’s self-satisfaction. In nine cases out of ten,
it is pride which precedes the fall, and pride never knows itself as pride, or
it would very properly commit suicide, as indeed it does in the case of common-sense
people. Yet the Society goes on, grows in favour with the Hierarchy, increases in strength and usefulness.
That which I have written
regarding The Theosophical Society is no less true in the case of other
movements directly focusing upon the world the forces of Light in opposition to
those of darkness. The facts are observed in connection with The Theosophical
Society, but they are equally observable in very many other organizations,
though to a lesser extent in most cases.
1) By “ the Path “ I refer to that short cut up the mountain side of
evolution whereby an individual, who has the necessary detachment from present
circumstances and an adequate grasp of essential truth, may compress into a
comparatively few lives the growth which ordinarily takes a century and more of
incarnations. Mr. Lloyd George, the British statesman, said during the War that
the world was traversing in a few years the distance which ordinarily it would
take centuries to achieve. It is also possible to traverse in a few lives the
spiritual distance which it would ordinarily take possibly thousands of years
to achieve. But the help of a Master is needed, of One
who Himself has achieved, has taken the short cut up the mountain side. Such an
Elder Brother may from time to time apprentice to Himself persons “who show
signs of being capable of enduring the hardships attendant on the heavy climbinghardships which more often than not cause the
would-be climber to decide to revert to the longer and easier route.
2) The Great Brotherhood, or Great White Lodge, consists in part of
those highly evolved Souls who have reached that stage of the evolutionary
pathway which gives them membership of what is called in occult literature the
Inner Government of the “world, and in part of those who, though far off from
such a stage, are nevertheless sufficiently advanced to be trained to become
members of this Government, compared with which all outer governments are but
toy governments, in the future. Membership of the Great Brotherhood, or Great White
Lodge, is open to the very earnest and faithful worker who has begun to know
the nature and purpose of life. But he stands on the lowest rungs of the great
Ladder of the Inner Life, is but a student of government, not a veritable
Master in the science.
Chapter 5
THE DEVELOPMENT OF KUNDALINI
It is interesting to note the
progress of a particular experience in developing Kundalini, or rather in
stirring Kundalini into activity. In the particular case observed, the
principal work is done during sleep, and appears at first to consist in the
preparation of the spinal passage by moving Kundalini from the base of the
spine to the top of the head. The individual out of the body can do this work,
for though there are physical effects the Fire itself is non-physical. The
globe or sphere at the base of the spine contains within it the Kundalini Fire
coiled spherically. The prescribed concentration upon the globe, and thus upon
the Fire within, begins to stir it into activity, provided the right kind of life
has been lived beforehand for a considerable period, which is to say provided
it is fed with the right kind of fuel. Even if the right kind of life has not
been lived, a stirring may take place, but the effect of the premature
stirring, if any take place at all, will be disastrous, as has already been
pointed out.
Assuming the stirring takes
place along right lines, there is a gradual dissolution of the globe caused by
the frictional energizing of the Fire itself. The Fire is fanned into bright
heat and becomes active, forcing its way through the matter in which it lies
embedded, burning it up, and causing the globe to become a Radiant Sun, instead
of the dull though glowing mass it normally is. This Sun radiates in all
directions heat which is physically felt, specially in
the surrounding areas of the physical body.
This Kundalini Sun would seem to rush upwards when it moves fast, as
often it does not, along the spine as a bullet passes through a grooved
gun-barrel. There is something spiral
about the movement. In any case, there seems to be a direct rush upwards,
without passing beyond the top of the head, but specially
stimulating centres according to the individual’s Ray. The sensation is that of
pressure, while as regards the centre at the top of the head unusual heat will
be felt.
During the waking hours this
process may be continued, and from time to time it seems to occur of itself, so
that a warm glow passes up the spine, producing a most interesting effect. A
beautiful expansion of consciousness is physically experienced, so that the
individual feels full of a glorious life and of a sense of intimate contact
with what must be the developed intuitive consciousness. He imagines what life
would be like if he could keep this experience constant, instead of only
intermittent. There is a fine sense of at-one-ment,
of radiance, of contact with the Real. Barriers seem to have been broken down,
so that the individual sees into the heart of things, no matter what they are,
and sees them as growing entities, their glorious future disclosed to him as
embryonic in them.
It is so difficult to describe
this condition of consciousness, but the physical, indeed much more than the
physical, seems transcended, and some veils at least are lifted so that he
gazes upon a Real, less hidden by the clouds of illusion. In the beginnings of this process a certain
amount of dizziness is noticeable. A new
constituent has become active. It is as if a new dimension had opened out, so
that a new world is entered. The dizziness is perhaps the physical expression
of a new relativity, of a new adjustment, other worlds than the physical
beginning to be open to a gaze which the individual has not yet learned to
control, so that he looks out as it were with all “ eyes “ vaguely open, instead
of with those appropriate to the particular plane on which he happens to be
dominantly functioning.
Later on he will be able to
close the eyes he does not need, leaving open only those he does. And later on
still, he will be able, perhaps, to use all “ eyes “ simultaneously, each “ eye
“ dovetailing into the others, so as to avoid distortion and flickering between
one state of consciousness and another the effect being the dizziness. Yet another effect, presumably only in the
earlier stages, is that of seeming to be elsewhere. The individual feels as if
he were living elsewhere, so that the outer world seems to be at a distance. He
is far away, and the noise and rush of life come to him only as a faint murmur.
He is as a spectator at a play, and he looks at the players on the stage as
denizens of a world other than his world. This sensation is more or less
continuous, and invests the outer world with a peculiar unreality, the physical
expression of which is the hearing of the world as if muted. It is almost as it
he were deaf. He looks out upon the world as if he had no concern with it. His
physical brain is in one sense numbed, definitely numbed, though at the same
time it is extraordinarily alert to the Real, full of a hitherto unexperienced keenness, fire, clarity. It is beautifully
stimulated. There seem to be momentary flickers from far-away consciousness, so
that a flash of other-consciousness occurs from time to time, though only
shadowy. This flash seems to take place when there is special warmth at the top
of the head, possibly the result of a little escape of Kundalini Fire.
Sensitiveness is enormously
increased, chiefly in the region of the spine, though to a certain extent
throughout the whole body. A loud noise seems to grate as upon a raw spine, and
sends a shock through the whole body. A special jar may cause a kind of inner
dislocation for quite a while. This sensitiveness has the further effect of
making the individual a kind of sensitive plate upon which, for example, people
in the outer world imprint themselves, so that in a flash he knows their
natures, specially the high lights of quality and the low lights of defect. He
will at once have either a positive or a negative impression. The former will
be positively good or positively unfavourable, and in
either case general tendencies will be perceived, though not perhaps the
details. Sometimes there is nothing about the person worth considering,
there is nothing to be noted about him one way or the other. He is ordinary,
and may for some time longer be left to the nursing of the ordinary
circumstances of life. But one knows as in a flash, even though details may not
be forthcoming.
As time passes the whole body
seems to glow with Fire, which one imagines to extend some distance, so that a person
very near should almost feel the glow and become stimulated by it. The process
is temporarily fatiguing to the physical body, and it is pleasant to lie down.
Does the Fire glow more easily when the spine is in a recumbent position? I am
inclined to think that the restriction of the Fire, so that ordinarily it does
not pass beyond the top of the head, tends to exercise pressure upon the
physical brain and induce somnolence.
Chapter 6
SUN-KUNDALINI AND
EARTH-KUNDALINI
How wonderful a difference the
stirring of Kundalini makes as regards sensitiveness to influence either
emanating from a centre or aroused by activity, as for example in a Church
service ! To go into a city is to feel as if every vital part drooped, as
flowers droop for want of air. Under stimulating influences, such as proximity
to a centre of spiritual vitality, to some temples and churches, or the taking
part in ceremonial activities, or in meetings highly charged with uplifting
influences, the centres seem to unfold as a flower opens to the Sun, and
Kundalini glows throughout the body. And
this unfoldment and glow make contact between the lower and higher bodies,
bringing into the lower the influences of the higher. In the beginning of
Kundalini development it is at once a pain and a glory to contact such
spiritual influences a pain because Kundalini has not yet overcome the
obstacles to its unfoldment, a glory because the Fire of Life Eternal is
flowing through every vehicle, and for the time being one lives in the larger
consciousness. On occasions there will be an immediate intensification of
Kundalini from the base of the spine, and a beautiful glow which serves to
intensify identification both with the aspiration, which the occasion may have
released, and with the descent of blessing for which the aspiration has become
the channel.
There seem as if there are two
sources of Kundalini, or perhaps it would be more accurate to say that
Kundalini plays between two poles, one positive
the Sun, one negative the Earth, at all events so far as regards our
particular evolution. The Rod of Power, well known to the deeper students of
occultism, seems both to symbolize this fact and to express it. The negative Earth globe at one end, the positive Sun globe at the
other, and the Fire in each and in-between. To hold the Rod of Power is
to grasp the Power of God. Few there be who may touch it. It is a focus on occasions of
stupendous outpourings of Force.
The heart of the Earth is one
pole of Kundalini, the heart of the Sun is the other. Now the awakening of
Kundalini is tantamount to a fashioning of a shadow of the Rod between the
globes. In one sense one ever is a Rod, but the Rod is not yet awake. It is
asleep or dreaming, and the Fire itself slumbers. To awaken Kundalini is to fan the Fire into a
consuming Flame, burning, purifying, energizing, making conscious contact with
the Universal Fire. To awaken Kundalini
is to draw the Fire “ from Earth beneath,” “ from
Heaven above,” so that the bodies, including the physical, become as a Rod
between the two great centres. The individual, as it were, steps consciously
into the space between the centres and becomes charged with the interplay of
force, with Kundalini.
Let me try to visualize the
process. I have written above of concentration on the base of the spine. But
the base of the spine is in fact but a receiving station, a centre of
distribution. From the centre of the Earth and from the Sun we draw the
Kundalini power. We concentrate it at the spine-base centre and send it on its
vitalizing way through the great centres of being. Up flows Kundalini from the
Earth, through feet and limbs, through the negative creative energy, the centre
of physical creation, into the globe at the base of the spine which represents
and unifies both Sun and Earth.
Down flows Kundalini from the
Sun, its overwhelming intensity tempered as it adapts itself to the undeveloped
mortal man. Upward flows a stream of Fire. Downward flows a stream of Fire. And the streams meet at the spine
base to weld as it were into a spear of concentrated Force to travel upward on
its appointed way. 1 think of the
beautiful concentration of the mighty
In some ways, of course, this
description is very inaccurate. Perhaps the truth would lie in the suggestion
that both negative and positive slumber, as it is well they should, until both
are stirred into life. The negative is no less valuable than the positive. Each
has its part to play, its work to do.
Thus the individual, not merely his physical body but all his bodies
more the non-physical bodies than the physical body becomes a Rod between the
globes, between Earth and Sun.
At this point the student finds
entering into the perspective of his vision the great triple Fire symbolized in
the Caduceus. The Caduceus Fire and that of Kundalini lie close and together,
forming a splendid rainbow of colour.
They subserve the same ends differently.
There is intimate connection
between the Caduceus formed of the central line of force and its male and
female intertwining aspects and the Fire of Kundalini. Though from one point of
view the two forces are distinct, from another they are complementary and one
might even almost say identical, being reflections of the Activity facet of the
Diamond of Fire. The Caduceus seems
independently awakenable, that is to say, stirred
into conscious usage on the part of the individual. But its relationship with
Kundalini is intimate.
The student whose experiences
are here recorded was unable to pursue further the intricacies of the
relationship and respective functionings of the
Caduceus Fire and the Kundalini Fire. But in Theosophical literature these are
examined. All he could see was a stream of Fire, differently-hued, flowing from
the root of the spine up into the head, with subtle connections maintaining
ever open channels between those macrocosmic forces of which it is a current.
It was very easy to confuse the Caduceus force with the force of Kundalini, for
there is an eternal alliance between them ; and the beginner always tends to
perceive sameness before he notices differences.
The student concerned had the
distinct impression that while the Fire of the Caduceus offered a Way of
Release, the Fire of Kundalini offered a Way of Fulfilment. Phrases in these regions must never be taken
very literally, for here there are no impenetrable compartments, each aloof
from all the rest. But it seemed as if Sushumna with
its Ida and Pingala aspects, the Caduceus, were a
route of release from confinement within the lower bodies, while the Fire of
Kundalini is rather in the nature of a witness-guide to the identity of the
larger with the smaller consciousness. The difference may be subtle, and from a
functional point of view somewhat unreal.
Yet it seems definite and
probably has foundation in a fact not as yet clearly perceptible. Of some very
close relationship between the two Fires there seems no doubt. Meditation on these two Fires was provocative
of imaginings, speculations, which tended to get out of hand naturally so,
since contact had been established with Cosmic Power, and there was a temporary
illumination of the individuality with Cosmic Light. Immediately there was a
sense of a swinging between the positive and negative forces of Fire Light-LifeEarth and Sun. Are there negative and positive centres
in all individualities, human, nonhuman, super-human, sub-human? May we divide
the centres we know according to their Earth-nature or their Sun-nature? Is the
throat an Earth-centre, and the heart a Sun-centre? But such speculations lead
the student into channels of investigation which for the time being are
distinctly unprofitable.
Chapter 7
THE HIGH PURPOSE OF KUNDALINI
The process of working up and
down the spine having been begun, the next business is to set up movement
between the various centres. The first valid centre is the solar plexus, and
communication is to be established between the base of the spine and the solar
plexus, round about the navel. The touching of the solar plexus gives rise to
the same sensation of expansion of consciousness as in the case of the spinal
movement. The stomach may, and probably will, feel some disturbance, a sickish
feeling. But that does not matter. The student did not trace how the Force
reaches the solar plexus, but it seems to be by a roundabout way.
Whenever a centre is vitalized
with the Fire there is a sense of expansion of consciousness and of highly
stimulated faculty, and particularly is the intuition developed since there is
greatly increased contact between the higher and the lower bodies, the higher
fortunately being able to dominate, or the process of arousing Kundalini would
not have been permitted. As it is, not
only is there absence of the slightest sexual disturbance, but such remnants of
sex-nature as there may have been seem to be transmuted and transformed into
their true purpose virility and creativeness, and thus Godliness. Instead of
being confined within localized creative power which partly assumes the form of
sex-impulse, life begins to dwell in the universal creative principle, in the
Fire of Creation : the lower ascends into the higher,
the particular into the universal. And when the particular becomes lost in the
universal, thereby discovering its true Eternity, then the universal descends
to take up its abode in the individual. This is part of the objective of
Kundalini.
It is sometimes thought that the
development of Kundalini leads to clairvoyance and continuous interplane consciousness, or to the linking of the various
levels of consciousness, so that other states of consciousness may be connected
with the waking consciousness. This does take place in due course, but of far
greater importance is a very real transsubstantiation,
the higher consciousness becoming jewels in the setting of the lower, the
higher taking up its abode in the lower, that is to say in the waking consciousness
itself.
The lower knows itself to be a
setting, and offers its substance for the jewels of the higher. This is in fact
a setting up of continuous consciousness. Whether in fact clairvoyance, etc.,
arises or not, though in course of time it will, is of far less importance than
the definite establishment of the higher consciousness Buddhic and later Nirvanicin the waking consciousness, this being the high
purpose of the arousing of Kundalini. This means, as has been said, an
extraordinary vivification of intuition pure knowledge untainted, undistorted,
by the personal equation ; for into awakened Buddhic
and Nirvanic consciousness no un-universalized
personal equation can ever enter.
The personal equation is transcended, the desires of the lower self begin to be
transmuted into the Will of the One Great Self. We may trust to an intuition
vivified, purified, by Kundalini, but we must take care that we allow no
outside considerations to distort. If we dwell in the realm of pure intuition
our conclusions are likely to be true.
Let us trust first impressions provided we sense them as coming from the
depths of our being and not from the shallows. The arousing of Kundalini should
establish us permanently in the Real this is its supreme objective, all other
results can only be incidental to this great end. There seem to be two general systems of
Kundalini development ; one which proceeds slowly, very slowly, and carefully,
little by little, perhaps extending over lives, the various psychic faculties
being developed pan passu with general growth ; the
other being to leave the positive arousing of Kundalini? until
the last moment, so to speak, and then, when all is safe and the word of the
Master has gone forth, to arouse Kundalini with a rush.
This method has in one sense
more of risk in it, but there should not be any if the individual is alert. I
am reminded of the launching of a ship. She goes down, gradually increasing in
speed, into the sea, but only after all details of the slipway are attended to with most meticulous care. But once she is
set going she quickly takes the plunge. In some cases, this latter method is
employed, in others, the former.
As a setting for the right
development of Kundalini, there is always an extraordinary desire to use the intensified
power to help others. There is often the deliberate turning of oneself into a
negative photographic plate, “ exposing “ it to those
nearby, that their needs may be directly known. This longing to be of service
to others is greatly stimulated, and indeed much more help can be given,
because of the vivified intuition. One even feels inclined to advise some of
one’s friends, if they ask, quite frankly as to what they need, the advice
being available because the individual has discerned so very clearly, with the
aid of Kundalini, what he himself needs. He can help others because he has
discovered how to help himself. But discretion and tact are the better part of valour, and one must not hinder in the effort to be
helpful.
Chapter 8
CENTRES AND FUNCTIONS OF
KUNDALINI
More advanced students often
show the student a number of ways of using Kundalini, which, by the way, seems
crimson in colour. One method is of drawing a pupil into the teacher’s own
Kundalini-infused aura, so that he takes, as it were, a Kundalini bath. This is
a potent vitalization, and does no harm at all, provided the teacher takes
care, as he does, to see that in the individual there are no prominent
characteristics which might be undesirably intensified by Kundalini stimulation.
It should be remembered that to bathe in Kundalini does not involve the
arousing of Kundalini, for in one way we are all bathing in Kundalini, the
vital principle, Bergson’s elan
vital.
But to admit a person to a bath
of what may be called concentrated Kundalini demands care. It might be suitable
for an undeveloped person of an unobjectionable disposition, and also for a
developed person who has already learned to dominate his lower nature.
One of the reasons at any rate
why the Elder Brethren are unable to live in the outer world is the effect upon
the average individual of Their supremely dynamic
Kundalini. We know how a wireless station, for example, seems charged with electricity the air
being full of it. Some people are adversely affected by this electrical
atmosphere. Similarly, in far more intense degree, many people would be even
dangerously affected by the physical propinquity of an Elder Brother dynamic
with Kundalini Fire. The world is not yet ready for such stimulation.
Consider the effect the Christ
had upon the people 2,000 years ago even though He used the body of a disciple.
The Kundalini Fire in the disciple, inevitably intensified by the immediate
presence of the Christ, fired the people one way or the other, and finally the
other. There was inadequate self-control to stand the strain of the searching
penetration of Kundalini. We have been told that this was anticipated, and that
the work planned was fulfilled when a few disciples became available to
transmit the Christ’s Message to future generations.
No more was expected from the
people of the time, or perhaps not much more, for it was realized that the
force introduced into their midst would probably be too much for them. Yet, for
the sake of the few who could be inspired to pass on the Message to unborn
generations, the risk of non-acceptance and of the murder of the physical
vehicle of the Lord had to be run. May it not be that the karma of the Jews is
not so heavy as might otherwise be imagined, for they were face to face with a
Force the effects of which even the Love of the Christ Himself could not
neutralize, or should I rather say, turn aside, transmute or veil? Kundalini Fire is the essence of the Love of
God, so that there can be no question of neutralization, but only of, as it were,
protecting the eyes from a blinding Light. This could not be perfectly done
2,000 years ago.
In this connection, there are a
number of complicated considerations into which I need not enter. One, for
example, is the extent to which constant and immediate contact with crowds has
to be avoided, much of the work being done from centres, rather than in the
midst of the people. The Word of a Saviour thus descends into the future partly through His
life in His disciples, partly through transmission by disciples and through
books, but largely, mainly, through highly charged Kundalini centres, Kundalini
thus concentrating in special areas on the surface of the earth : bathing pools
of Fire, spiritual bathing pools, as they indeed become, as well as centres for
the emanation of the Fire throughout the world.
To return to the methods of using Kundalini another way seemed to be
that of directing a stream through the head of an individual, through what
seemed to be a funnel-shaped opening, so that the stream floods the body, or
rather the bodies. This is a safe method of using the Force since it reflects
the principle of fructification, which is ever from above sunshine, rain,
etc.
Care must, however, be taken
that the Force thus employed is adapted in intensity to the receptivity of the
individual. Some people may be able to stand a tropical storm, but the majority
need but gentle rain. A third method of
the use of this Fire is in the case of protection against machinations of
Brethren of the Shadow. A student came across a case of an undesirable person
who was inciting people to commit suicide, and had even urged them to the point
of hanging cords around their necks. The law allowed him in this case to spray
upon the undesirable individual, or possibly “ thought-form “ emanating from an
undesirable individual, a piercing stream of crimson Fire. In the case of the
form, it was at once destroyed, thus instantly freeing the victims from their
obsession. What was the nature of the repercussion upon the individual himself?
Probably illness, possibly disintegration. A curious
feature of the process seemed to be that the Fire was directed from a centre.
It seems as if Kundalini can be sent forth from any centre, though preferably
from the solar plexus centre or from the centre between the eyebrows. We thus
begin to realize that the great centres of the body are the main distributors
of force. It is not a matter of eyes or hands or feet, but of centres.
Chapter 9
THE INDIVIDUALITY OF KUNDALINI
Curiously
enough, even though there seems to be obstruction at the top of the head, not in the centre of the
head but actually at the top, nevertheless to a certain extent Kundalini
pierces its way through and ascends through the top of the head beyond the
physical body like a fountain of coloured water. The
result is a stream which opens out so that there is the appearance of a tunnel,
Kundalini flowing outwards, as it were, over the edge of the funnel.
In the beginning this
funnel emerges only a short distance,but
as the piercing process proceeds the force of the stream becomes
greater
and Kundalini rises to a great height. All head obstructions vanish, with the
result that contact is made, a channel pierced, between the various types of
consciousness, leading to continuous consciousness and to constant contact
between the various planes and the physical-brain waking consciousness.
What is the nature of the
obstruction at the top of the head ? It has the
appearance of a mass of grains of “ sand,” yellowish in colour, through which
Kundalini is endeavouring to effect a permanent
passage, tearing apart the mass, making a hole through it, a process of some
difficulty, some pain, and a certain amount of danger. At first, Kundalini only
glows. As time passes, the glow must become a burning nucleus and later a
consuming, purifying and releasing fire. These grains of “ sand “ presumably
are cells, and they are not so close to one another that Kundalini cannot
effect some sort of a passage, just as water can escape through a sieve. It is interesting to watch the nature of the
process of awakening Kundalini as it takes place during the sleep of the
physical body. The most interesting observation is as to the density or
solidity of Kundalini itself. From one standpoint, Kundalini is a Fire, liquid
Fire, but from another there is an exact simile in the planting of a long pole
in a hole in the ground.
The earth has to be
hollowed out and the pole inserted into the hole thus made. Similarly, in the lower bodies obstruction
has to be removed from the course Kundalini must take obstruction both physical, etheric, and
possibly higher as well; and the picture the student had in his mind’s eye as
he awoke is of digging away varying densities of solids so that another kind of
solid may enter the passage thus cleared. One might well employ the simile of
boring into the earth. In the course of the process earth is encountered, earth
and water are encountered, then perhaps water alone, and if one went far enough
down one would meet molten masses and gases of various kinds. Now boring
upwards has to take place for Kundalini, and the same kinds of obstructions are
encountered, different kinds of solids even though we call them solids,
liquids, gases, and so on. All are solids. Kundalini is a solid, and if it is
to do its work, certain other kinds of solids must be removed out of the way. Not that it cannot more or less interpenetrate them. It can
and does permeate them to a certain extent. But its main objective cannot be
accomplished unless it has a clear passage, and this involves the removal,
perhaps only to a very small extent, of physical obstruction, possibly a
heaping to either side, just as a crowd has to give way before an oncoming
procession. There is probably partly a burning away and partly this crowding on
either side. As the channel is formed
the pole of Kundalini is pushed up a matter of time.
The idea of Kundalini as a
pole being gradually inserted into a hole seems to be more accurate than at
first sight may appear. The distinctions we make between solids, liquids and
gases, and so on, are relative terms. There are solids to which the most solid
things we know are supremely light and airy.
Some of these solids one notices in the inner regions of the earth. This
is one way of regarding solids. Another way is to look upon the increasingly Real as, in the truest sense of the word, “solid,”
increasingly solid, substantial. From
this point of view, Kundalini is more solid than the most solid substance we
know, using the word “solid” as synonymous for “real”. Dealing with Kundalini in these terms one is
conscious of its solidity as compared with that of physical matter or of
substances next in degree of solidity, from the physical plane standpoint, to
physical matter. Kundalini seems much more solid than these, and the process of
awakening Kundalini may thus be not at all inaptly compared with the removal of
earth, and of earth mixed with water, for the entry of a pole of solid wood, as
has already been suggested.
The pole of solid wood is
relatively far more solid than earth or water. So is Kundalini from a certain
point of view far more solid than the obstructions which have to be removed. I
am not surprised, therefore, that the translation into terms of waking
consciousness of the digging process, taking place during the sleep of the
physical body, is that of the removal of earth and water so that a hole may be
made for the entry of a very solid object indeed. In one sense, mental matter
is much more “solid” than emotional matter, Buddhic more “solid” than mental, Nirvanic than Buddhic ; just as
space may be considered more solid than that which fills it. What we call
matter can only be where the more solid so-called “ space
“ is not there to prevent its presence. We have to drive away space in order to
make room for matter.
But sometimes we must drive
away matter in order to make room for space, and this is what we are doing when
arousing Kundalini, for Kundalini belongs, relatively, more to space than to
matter. There are speculations about
Kundalini in which one is almost afraid to indulge. Universal, Cosmic Fire as
it is, nevertheless it seems to be constituted of innumerable diverse elements,
and one or another of these shines forth according to the setting of the Fire
in individualities belonging to one or another of the great evolutionary
streams. Each centre represents a line of energy, and in each
individuality, therefore, one centre is dominant, while another comes
next in importance. So is it that Kundalini adapts itself I ought, of course,
to say herself to the pre-eminent note, and seems as if it energized the
various centres according to their respective importances
in the particular human body. It courses lightly, as it were, through the
sub-dominant centres, touching them to minor vivification only, but giving
radiance indeed to the centres which have special preeminence.
And this principle obtains
throughout the evolutionary process, in the vast macrocosms no less than in the
minutest microcosms. But Kundalini
definitely stimulates each centre, whirling as each already is, throbbing and
piercing its way upwards to the great head junction. There seems to be little
doubt that there is a spiral, corkscrew movement of Kundalini as it surges
upwards, concentrating on the centres which are outstanding because of the
individual’s Ray(1) and temperament, and sometimes vivifying certain centres
which need special stimulation in view of certain work the individual has to
undertake. Here one centre is stimulated more than the rest. There another
centre is singled out. And perceiving this one wonders if nations and races,
faiths and sects, have their super-ordinate centre as well as their subordinate
centres, so that the Fire of Kundalini has to be all things to all centres.
One wonders if the same be true
of land, of sea, of valley, of mountain, of forest, of plain. And then comes the speculation as to the supreme Centre of the Earth.
The Earth, as we are told, has its colour, its note. Has it not its special
centre also? This seems to be without doubt, as must also be the case with the
Sun, with a Solar System, in fact with every organism. And when one tries to
follow this speculation with the inner vision one becomes lost in regions of
consciousness which forbid exploration, and one turns back wisely, though
regretfully, into those realms which are, as these others are not yet, for our
conquering.
The burning sensation, so
usually associated with Kundalini, and by no means confined within the channels
of its passage through the body, is not necessarily
inevitable. There may be a sensation of cold, of pressure, of a bursting, the
latter generally within the head. Some students have experienced an
uncomfortable warmth throughout the trunk of the body, with extension into the
head, so that the whole of the upper part of the body seems intensely hot,
streaming forth heat in all directions.
But always, and this is an acid
test of the rightness of the experience, the whole body becomes comparatively
universalized as to its sensitiveness. The whole body becomes, as it were, a
Gauge of the Real, so that discrimination, as has been said before, is alive
from the feet to the very top of the head itself.
This is a reflection on the
physical plane of the absence in the inner bodies of the localization of
faculties which is so apparent in the physical body itself. There arises, with
the vivification of Kundalini, a blending of the lower with the higher bodies,
so that there begins to be one vehicle receptive and active in every part of
its being. In the higher regions of
consciousness we cease to speak of vehicles, for the place of these is taken by
radiances ; and when Kundalini is still further
developed, the consciousness which in the physical body has localizations, and
in the higher bodies is co-extensive with their frontiers, will, in the highest
regions, become concentrated in a centre, whence rays will issue forth in all
directions.
Evolution consists in a going
forth into the whole of manifested life, in contacting the farthest
circumferences ; but the way of return is to bring back, stage by stage, to the
Centre the fruits of the going forth, the sum total of all the experiences.
Thus do we seem to come to the point of concluding that in some mysterious way
Kundalini remains for ever individual to its recipient, however much it may
always be inseparable from the Universal Fire whence it issues forth. In some
mysterious way it would seem as if Kundalini partakes of the nature of the
Permanent Atom(2), cannot disintegrate, and forms the
eternal Fire of the evolving individuality.
I have said that it cannot disintegrate. From one point of view nothing
disintegrates. All that anything can do is to return home awhile, and this is
what Kundalini probably does. The coursing of Kundalini through the centres of
the body, its picking out a special centre or centres for major vivification,
its issuing forth from the head, its unificatory powers all are the gathering
of experience for the Fire which is the individual himself.
We must, it seems clear, free ourselves from the habit of looking upon our
bodies as just flesh and blood, as just matter, as matter is known in these
days of feeble vision. All things are modes of manifestation of each
other. All are modes of the
manifestation of Fire, or of any other supreme expression of the Creative
Spirit which we may be able to conceive. In Christian scriptures we have the
conception of Fire as the third aspect of the Trinity, God the Holy Ghost. But
behind all divisions there is the One without a Second, and true indeed is it
that all that we can predicate of the expressions of the One
we can predicate still more of the One Itself. So, from one aspect we may
express the Creative Spirit as Fire, and all that comes from it as Fire no
less. Hence we think of Kundalini as the heart, the permanent Fire, of the
vehicles of an individual, and we think we see in the Permanent Atom the Fire
of Kundalini awaiting its next forthgoing.
There seem to be inbreathings and outbreathings, pulsations of
Kundalini.
Observation seems to show that
all things breathe, and that there are the most marvellous interpretations to
be assigned to these breathings. The intensity of Kundalini
waxes and wanes. It rises and falls, even in its surgings. It is
exceedingly difficult to follow all this, for the student who has been
observing is inexperienced, and in addition is confronted with the
intensifications produced in his own Kundalini by the very observations
themselves.
Attention feeds, as inattention
starves; and these constant experiences and experiments increase his own
Kundalini activity. In these waxings and wanings Kundalini is evidently
profoundly affected by the surroundings of the body in which it dwells. In the
great open spaces, in the harmonious, rhythmic and well-ordered home, at sea,
in close proximity to hills and mountains, in special gatherings of an
uplifting nature, in well-directed ceremonial gatherings, in churches, temples
and mosques round which fine devotion has gathered, in schools and colleges
from which all fear is entirely absent and there subsists a beautiful
relationship between teachers and taught : in all these, and other conditions
of the same type, as in places of study, Kundalini waxes. But in towns and cities,
in crowded places, in theatres, restaurants, picture-houses, in the ordinary
public meeting devoid of any particular aspirational element, Kundalini wanes,
that is to say it receives no stimulus. But always is there a tide in the
affairs of Kundalini, an ebbing and a flowing, a rising and a falling, however
imperceptible. It would seem doubtful if ever Kundalini is actually asleep,
however inactive it may appear to be, for it must needs
share the functioning of Kundalim everywhere, and as a whole Kundalini is astir
throughout the spaces.
Nevertheless, we feed Kundalini,
and we starve Kundalini, in the veriest trifles of our living physical, emotional, mental and
beyond. One observation which was of
tremendous interest to the student making all these contacts was the use of
what is called the Thyrsus in the special awakenings of Kundalini which from
time to time take place. The Thyrsus has the magnetic property of reaching out
into intimate touch with Kundalini and of causing Kundalini to follow it as iron
is attracted by a magnet. In the ancient days the Thyrsus was very well known,
and was evidently used in cases where a kind of artificial stimulation of
Kundalini was indicated. It was certainly known to the Yogis of old in
1) Theosophy
teaches that all life, whether in mineral, plant, animal or man, is the One
Life. This One Life, long before it begins its work in mineral matter,
differentiates itself into seven great streams, each of which has its own
special and unchanging characteristics. These fundamental types are known as
the Rays. These seven types are to be found among men, and we all belong to one
or other of them. Fundamental differences of this sort in the human race have
always been recognized ; a century ago men were described as of the lymphatic
or the sanguine type, the vital or the phlegmatic ; and astrologers classify us
under the names of the planets as Jupiter men, Mars men, Venus or Saturn men,
and so on.
2) The central nucleus of each of man’s bodies is a Permanent Atom,
so-called because it remains ever within the periphery of the higher aura, even
when the body itself has disintegrated. At rebirth, from this atom emanates a
web-like substance into which the actual atomic particles of the new body are
builded. The use of the permanent atoms
is to preserve within themselves, as vibratory powers, the results of all the
experiences through which they have passed. We must not think of the minute
space of an atom as crowded with innumerable vibrating bodies, but of a limited
number of bodies, each capable of setting up innumerable vibrations.
Chapter 10
THE MUSIC OF KUNDALINI
Can
we describe the great Serpent-Fire of Kundalini in its fundamental glories, in
its colours, in its shapes, in its music-notes? Can we describe its song ? Can we
describe its rainbow?
Kundalini
is music as it is colour. It is a rainbow as it is a perfect song. The student senses this as he enters into its
nature. Kundalini comes from afar, trailing clouds of colour and of sound.
Kundalini is a perfect fruition of Life. It is a consummation of Life.
It
vibrates with consummated experience. Whose experience? The experience of One
who has been one, but who has resolved into glory upon glory the unfoldments of
His evolutionary way unfoldments in darkness and in light, in peace and in
storm, in joy and in sorrow. He has sown experiences, and He has reaped
Flowers, a
Yet
our Kundalini?, the Cosmic Kundalini from our Lord the Sun and the individual
Kundalini from our Mother the Earth, has its note dominant, different from the
notes dominant of other modes of evolution, and is a blend of the Song of the
Sun and the Song of the Earth. Our Lord the Sun sings His Song for all His universe. Our Mother the Earth sings her answering
note, the note of life unfolding on her bosom. So does our Lord the Sun send
forth His colour, and our Mother the Earth shines, in all her colour, radiance
in answering homage.
How
near sometimes the student seems to come to the song of Kundalini from the Sun,
to the colour of it, and to the song of Kundalini from the Earth, to the colour
of it. He sees at once that the Earth is but an image of the Sun her Father.
The song of the Earth, the colour of the Earth, are
but immature shadows of that coming substance perfectly resplendent in the Sun.
He sees that all the singing from the Earth, and all the colour-messages, are
but praise to the Lord of all, and from the heights of man in all his trappings
of bodies right down to the humblest atom in the lowest of nature’s kingdoms
the student hears a song of praise and colour-throbbings of aspiration. Our
Lord the Sun has set them all afire. He has set them all a-singing. He has set
them all a-shining in a myriad hues. In their joy, in
their deep consciousness that as He is so shall they be through the mystery of
His Being in colour and in sound, they give to Him that which they have
received from Him. Our Songs, our Colours, our Life, our Light, our Glory, are
from Him, and we lift up our gifts that He may see we cherish them.
Kundalini
sings to the student with the voice of all that lives. The student thus begins
to know all life, not by a forthgoing, but by an indrawing. In the hidden
recesses of his own Kundalini, if the possessive be pardoned, he finds the
secret of the Unity of Life, as he has known Life’s solidarities without. There is a Unity, and it sings one song,
composed though the song be of an infinitude of notes.
There is a Unity, and it sends forth one colour, composed though it be of an infinitude of colours. There is but one song, but
one colour, for all life on this Kundalini-Globe we call the Earth. In the
Kundalini we hear the song, we see the colour. And when we are able to make
external that which for so long must remain internal, and remote and
inaccessible, only now and then revealing itself, when at last we are the
Unity, then do we pass beyond the human kingdom, as we have passed beyond the
kingdoms below, and the Kingship of the Matter-World is ours. Kundalini is indeed vocal. She can be heard
by those who have the ears to hear. She is substantial, even though yet more
spatial, and can be seen by those who have the eyes to see. Kundalini is no
mere fanciful abstraction. She is no mere theory, no mere externalization of an
imaginative outpouring. She lives. She sings. She arrays herself in
scintillating colours.
When
we seek her within ourselves, and perchance catch a glimpse, be it in her sleep
or in her stirrings, of her compassionate elusiveness, then if our eyes and ears
be but faintly open, we shall see her raiment and hear her voice. And these
shall be our raiment and our voice, not as these are now, but as these shall be
some day. Is it not worth while to seek her, not by striving to awaken her
before her rightful sleep is over, not by disturbing her if on occasion she
sallies forth within the domain which is hers to illumine, but just by
watching, as this student has watched, respectfully, without a ripple of desire
for response?
The
way to seek her is to detach oneself from one’s anchorages, to break the bars
of all imprisonments of physical body, feelings and emotions, and mind, and to
lose oneself in the formless spaces of Life’s infinitudes. It is needful to “ feel” the infinitudes in their limitless natures, not going
forth infinitely far, but being infinitely still. There is no far nor near when
perfect stillness is achieved. Yet the stillness is vocal. It is supremely
still because it is throbbing I wish there were a word to express throbbing to
the supreme degree of imperceptibility with the Song, the Voice, of the
Stillness. When that still, small Voice, infinitely potent by very reason of
its small stillness, is heard, then are we hearing Kundalini afar off, yes; inevitably so. But in
the distant future to be our Voice, our very selves singing for joy.
So,
too, in the perfect clarity of the silence, we shall see a
warmth because of its warmth of colour. Then shall we be seeing Kundalini afar off,
yes ; inevitably so. But in the distant future to be our Colour, our very
selves shining for joy.
Chapter 11
ACCOUNT OF AN EXPERIENCE
Let
this little book conclude with an account of an experience which from one point
of view may appear utterly remote from Kundalini, yet in fact was the direct
result of the stimulation of this mighty Fire and of an apparent flowing on its
surface “ back” into the at present undiscoverable past. Indeed does Kundalini
break down barriers, not merely of consciousness in terms of matter but no less
in terms of time. The ridges between present and past,
and present and future, become transcended, at all events within limits, and
the Eternal becomes the Real rather than the modes of time.
The
student who was experimenting and experiencing was more interested in the past
than in either present or future, so where travelling was possible he tended to
travel “ backwards” rather than outwards or forwards. Hence
the experience which follows.
The
student finds himself on a stream of Kundalini, and moves on the stream towards
time’s beginnings so far as this particular evolution is concerned. He moves back and back and back, until he
finds himself strangely immersed in the majestic profundities of the opening of
a new era of life. He looks about him,
though who exactly this “ he “ is he does not know,
largely because he does not care it is that at which he is looking that absorbs
him.
He sees before him how
entirely inadequate are descriptions which must needs be couched in small
physical terminologies a vast expanse of substance. Matter is not the right
word at all, nor even is substance. The word Sea would be better if it did not
so forcibly connote liquid. The sentence mightwell
have read “ a vast expanse of Fire,” but there is
inadequacy in this also.
At any rate there is a vast
expanse, the nature of which is that it is known and therefore has within it
the potentiality of knowing. Whether this sentence is intelligible or not is,
perhaps, doubtful. But the dominant characteristic of the expanse is the fact that
it is being known all the time, and that in such knowledge lies
the fact of its own potency to know.
Being known, there is involved a Knower. And the student immediately
conceives the principle that at the dawn of an evolutionary unfoldment there
are two elements a Known and a Knower.
There is an
infinitude of Known, and a Knower who in Himself sums up the apotheosis
of the evolutionary process to which He belonged. He is a God and more than a
God. He is a Sun. The student perceives
that by very reason of the Knower it might be postulated of the Known that it
consists of an infinitude of Knowers
in their becoming. The Known comprises,
therefore, innumerable Knowers who do not know. Or, there are innumerable Fires which do not
glow.
On this expanse the Knower
breathes the Fire of His knowing. And so evolution begins. Innumerable Fires begin to glow in the spirit
of their fireness, for the unconscious has met its mate in the conscious. The
Known has met its mate in the Knower.
And
there is added the fuel of kingdom after kingdom of nature, fed by the Knower,
who has known kingdoms and has brought them forth through the Fire of
Kundalini.
The flames grow larger. More and more fuel-experience.
The flames burst into
microscopic fires.
The fires expand into
conflagrations towering greatnesses of Fire.
Kingdom after kingdom feeds sparks and flames and fires, until all human
fuel is resolved into Fire, as already has been the fuel of the mineral, vegetable
and animal kingdoms before it.
And
then Fires triumphant enter into the Essence of Fire. The very Form of Fire is
consumed, and the Life of Fire shines forth in perfect purity. From Fire-Form to
Fire-Life.
Thus
onwards into immeasurably transcendent regions, in which, perchance, even the
Essence of Fire merges into that which lies beyond. Thus from being Known, the Known becomes the
Knower. And the Knower withdraws into
the transcendence of Being. On the bosom of Being He rests for re-creation.
THERE IS A HUSH OF THE SILENCE OF
ETERNITY
In the Silence the clarion call of a pure Note of Forthgoing
causing the Silence to vibrate in the rhythm of its own Perfection. The Knower comes forth.
And on the expanse of a
Known He breathes the Fire of his knowing.
Again begins an evolution.
And all are Knowers in the becoming
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Wales is a
Principality within the United Kingdom
and has an eastern
border with England.
The land area is
just over 8,000 square miles.
Snowdon in North Wales is the highest mountain at 3,650 feet.
The coastline is
almost 750 miles long.
The population of Wales as at the 2001 census is 2,946,200.