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Kundalini has been discussed extensively discussed by Sir John woodroffe in his book "Serpent Power". Kundalini is Prana-sakti, if she is moved Prana is moved (p.261).

182 She is the static form of creative force in bodies which is the source of all energies including Prana (p.17). The Kundalini at the Muladhara is the whole primodial sakti in monad or germ or latency; that is why it is coiled. The Kundalini that mounts up the Nadi is also the whole sakti in a specially dynamic form an eject likness of the Eternal Serpent (p.346). This Kundalini Sakti when moves to manifest itself, appears as the universe (p.41). She is only the diffused five fold Irana gathered home-withdrawn from the other tissues of the body and concentrated in a line along the axis (p.345). Vivekananda said, the rousing of the Kundalini may come in various ways, through love of God, through the mercy of perfected sages or through the power of the analytic will of the philosopher (Raja yoga, n.60). woodroffe says, it is in this Susumna (whatever for the moment we take it to be) that there are centres of Prana-sakti or vital power which are called Cakras or Lotus (SP, p. 171). The lotuses are the centres of the universal consciousness. Kundalini is the static form of all creative energy in bodies which is the source of all energies including Prana (SP, p. 17). The term Cakra has been used as a replica of Sun who is a source of all creation and life (Prana Kendra) and as usually it is represented by a wheel in

183 Indian mythology and sculptures. Again it is called lous because it is a Suddha flower and is available in pure form like red and blue. No Banasankar variety of this flower is available. They are usually depicted at vital centres through which the Prana as Kundalini-Sakti moves up. Mind, Breath and Sexual function are interconnected. The aim of the yogi is to carry "his seed high" to be urd hva-retas as it is called. For this purpose Ni parita-Mudras are designed (SP, p.16 F. Here retas does not mean true retas (semen) but for practical purpose it thought in that way. Kundali is Sabda-brahman or the word (Vak) is bodies, and is in her own form (Swarupa) Pure consciousness, as is all powers (Sarva-Saktimayi). Kundalini is in fact the cosmic energy in bodies and as such the cause of all though manifesting as, is not confined to any of her products (SP, p. 9-10 FN). Kundalini is called the Serpent (Bhujangi). She sleeps in the Muladhara. She sleeps because she is at rest. The man's consciousness is awake to the world, Her creation, in which she is immanent when she awakes and yoga is completed man sleeps to the world and enjoys super-worldly experience (SP-p.10 FN). Woodroffe in his book "Garland of Letters" says, She who is Kundalini all pervading Sabdabrahman, produces

184 Sakti. From this came Dhvani, from Dhvani, Nada; from Nada, Nirodhika; from Nirodhika, Ardhenu, from Ardhenu, Bindu and then comes Para (GL, p.238-239)" Kundalini is sabdabrahman, an aspect of caitanya or consciousness (Cit). By Sakti is here meant Lit entered into by Sattva (Sattva-pravista) which is the Faramakasavastha. By Dhavani is meant that same cit when entered into by Sattva, penetrated by Rajas which is Aksaravastha. By Nada is meant the same cit penetrated by Tamas or Avyaktovastha. By Nirodhika is denoted that the same cit with abundance of Tumas. By Arodondu the same with abundence of Sattva. By the term Bindu is denoted that same cit when in it there is a combination of the two (GL,p.239). he Gnanavastha State or Bindu in which Kriya exists in full creative perfection. So it is said, "Moved by the strength of Iccha Sakti, illuminated by Jnana Sakti and is called action that is Kriya Sakti (GL, p.239). The Karana Bindu resides in the Muladhara centre, and is there known as the Sakti-Pinda, because all the Saktis are collected and "rolled into one mass", or Kundalini. Kundali is a name for Sabda-brahman in human bodies (SP, p.191). "When Sattva enters" - a state. Known as the Par makasavastha when she into whom Sattva has entered is next "pierced" by Rajas, she is called Dhvani, which is

185 Aksaravastha. When she is again "pierced by Tamas, she is called Nada (SP, p.193). She in whom Tamas abounds is as Raghava-Bhatta says, called Nirodhika; she in whom Sattva abounds is called Ardhendu; and the combination of the two (Iccha and Jnana) in which Rajas as kriya-sakti works is called Bindu: Thus it has been said: "Drawn by the force of Iccha-Sakti (Will), illuminated by Jnana-Sakti (knowledge), Sakti the Lord appearing as male creates (Kriya-Sakti or action) (SP, p.193). The object and the effect of evolution, as it is of all Sadhana, is to develop Sattva-guna. The Gunas always co-exist in everything, but variously predominate (SP, p.61). When she is aroused intense heat is felt at that spot but when she leaves a particular centre the part so left becomes as cold and apparently lifeless as a corpse. The progress upwards may thus be extenually varified by others. When a Sakti (Power) has reached the upper brain (Sahasrara) the whole body is cold and corpse-like; except the top of the skull, where some warmth is felt, this bring the static and kinetic aspects of consciousness unite (SP, p.24-25). The centre and root of all his powers as Jiva is Kundalini-sakti. The centre in which the quiescent consciousness is realised. The centre in which the quiescent

186 consciousness is realised is the upper brain of Sahasrara, whence in the case of the yogi, the Prana escapes through the fissure called Brahmarandha at death. The Mind and Body are effects of Prakriti (SP, p.59). The bad/vrittis of the lower cakras pass away from the yogi who raises Kundalini above them (SP-Woodroffe, p.161). Without yoga practice movement of Kundalini cannot take place. No Mantra, Tantric Puja can be successful without waking Kundalini who is sleeping in the muladhar. One the Kundalini wakes up, one can have all the eight siddhis and can move like a Siva Mantra Siddhi gives one way to reach Parabrahma (Gautamiya Tantra, cited in Tantrasara,p.775). Kundalini and Pranayama For instance, every natural act of respiration reacts on the coiled sakti at the Muladhara, but it does not commonly make much difference. But Pranayama powerfully reacts on it, so much so that it awakes the dormant power and sends it piercing through the centres. Now the common description that the Kundalini uncoils Herself then and gives up the Susumna, leaving the Muladhara should be admitted with caution (SP-Jw.p.345). The coiled power itself does not need not stir from its place. It is like a spark given from an over Saturated electro magnetic machine, or, rather it is like the

187 emanations of radium which do not sensibly detract from the energy contained in it (SP, p. 345). m Kundalini does not at first stay long in Sahasrara. The length of stay depends on the strength of the yogi's practice. There is then a natural tendency (Samaskara) on the art of Kundali to return. The yogi will use all effort at his disposal to retain Her above, for the longer this is done the nearer approach is made to the time when she can be in a permanent manner retained there (Great Power(Siddhi) is had by the man who keeps Kundali sakti in the Sahasrara three days and three nights). For it is to be observed that liberation is not gained by merely leading Kundali to the Sahasrara, and of course still less gained by stirring it up in the Muladhara, or fixing it in any of the Lower centres. Liberation is gained only when Kundali takes up Her parmanent abode in the Sahasrara. It is said that after staying in Sahasrara for a time, some yogins lead kundalini back to Hridaya (heart), and worship here there. This is done by those who are unable to stay long to Sahasrara. If they take the Kundalini lower than Hridaya i.e. worship her in three cakras below Anahata they no longer, it is said, belong to the Samaya group (SP, p.278-279) (Ref. Lakshimdharaf cited by Anantakrishna Sastri, "Saundarya tahari. The yoga process is a return movement to the

183 source which is the reverse of the creative movement there from. The order of production is as follows: Buddhi, then Ahamkara, from the latter the Manas, Indriya and Tanmatra and from the last Bhuta. As the seat of the source is in the human body the cerebrum in which there is the greatest display of consciousness, the seat of Mind is between the eyebrows and the seat of Matter in the five centres from the throat to the base of the spine. Commencement of the return movement is made here and the various kinds of matter are dissolved into one another and then into Mind and Mind into consciousness (SP,p.95). Sat-Cakra-Bheda: When Kundalini ascends from ' (1) Muladhara where it was sleeping to the next higher centre, called the (2) Svadhisthana (own place). Thence with great effort this Sakti is carried to the following centres in regular ascending order; (3) Manipura (full of rays); (4) Anahata (sound, not emnating from the collision of bodies) the Sakti here is transformed into sound; (5) Visuddhi (place of purity) here it becomes a pure Sattvic element; and (6) Ajna (a-jna, a little knowledge). At this stage the practioner may by said to have so far been sucessful in securing a command over this Sakti, which now appears to him, though only for a moment, in the form of a sharp flash of lightening (SP, p.283). Ana hata Centre ( the heart) is the cretical point

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189 in the course of ascent, hence much is found written in Agamas about this centre (SP, p.283). If one should die after attaining any of these stages, he is born again having all the advantages of the stages gained, thus a man dies after leading the Sakti to the Anahata; in his next birth he begins where he has last left, and leads the Sakti onwards from the Anahata (SP,p.284). Ajna Cakra is so called because here is received the command of the Guru from above (SP, p.12 FN). To use the Hindu expression, the object and aim of Sat-cakrabheda is yoga (SP, p.13). The union between Jiva and Prakriti is called Honey (Madhu) in upanisads. By sadhana of the Ajna centre (cakra) purity of Being (Bhava-Suddhi) is attained, and purity of speech follows on the attainment of such Bhava. Yoga with Supreme Devata who is all knowing is had here. He who is freed from all disturbing conditions of the body and mind reaches a state which is bey on the Gunas (Gunatiha) which is that of the Supreme Brahman (SP, p.327). In the region between the Ajna-cakra and Sahasrara, which is the seat of the causal body (karana-sarira) of Jiva, there are seven saktis which commencing with the lowest, are Bindu ( which is in Isvara-Tattva), Bodhini, Nada, Mahanada or Nadanta (in Sadakhya- Tattva), Vyapika, Samani ( in sakti-tattva), and unmani ( in Siva-Tattva). Though these latter saktis have a cosmic creative aspect,

190 they do not here co-extensive which with and present a different aspect from the latter. They are not co-extensive, because the last mentioned Saktis are, as here mentioned, Saktis of the Jiva Ha Jiva or Kundali is but an infinitesimal part of the Para-bindu. The latter is in the Sahasrara, or thousand betalled lotus, the abode of Isvara, who is Siva-Sakti and is the seat of the aggregate Kundali or Jiva. Hence it is said that all the letters are in the Sahasrar are Para-bindu, the supreme Nirvana-Sakti, Nirvana-kala, Ama-kala; and the fire of Nibodhika. In the Para-Bindu is the empty void (Surya) which is the supreme Nirguna-Siva (SP,p.164).