The Kundalini's Secret Energy And How It Is Aroused E-Book

Hereward Carrington

• Herausgeber: Hereward Carrington
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2014

Beschreibung

Learn The Secrets Of Kundalini! This book contains proven strategies on how to become awaken your Kundalini energy and reap its positive benefits, including the ability of healing your body naturally. Here’s an inescapable fact: A divine energy is residing within you. It is a dormant energy that remains to be untapped. It is called by many names, but once you are able to awaken this energy, you will be surprised with the changes that it brings to your life. If you do not awaken your kundalini energy, you will never be able to realize your full potential and tap the creative genius within you.

Leseprobe

Hereward Carrington

The Kundalini's Secret Energy How it is Aroused

Originally published 1920 "Higher Psychical Development" (New York: Dodd, Mead, 1920)

1st eBook digital Edition 2014 by David De Angelis All rights reserved

Indice

CHAPTER VII. The Kundalini (Secret Energy) and How it is Aroused

CHAPTER VIII.

CHAPTER VIIThe Kundalini (Secret Energy) and How it is Aroused

The last chapter dealt with the attainment of the ultimate stages of consciousness desired by the Yogi,—the attainment of SAMADHI through DHYANA,—the unification of the mind with the Absolute.

Every one is, however, interested in phenomena. I have always noticed that in a lecture, accompanied by demonstrations, most people tolerate the lecture for the sake of the demonstrations! And I suppose it is the same with Yoga,—although, as a matter of fact, all through these practices,—which one undertakes in Yoga,—one obtains all kinds of phenomena of an interesting psychological character,—not spiritistic and not supernormal invariably,—but interesting psychological, inner experiences which are real. We now come to an offshoot of these experiments, so to say,—in which we shall delve more particularly into the direct experimental production of phenomena, by means of the Yoga methods.

Before doing so, it will be necessary to say a few words regarding the constitution of man, according to the Hindu conceptions.

The ordinary Western view of man is that he has a physical body, and that somewhere inside this is concealed a “spirit” or “mind” or “soul,” or something, —a very vague idea,—and that this mind works, and thinks, and constitutes the real man ; and that, beyond this, there is some spirit or vapour or shadow or wraith, which he calls a “soul,” which somehow inherits the “Kingdom of Heaven”; but what the connections between mind, spirit and soul are have always been very vague in our Western minds.

Now, the Hindu idea is that man is made-up much more complexly than this. To begin with, man has seven bodies, and the lowest of these is the physical body, —the “gross” body, they call it ; that above this there is the “etheric” body (this is also, of course, the Theosophical doctrine, which is borrowed from the Hindus) and above that there is the “astral” body, and then the “mental” body, and so on, through the higher planes above the mental. Each of these bodies acts as a sort of link or intermediary between the one above and the one below. For instance, the etheric constitutes the link or connection between the astral and the physical; and the astral constitutes the link between the mental and the etheric ; and so on.

I have already mentioned very briefly the subject of insanity,—the fact that there is a connection or link between the mind and the body, and that many forms of insanity are due, not to fundamental diseases of the body or to fundamental disorders of the mind, but to the link between the two being out of order.

These bodies, then, all function on their own particular planes, and there are as many planes as there are bodies,—or, rather, there are as many bodies as there are planes,—each functioning in its own plane; the physical body functions on the physical plane, the mental body on the mental plane, the etheric body on the etheric plane, and so on.

Now, the Hindus have an idea that energy, as it were, plays down on matter from above,—which I also believe to be fundamentally true,—although matter in a sense is alive, in the sense that it is in constant motion, rapid motion ; also that it has a sort of innate consciousness of its own. There is also another consciousness which is added to it when that becomes organized or bound together, and that this is due to the fact that there is a playing-upon that material substratum of this energy from, as it were, above.

The Hindus have worked-out a very elaborate theory of evolution on this principle, the “outpouring of the divine breath,” and other things, which we cannot go into now. At any rate, this fact that we can draw on an inexhaustible supply,—a source of mental and physical energy,—seems experimentally demonstrated to us by our practical daily lives and by common experience.

For instance, a woman of my acquaintance took some morphine for a minor operation, and under the influence of this morphine, read through in one day three books of a heavy character, and remembered practically every word of those three books.

Take another drug (cocaine), and you experience extraordinary happiness. But the happiness you experience is not in the cocaine,—it does no exist in that little white powder,—it is in the human being, and the drug simply brings it up to the surface. So that you evidently have these extraordinary latent capacities for happiness, of memory,—for all these extraordinary powers within yourself, and they have to be brought to the surface, by some artificial means, in order for you to acquire them.

Hypnotism does this ; it brushes away the obstacles of thought, and all body suppressions,—all those factors within ourselves which keep repressing us all the time, —and it allows these inner inexhaustible stores and possibilities to come to the surface.1

William James has an essay entitled “ The Energiesof Men,” and he shows in this very illuminating essay that we use only a small fraction of the energies within ourselves. There is also this curious physiological fact which very few people know, viz., that the baby, even before it is born, possesses as many brain cells as it ever will ! We do not add brain cells ; we merely develop them, or bring them into useful activity, layer on layer, as we go through life ; and, no matter how far we may develop our minds or our brains, we never get to the point where we use all those cells,—so that you need never be afraid of exhausting your own powers; we always have a reserve, physiologically.2

These extraordinary mental heights, these mental powers, these latent energies, this happiness and joy and “bliss” (as the Hindus are always saying), expressing combinations of emotions and feelings and thoughts,—can thus be attained artificially, through drugs, or by experimental methods such as hypnosis ; and can also be attained by a species of mental work within oneself,—in these Yoga practices ; and when you attain this state of SAMADHI, you arrive at that state in which you experience this “bliss.” Then you unlock automatically all these energies and powers within yourself, and you attain them at the moment of attaining COSMIC CONSCIOUSNESS.

The Hindus, however, make a very clear distinction between the kinds of liberation, or ecstasy, which may be produced by means of drugs, on the one hand, and meditation, on the other. Thus we read : “ Ananda (Bliss) of a kind may be secured through drink or drugs, but no one supposes that this is liberating bliss.” This shows us how thoroughly the Hindu Psychology took such states of being into account, and studied them.

The SPIRIT OF MAN is divided by the Hindus into five categories ; and symbolically they always use elements to express them, in much the same way that the alchemists did.

There is the Pure Spirit of ATMA. Then they say there is the “air,” which is MANAS ;--i.e., the mind or thought faculty ; Fire, which is BUDDHI,—the discriminating faculty; “water,” which is CHITTA, or thought-stuff ; and “earth,” which is AHANKARA, or “ egoity,”— you might say.

There are, you will see, certain qualities of spirit,—believed in by the Hindus,—which are very similar,—namely, MANAS and CHITTA,—that is, thought and thought-stuff. How do they differ ? The Hindus say they differ in the same way that water differs from the motion of water. One is a quiescent state ; the other is the same thing in motion. Incidentally, I may say here that, in the West, there is great controversy as to whether a “thing” is the same “thing” at rest as it is in motion. For instance, the human mind, the consciousness,—is it a thing or a go? Is it an entity, or is it something which only exists while it is moving, in action ? And when that action stops, does the thing itself go out of existence ? Another school says, “Anything that moves must be somet [...]