sri ramana maharishi on Kundalini......

[Guest guest]

Good question. Because definately not one answer. But many

meditations including Chopra techniques, TM advanced techniques,

Dharmakaya Buddhist meditation, and Tummo practices, and others

prescribe either full focus or a secondary focus with added mantra or

visualizations in what is not exactly heart center but area in front

of floating rib cage - in area where upward v of two sides of ribs

meet. Not sure it's good idea to coincentrate on heart because of

dissolving pranas there into vital organ. Instead pretty sure this

area of floating rib cage a bit more stable for meditation and able

to handle confluence of all energies that one pointedness brings to

spot of focus.

In yantras one sees the star of david. This point mentioned as heart

center is like where upwards energies pull together for further

ascent and energies seem to stay until worked into karmas. In many

yogic practices people seem to enter samadhi and have choice whether

to come back, however, in West all techniques seem meant for

practicing day to day and not for ultimate attainment but for

evolutionary and daily usefullness. This would me thinks be more of

tantric way, rather than going into nirvana and saying see you later.

My point being that yogis might interpret energies as moving certain

directions only because they are only performing yoga and not having

to go out and play sports, work their asses off, have sex, buy, sell,

whatever, go to meaningless movies, and otherwise engage in normal

life. When karmas and energies meet they move all different

directions.

Gyanis might think they are experienceing yoga through their thinking

about yoga but mantra practicioners know that the energy of mantras,

especially Mahavidya mantras are far superior to thought and

discrimination alone.

One can focus on ajna or sahasra but as a frind of mine said when

using crown chakra, "It makes my eyes hurt."

-

adi_shakthi16

Sunday, April 07, 2002 6:33 AM

sri ramana maharishi on Kundalini......

KundaliniFromThe Teachings of Sri Ramana MaharshiEdited by David

GodmanSri Ramana Maharshi: Fixing their minds on psychic centres such

as the Sahasrara (the thousand petalled lotus Chakra), yogis remain

any lengths of time without awareness of their bodies. As long as

this state continues, they appear to be immersed in some kind of joy.

But when the mind, which has become tranquil emerges and becomes

active again it resumes its worldly thoughts. It is therefore

necessary to train it with the help of practices like Dhyana

(meditation) whenever it becomes externalised. It will then attain a

state in which there is neither subsistence nor emergence.Question:

It is said that the Sakti manifests itself in five phases, ten

phases, a hundred phases and a thousand phases. Which is true?Sri

Ramana Maharshi: Sakti has only one phase. If it is said to manifest

itself in several phases, it is only a way of speaking. The Sakti is

only one. Question: How to churn up the Nadis (psychic nerves) so

that the Kundalini may go up the Sushumna?Sri Ramana Maharshi: Though

the Yogi may have his methods of breath control for his object, the

Jnani's method is only that of enquiry. When by this method the mind

is merged in the Self, the Sakti or Kundalini, which is not apart

from the Self, rises automatically.The Yogis attach the highest

importance to sending the Kundalini up to the Sahasrara, the brain

centre or the thousand petalled lotus. They point out the scriptural

statement that the life current enters the body through the

fontanelle and argue that, Viyoga (separation) having come about that

way, yoga (union) must also be effected in the reverse way. Therefore,

they say, we must, by yoga practice, gather up the Pranas (vital

force) and enter the fontanelle for the consummation of yoga. The

Jnanis on the other hand point out that the yogi assumes the

existence of the body and its separateness from the Self. Only if

this standpoint of separateness is adopted can the yogi advise effort

for reunion by the practice of yoga.In fact the body is in the mind

which has the brain for its seat. That the brain functions by light

borrowed from another source is admitted by the yogis themselves in

their fontanelle theory. The Jnani further argues: if the light is

borrowed it must come from its native source. Go to the source direct

and do not depend on borrowed sources. That source is the Heart, the

Self.The Self does not come from anywhere else and enter the body

through the crown of the head. It is as it is, ever sparkling, ever

steady, unmoving and unchanging. The individual confines himself to

the limits of the changeful body or of the mind which derives its

existence from the unchanging Self. All that is necessary is to give

up this mistaken identity, and that done, the ever shining Self will

be seen to be the single non-dual reality.If one concentrates on the

Sahasrara there is no doubt that the ecstasy of Samadhi ensues. The

Vasanas, that is the latent mental tendencies, are not however

destroyed. The yogi is therefore bound to wake up from the Samadhi

because release from bondage has not yet been accomplished. He must

still try to eradicate the Vasanas inherent in him so that they cease

to disturb the peace of his Samadhi. So he passes down from the

Sahasrara to the Heart through what is called the Jivanadi, which is

only a continuation of the Sushumna. The Sushumna is thus a curve. It

starts from the lowest Chakra, rises through the spinal cord to the

brain and from there bends down and ends in the Heart. When the yogi

has reached the Heart, the Samadhi becomes permanent. Thus we see

that the Heart is the final centre.[Note: Commentary by David Godman:

Sri Ramana Maharshi never advised his devotees to parctise Kundalini

Yoga since he regarded it as being both potentially dangerous and

unnecessary. He accepted the existence of the Kundalini power and the

Chakras but he said that even if the Kundalini reached the Sahsrara it

would not result in realisation. For final realisation, he said, the

Kundalini must go beyond the Sahasrara, down another Nadi (psychic

nerve) he called Amritanadi (also called the Paranadi or Jivanadi)

and into the Heart-centre on the right hand side of the chest. Since

he maintained that self-enquiry would automatically send the

Kundalini to the Heart-centre, he taught that separate yoga exercises

were unnecessary.The practitioners of Kundalini Yoga concentrate on

psychic centres (Chakras) in the body in order to generate a

spiritual power they call Kundalini. The aim of this practice is to

force the Kundalini up the psychic channel (the Sushumna) which runs

from the base of the spine to the brain. The Kundalini Yogi believes

that when this power reaches the Sahasrara (the highest Chakra

located in the brain), Self-realisation will result.Sri Ramana

Maharshi taught that the Self is reached by the search for the origin

of the ego and by diving into the Heart. This is the direct method of

Self-realisation. One who adopts it need not worry about Nadis, the

brain centre (Sahasrara), the Sushumna, the Paranadi, the Kundalini,

Pranayama or the six centres

(Chakras).**********************************************************************well,

ompremji, yogaji, and other yoga experts out there, what are your

thoughts on this? sri ramana maharishi (whom i admire a lot and

respect a lot) says-"dive into the heart... do not worry about nadis,

the brain centre(sahasrara), the sushmna, the paranadi, the kundalini,

pranayama or the chakras...." does not blow your mind? here we have

everyone advocating some form of 'kundalini awakening ' either

through 'kriya' yoga, 'hatha' yoga, 'raja' yoga , 'patanjali' yoga or

ashtanga yoga, 'laya' etc etc and then beloved shri ramana says

instead focus on the 'heart' chakra and 'awaken; the 'amrita nadi

flowing therin.... ompremji, how would you as a yoga teacher handle

this apparent contradiction? generally, sri ramana accomadares all

viepoints but on this point he is firm- he argues that 'kundalini

awakening' does not mean all vasanas are totally controlled and one

has conquered ego... or am i wrong in interpreting it this way...

ompremji, waiting eagerly for your scholarly comments... loveTo

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