What is Kundalini and what entails an awakening

[C T]

53 minutes ago, Jeff said:

This quote from Norbu (Dzogchen master) states that Kundalini energy is the same as the energy in tummo and part of the mother tantras....

 

As well as utilizing these practice methods as the base, the mother tantras are mainly concerned with the completion phase, or dzogrim, that consists in re-absorbing or integrating the pure mandala dimension within one's "subtle" body composed of the channels, prana, and vital essence (rtsa, clung, thig le). For this reason, the breathing methods and those of concentration on the cakras and channels are indispensable, together with perfect mastery of the kundalini energy. In fact, the famous teachings known in the modern tradition as the "Six Yogas of Naropa," especially widespread in the Kagyud school, belong long to dzogrim. These are: Tuummo, or "inner heat yoga"; Gyulii, or "illusory body yoga"; Wodsal, or "clear light yoga"; Milam, or "dream yoga"; Bardo, or "intermediate state yoga"; and Pliowa, or "transference ence of consciousness yoga."

-The Supreme Source

As noted above, its really quite intricate and complex. Taking on these practices is a serious commitment, not something to be done on a trial and error basis - but many still do. Its quite baffling. Then they come to TDB looking for help, and get even more screwed (usually) 

 

Like some newbie will google 'Pliowa' and get taken to a Polish website for a dumpling to be found in some obscure part of Poland, for example 

Edited March 3, 2018 by C T

[Jeff]

8 minutes ago, C T said:

As noted above, its really quite intricate and complex. Taking on these practices is a serious commitment, not something to be done on a trial and error basis - but many still do. Its quite baffling. Then they come to TDB looking for help, and get even more screwed (usually) 

 

Agreed that the mother tantras are “quite intricate and complex”, that is probably why so many prefer different (or higher) yanas. As Norbu also states...

 

With atiyoga we reach the culmination of the paths of realization: Dzogchen, or "total perfection," whose characteristic path, being based on the knowledge of self-liberation, does not entail any more transformation. In fact, when we understand the principle of self-liberation, we come to recognize that not even the method of transformation of tantra is the ultimate path.

 

One can easily see through all of those complicated channels and Kundalini energy challenges. Simply find/access the method that the TTC says “never fails”.  

 

[Apech]

3 hours ago, Jeff said:

 

Agreed that the mother tantras are “quite intricate and complex”, that is probably why so many prefer different (or higher) yanas. As Norbu also states...

 

With atiyoga we reach the culmination of the paths of realization: Dzogchen, or "total perfection," whose characteristic path, being based on the knowledge of self-liberation, does not entail any more transformation. In fact, when we understand the principle of self-liberation, we come to recognize that not even the method of transformation of tantra is the ultimate path.

 

One can easily see through all of those complicated channels and Kundalini energy challenges. Simply find/access the method that the TTC says “never fails”.  

 

 

 

Have you ever received instructions from Norbu?

 

 

[Jeff]

11 minutes ago, Apech said:

 

 

Have you ever received instructions from Norbu?

 

 

Nope. Just enjoy some of his books and share a quite a few views. He is one of the few writers who descriptions are similar to my experience. Definitely respect the dude.  

[Apech]

1 minute ago, Jeff said:

 

Nope. Just enjoy some of his books and share a quite a few views. He is one of the few writers who descriptions are similar to my experience. Definitely respect the dude.  

 

Well he seems very popular with a lot of people.  I went to a talk by him many years ago - he spoke in Tibetan and Italian and was translated by someone American which I am guessing was our friend Malcolm from Dharmawheel (looked simlar anyway).  I just find Dzogchen extrordinarily abstract for a non-conceptual system.  I think perhaps he conveys a rather misleading impression that Dzogchen is a way of leapfrogging Hinayana, Mahayana, Tantrayana and so on -  and yet when you watch his introduction to Dzogchen vid on youtube he starts with the 4 Noble Truths.  I think rather that Buddhadharma is like Mt. Meru - small at the bottom and big at the top and you can't jump off a mountain without climbing it first.

 

 

[C T]

the coiled serpent is also small at the bottom. 

 

the uncoiling challenges all manner of conventional self-views, just as ascending Mt. Meru does. Thats why the path requires sure-footedness as opposed to foolhardiness. Getting the foundation right has to be a priority, but hardly anyone takes this encouragement seriously. There is so much hang-up over the term 'foundation' due to misunderstanding what it actually means. That very foundation is the safe passage that ensures one does not meet the 'shakti' unprepared. Its a blueprint of precise steps and calculated formulas that guarantee results, without the kickbacks. 

Edited March 3, 2018 by C T

[Jeff]

1 hour ago, Apech said:

 

Well he seems very popular with a lot of people.  I went to a talk by him many years ago - he spoke in Tibetan and Italian and was translated by someone American which I am guessing was our friend Malcolm from Dharmawheel (looked simlar anyway).  I just find Dzogchen extrordinarily abstract for a non-conceptual system.  I think perhaps he conveys a rather misleading impression that Dzogchen is a way of leapfrogging Hinayana, Mahayana, Tantrayana and so on -  and yet when you watch his introduction to Dzogchen vid on youtube he starts with the 4 Noble Truths.  I think rather that Buddhadharma is like Mt. Meru - small at the bottom and big at the top and you can't jump off a mountain without climbing it first.

 

 

Where you would say “extraordinary abstract”, I would say “elegant”. But, I would agree that it easy to see it all as a little like they are talking apples and oranges when you try to compare.

 

 

[ChiForce]

9 hours ago, Jeff said:

 

To me, the sound aspect is not really just a Kundalini thing, it is more related to how the mind translates perception of different “layers/levels” of energy flow. Like if you connect to two people at the same time, but the reside at different layers of consciousness/clarity you will be able to notice the tone difference pretty easily.

Hmm.....is extremely pronounced, loud, and overpowering WHENEVER the Kundalini energy becomes active ESPECIALLY when it comes on during sleep...unexpected..accompanied by involuntary vibrations and osculation in any particular chakra points.  They only become a background sounds only when you are awake.  They change to different frequency depending on which chakras are active in any given point in your life.  At times, the sounds are so loud you can't really sleep.  They sound like bees buzzing, snaking hissing, low tone humming, and Buddhist monks hitting the wooden block....      

[dwai]

5 minutes ago, ChiForce said:

Hmm.....is extremely pronounced, loud, and overpowering WHENEVER the Kundalini energy becomes active ESPECIALLY when it comes on during sleep...unexpected..accompanied by involuntary vibrations and osculation in any particular chakra points.  They only become a background sounds only when you are awake.  They change to different frequency depending on which chakras are active in any given point in your life.  At times, the sounds are so loud you can't really sleep.  They sound like bees buzzing, snaking hissing, low tone humming, and Buddhist monks hitting the wooden block....      

It does settle back in the background again. I had a similar experience (and still do some nights) when the tones are so loud that I am aware even in deep sleep. No mind but just aware

 

[3bob]

so is there a single mention of Lord Ganesha in this thread that is noted by Hindus or those quoting related Hindu/Vedic/Saivite/Kundalini texts of that Beings key position in removing obstacles, working with karmas, and giving seen or unseen guidance... oh how brilliant and upper chakra some of us are.

Edited March 4, 2018 by 3bob

[Bindi]

8 minutes ago, 3bob said:

...oh how brilliant and upper chakra some of us are.

 

And gone, gone, gone beyond, gone completely beyond...

[Limahong]

On 3/2/2018 at 10:47 AM, Jonesboy said:

It’s all about (a) letting go and (b) trusting yourself.

 

Hi Jonesboy,

 

A simple/experiential 'YES' to both (a) and (b).

 

- LimA

Edited March 4, 2018 by Limahong
Enhance ...

[Fa Xin]

3 hours ago, 3bob said:

so is there a single mention of Lord Ganesha in this thread that is noted by Hindus or those quoting related Hindu/Vedic/Savite/Kundalini texts of that Beings key position in removing obstacles, working with karmas, and giving seen or unseen guidance...

Yes! Great point about Ganesha.  Glad you brought that to the table.

 

So Ganesha helps to clear karmic/energetic blockages?

Edited March 4, 2018 by Fa Xin

[3bob]

there are a great number of well recognized teachings and texts concerning Lord Ganesha so one should refer to those for more definitive answers...(which I'm not qualified on but can quote)

 

From: hinduwebsite.com/symbolism/ganesha.asp

 

"According to Ganesha Upanishad, one should meditate upon him as having one tusk and four arms, with the two upper arms holding the noose and goad, while one of the lower ones is held in the posture of giving (varada) and the other in the posture of assurance (abhaya). The elephant head symbolizes strength, majesty, peace, power, knowledge and wisdom. The weapons symbolize his power, strength, mastery and leadership. His large belly symbolizes the womb of the universe and abundance.

The following are a few more salient features of Ganesha's symbolism worth remembering on a day like Ganesh Chathurthi.

1. He is the first god to awaken in our consciousness and the first god to preside over our inner transformation.

2. As Vighneswara, the remover of obstacles, he removes ignorance, the biggest obstacle in our spiritual transformation.

3. Seated in the Muladhara chakra, he opens the blockages of inertia (tamas) present in the body and facilitates the passage of Kundalini and the free flow of spiritual energy.

4. As the harbinger of good, messenger of God and lord of the divinities, he fulfills the desires of his devotees and opens to them the doors of prosperity and abundance.

5. He is not only the son of Siva but also of Parvathi (nature). Since he is born out of their union, he personifies life, duality and manifestation in its diverse aspects.

5. His vehicle is the lowly mouse. His association with it symbolizes his lordship or control over fear, hesitation, weakness, doubt and nervousness, which the mouse symbolizes. He removes these obstacles to facilitate success and achievement for those who pray to him.

6. Lord Ganesha is the enjoyer of food. As the eater of various forms of food, he symbolizes Brahman, the ultimate recipient of all sacrificial offerings, In the body he symbolizes the individual Self, which is described in the Vedas as the enjoyer and the witness consciousness.

7. Lord Ganesha is the lord of Siva ganas. In the body, the ganas symbolize desires, thoughts and impulses. They are responsible for the instability and the modifications of the mind. They are also responsible for our distractions and failures in life. As their lord, Ganesha helps us in stabilizing our minds and experiencing peace and sameness.

Lord Ganesha is our friend and benefactor in the fulfillment of the four aims of human life, namely duty (dharma), wealth (artha), enjoyment (kama) and liberation (moksha). He helps both the householders as well as the ascetics in realizing their goals. He is also described as a galactic god, who keeps balance among various worlds. He is the true son of God, Isvara, the Lord of the Universe."

 

[3bob]

11 hours ago, Bindi said:

 

And gone, gone, gone beyond, gone completely beyond...

 

and having apparently or seemingly "gone" there is then none other than the Self right here all along without projection or ado...

Hari Om Tat Sat

 

 

[Limahong]

 

9 hours ago, 3bob said:

...(which I'm not qualified on but can quote)

 

6 hours ago, 3bob said:

... and having apparently or seemingly "gone" there is then none other than the Self right here all along without projection or ado...

 

Hi 3bob,

 

I like your above choice of words highlighted in blue.

 

To me a Kundalini path is a very personal one on a road less traveled. But it can be shared with fellow travelers, especially on an experiential mode when they walk alongside each other. Per such a mode, they will be primed and ready to share - when there are honesty and trust.

 

Being brought up in Singapore, multi-racial and multi-religious threads are interwoven into my social fabric. I may not be qualified to speak responsibly/accountably on any of these multi-ethnicities, but I can share experiences openly/honestly/beautifully with trusted friends. 

 

From my search on Kundalini - I am comfortable with Shiva, Sakti and Ganesha being put on the same page thus:

 

 

 

 

Each picture is worth more than a thousand words. Your words may differ from mine. But any differences is just fine from mutual/inherent understanding and respect - with trusted friends.

 

- LimA

Edited March 4, 2018 by Limahong
Enhance ...

[3bob]

Limahong, Thank you for the very thoughtful, kind and beautiful post of pictures.  Agreed....

[Limahong]

9 hours ago, 3bob said:

Agreed....

 

Hi 3bob,

 

Thank you....

 

- LimA

[Limahong]

9 hours ago, 3bob said:

Agreed....

 

12 minutes ago, Limahong said:

Thank you....

 

The beauty of implicit/explicit misunderstanding?

 

- LimA

Edited March 5, 2018 by Limahong

[Jonesboy]

From the Triadic Heart of Siva

 

Quote

Fourthly, there can be little doubt as to the centrality of the sakti

in all forms of the Hindu Tantra. Padoux calls this the "essential element

of the tantric conceptions about the divine and the world."128 The sakti is

the cosmically creative force that actually carries out the tasks of creation,

maintenance and reabsorption of the universe. In addition, it is that power

which is operative in human beings both as a vital force and a spiritual

power. On the human level, the sakti is present in the body as the kundalini

force.129

 

Quote

The Kaula method is a form of bodily enlightenment

in which the sadhaka must master the powerful forces of the subtle yogic

body, the divinities that reside within. It is from this perspective that we

can understand why the so-called kauliki sakti, which roughly means the

power of the Embodied Cosmos, is at once a bodily energy (the kundalini),

and at the same time a cosmic force.

 

Quote

The tradition states that the Heart is the enormous ocean (ambunidhi),

the ocean of light, the ocean of consciousness. The waters of consciousness

that in man are broken by countless polarizing and divisive waves (urmi)

may be easily brought to a state of dynamic stillness by the process of

immersion or absorption (samdvesa) in the Heart.5

 

The perpetual effervescence, ebullition, and incandescence at the

center of Siva's being provides the motor, as it were, that drives the entire

process of manifestation;6 or, as Abhinavagupta terms it, of emission of

the entire universe. Equally important, through the medium of the

empowered mantra, the power that resides in the Heart provides the

possibility of a return to Siva, which is to say, the possibility of enlightenment.

Thus, this power in the Heart, which is the Goddess, is at once

centrifugal (pravrtti), that is, emissional and expansive, as well as centripetal

(nivrtti), that is, absorptive and unitive.7 This centripetal motion

of the Goddess resides in man as the kundalini energy that impels one back

to the source and center of one's being in a completely natural and spontaneous

(sahaja) way.

 

Quote

The power that fuels and continuously urges this self-transcendence

onward is once again the very nature of Siva, the visarga-sakti. This

process may appear to necessitate effort and discipline on the part of the

practitioner, but it becomes effortless once the practitioner has attuned

himself to the visarga. We can understand this by seeing that the infinite

has managed the impossible task of compressing itself into the finite.

It then follows that the realization of the infinite involves a process of

decompression, of relaxation of the boundaries and bonds which tie up

the infinite. This may be accomplished by releasing the tight structures

of finiteness, and by attuning to the inwardly expansive movement of

the visarga, which as anugraha, grace, or kundalini, is always operative

on the finite self. Then a process of overflowing, of spilling over the walls

of the boundaries occurs.

 

According to the teachings of the tradition, this process is one that

all finite souls must inevitably come to, for the visarga-sakti is always

present in the Heart. As a force which is always available in the center

of the yogic body, it is an ever-functioning and undeniable urge in the

direction of expansion, of infinity, of freedom, of bliss. Absolute consciousness

is never inert, it is never inactive; it is continuously throbbing,

expanding, and contracting with the movement of the Heart.

 

A little long but some really good stuff.

Edited March 5, 2018 by Jonesboy

[Limahong]

3 hours ago, Jonesboy said:

Fourthly, there can be little doubt as to the centrality of the sakti

in all forms of the Hindu Tantra. Padoux calls this the "essential element

of the tantric conceptions about the divine and the world."128 The sakti is

the cosmically creative force that actually carries out the tasks of creation,

maintenance and reabsorption of the universe. In addition, it is that power

which is operative in human beings both as a vital force and a spiritual

power. On the human level, the sakti is present in the body as the kundalini

force.129

 

Hi Jonesboy,

 

Good stuff. 

 

If Shiva is associated with jing,  Sakti is more associated with shen? Shiva and Sakti - the first and sixth chakras respectively?

 

3 hours ago, Jonesboy said:

The Kaula method is a form of bodily enlightenment

in which the sadhaka must master the powerful forces of the subtle yogic

body, the divinities that reside within. It is from this perspective that we

can understand why the so-called kauliki sakti, which roughly means the

power of the Embodied Cosmos, is at once a bodily energy (the kundalini),

and at the same time a cosmic force.

 

Kundalini is energy-based - from generative energy to spiritual energy? Each of our body is a microcosm of the cosmic force?

 

3 hours ago, Jonesboy said:

The tradition states that the Heart is the enormous ocean (ambunidhi),

the ocean of light, the ocean of consciousness. The waters of consciousness

that in man are broken by countless polarizing and divisive waves (urmi)

may be easily brought to a state of dynamic stillness by the process of

immersion or absorption (samdvesa) in the Heart.5

 

The perpetual effervescence, ebullition, and incandescence at the

center of Siva's being provides the motor, as it were, that drives the entire

process of manifestation;6 or, as Abhinavagupta terms it, of emission of

the entire universe. Equally important, through the medium of the

empowered mantra, the power that resides in the Heart provides the

possibility of a return to Siva, which is to say, the possibility of enlightenment.

Thus, this power in the Heart, which is the Goddess, is at once

centrifugal (pravrtti), that is, emissional and expansive, as well as centripetal

(nivrtti), that is, absorptive and unitive.7 This centripetal motion

of the Goddess resides in man as the kundalini energy that impels one back

to the source and center of one's being in a completely natural and spontaneous

(sahaja) way.

 

A lot of overtones on jing <=> chi <=> shen cultivation? A lot for bite-size experiential digestion? Leading to an (w)holistic understanding of our natural self as intended by Nature?

 

3 hours ago, Jonesboy said:

The power that fuels and continuously urges this self-transcendence

onward is once again This

process may appear to necessitate effort and discipline on the part of the

practitioner, but it becomes effortless once the practitioner has attuned

himself to the visarga. We can understand this by seeing that the infinite

has managed the impossible task of compressing itself into the finite.

It then follows that the realization of the infinite involves a process of

decompression, of relaxation of the boundaries and bonds which tie up

the infinite. This may be accomplished by releasing the tight structures

of finiteness, and by attuning to the inwardly expansive movement of

the visarga, which as anugraha, grace, or kundalini, is always operative

on the finite self. Then a process of overflowing, of spilling over the walls

of the boundaries occurs.

 

According to the teachings of the tradition, this process is one that

all finite souls must inevitably come to, for the visarga-sakti is always

present in the Heart. As a force which is always available in the center

of the yogic body, it is an ever-functioning and undeniable urge in the

direction of expansion, of infinity, of freedom, of bliss. Absolute consciousness

is never inert, it is never inactive; it is continuously throbbing,

expanding, and contracting with the movement of the Heart.

 

Visarga - meaning "sending forth, discharge" (Wikipedia).

 

The very nature of Siva, the visarga-sakti ~ means (a) yang reaching for yin, (b) urge of first chakra wanting to connect with the sixth, (c) , (d) union of... (e) realization of... (f) ...?

 

Heart - what/where is it? 

 

Kundalini activation/activities - points seekers in the direction of the Truth? Knowing the Truth will set them free?

 

The above is my unguarded response to your posted quotes, which I am seeing for the first time. I am sure that with time my response will/may not be the same.

 

Thank you - a little long but some really good stuff.

 

- LimA

Edited March 5, 2018 by Limahong
Enhance ...

[Jonesboy]

41 minutes ago, Limahong said:

 

Hi Jonesboy,

 

Good stuff. 

 

If Shiva is associated with jing,  Sakti is more associated with shen? Shiva and Sakti - the first and sixth chakras respectively?

 

Think of Shiva as Universal Consciousness, Shakti as the form or light that is everything. They are truly one and the same.

 

Quote

 

Kundalini is energy-based - from generative energy to spiritual energy? Each of our body is a micro subset of the cosmic force?

 

 

A lot of overtones on jing <=> chi <=> shen cultivation? A lot for bite-size experiential digestion? Leading to an (w)holistic understanding of our natural self as intended by Nature?

 

It is basically saying that kundalini is the Heart or universal consciousness. Just depends on ones clarity.

 

Quote

 

Visarga - meaning "sending forth, discharge" (Wikipedia).

 

The very nature of Siva, the visarga-sakti - (a) yang reaching for yin, (b) urge of first chakra wanting to connect with the sixth, (c) , (d) union of... (e) realization of... (f) ...?

 

It isn't really a sending forth.. It is more the power or throbbing the perception of movement in universal consciousness that is responsible for all things.

 

Spoiler

 

The Heart of Siva is not a static or inert absolute, however. In fact,

 

the non-dual Kashmir Shaiva tradition considers it to be in a state of

 

perpetual movement, a state of vibration (spanda)3 in which it is continuously

 

contracting and expanding (samkoca-vikasa), opening and closing

 

(unmesa-nimesa), trembling (ullasita), quivering (sphurita), throbbing,

 

waving, and sparkling (ucchalata). The intensity and speed of this move

 

ment is such that paradoxically it is simultaneously a perfect dynamic

 

stillness.

............................................

 

The visarga in the Heart is the very power of consciousness

itself and, according to the non-dual Kashmir Shaivas, the highest

power of consciousness is its freedom. (5) The visarga expresses the

freedom of the highest reality, which literally indulges in a sport of hideand-

seek, with itself. In its rhythmical expansion and contraction, the

visarga functions on the cosmic level to manifest the multiple realities

that emerge from Siva. In fact, these manifestations never really emerge

from the Ultimate; instead, they take place within it. The Ultimate is,

in a very real sense, hidden within the manifest: the infinite is present

within the finite. The process of the tantric sadhana, then, involves

the search for the supreme reality,

 

 

Quote

Heart - what/where is it? 

 

Spoiler

The Heart of Siva

 

The Heart, says Abhinavagupta, is the very Self of Siva, of Bhairava,

 

and of the Devi, the Goddess who is inseparable from Siva. Indeed,

 

the Heart is the site of their union (yamala), of their embrace (samghatta).

 

This abode is pure consciousness (caitanya) as well as unlimited bliss

 

(ananda). As consciousness the Heart is the unbounded, infinite light

 

(prakasa) as well as the freedom (svatantrya) and spontaneity (vimarsa)

 

of that light to appear in a multitude and variety of forms. The Heart,

 

says Abhinavagupta, is the sacred fire-pit of Bhairava.1

 

The Heart is the Ultimate (anuttara) which is both utterly transcendent

 

to (visvottirna) and yet totally immanent in (visvamaya) all created things.

 

It is the ultimate essence (sara). Thus, the Heart embodies the paradoxical

 

nature of Siva and is therefore a place of astonishment (camatkara), sheer

 

wonder (vismaya), and ineffable mystery. The Heart is the fullness and

 

unboundedness of Siva (purnatva), the plenum of being that overflows

 

continuously into manifestation. At the same time, it is also an inconceivable

 

emptiness (sunyatisunya).2 The Heart is the unbounded and

 

universal Self (purnahanta).

 

The Heart of Siva is not a static or inert absolute, however. In fact,

 

the non-dual Kashmir Shaiva tradition considers it to be in a state of

 

perpetual movement, a state of vibration (spanda)3 in which it is continuously

 

contracting and expanding (samkoca-vikasa), opening and closing

 

(unmesa-nimesa), trembling (ullasita), quivering (sphurita), throbbing,

 

waving, and sparkling (ucchalata). The intensity and speed of this move

 

ment is such that paradoxically it is simultaneously a perfect dynamic

 

stillness.4

 

The tradition states that the Heart is the enormous ocean (ambunidhi),

 

the ocean of light, the ocean of consciousness. The waters of consciousness

 

that in man are broken by countless polarizing and divisive waves (urmi)

 

may be easily brought to a state of dynamic stillness by the process of

 

immersion or absorption (samdvesa) in the Heart.

 

Quote

Kundalini activation/activities - points seekers in the direction of the Truth? Knowing the Truth will set them free?

 

Kundalini is nothing more than Universal Consciousness. It is all depends on ones clarity.

 

First it is energy that one feels, the one realizes they are that energy, visarga/kundalini/light/Shiva.

 

Quote

The above is my unguarded response to your posted quotes, which I am seeing for the first time. I am sure with time my response will/may not be the same.

 

Thank you - a little long but some really good stuff.

 

- LimA

 

Now, I am no expert on KS so if I get something wrong hopefully Jeff or someone will step in who is much more informed.

Edited March 5, 2018 by Jonesboy

[Limahong]

3 hours ago, Jonesboy said:

I am no expert on KS so if I get something wrong...

 

Hi Jonesboy,

 

I am also not an expert - so if I get something wrong...

 

- LimA

[dwai]

8 hours ago, Limahong said:

 

Hi Jonesboy,

 

Good stuff. 

 

If Shiva is associated with jing,  Sakti is more associated with shen? Shiva and Sakti - the first and sixth chakras respectively?

Shiva is not associated with Jing and Shakti is not associated with Shen. Shiva is pure Consciousness. Shakti is the creative power of consciousness. Jing, Qi, Shen all fall under shakti. 

Quote

 

 

Kundalini is energy-based - from generative energy to spiritual energy? Each of our body is a microcosm of the cosmic force?

 

 

A lot of overtones on jing <=> chi <=> shen cultivation? A lot for bite-size experiential digestion? Leading to an (w)holistic understanding of our natural self as intended by Nature?

 

 

Visarga - meaning "sending forth, discharge" (Wikipedia).

 

The very nature of Siva, the visarga-sakti ~ means (a) yang reaching for yin, (b) urge of first chakra wanting to connect with the sixth, (c) , (d) union of... (e) realization of... (f) ...?

 

Heart - what/where is it? 

 

Kundalini activation/activities - points seekers in the direction of the Truth? Knowing the Truth will set them free?

 

The above is my unguarded response to your posted quotes, which I am seeing for the first time. I am sure that with time my response will/may not be the same.

 

Thank you - a little long but some really good stuff.

 

- LimA

You should read the Shiva Sutras and Matrikachakra for a proper understanding of what visarga entails. 

 

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Mātṛikācakra is concerned with the theory of the Sanskrit alphabet from the letter “a” to the letter “kṣa.” There are fifty letters. The fifty letters represent the existence of the whole universe. The universe is composed of thirty-six elements and the thirty-six elements are represented by the fifty letters. The universe begins from śiva tattva, the element of Śiva, and ends in pṛithvī tattva, the element of earth. The representative letters of Śiva, the first supreme element śiva 

tattva, are the sixteen vowels beginning from “a” and ending in “ḥ” visarga. The sixteen vowels represent, respectively, the existence of Lord Śiva, the thirty-sixth tattva. It is explained that in the thirty-sixth tattva there are five energies: cit śakti, the energy of consciousness; ānanda śakti, the energy of bliss; icchā śakti, the energy of will; jñāna śakti, the energy of knowledge; and kriyā śakti, the energy of action. These five energies combined together form the embodiment of Lord Śiva and that is śiva tattva.

 

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Śiva tattva is explained in Parātriṁśikā Śāstra and in the Tantrāloka: The first movement (kalā) of supreme I consciousness (ahaṁ vimarśa) is unparalleled (anuttara) undifferentiated totality (akula). And when

it moves forward with the intention of creating His glory in the external world, it takes the formation of ānanda. Here, the word kalā does not mean “part”; here kalā means “first movement.” It is the first movement of Śiva. You should undertand that Śiva is always moving. Śiva is not stable, unmovable, unmoving, as Vedānta has explained. Vedānta postulates that anything that moves ultimately comes to an end. So any movable object will, in the course of time, expire. This theory of Vedānta is absolutely incorrect. Śiva is always in movement. He is the embodiment of movement (spanda). This is why everything, even one small blade of grass, is in movement. And, it is not only a blade of grass that seems to us to be living; even a rock is in movement. Rocks seem to us to be absolutely dead, without life. But there is also life in a rock. In the course of time, a rock undergoes change. The word anuttara means “unparalleled, where there is no similarity.” The word akula means “where the totality is not differentiated, it is only undifferentiated totality.” The first movement of the state of Paramaśiva was anuttara, unparalleled, and incomparable. But when Paramaśiva keenly observes his nature, his self, his reality again and again, he feels the

blissful state of his own self. Otherwise, in this first move, he does not feel that blissful state at all. In the first move, there is only all consciousness. The blissful state is digested in that all consciousness in the state of anuttara. And when He takes the formation of ānanda, the blissful state, it occurs only when He wants to observe it. For example, when you want to observe what you really are, that bliss comes. When you are not keen to observe your nature, your nature is in a natural way. You are who you are. When you do not observe again and again, then you are only filled with all consciousness. When you observe it again and again, then you feel the glory of your self. That is the formation of ānanda, the blissful state.

 

Lakshmanjoo, Swami. Shiva Sutras: The Supreme Awakening - Audio Study Set (Kindle Locations 2458-2464). Universal Shaiva Fellowship. Kindle Edition. 

Disclaimer - I think their argument against Vedanta is straw-man, but let's overlook that aspect for now  

 

Adding more about visarga itself --

 

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Visarga is classified in three ways in Śaivism. The first visarga is concerned with Śiva. The second visarga is concerned with his energy (śaktiḥ). And the third visarga is concerned with individual being. The first visarga concerned with Śiva is called para visarga, the supreme creative energy of Śiva. The second visarga concerned with saktiḥ is called parāpara visarga, his medium creative energy. The third visarga concerned with the individual is called apara visarga, his inferior creative energy. These three energies are represented respectively by three letters. The supreme energy is represented by the second vowel of the alphabet ā, which is ānanda śaktiḥ. Ānanda śaktiḥ is the supreme energy of creation pertaining 

to Śiva. And the medium creative energy pertaining to śaktiḥ is visarga, ḥ, the sixteenth vowel of the Sanskrit alphabet. And finally, the inferior creative energy, which pertains to individual being (jīva), is represented by the letter ha, the last letter of the Sanskrit alphabet. In addition to this, it is explained that the supreme energy of Lord Śiva, which is the first visarga, is called cittapralayaḥ, 20 because Lord Śiva does not have a mind. In place of mind Lord Śiva has only supreme independent consciousness of self. Because of this, the supreme creative energy is called citta pralaya. The creative energy pertaining to his energy (śaktiḥ) is called citta saṁbodhaḥ, where the mind is fully aware, because here the possessor of that creative energy is śaktiḥ. This is the second visarga. Here, śaktiḥ means “all power.” But power of what? It is the power of maintaining complete awareness of self. Here, the mind is fully aware without any differentiated thoughts. Differentiated thoughts do not arise. Here, there is only the awareness of one thought. This is why it is called citta saṁbodha. The third state of inferior creative energy is called cittaviśrānti. The state of cittaviśrānti is where one-pointedness is established.

One-pointedness does not mean one-pointedness found in the ekāgratā state. 21 Rather, it is the one-pointedness of thought called niruddhaḥ. In this state, you do not have to maintain one pointedness; one-pointedness is automatically maintained. So, in niruddhaḥ, one-pointedness is not maintained with effort. Niruddha is effortless one-pointedness. One-pointedness maintained with effort is called the state of ekāgratā. And one-pointedness attained without effort— one-pointedness already existing— is called niruddha. This third visarga is called citta viśrānti. There is, therefore, the perception in the state of Śiva of being introverted and the perception in the state of Śiva of being extroverted— internal and external. When you perceive all these states of Śiva internally, there you find the state of “ṁ” anusvāra. And when you also perceive that state externally, then you find the state of visarga, “ḥ” or : .

 

 

Edited March 6, 2018 by dwai

[Limahong]

6 hours ago, dwai said:

You should read the Shiva Sutras and Matrikachakra for a proper understanding of what visarga entails

 

Hi dwai,

 

With high respect per where you are coming from, let me be forthright - it is beyond me to understand your quotations.

 

Thank you all the same.

 

- LimA