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The Evolution of Consciousness, Part 2

Author: Satguru Bodhinatha Veylanswami

Description: Kuṇḍalinī śakti moving through either of the other of the two wrong channels can produce discomfort, a failed aspirant challenging of the will of his satguru. Suffering is the consequence. Unless you are invited through initiation the unprepared soul meanders. Being prone to anger, jealousy, contempt and retaliation gives rise to demonic forces. Related Shum series concerning Vasana Daha Tantra.

Transcription:
Good morning everyone. Continuing today with "Merging with Siva" Chapter 42 entitled "The Evolution of Consciousness," "Master Course" 1967 and 1970 editions plus upadeshas from 1989. Lesson 290 "Quelling the Kuṇḍalinī "As it is said, 'What goes up must come down.' This is especially true with the kuṇḍalinī śakti moving through either of the other of the two wrong channels, where it can produce 'dis-ease'—discomfort, physically, emotionally, intellectually and astrally—that no doctor’s effort can fathom the cause of or effect a cure. At various junctures, as it rises, the kuṇḍalinī śakti, or serpent power, attacks the organs in the vicinity of the chakra it is passing through, biting and poisoning them on the astral level. As it climbs, each one of the astral organs is hurt and felt as a physical ailment. This often reflects as a symptomatic problem in the kidneys, then stomach problems and later heart problems and thyroid problems. At each juncture, the doctor would be perplexed by the ailment, unable to find a medical cause, then doubly perplexed when that problem leaves and the next one arises. Though treatments and multiple tests are more than often given, the source of the problems is usually undetected. "A devotee going through this experience often challenges the will of his satguru, whereupon he is left to his own devices, as it lies beyond even the guru’s ability to help or guide him further. For the rule is: the guru takes nine steps toward the seeker for each humble, cooperative, eager step the devotee takes toward him... (That's a nice statement there; it's usually you just hear devotee takes one and the guru takes nine. But this is describing that one step that the devotee takes.) For the rule is: the guru takes nine steps toward the seeker for each humble, cooperative, eager step the devotee takes toward him. When the devotee balks, begins to argue and challenge the guru’s will, this is the guru’s signal to withdraw, a mystical sign that his ninth step had been taken. Should he take the tenth, he enters without a welcome, and tangles when steps eleven and twelve are taken. To withdraw then would cause an unwanted karma of hurt, pain and anguish. So, the wisdom of the ancients is 'For every one step taken toward the guru, the guru takes nine steps toward the devotee. (And of course, no more.) (Then we get Gurudeva's favorite guru here.) "Then Śrī Śrī Śrī Viśvaguru Mahā-Mahārāj-ji steps in and takes over, and the failed aspirant either is corrected by the forces of circumstance to give up spiritual pursuits for financial or other reasons, or he spins off the spiritual path into Viśvaguru’s āśrama, called Bhogabhūmi, place of pleasure (another name for Earth's). It is the biggest āśrama of all. Here followers learn by their own mistakes and make fresh new karmas to be experienced in yet another life. "To avoid these problems, and worse, the kuṇḍalinī śakti has to be brought down all the way—slowly, not abruptly, lest the person become suicidal—all the way to the base, to the mūlādhāra chakra, and then redirected up the proper channel. As pride comes before a fall, the fall of the spiritual pride is again another hurt, a final bite from the serpent, and as the poison flows through all organs, temporary physical, mental and emotional suffering is the consequence." And lesson 291 "Striving and One’s Dharma "Many seekers want a future of wealth, family and friends and they want the very highest spiritual illumination, too. This is their spiritual pride setting an unrealistic pattern. We must remember that after one renounces the world, with his entering the higher chakras—viśuddha, ājñā and sahasrāra—the world renounces the individual. If married, he no longer can fulfill his purusha dharma, his family duties. He can no longer hold employment that offers benefits for longevity. His perspective of the world and advancement in it has been changed forever. As a ship floats aimlessly on the ocean without a rudder, so does the unprepared soul meander who has forced his way, uninvited through initiation, into the realm of the saints and sages of Sanātana Dharma. This is why householders and all who have not properly prepared themselves, been well schooled and tested by a competent preceptor, should not go too deeply into rāja or kuṇḍalinī yoga practices..." So we have to find the right amount. So, except for monastics you need to find the right amount of raja or kundalini yoga. You don't want too much because then the world withdraws from you prematurely. My statement here that reminds me of a story. Let me find it. So does the unprepared soul meander who has forced his way uninvited to initiation into the realm of the saints and sages of Sanatana Dharma. Uninvited! So that idea of being uninvited, I remember back in the 1960's when Gurudeva was spending a lot of time at the Sacramento Street Center and of course there was a lots of Haight Ashbury individuals around at that time and Gurudeva explained that at night in his dreams they would pop up into the inner realms, just stay for a few seconds and then go back down. And he was basically saying they were uninvited; it was premature for them to experience that realm. So, you have to be invited through initiation into the realm of the saints and sages of Sanatana Dharma not just drop in without an invitation. "...If they are prone to anger, jealousy, contempt and retaliation, they should abstain from any of the yogas of japa or exploratory meditation. These will only intensify and prāṇanize the lower chakras that give rise to demonic forces... (That's a new word, right? prāṇanize.) ...the lower chakras that give rise to demonic forces. Rather, they should perform the always healing vāsanā daha tantra and confine themselves to karma yoga, such as cleaning in and around the temple and picking flowers for the pūjās. These simple acts of charyā are recommended, but should be not extended to intense worship. "Then, and only then, their life will be in perspective with the philosophy of Sanātana Dharma and begin to become one with Śiva’s perfect universe. Brahmadvara, the door to the seven chakras below the mūlādhāra, will then be sealed off as their experiential patterns settle into the traditional perspective of how life should be and each individual should behave within it. "The use of drugs is another foreboding danger, for certain stimulants set in motion the kuṇḍalinī simultaneously into higher and lower regions. For instance, when the user of drugs, like an intruder, forces his way into the experience of the oneness of the universe, the totality of now-ness and all-being, by touching into the fourth chakra, anāhata, simultaneously every other center below the anāhata is stimulated, meaning svādhishṭhāna and the first, third, fifth and seventh below the base of the spine—the centers of reason, fear, jealousy, selfishness and malice. Noticeable mood swings of those who rely on drugs hamper the person throughout life. Only severe prāyaśchitta, penance, can set the course toward spiritual healing." We get our Shum series that's related here. A related Shum series: rehka Sticky, odic congestion. narehka The lower chakras; all arguments, contests, fights are maintained from rehka; the consciousness of contentious words and their meaning. dimnarehka Entrance to the lower chakras; this portrait names the knowledge of the maharaja who controls his realm well by keeping the lower consciousness doors shut within himself as well as within his people; (Interesting idea) an elder or family patriarch interested in performing the duty of keeping prana flowing smoothly among members of the extended family. And then we have a series that includes vasana daha tantra here: him' A non-auspicious fire that destroys unwanted vasanas and emotion; this is a special non-auspicious fire that receives the confessions or complaints, the hurt feelings or the sad memories, and removes the emotion from the memories as it burns the paper they are written upon; this is not the name of the auspicious fire that transports prayers into the Devaloka. So that's a very important point; if two types of fires. So you're not trying to send your vasana daha tantra to the Devaloka. Just trying to burn it and it's important to see it burn. And that helps impress the mind that it's leaving the mind. And of course, it's not the memory that's leaving the mind, its the emotional content of the memory that's leaving the mind that which they don't forget what happened; it's just it doesn't stir our emotions. kayhim' Emotional feelings and thoughts experienced when writing and burning; the name of the emotions felt as memories held deep in the subconscious and sub of the subconscious states of mind are written out clearly and burned; this portrait names the re-experiencing processes. rehkayhim' Writing subconscious matters down and burning the paper; this portrait names the method employed in the practice of vasana daha tantra; a method of clearing the emotion from the memory patterns of the subconscious and the sub of the subconscious states of mind. lirehkayhim' Revelation of uncovering the pure light of the soul; this portrait is the Shum name of the vasana daha tantra; this tantra may be imparted at the right time, in the proper way to anyone; it is especially effective when someone has benefited from using this method of clearing the subconscious and became aware of the pure light of the soul after doing so; there is a power in personal experience being a great encouragement to another who is seeking the same experience or release. (Okay, and a word that's getting longer, getting hard to pronounce. Okay.) nyalirehkayhim' Looking at the light of the soul. inyalirehkayhim' The light of the soul. Or, you could say "being the light of the soul". So looking at it is not as deep an eperience as being it. So thank you very much. Interesting Shum series there. Have a wonderful day.