Kundalini Awakening

Deep down it's your kundalini energy dormant in your base chakra.
Once you awaken it through any awakening process, it becomes active and starts moving.
It may either move upward or downward as energy is movement.
Moving upward is called rising in s*x and moving downward is called falling in s*x.
When it moves upward through the Sushumna Nadi, moving along the central nervous system, it ignites your intelligence.
The same intelligence is called Buddhi in yogic terminology.
Every single time this happens, you would be able to see things as they are, in their absolute clarity.
The more often this happens the more intelligence would grow in you.
If I have you make you understand this in a simple graphical presentation.
It would be like this - Down is your kundalini energy in your base chakra.
It moves upward through a channel or wires called the central nervous system and up is the bulb in your mind called the intelligence.
Every time the energy moves from down to up, it would ignite the bulb in you and awaken your intelligence.
That's why I call it the intrascience. The science of the scientist.

LIGHTING THE INNER FIRE
Subtle body as the path to Enlightenment * The five chakras * Three channels * Two drops of Ta***ic Buddhism and their Practice

NOTE: Please seek the advice and permission of a teacher to engage in actual Ta***ic practices. This feature is only a general information story. Practice requires full instruction.

The “whole body” includes both the coarse body and the subtle body. In Ta***ic Buddhism, the understanding of the subtle body is essential: chakras and channels.

** IN TA***IC BUDDHISM, SUBTLE BODY IS IMPORTANT **

In Ta***ic Buddhism we recognize more than one body for humans, including — as explained by H.E. Zasep Rinpoche in a Medicine Buddha retreat — “coarse body… our organs, lung, and heart, this is our coarse body. Then, there is subtle body. According to Ta**ra, we talk about chakras, and we have energy channels, the subtle body.” [4]

Healing practices in Vajrayana inevitably involve subtle body. Centuries of successful healing Tibetan and Chinese medicine and various Ta***ic healing methods certainly present convincing anecdotal support for its effectiveness.

** SIX DHARMAS (Yogas) of NAROPA **

Understanding the subtle body is also critical to practicing certain generation and completion stage yogic practices, including “deity yoga” and “tummo, and certainly the higher ta***ic practices and completion practices. Even the most basic of understandings of “subtle body” is helpful to all Ta***ic Buddhist meditations.

The Six Dharmas of Naropa (usually mistranslated as the Six Yogas of Naropa; and probably earlier known as the Six Dharmas of Tilopa) is a pre-eminent set of practices that requires an understanding of the subtle body. The Six Dharmas include three practices that are considered “Completion Stage” practices (and Tummo, which can also be considered a completion practice):

* gyulü (Tibetan: སྒྱུ་ལུས, Wylie: sgyu lus S: māyākāyā) – the yoga of the illusory body.

* ösel (Tibetan: འོད་གསལ་, Wylie: od gsal, S: prabhāsvara) – the yoga of the clear light or radiant light.

* tummo (Tibetan: གཏུམ་མོ་, Wylie: gtum mo S: caṇḍālī) – the yoga of inner heat. (Tummo can also be thought of as a completion stage practice, because of its emphasis on inner body and chakra.)

** COMPLETION STAGE PRACTICES **

* milam (Tibetan: རྨི་ལམ་, Wylie: rmi lam, S: svapnadarśana) – the yoga of the dream state.

* bardo (Tibetan: བར་དོ, Wylie: bar do, S: antarābhava) – the yoga of the intermediate state.

* phowa or powa (Tibetan: འཕོ་བ་, Wylie: pho ba, S: saṃkrānti) – the yoga of the transference of consciousness to a Pureland.

The Six Dharmas of Naropa (Six Yogas) should not be confused with the Six Exercises of Naropa. The Six Exercises are “warm ups” to the practices (and beneficial to both gross body and subtle body) and they include:

* Filling like a Vase – a breathing technique (often called Vase Breathing.)

* Circling like a Wheel – rolling the solar plexus

* Hooking like a Hook – snapping the elbow into the chest

* Showing the Mudrā of Vajra Binding – moving the mudrā from the crown downwards

* Straightening like an Arrow – hands and knees on the floor with the spine straight; heaving like a dog

* Shaking the Head and Entire Body – pulling the fingers, followed by massaging the two hands.

** WHAT PROOF is THERE THAT THE SUBTLE BODY EXIST?

None, is the short answer, at least concerning pure science. Anecdotally, there is some substantial support for the subtle body, such as studies of Acupuncture — which focuses on subtle body meridians and acupoints, are considered by many to be proof of chakras, meridians and their connection throughout the subtle body.

Acupuncture’s ability to suppress pain during significant surgery has been well-demonstrated. Other than anecdotal support, we cannot prove or disprove the subtle body — any more than we can scientifically prove life after death or rebirth. It’s just too subtle to measure with instruments.

Ultimately, though, the proof is irrelevant. Firstly, because we’re doing visualization practice, and working with “mind” — which in turn can influence body regardless of objective proof of chakras. Secondly, because of the “observer” factor in Quantum Physics. Quantum “guru” Niels Bohr said in 1920:

“Observations not only disturb what has to be measured, they produce it… We compel a quantum particle to assume a definite position.” In other words, as explained by physicist Pascual Jordan: “we produce the results of measurements.”

This conclusion tosses out notions of objective reality, independent of the observer — and it definitely aligns with one of the main tactical purposes of Vajrayana Buddhism: seeing things as they are (Sanskrit yatha-bhutam darshanam)[3] With this in mind, if we meditate and visualize subtle body and chakras — especially, if we reach the level of a Yogi or Yogini — our visualizations become inseparable from our “eye” observations — which “disturb what has to be measured.”

Most teachers, such as H.E. Zasep Rinpoche, also point to the long history of accomplishments of Tibetan Yogis and Yoginis. In speaking on healing and health in a Medicine Buddha retreat, he talked about both the effectiveness of Acupuncture and the long history of Gurus and teachers who have used subtle energy practices to attain realizations, and even “longevity.” It is difficult to brush aside centuries of lineage experience.

** FOUR - FIVE - SEVEN or TEN CHAKRAS **

Although in Tibetan Buddhist (Ta**ra) practice, there can be four, five, seven or ten chakras, we mainly speak of five critical chakras of the “subtle body.” These are the focus of Trantric Buddhist meditational practice. Three of these are consistent in all methods (whether you use four, five, seven or ten chakras) — while the remaining chakras tend to appear in higher yogic practices, such as Tummo and Completion Stage practices. In other Indian Ta***ic meditation there are usually seven chakras — such as seen in Kundalini practice

(Note: Kundalini is not a Buddhist Ta***ic practice; in Ta***ic Buddhism, the methods are different (as are the chakras); techniques such as Tummo are better known.)

H.E. Zasep Rinpoche, in discussing the importance of the subtle body in healing, explains the five chakras and three channels:

“We have crown chakra, we have throat chakra, heart chakra, navel chakra and secret chakra. Five main chakras. Chakra is a Sanskrit world that means ‘energy wheel’… These chakras all have different names:

* Crown chakra is called the ‘chakra of divine bliss.’
* Throat chakra is the ‘chakra of enjoyment.’
* Heart chakra is the ‘chakra of Dharma’ — or understanding.
* Navel chakra is the ‘chakra of manifestation’ or emanation.
* The secret chakra is the ‘chakra of holding bliss.'”

Due to confusion with “new age” chakras — which are typically seven, and based on Indian yoga — most Vajrayana teachers don’t touch on Chakras until students are advanced.

** Teacher Reginald Ray explains:

“I don’t talk about chakras specifically until people become Vajrayana students – because of the New Age connotations – but things come up in their experience that correspond to what we think of as the chakras.”

The most important are notably the three universal chakras of crown, throat and heart. When we prostrate to the Buddha, we touch each of these chakras as we bow; some people touch all five chakras when they prostrate. The navel chakra is also common to all chakra systems in Tibetan Ta***ic Buddhism: four, five, seven or ten, but may not be emphasized in devotional practices. The secret chakra tends to be limited to Higher Yogic practices, and the remaining two or five (depending on system) are highly specialized practices.

* They are the junction points for the three main channels (central, left and right), ultimately connecting the 72,000 nadis (channels) which carry vital La (“life force” in English, Prana in Sanskrit, Chi, in Chinese) to every cell of the body.

(NOTE: You visualize your own body as hollow, the nature of divine light, and in the centre of your chest you visualize seed syllable of your meditational deity. In this case, the syllable is HRI, the Dharmakaya (see below) seed of Amitabha, Chenrezig, Hayagriva and Padma family deities. Visualizing seed syllable at ONE chakra — the heart — is the one practice common to most deity practices in Ta***ic Buddhism. Amitabha, or any member of the Padma family, symbolize Compassion. Meditating on Hri at the heart brings compassion to the heart chakra).

** WHY IS SUBTLE BODY IMPORTANT?

“According to ta**ra, Enlightenment is fundamentally and originally present in the body. By putting one’s awareness in the body you find that the further down you go the more primordial, unconditioned and unmanifest is the energy you encounter. The chakras begin at the perineum, which is the most primordial level of awareness, and as you go upwards they are more connected with expression.

At the navel there is a sense of the earth, stability and equanimity; at the heart is a feeling of warmth and compassion; the throat is about communication, expression and connection; and the head is less a conceptual centre than a place where the energy reaches a crescendo. So the different chakras have very different feels.”

At a more pragmatic and fundamental level, subtle body is essential for healing, such as Medicine Buddha meditation or La Gug. For higher practices, subtle body is tied to completion practices and a key to Enlightenment or realizations. Also, the chakras and even the number of spokes or petals in each chakra are critical to visualizing the “body mandala” — a higher-ta**ra practice. Famously, it is the key to Tummo practice — generating the inner furnace.

Some practices focus on only one chakra — for example, visualizing the seed syllable of Buddha at one’s heart — and others emphasize three, notably crown, throat and heart (for example, when prostrating). Most, but not all Ta***ic Buddhist Practice emphasize the five chakras of head, throat, heart, navel, and secret; or, at least the four of crown, throat, heart, navel.

The first three are important, as they symbolize the activities of the Buddhas, and ourselves: body, speech and mind:

Crown: Body — also, “waking” activity
Speech: Speech — also, “dreaming” activity;
Heart: Mind — also “sleeping” activity.

(Note: in Ta**ra, “mind,” not to be confused with ‘brain,’ is always associated with the heart, not the head.)

** EMPOWERMENT and TRAINING

Working with the energies of the subtle body should be guided by a teacher. Teacher Reginald Ray explains:

“You can talk about them in general, but Tibetan tradition maintains it is better not to expose untrained people to the actual techniques, because they can mess you up when attempted without the proper training. They are ways of contacting the energy domains the chakras represent in a much more naked way than humans normally experience.

As human beings we never really understand directly the energy of love or expression, or whatever. Our experience of them is filtered through a highly developed process of ego: desires, aims and so on. Sexuality is the one energy that can break through, which is why people are so obsessed with it. It is the one aspect of their life where they have to let go.”

In working with the chakras we remove the coverings of our energy system and meet our energy much more directly. When ego templates are stripped away we are left, for example, with the spontaneous outpouring of love for other people. The reason we work with chakras in Tibetan Buddhism is to actualise the Bodhisattva Vow of saving all beings. We have to realise the great compassion of the Buddha, where there is no impediment between the natural compassion of the energetic body and other people.

** THE "BODIES" of THE BUDDHAS

Without getting into specifics of a practice — which requires a teacher and empowerment — other vital differences with Indian Ta**ra include the associations of three of the chakras with the “bodies” of the Buddhas:

* Throat: Sambhogakaya, Body of Enjoyment (sometimes “Bliss Body” — which is why it is called the “Enjoyment Chakra.” This is the manifestation of an Enlightened Being as the “object of devotion” or the Body of a Buddha as it appears in the Pure Lands.

* Heart: Dharmakaya, Body of Essence (sometimes ‘Truth Body’ or ‘Unmanifested Body’) — “Dharma Chakra”: this is why, for example, the unmanifested ‘seed syllable’ of the deity is visualized at the Heart Chakra. (Dharmakaya also is associated with our own Buddha Nature, and also with Emptiness.)

* Navel: Nimanakaya, Body of Transformation (sometimes ‘Body of Manifestation’) — “Manifestation Chakra” (For example Shakyamuni Buddha as a human emanation, or ourselves as physical beings.)

What do the bodies mean? In the doctrine of Trikaya, Buddhas can manifest in different “modes of being” depending on the understanding of the student. For example, Shakyamuni Buddha manifested as Nirmanakaya, the Body of Manifestation.

** THE TWO DROPS - ADVANCED TA**RA

H.E. Zasep Rinpoche explains the importance of “drops” in his teaching on Medicine Buddha:

“Then we have in Ta**ra, what we call ‘drops.’ Like a drop of water. In Chinese Medicine, they have Yin and Yang, female and male, which must be in balance. Here [in Ta**ra] we have the drops, we call “essence.” It’s like the “sperm” and the “egg” — the white and red. The white is the “sperm,” and the red is the “egg” — male and female.

So, we all have this essence… We call it white bodhicitta and red bodhicitta. Essence.”
Again, without getting into practice details, which require empowerment and instruction from a qualified teacher of lineage, two of the chakras are also associated with the all-important red and white drops. These drops are crucial and fundamental to working with Ta***ic Buddhism’s understanding of the subtle body as a method for transformation, realizations and, ultimately, Enlightenment. Without going into secret detail, the red drop is visualized in the navel and the white subtle drop in the crown (head) chakra. It is through working with these drops, and the various winds (La) and channels that one can attain realizations of bliss and emptiness — also thought of as compassion (male) and wisdom (female.)

( For the beginning practices for “inner” ta**ra, the famous “nine breathing exercises of Naropa" is necessary)

** VISUALIZING THE CHAKRAS **

Taking instruction from a qualified teacher is essential. The attributes of the chakras can vary, depending on the ta**ra practiced. Also, it’s easy to be confused with either Indian Ta**ra, or with very pervasive “new age” chakra symbolism and imagery. Forget most of the images you see online for chakras and inner bodies, as these are 99% based on Indian yogas or new age practices.

In Buddhist Ta**ra, for example, the spokes of the wheel (or, alternately, petals of the flower) are entirely different — and these are important, as each spoke or petal represents a flow of energy into channels throughout the subtle body:

* 32 spokes or petals at the crown chakra (head)
* 16 spokes or petals at the throat chakra
* 8 spokes or petals at the heart chakra
* 64 spokes or petals at the navel chakra.


** CORRESDONDENCES of the FIVE CHAKRAS **

The five chakras are, in English: crown (top of the head, or just above the crown), throat, heart, navel and secret (the s*x organ). There are numerous important correspondences for each — which require a teacher’s explanation — but the always-present chakras include Body (crown), Speech (throat) and Mind (heart); these relate to the Body, Speech and Mind of the Buddha. To summarize some of the correspondences:

* Crown chakra: Mahsukha chakra • 32 spokes or petals • white drop • activity of body • waking • wrathful deities

* Throat chakra: Sambhoga chakra • 16 spokes or petals • Sambhogakaya enjoyment body • activity of speech • dreaming • wisdom deities • fire element

* Heart chakra: Dharma chakra • eight spokes or petals • Dharmakaya • activity of mind • sleeping • peaceful deities • space element

* Navel chakra: Nirmana chakra • 64 spokes or petals • red drop • Nirmanakaya or manifested body • activity of manifestation • physical manifestations (such as Shakyamuni Buddha) • earth element

All ta***ic practices, even the basic ones, include visualization of at least these three chakras. The remaining two, navel and secret, are always there, but may not be visualized actively in more basic practice. They are critical, however, to higher ta**ra, tummo, the Six Yogas of Naropa, and Completion Practices — all of which are higher practices requiring initiation and teachers.

The colours and correspondences assigned to the chakras varies by individual Ta**ra. When practicing a Higher Ta**ra, the student should focus on the correspondences of that ta**ra instruction.

Sometimes — but not universally — the five Dhayani Buddhas are associated with the five chakras (and this varies somewhat on the ta**ra practiced and also the school):

* Crown (white): Body, Dhyani Buddha Vairochana or Vajrasattva

* Throat (red): Speech, Dhyani Buddha Amitabha, and Padma Family (includes Chenrezig, Hayagriva and so on)

* Heart (blue): Mind, Dhyani Buddha Akshobya, but also including Medicine Buddha, etc.

* Navel (yellow): Tummo Fire, Dhyani Buddha Ratnasmbhava and Jewel Family — i.e. associating Ratnsasmbhava with manifestation and earth.

* Secret (green): Wind Action, Dhyani Buddha Amoghisiddi and the Double Vajra Family including Green Tara.

** CORRESPONDENCES CHANGE BASED on PRACTICE

These assignments are over-arching, but they change, just as do mandalas in meditation, depending on the Enlightened Deity practice. Usually, for instance, in a mandala, the meditational deity is always in the centre. So, for example, if Amitabha is normally in the “west” of the Mandala of the Five Dhyani Buddhas, he is visualized in the centre during his meditational practice. Likewise, a practice on Amitabha may visualize Amitabha’s seed syllable at the Heart Chakra. Mandalas and correspondences change with practices. Always be guided by your teacher and your practice.

As you can see, understanding subtle body is not as simple as memorizing five chakras. The inner body has a main central channel, two side channels (all of which meet at the five chakras) — but these are, in turn, connected to numerous meridians and 72,000 nadis throughout the body.

Completion practice, especially, uses all five chakras very actively, as a method to attain Enlightenment, but requires a teacher and initiation.

NOTES
[1] Dharmalife
[2] Reginald Ray teaches at Naropa University and the Dharma Ocean Foundation. (dharmaocean.org). He is the author of The Secret of the Vajra World: the ta***ic Buddhism of Tibet and In the Presence of Masters
[3] “The strange link between the human mind and quantum physics” BBC
[4] Quotes from H.E. Zasep Rinpoche from the Medicine Buddha Weekend Retreat video seri

“Because you see thoughts, feelings and sensations as inside you, you identify with them. You must come to see the body as an object of observation exactly as a tree is. Then there is no inside and outside and no preference for identification.
In the natural state there is no inner and outer. All these are concepts. Simply be open to all perception, [so] there is no grasping and identification. All that appears points to your real nature…
You must be as new to life as a child. You must become acquainted with listening to yourself and your surroundings. Take a deep interest in your own story. Face your reactions. Every time you face your reaction you cease to be an accomplice with it and without fuel it fades away.
When you live free from all reaction you find yourself in a new dimension that is always interesting. In life you must make a choice and the choice should be to live in beauty. So become more acquainted with beauty.
Consciousness is not divided, it is the timeless source from which the waking, dreaming and sleeping states emanate and into which they are reabsorbed. It is the background to the thinking state. Consciousness always is...
Be knowingly silent as often as you can and you will no longer be prey to the desire to be this or that. You will discover in the everyday events of life the meaning behind the fulfillment of the whole, for the ego is totally absent.
All objects point to the Ultimate, and a real work of art actively brings whoever sees or hears it to his (or her) real nature, which is beauty.."

Lo material y lo espiritual no son sino dos partes de un solo universo y una sola verdad. Al dar preponderancia a una parte, el ser humano no logra el equilibrio necesario para un desarrollo armonioso. Practica el arte de vivir en este mundo sin perder tu paz interior. Sigue el sendero del equilibrio para alcanzar el maravilloso jardín interno de la percepción de tu Ser espiritual.

As we consider these various degrees of expanding awareness, the significant fact to be borne in mind is that through it all there is one steady, sequential unfoldment taking place. The life of the soul, in this great life cycle which we call human incarnation, passes on the phenomenal plane through all the stages with the same direction, power, steadiness in growth and in the adaptability of form to circumstance and environment, as does the life of God as it flows through the various kingdoms in nature from age to age. The thread of the unfolding consciousness can be traced with clarity in all. Forms are built, used and discarded. Cycles of lives bring the forms into certain phases of unfoldment needed by the progressively inclusive consciousness. Other and later cycles demonstrate the definite and specific effects of this developed consciousness, for some lives are predominantly fruitful in producing causes (which is a paradoxical sentence with deep meaning) and others in working off the effects of the earlier initiated causes. This is a point not often emphasized. Still later cycles of lives bring these two aspects - consciousness and form - into a greater rapport, and thus produce an entirely different type of life. The correspondence to these cycles can be seen working out in the life and consciousness of the planetary Logos, as that great Life seeks expression through the medium of the four kingdoms in nature.

GODDESS KUNDALINI:

“Is the symbolic reference to Shakti, the primordial cosmic energy representing dynamic forces that are thought to move through the entire universe. Shakti is Lalita, Kundalini and Parvati. There is no difference between God Almighty and His Shakti, just as there is no difference between the sun and its light. Therefore Shakti is the personification of divine feminine energy and creative power. She is the Great Divine Mother. At the manifest level, Shakti is the female embodiment and creativity or fertility. Shakti’s cosmic existence as well as liberation is significant as being Kundalini Shakti.

SHAKTA ADVAITA: At the beginning of Creation Goddess Kundalini took form and set in motion the wheel of manifestation. She bestowed her healing spirit into the womb and regenerative energy of female species of the earth. A woman’s femininity cannot exist apart from her Shakti and she is a metaphor for womanhood.

This Shakti goes on to be the consort of male gods and later manifested as goddess. She is represented in all her Shakti Peeths. She becomes grama-devata to suit regional stations of bhaktas life. The ultimate Shakti is Adi-Parashakti, the Ultimate Shakti. She manifests as Goddess Devi. Her reference in Ta**ra is Tripurasundari who manifests as Ten Mother Shaktis.

SHAKTI ENERGY: Devi Prakriti in the context of Shaktis as forces unifies Kundalini, Kriya, Itcha, Prana, Jnana and Mantrika Shaktis. Each is in a chakra. Prakriti means nature. The Gita describes prakriti as ‘primal motive force’. Kriya commonly refers to ‘completed action’ technique or practice within yoga. Differing from place to place’ kriya is the outward physical manifestation of awakened kundalini. They are also spontaneous movements resulting from the awakening of kundalini energy.

Iccha-shakti means will power and it is a technical subdivision of Shakti. Pran means life force. Kundalini yoga consist active and passive pranayama, extension of life force. Mantrika shakti refers to mantras but it may mean more than shakti. For instance, a person who absolutely speaks the truth, a satyavaan, may ultimately possess the power materializing his words. In Tamil there is a cliché ‘karu-naakan’ literally having black dots in the tongue. Their words always materialize.

SHAKTI YOGA: Shiva is omnipresent, impersonal and inactive. He is pure consciousness. Shakti is dynamic. Shiva and Shakti are related as Prakasa and Vimarsa. Shakti or Vimarsa is the power that is latent in the pure consciousness. Vimarsa gives rise to the world of distinctions. Shiva is Chit, Shakti is Chidrupini. Brahma, Vishnu and Siva do their functions of creation, preservation and destruction in obedience to Shakti. Shakti is endowed with Ichha, power of will, Jnana, power of knowledge and Kriya, power of action. Shakti-Tattva and Shiva-Tattva are inseparable. Shiva is always with Shakti. Shiva and Shakti are one.

Saktaism is not mere theory or philosophy. It prescribes systematic Sadhana of Yoga, regular discipline according to the temperament, capacity and degree of evolution of the Sadhaka. Sadhana means unfolding, rousing up or awakening of the power of Shakti. Shaktaism helps the aspirant to arouse the Kundalini and unite Her with Lord Siva and to enjoy the supreme bliss or Nirvikalpa Samadhi.

A Shakta does Sadhana which helps the union of Shiva and Shakti through the awakening of the forces within the body. He becomes a Siddha in the Sadhana when he is able to awaken Kundalini and pierce the six Chakras. The mode of Sadhana depends upon the tendencies and capacities of the Sadhaka.

KUNDALINI: All that is found in cosmos is also found in the individual, as the human being is a miniature of the universe. One way of realizing the Divine dwelling in the human body is by the Kundalini Sadhana. The word Kundalini is taken from Sanskrit word which stand for either "coiled up" or "coiling like a snake at the base of the spine".

It is described as a sleeping serpent. This word of Kundalini is more highlighted the serpentine nature as 'serpent power'. It is the ultimate energy of Mahashakti Prakriti. Generally this Shakti situated in the root of Mooladhaar Chakra, coiled in three and half circle around the Shivalinga.

Parvathi ever dwells with Shiva as His Shakti. She is the Divine Mother of this universe. The Kundalini is aroused and made to pass through the six lotus centers in the Spine, piercing each knot on its way up to the seventh center called Sahasrara – the 1000 petalled lotus on the head area, where it unites with Shiva. This is the realization of the Sakta – the goal of Sadhaka.

Puranas and legends metaphorically explain Goddess Kundalini travelling up the vertebrae just to meet her Divine Mate, Shiva. In meeting him, there is complete union of Spirit and Matter. Parvati tries to woo Shiva. The Lord is unmoved and sits atop mountains meditating. Parvati then went into the forest and performed rigorous tapas, wearing nothing to protect her tender body from harsh weather, eating nothing, not even a leaf. The forest ascetics admired her tapas and spiritual progress and named her Aparna.

Of this the sage Narada said that he saw Parvati as Kundalini rising across Shiva’s spine to the eternal Self. It was Parvati’s power of tapas that took Shiva out of is meditation. According to this mythological symbolism, when the goddess Shakti is awakened, she sweeps us up in her wildest passion to join up with her Lord Shiva in crown chakra. This Mystical Marriage symbolically represents Yoga or union of the male and female energies in our bodies which give birth to our multidimensional realization.

The Goddess Kundalini has been compared to a jungle fire which burns up an enormous jungle to ashes. The other assessment has been complete to an underwater which rises up in the ocean as fire and provides the ocean totally devoid of water. The causes of it are lead to an earthquake when central fire of land explodes. Goddess Kundalini cannot be memorized for interest or egotistical reasons.”
- Daskana

Shine even when the sky inside you is dense and deeply dark.
Shine when all the apparent outside tells you that this reality is sick and makes no sense.
Shine when things don't flow the way you want them to.
Shine when life, death, light and darkness cease to exist.

Shine when your body disintegrates.
Shine even when the belief you had of yourself and your expectations have collapsed and you see yourself falling into the void without a parachute.
Shine and remember that what you are goes beyond everything you can imagine, define, feel, perceive....
Embrace the divine consciousness and love that you are and just Shine that this is the nature of your eternal being.

Shine ~○~
Shri Awen ~••~
Your Art is your life ●
Niamh
Acrylic on canvas
2015
***Prints Available
***Español
Brilla incluso cuando el cielo en tu interior se encuentre denso y profundamente oscuro.
Brilla cuando todo lo aparente en el exterior te diga que esta realidad está enferma y no tiene sentido.
Brilla cuando las cosas no fluyen como tú quieres.
Brilla cuando la vida, la muerte, la luz y la oscuridad dejen de existir.

Brilla cuando tu cuerpo se desintegre
Brilla incluso cuando la creencia que tienes de ti mismo y tus expectativas se han derrumbado y te ves cayendo al vacío sin paracaídas.
Brilla y recuerda que lo que eres va más allá de todo lo que puedas imaginar, definir, sentir, percibir....
Abraza la conciencia divina y el amor que eres y simplemente Brilla que esta es la naturaleza de tu ser eterno.