Lalitha sahasranamam - 110

110 KUNDALINI

She who is in the form of Kundalini ( a form which is a snake hissing and exists in mooladhara)

Kundalini Shakti (Divine Serpent Power) has been compared to electrical energy, power and aura. In one scriptural aphorism it is said to be as brilliant as the line of lightning. In another aphorism it is said that Kundalini is akin to divine Vaishwanar fire and an intense fire flame.
In the Yogakundalyopanishad it is said that:
That Kundalini dwells in the center of the Mooladhar Chakra in the form of soul radiance and Brahman radiance. It is our life force in the form of radiance and is the vital force.
In the same way in the Mahayog Vijnan it is said that:
In the Mooladhar Chakra the soul light appears as fire. In the Svadhishthan Chakra it appears as a shoot of coral. In the Manipur Chakra it shines like electricity. In the Nabhi Chakra it is like the light of lightning. In the Anahat Chakra it is like the shape of a phallus, in the Vishudhi Chakra as white in colour and in the Taalu Chakra there is an experience of oneness and formlessness. In the Bhroo Chakra it is like the flame of the shape of our thumb. In the Ajna Chakra it is like a flame of smoke and in the Sahasrar like a shining axe.
The above symbolic description is a glimpse of the electrical power of Kundalini Mahashakti. Of course, on the basis of scientific research and proof one can call Kundalini as an intense part of human electricity. Gun powder can either help in burning harmless crackers or like dynamite, blow off huge mountains. A lighter form of electricity can be seen on the face or as an aura of the body and its more intense form can be seen by opening the 3rd eye of Shiva which had burnt up Kaam Dev (Cupid) to ashes. Vyaadh could be burnt to ashes as a result of Damayanti’s curse. Thousands of unruly sons of King Sagar could be burnt to ashes. Indra and Moon can experience a downfall due to Gautam’s curse. The Yadav clan could get destroyed due to Durvasa’s curse. This is the human electrical Kundalini that can take up a terrible form. It can also be called a “Spiritual Dynamite.” Ordinary energy is present in every pore of a person. But it is more concentrated in the brain, heart and genitals (Mooladhar Chakra). In Vedic parlance these 3 fires are called Ahitagni, Dakshinagni and Gahrpatyagni. This is also Mahakali, Mahachandi and Mahadurga (the 3 Goddesses). Due to the closeness of two individuals the ordinary energy of long vital force influences the small vital force. Due to the holy or vile association the influence is good or bad. The union of a male and a female is the divine sport of this energy. A man of penance performs austerities on this very Yoga fire. The fire of the stomach (Jatharagni) digests food and takes it to the stage of semen formation. Men and women agitated by the fire of sexual passion (Kaamagni) burn themselves like a moth in a flame. The fire of speech (Vaani Agni) makes friends or foes with good/ bad speech. The radiance of Ojas, Tejas and Varchas includes brilliance in all humans. Fire of Brahman (Brahmagni) dwells in the Sahasrar Kamal (1000-petalled lotus) and gives the individual soul a vision of God. The fire of sentiments (Bhavagni) in the heart manifests as compassion, friendship, sense of service etc. Kaalagni or the fire of time induces death. The fire of lethargy (Mandaagni) induces lethargy and diseases in man. There are innumerable fires of this type in the human body. Today’s modern material science describes 13 such fires. All of them have their own special qualities. Amongst them the vital force fire is Kundalini which abounds in life force, daring and vigor in mankind. It is believed that this latent source of energy is locked in the vault of 6 locks present in man’s subtle body. These 6 locks are the 6 Chakras (plexuses) which are present in the body as an electrical flow, eddy or plexuses. Scriptural scholars have talked of the Chakras and Kundalini Shakti (Divine Serpent Power) in a very symbolic manner.
Shambhavi Tantra believes that just as you can enter your own home using a lock and key in the same way man can enter Brahmalok via the Sushumna path over and above Kundalini awakening. In the Taitereya Aryank, Chakras are called Devlok. Adi Shankaracharya while describing this Kundalini Shakti in Soundarya Lahiri has said that the Ajna Chakra and Sahasrar represent Brahman, Brahmalok and how she “swims” in God.
Following is his description:
O Kundalini, by activating earth in Mooladhar, fire in Svadhishthan, water in Manipur, wind in Anahat, space in Vishudhi you give light to the mind in the Ajna Chakra. Over and above this you sport with God in the Sahasrar Kamal. In the Samadhi Paad of Yoga Darshan aphorism 36 it is said:
When the divine light Kundalini blazes brilliantly men overcome all sorrows.
The Hindu religion talks of 3.3 million or 33 Koti demigods. These correspond to the 33 components or bead-like structures found on the Merudand (spine). These are called vertebrae. The Merudand is of the shape of a snake. Between every 2 vertebrae there is a bed of flesh which supports the vertebrae. Therefore it is elastic in nature and on its axis it can rotate in any direction. It can be divided into 5 parts 1) cervical – 7 vertebrae 2) thorax- 12 vertebrae 3) lumbar – 5 vertebrae 4) sacral – 5 vertebrae 5) carksegial – 4 vertebrae. The capacity embedded in these 33 parts is compared to divinity.
No doubt the Merudand is hollow (porous) but it is not shallow like a drum. In it one finds brain marrow. At the backside of every vertebra i.e. on the left/right side there are holes of the shape of rings from which emerge big nerves which are nothing but a bunch of smaller nerves. The lower part of the Merudand is of the shape of a cone and is called phylum terminal.
The more the vertebrae are small in certain regions the more wide they are. They are not hollow inside and are united to one another. These 4 vertebrae unite to form an egg shape or the bud of a flower. These are called carcix. This ball is called “Kand” in Kundalini Yoga and is also called Svayambhoo Linga.
From the regional viewpoint Chakras are named as follows. 1) Mooladhar 2) Svadhishthan 3) Manipur) 4)Anahat 5) Vishudhi. The Merudand ends at this point. The Ajna Chakra is between the eyebrows and the Sahasrar is at the center of the scalp.
When we use the terms Chakra activation, purification, awakening etc. it only means that the potential energy of these secret centers are being manifested.
Here one should understand deeply that in the scriptural arena bodily science (anatomy) is looked upon as a form of subtle sciences. The gross body is merely a shadow of the subtle body. Never should any gross organ be correlated to the subtle body. But it should only be looked upon as an image and a representative. None of the organs of the gross body has any of the divine powers described in the spiritual body science. From the gross body you can only get a faint glimpse of those subtle powers.
The word Mooladhar is made up of 2 parts. Mool + Adhar. Mool means root, base and Adhar means support. Because it is the basic support of life force that region is called Mooladhar. Because it is in the subtle world it is invisible. The symbolic marks of the invisible are present in the gross body. For example the divine sight of Ajna Chakra is seen to work in the gross body as 2 eyes called pituitary and pineal glands. At the area of Brahma Chakra our heart is at work. Mooladhar is seen in the sacral plexus of the Merudand (spine). Because of its spiritual quality it is apt that it attains that status and glory. Mooladhar is the source of Prana (vital force) but its widespread nature, behavior and distribution function is possible only through the medium of Merudand.
According to anatomists just above the Mooladhar and slightly below the Svadhishthan Chakra is the prostrate gland. Here lies the semen center. The waves emanating from this induces area sexual passion. The hormones emitted by it are responsible for sperm production. The womb of women too lies in this region. In the lower area of the Sushumna lies the lumbar and sacral plexus. These 2 plexuses control urine emission and sexual passion of the genitals. If there is an agitation in this region, either one or both function are hampered. It is from this region that medical problems of excess urination, excess sexual urge originates. This is the area of all useful inspirations of life and is also called Kand, Kurd or Kaam Beej (seed of sexual passion). Kand also has another name called Kurma (tortoise). It is the representative of Kurma Avatar i.e. tortoise incarnation of God. Because of its activity of withdrawing and stretching its legs it is said to be the symbol of divine powers. The shape of Kand region is like that of an egg. It is compared to the withdrawn state of the hands and legs of a tortoise. In the legend of ocean churning the churning rod was the Mount Mandarachal. Lord Kurma as the tortoise sat under this mountain and took its weight on his shoulders. This is a symbolic description for the churning and power of the inner world of the Kand region or tortoise.
Great thinkers have correlated the hormonal centers (glands) as the gross aspect of the 6 Chakras. According to them in men and women one sees an evolved form of flowing electricity in these Chakras. In males it is in the form of steadfastness and in women as tenderness. Also it is a mere glimpse of ordinary activities of a living being. It is not an overstatement to call these endocrine glands that secrete hormones as magic boxes. The following are the 6 hormone glands: 1) Pineal (hormones – ceratonin and melatonin) 2) Pituitary (growth hormone) 3) Thyroid (thyroxin) 4) Thymus (reproductive hormones) 5) Adrenals (adrenalin, ACTH) 6) Gonads (testosterone and estrogen).
Ordinarily the snake-like Kundalini and Chakras like Ajna, Sahasrar etc. are generally in a latent state. In deep sleep or unconsciousness man too appears as though he is dead. In such a state he loses all awareness and consciousness. Even if someone robs him he is not aware. Even if his clothes are removed he is not aware of it. But when he wakes up he becomes fully aware of his might and his losses too.
The ordinary flow of the bodily electrical energy is in a latent state but if it is incited and activated via spiritual practices then there is a great transformation.
When strong wind hits the holes of a flute, a sound emanates from it. Similarly if strong winds hit a large group of bamboo trees, a forest fire can ensue.
One can see dry leaves, grass, dust etc. running after fast moving trains, cars etc. When water bangs against huge rocks in a river then it rises high. When the wings of a water-wheel rotate then one can even grind wheat grains to get wheat flour. When technical apparatus is attached to a waterfall that comes down from a great height, electricity is generated. Typhoons, storms, cyclones give us a taste of their extraordinary might. Thus when Chakras are incited and activated, all the 3 bodies i.e. the gross, subtle and casual bodies simmer and thus give us an introduction of its power.
In various spiritual texts it is said:
Those demigods who give us sense objects can never give salvation. Those who give spiritual salvation cannot give sense objects. But Kundalini Shakti gives us both i.e. sense objects and salvation.
In the Mahayog Vijnan it is said:
If a person’s Mooladhar Shakti is sleeping then his entire world is asleep. But if a person’s Kundalini Shakti awakens his destiny too will bloom.
If the Mahatantra it is said:
If the person’s Kundalini Shakti is awakened then his Vaikhari, Madhyama, Paraa and Pashyanti Vani (speech) too awakens. Such a person’s speech always comes true.
In the Yogini Tantra it is said:
As soon as the Kundalini awakens that person’s inner grandeur and glory can be clearly perceived.
There is a famous incident in the Mahabharat wherein Bhishma Pitamaha was unwilling to give up his mortal frame when the sun was in Dakshinayan. He wished to die in Uttarayan. Hence he chose the Devyan Marg to reach the other world. Even here there is an incident of Kundalini. Dakshinayan is fire of Kundalini and Uttarayan is energy of Brahmarandhra in the head region. Devyan is the path of Merudand. The Kundalini awakening practice of Bhishma was half complete. In order to complete it he endeavored in this direction while lying on a bed of arrows. When his goal was fulfilled he left his mortal body.
In Atharva Veda (19/37/1) it is said:
O fire of the soul, Due to your grace light, might, radiance, daring, vigour overflow in me. O fire, may your 33 departments bless me.
In the Yajurved it is said:
O divine fire, by becoming age, valor, good children, wealth, sharp intellect, love, perseverance may you bless us.
Modern psychologists say that the Kundalini (Divine Serpent Power) is the latent energy of the unconscious mind. Chinese and Japanese followers of Yoga call it Chi, Ki, power.
The American author Dr. Lee Senelia in his book “Kundalini Psychosis and Transcendence” while writing about the importance of Kundalini says if Kundalini is awakened man will become more active. The character radiates and those potentials of the hidden brain manifest which are otherwise in a latent state.
Vrihajabalopanishad says that:
When this fire of time i.e. Kundalini travels downwards, man becomes weak both physically and mentally. But when it rises above it gives that person divine powers (Sidhis) and leads him to Brahmalok.
There is an interesting story in the Skand Puran. At the beginning of creation Brahma performed penances for a long time span. As a result an intense fire manifested. When it touched earth, it caught fire. When the fire rose high in the sky the latter caught fire. From that Tejas sparks set fire to all the 10 directions.
Fire told Brahma: I am burning with hunger. Give me food. Hence Brahma gave fire all his bodily parts one by one to eat. Yet the hunger of fire was not satiated. Hence fire while shouting “hunger-hunger” started crying too.
Because had no solution to offer he said: O fire, You should enter the bodies of very desire oriented people and eat up all their minerals. Fire did exactly this. Fire ate up innumerable males/ females who were full of desires. Yet fire was not satiated. Hence Prajapati asked fire to enter the psyche of Rishis and demigods where there was nectar. Fire drank this nectar and was hence satisfied. Thus fire started dwelling there.
The conclusion of the above story is that if Kundalini enters the arena of desires, it can shatter a human being. But when Kundalini is used for spiritual endeavors then not only is it self happy but that it gives joy to the person harboring it.
Kundalini is compared to a forest fire which burns up a huge forest to ashes. It is also like a submarine fire which rises up in the ocean as fire and renders the ocean totally devoid of water. When the central fire of land erupts, there is an earthquake and hot flames erupt. Man’s basic power principle is Kundalini which is joined to cosmic consciousness and based on desires and needs it imbibes energy from the cosmic storehouse. The latent serpent fire present in t

he Mooladhar Chakra keeps spitting venom while lying in the Kund. But this venom can be converted to nectar. Kundalini awakening involves raising it to higher Chakras for “drinking” nectar and Soma Rasa (juice).

Lalitha sahasranamam - 109

109 MAHA SSAKTHYA –

She who likes worship by her devotees

Here I would like to bring to light devi's speech on worship as in devi gita:

"I now describe to you the rites and ceremonies and the methods of My worship that are pleasing to Me. Hear it attentively and with fai th. My worship in of two kinds:--External and internal. The external worship is again twofold: one is Vaidik, and the other is Tântrik. The Vaidik worship is also of two kinds according to the differences in My forms. Those who are initiated in the Vedic Mantrams worship according to the Vedic rites and ceremonies and those who are initiated in the Tântrik-Mantram worship; according to the Tântrik rites. That stupid man is entirely ruined and goes to Hell who knowing the secrets of worship, act contrary to them. First I will describe to you the Vaidik worship; hear. The highest Form of Mine that you saw before, with innumerable heads, innumerable eyes, innumerable feet, and the Illuminer of the intelligenees of all the Jîvas, endowed with all powers, Higher than the Highest, Very Grand, worship That, bow down to That and meditate on That. O Nagendra! This is the first form of worship that I describe to you. With your senses controlled, peaceful, with a well concentrated mind, void of egoism and vanity, and devoted to That, perform sacrifices to That,, take refuge of That, see That within the temple of your mind, and always recite Her name and meditate on that. Take hold of Me, and My ideas with one pointed loving devotion and please Me with the performance of sacrifices, austerities and gifts. By My Grace, you will no doubt be able to get the Final Liberation. Whoever is entirely attached to Me, thinking Me as the Highest, is the foremost amongst the Bhaktas. I promise that I will certainly deliver him from this ocean of the world. Meditation with Karma and Jñâna with Bhakti will lead one to Me. Only the work alone will fail to get one to Me. From Dharma arises Bhakti and from Bhakti arises the Highest Jñâna. What are said in the S'ruti and Smriti S'astras the Maharsis take that as the Dharma; and what are written in other S'astras, they take them to be Dharmâbhâsa (the Shadow or reflection of Dharma). Out of My omniscient and omnipotent Nature, the Vedas have come. Owing to the want of Ignorance in Me, the Vedas can never be invalidated. The Smritis are formed out of the meaning of the Vedas; so the Smritii and Purânas, formed, by Manu and the other Risis, are authoritative. In some places it is hinted that there other S'astras than the Vedas, taking the Tantras indirectly into account. Although the matters relating to the Dharmas are mentioned therein, but as they are apparently contrary to the S'rutis, the Tantras are not accepted by the Vaidik Pundits. The other S'âstra makers are marked with their ignorance; so their sayings cannot be authoritative. Therefore he must resort entirely to the Vedas who want the final liberation. As the king's order is never disobeyed amongst his subjects, so the S'ruti, the Command of Mine, the Lord of all, can never be abandoned by men.
My secrets are all embodied in the S'rutis. For that reason, the words of the S'rutis are no doubt to be known and observed by the sages. O Mountain! When the Dharma (righteousness) declines and the Adharma (unrighteousness) reigns supreme, I then manifest Myself in the world as Sâkambharî, Râma, Krisna and others. Therefore, the Devas, the preservers of the Vedas, and the Daityas, the destroyers of the Vedas are classified. Whoever does not practise according to the Vedas I have created many hells for their lessons. When the sinners hear of those hells, they get extremely terrified. The S'âstras that are extant, as contrary to the S'rutis and Smritis, are all Tâmasa S'âstras, Mahâdeva has framed these Vâma, Kâpâlak, Kaulaks, Bhairava and such like S'astras for fascinating the people; else he has no object in framing thein. Those Brânmans that were burnt up by the curses of Daksa, S'ukra, Dadhîchi and were banished from the path of the Vedas, it is for delivering them, step by step that Mahâdeva has framed the five Âgamas, S'aiva, Vaisnava, S'aura, S'âtta and Gânapatya S'âstras.
In those Tantra S'âstras, there are some passages in conformity with the Vedas and there are other passages contradictory to the Vedas. If the Vaidik persons resort to passages in conformity with the Veda, then there cannot arise any fault in them. The Brâhmins are not Adhikâris to those Tântric texts that are contradictory to the Vedas. Those persons that have no claim to the Vedas can be Adhikâris to these latter texts. Therefore the Vaidik Brâhmanas should resort to the Vedas with all the care possible and make the Para Brahma ot the nature of Jñâna manifest within them. The Sanynsins, Vânaprasthas, householders and Brâhmachâris should give up all their desires and take refuge in Me; free from egoism and vanity, kind to all creatures, their hearts wholly given to Me and engaged in speaking out My places with enrapt devotion. They always worship My Virât (Cosmic) form, immersed in the Yoga called Ais'varya Yoga (Cosmic Yoga dealing with the glories, prosperity of god). Illumine the understanding with the Sun of My Consciousness, and I destroy the Darkness of Ignorance of those persons that are always engaged in practising Yoga with Me. There is no doubt in this. O Nagendra! Thus I have described in brief the methods and practises of the Vaidik Pûjâ; now I will tell you the Tântrikî Pûjâ; hear attentively.
On an image, or clean plot of ground, or on the Sun or the Moon, in water, in Vâna Linga, in Yantra or on a cloth or in the lotus of heart, one is to meditate and worship the Blissful, Higher than the Highest, the Devî, Who creates this universe with the three Gunas Sattva, Raja and Tama, Who is filled with the juice of mercy, Who is blooming in youth, Whose colour is red like the rising Sun, Whose beauty overtops to the full, Whose all the limbs are exquisitely beautiful, Who is the sentiment of Love Incarnate, Who feels very much for the mental pain of Her Bhaktas on Who being pleased, manifests Herself before the Bhaktas on Whose forehead, the segment of the Moon shines incessantly, and Whose four hands hold goad, noose and the signs of fearlessness and to grant boons. Until one is entitled to the internal worship, one should worship the external; never he is to abandon it. Worship is internal when ones, heart gets diluted in Para Brahma, of the nature of the Universal Consciousness, know My Consciousness (Samvit) to
be My Highest Nature without any limitations. Therefore it is highly incumbent to attach one's hearts, free from other adjuncts, constantly to this Samvit. And what is more than this Samvit is this illusive world full of Mâyâ. So to get rid of this world one is to constantly meditate on Me, the Witness of all, the Self of all, with a heart full of devotiou and free from any Sankalaps or desires.
Now I will describe to you in detail the external form of worship. Hear attentively.

The Devî said:--Getting up from the bed early in the morning, one is to meditate on the thousand petalled lotus, bright, of the colour of camphor, in the top part his brain on the head. On this he should remember his S'rî Guru, very gracious looking, well decorated with ornaments, with His Consort S'akti and bow down to Him and within Him he should meditate the Kundalinî Devî thus --"I take refuge unto that Highest S'akti Kundalinî, of the nature of the Supreme Consciousness, Who is manifestm Chaityana while up-going to the Brahmarandhra (the aperture supposed to be at the crown of the head, through which the soul takes its flight at death) and Who is of the nature of nectar while returning back in the Susumnâ canal. After meditating thus, he should meditate on the Blissful Form of Mine within the Kundalinî Fire stuatea in the Mulâdhâra Lotus (coccygeal lotus). Then he should rise up to go for the calls of nature, etc., and complete Sandhyâ, Bandanams and other duties. The best of the Brâhmins, then, should for My satisfaction perform the Agnihotra Homa and sitting in his Âsana do Sankalap (determination) to do My Pûjâ (Worship).
N. B.--The brain has three divisions, the lower, the middle and the higher, or top-most part which is very pure.
Next he is to make Bhûta S'uddhi (purification of elements of the body by respiratory attraction and replacement) and then the Mâtrikâ Nyasa, Then he should arrange the letters of the root Mantra of Mâyâ and execute the Hrîllekhâ Mâtrikâ Nyâsa. In this he is to place the letter "Ha" in the Mulâdhâra, the letter "Ra" in his heart and the vowel "î" in the middle of his brows aud, Hrîm on the top part of his head. Finishing then all the other Nyâsas according to that Mantra, he should think within his body Dharma, Jñâna, Vairâgyam, and Prosperity as the four legs of the seat and Adharma, Ajñâna, Avairâgyam and non-prosperity, these four as the body of the seat on the four quarters East, South, West and North. Then he should meditate on the Great Devî in the lotus of his heart blewn by Prânâyâma, situated on the five seats of the Pretas. Brahmâ, Visnu, Rudra, Sadâs'iva and Îs'vara are the five Pretas situated under My feet.
These are of the nature of earth, water, fire, air, and ether, the five elements and also of the nature of Jâgrat (waking), Svapna (dreaming) Susupti (deep sleep state) Turiyâ (the fourth state) and Atîta Rûpa, the (the fifth state) excluding the 4 states, corresponding to the five states. But I, who am of the nature of Brahma, am over and above the five elements and the five states; therefore My Seat is always or. the top of these five forces.
Meditating on Me thus and worshipping Me with his mind concentrated, he is next to do Japam (reciting My name slowly). After Japam he is to make over the fruits of Japam to Me. He should then place the Arghya for the external worship.
Then the worshipper is to sprinkle vith the Astra mantra 'Phat', all the articles of worship that are placed in front of him and purify them.
He should close the ten quarters with the Chbotikâ Mudrâ and bow down to his Guru. Taking his permission, he should meditate on the outside seat, the beauiful divine form of his heart lotus and invoke the Deity outside and place Her on the seat by Prâna Pratisthâ and perforn Âvâhana, and present to Her Arghya (an offer of green grass, rice, etc., made in worshipping a god), Pâdya (water for washing legs and feet), Âchaman, water for bath, a couple of clothes, all sorts of ornaments, or scents, flowers and the necessary articles with due devotion and he should worship the attendant deities of the Yantra. If one be unable to worship daily the attendant deities, one must worship them on Friday.
Of the attendant deities, one must meditate the principal deity of the nature of Prabhâ (illumination) and think that by Her rays the three worlds are pervaded.
Next he should worship again the Bhuvaues'vari Devî, the Chief Deity along with other attendant deities with scent, good smelling flowers; and Naivedya and various other tasteful dishes.
He should then recite the Sahasranâma (thousand names) stotra and the Devî Sûkta Mantra "Aham Rudrebhih, etc.," and "Sarve vai Devâ Devî mupatasthuh etc.," the Devî Atharva S'iro Mantra and the Upanisads' Mantra of Bhuvanes'varî, the famous mantras, repeatedly and thus bring My satisfaction.
With hearts filled with love and with hairs standing on their ends all should satisfy Me frequently with tears of love flowing from their eyes and with voice choked with feelings and with dancing music and singing and with his whole body filled with joy.
My glory is well established in the Veda Pârâyana and in all the Purânas. So for My satisfaction, one should offer daily to Me one's everything with one's body and recite the readings from the Vedas.
Next, after completing the Homa offerings, he should feed the Brâhmanas, tha young virgins well clothed, the boys and the public and the poor, thinking all of them to be so many forms of the Devî. Than he should bow before the Devî that resides in his heart and finally by Samhâra Mudrâ take leave of the Deity invoked.
One of good vows! The Hrîllekhâ Mantra (Hrîm) is the chief of all mântrams; so My worship and all other actions ought to be performed with this Hrîllekhâ Mantram.
I am always reflected in this Mirror of Hrîllekhâ form; so anything offered in this Hrîllekhâ Mantra of Mine is offered as it were with all the Mantras. Then one should worship the Guru with ornaments, etc., and think oneself blessed.
Nothing remains at any time unavailable to him who worships thus the Bhuvanes'varî Devî. After quitting his body, he goes to theMani Dvîpa, My Place. He gets the form of the Devî; and the Devas constantly bow down to him.
Thus I have described to you the rules of worshipping the Great Devî; consider this in all the aspects and worship Me according to your Adhikâra (claim) and you will attain your Goal. There is no doubt in this. This Devî Gîtâ ought to be given to A disciple, a Bhakta, the eldest son, and
to one who is good natured, and well dressed and devoted to the Devî. In the time of S'râddha (solemn obsequies performed in honour of the manes of deceased ancestors) he gets the highest place of the Pitris who reads this Devî Gîtâ before the Brâhmanas. The Devî vanished there after describing all these.

This gives the readers an idea of what she really expects from her devotees.When these forms of worships are performed she will be pleased and she will defintely fulfill our wishes and stand with us in times of trouble.

Lalitha Sahasranamam - 108

108 SHAD CHAKROPARI SAMSHITHA

She who is on the top of six wheels starting from mooladhara.

The very foundation of the occulist devotion seems to be present in the discourse of Shata Chakra (Six wheels or rings).Five physical elements and one spiritual mind together constitute six wheels in the six centers. Revolving continuously these six wheels are whirling the pure soul in organism form. Thus these wheels are like vehicles, riding which; the organism passes his life, controlled by them. Muladhara, Swadhishthana, Manipura, Anahata, Vishuddha and Agya. These are the six wheels,among them, Muladhara, Swadhisthana, Manipura, Anahata and Vishuddha are five wheels composed of the five physical elements. Agya Chakra is related to the mind. The mind is like the fire of the soul.By awakening the Kundalini that lies asleep in the depth of Muladhara Chakra, this fire of the soul can be activated and utilised. Hence the foremost duty of the yogi is to awaken Kundalini by any means, and then he must combine the fire of Kundalini with his mind and breath. This combination of fires results into a greater fire. Among them, the mind is the moon, The breath is the sun, and as Kundalini is the power to speak,which is like a fire. When the three powers of the moon, the sun and the fire combine, These result into a greater power. With its effect, the four letters present on the petals of Muladhara, melt to form four resonances,they then form a continuous resonance, that tries to rise upward in Sushumna nerve through its triangular mouth. Thus, Muladhara Chakras is rendered to zero, and this opening process continues upward, opening all the Chakras present in the way right from Swadhisthana Chakra to the Agya Chakra.In the end all the fifty letters present in the Chakras from A to Gya, first convert into resonance, then into smaller dots and fuse ultimately into a single dot. This single dot exists as the third eye between the two eyebrows,a little higher than Agya Chakra.The opening of this third eye is also called as the opening of Agya Chakra. With the opening of Agya Chakra, an organism no longer remains a mere organism, but assumes the form of Shiva. After this,the opening of the seventh Sahasstrar Chakra takes place.

Now I speak of the first sprouting shoot of the Yoga plant, of complete realization of the Brahman, which isto be achievedaccording to the Tantras, by means of the six Chakras and so forthin their proper order.1. In the space outside the Meru [spinal column], placed on the left and the right, are the two Siraas [Nadis], Shashi [i.e. the Moon;the feminine Nadi, Ida, on the left] and Mihira [i.e. the Sun; themasculine Nadi, Pingala, on the right]. The Nadi Susumnaa, whosesubstance is the threefold Gunas, is in the middle. She is the formof Moon, Sun, and Fire; Her body, a string of blooming Dhaatuuraflowers, extends from the middle of the Kanda [i.e. Bulb, or Root]to the Head, and the Vajraa inside Her extends, shining, from theGenitals to the Head.2. Inside Her [i.e. inside Vajraa, within the Susumnaa] is Citrinii,who is lustrous with the lustre of the Pranava [usually interpretedas "Aum"] and attainable in Yoga by Yogis and Yoginis. Citrinii issubtle as a spider's thread, and pierces all the Lotuses (Chakras)that are placed within the backbone, and is pure Intelligence.Citrinii is beautiful by reason of these Lotuses, which are strung on Her. Inside Citrinii is the Brahma-nadi, which extends from the orifice of the mouth of Hara [i.e. Shiva, as the Svayambhu Linga] to the place beyond, where Aadi-deva [i.e Para-Bindu] is.3. Cintrinii is beautiful like a chain of lightning and fine like a lotus fiber, and shines in the minds of the sages. She is extremely subtle; the awakener of Pure Knowledge; the embodiment of all Bliss,whose true nature is pure Consciousness [Shuddha-bodha-svabhaavaa].The Brahma-dvaara [i.e. the entry and exit route of Kundalini in Herpassage to and from Shiva] shines in Her mouth. This place is in the entrance to the region sprinkled by ambrosia, and is called the Knot[Granthi-sthaanam], as also the mouth of Susumnaa.

4. Now we come to the [Mula]adhara Lotus. It is attached to the mouth of the Susumna, and is placed below the genitals and above the anus. It has four petals of crimson hue. Its head hangs downward. Onits petals are the four letters from Va to Sa, of the shining color of gold.5. In this Lotus is the square region of Prthivi [the Earthelement], surrounded by eight shining spears [facing the eightpoints of the compass]. It is of a shining yellow color, andbeautiful like lightning, as is also the Bija Dhara which is within.6. Ornamented with four arms and mounted on the King of Elephants[Airaavata], He carries on His lap the child Creator [Brahma],resplendant like the young Sun, who has four lustrous arms, and thewealth of [Indra], whose lotus face is fourfold.7. Here dwells the Devi Dakini by name; her four arms shine withbeauty, and her eyes are brilliant red. She is resplendant like thelustre of many Suns rising at one and the same time. She is the carrier of the revelation of the ever-pure Intelligence.8. Near the mouth of the Nadi called Vajra, and in the pericarp [ofthe Mulaadhara Lotus], there constantly shines the beautifullyluminous and soft, lightning-like triangle which is Kamarupa, andknown as Traipura. There is always and everywhere the Vayu called Kandarpa, who is of a deeper red than the Bandhujiva flower, and is the Lord of Beings and resplendant like ten million suns.9. Inside the triangle is Svayambhu in His Linga-form, beautiful like molten gold, with His head downwards. He is revealed byKnowledge [jnaana] and Meditation [dhyaana], and is of the shape and color of a new leaf. As the cool rays of lightning and of the fullmoon charm, so does His beauty. The Deva who resides happily here as in Kaashi is in forms like a whirlpool.10. Over [Svayambhu Linga] shines the sleeping Kundalini, fine as the fibre of the lotus stalk. She is the world-bewilderer, gentlycovering the mouth of Brahma-dvaara with Her own mouth. Like the spiral of the conch-shell, Her shining snake-like form goes threeand a half times round Shiva, and Her lustre is as that of a strong flash of young strong lightning.11. Her sweet murmur is like the indistinct hum of swarms of love-mad bees. She produces melodious poetry and Bandha and all othercompositions in prose or verse in sequence or otherwise in Sanskrit,Prakrits, and other languages. It is She who maintains all thebeings of the world by means of inhalation and exhalation, and shines in the cavity of the [Mulaadhara] Lotus like a chain ofbrilliant lights.12. Within [the Svayambhu Linga around which Kundalini is curled]reigns dominant Para, the Sri-Parameshwari, the Awakener of eternalknoledge. She is the Omnipotent Kalaa who is wonderfully skilled tocreate, and is subtler than the subtlest. She is the receptacle ofthat continuous stream of ambrosia which flows from Eternal Bliss.By Her radiance it is that the whole of this Universe and its Cauldron [Kataaha; the lower half of Brahmaanda] is illumined.13. Those meditating thus upon Her who shines within the Mula[adhara]Chakra, with the luster of 10 million suns, they become masters ofspeech, rulers among humanity, and adepts in all kinds of learning.They become ever free from all diseases, and their inmost Spiritbecomes full of great gladness. Pure of disposition, and with deepand musical words, they serve the foremost of the Deities.

Here it is said she is above the six wheels you must be wondering why i have mentioned about the mooladhara chakra again this is relevant due to the fact that she is above the wordly acts and when it is said she is above the six wheels it only implies that she is above the wordly act.

Lalitha Sahasranamam -107

107 THADILLATHA SAMARUCHYA –

She who shines like the streak of lightning

The streak of lightning we are talking about is the arousal of the kundalini sakthi which brings about the radiance to the body and she is the reason for such a glow.

Sometimes you may see lights. There are several different types of lights:
prana sparkles: usually seen on a bright day, around living things such as trees, but also when there is prana-laden wind, or on or around a mountain top... but they can appear anywhere. They are tiny, swirling comets resembling sperm, that wink in and out of existence as you watch them.
Faerie lights: Usually smallish balls of light (smaller than a tennis ball) that travel through the air, sometimes coming to rest on objects such as magical tools, plants or telephones. (Metaphor for a desire to communicate.) These balls of light are one form that faeries can take, but other benign spirits may also take this form. They may be sometimes heard laughing or singing.
Golden glow of the third eye: When your 3rd eye opens, you may see a golden glow when your eyes are closed and rolled upwards to gaze at the inside of your forehead. This glow can be doughnut shaped, sometimes with a blue spark in the center. It may also sometimes be seen with eyes opened, superimposed on whatever else you are looking at. Sometimes your whole vision may take on a golden effect like the light of a Hawaiian sunset.
Kaleidescope or op-art designs: In the art of the Dreamtime of the Australian Aborigines, and in some of the art of other native races, there are patterns of circles, dots and geometric shapes. If this art were a movie instead of a painting, the patterns would appear to be moving like the exploding and fading patterns of fireworks or a kaleidescope. The LSD influenced op-art art of the 1960's is also full of these types of patterns, most notably the animation of the Beatles film "Yellow Submarine." These are sometimes called hypnagogic images, and they are considered the mark of the portal to the Dreamtime, the "Twilight Zone" state between sleep and wakefulness. You see them when the ego consciousness descends into the realm of the unconscious. They are part of the process of ego dissolution and merging with the Divine. If you see them while falling asleep, you can expect to have extraordinary, meaningful and symbolic dreams.
Great White Light: Out of body experiences, some near death experiences, and some Kundalites may experience being transported into a realm of intense, dazzling white light. It is a profound, peak experience and often the presence of angels and other lofty spiritual beings can be felt and heard, though generally the light is so bright as to be blinding. Not permanently, but dazzling the eyes so little else can be seen while you are there. This realm could be called a level of Heaven, and if you experience going there, you can ask about your most profound spiritual questions and get answers... though understanding the answers you get, may take years! This is a profound, and positive experience, but so extreme as to sometimes be traumatic to the ego mind and limited sense of self. Sometimes there is an aftereffect of suicidal homesickness, the ordinary world seems so colourless, cold and mundane that there is a temptation to end life here and retreat there, permanently. Do not give into temptation: suicide is a permanent, ineffective solution to a temporary state, and you will only end up reincarnating back to do it all over again, and it will be harder next time around. As the Kundalini unfolds, eventually that love you felt will be part of you all the time, and you get to experience it in unity with being embodied on this plane! That is the greatest gift.
Dark Lights: At the phase where one has visited the void, and integrated with it, true darkness disappears. Even the blackest shadow on a black object, will appear to be filled with millions of microscopic tiny white and rainbow sparks. Even before the Void, one may experience seeing a blank wall shift to appear to be made of zillions of tiny coloured dots, as if you are seeing the molecules. If you relax and watch them, your unconcious may will start to form them into patterns and images. A type of scrying, what you see is yourself reflected.

We can understand the evolutionary process from the transcendental plane to the earth realm through an analogous model furnished by modern cosmology. At the "time" of the Big Bang, the world existed in a state of unimaginably condensed ball of energy, sometimes called "quantum vacuum." Suddenly (and for no known reason), some fifteen billion years ago, a chain reaction occurred in this original high-energy soup which led to the creation of hydrogen atoms. This event coincided with the emergence of space and time and the gradual formation of our spatio-temporal universe, with its billions of galaxies, supernovas, black holes, and quasars, and the cold dark matter interspersed between them. Within this unimaginable vastness are planet Earth and the human species-both products of the original flash from chaos to cosmos or, in Indian terms, of Shiva's ecstatic dance.11
Now scientists are busy exploring ways of freeing up the energy stored in matter by smashing high-energy subatomic particles into protons. The yogins are engaged in a parallel operation in the laboratory of their own body-mind. They use the vital energy to repeatedly "smash" against the blocked opening of the central pathway of the nadi system. The Goraksha-Samhita (1.47-51) describes this process very clearly:
The serpent power, forming an eightfold coil above the "bulb" (kanda), remains there all the while covering with its face the opening of the door to the Absolute.
Through that door the safe door to the Absolute can be reached. Covering that door with her face, the great Goddess is asleep [in the ordinary individual].
Awakened through buddhi-yoga12 together with [the combined action of] mind and breath, she rises upward through the sushumna like a thread through a needle.
Sleeping in the form of a serpent, resembling a resplendent cord, she, when awakened by the Yoga of fire [i.e., mental concentration and breath control], rises upward through the sushumna.
Just as one may forcibly open a door with a key, so the yogin should break open the door to liberation by means of the kundalini.
Vimalananda, a contemporary master of the Aghorо branch of Tantra, similarly remarked that in order to arouse the kundalini, one must put pressure on it, and it will ascend only so long as this pressure is kept up.13 Perhaps tongue in cheek, he blamed gravity for its inclination to rest in or, if awakened, return as quickly as possible to the lowest psychoenergetic center of the body. In the Hatha-Yoga-Pradоpika (3.111-112), we find the following stanzas:
One should arouse that sleeping serpent by seizing its tail. Then that shakti, awakening from her slumber, forcefully rises upward.
One should seize the reclining serpent by means of paridhana14 and, while inhaling through the solar channel, every day cause her to stir for about ninety minutes, both morning and evening.
The practice mentioned here is known as shakti-calana ("stirring the power"). It is done by contracting the sphincter muscle and by applying the throat lock (jalandhara-bandha) while holding the breath, which causes the prana and apana to mix and "combust," thereby driving the life force upward into the central channel. Manthana ("churning") is another term used in the texts to describe the process of forcing prana and apana to "combust" by means of breath retention (kumbhaka) and most intense concentration. The Kashmiri yogini Lalla hints at this process in one of her mystical poems:
Closing the doors and windows of my body, I seized the thief, prana, and shut him in. I bound him tightly inside the chamber of my heart, And lashed him hard with the whip om.15
I pulled the reins of the steed of the mind; I compressed the life force circulating through the ten channels; Then, indeed, did the lunar particle (shashi-kalв) melt and dissolve, and the Void merged with the Void.16
Concentrating on the om-sound, I made my body like blazing coal. Leaving behind the six crossroads, I travelled the path of Truth. And then I, Lalla, reached the Abode of Light.17
The earlier image of seizing the serpent by the tail is characteristic of the forceful (hatha) approach of Hatha-Yoga. Some traditional authorities might find it disrespectful to speak of the divine Shakti in this manner, while others would object to the idea that one can coerce the Goddess and obtain her liberating grace by mechanical means.
All are agreed, however, that the serpent energy must ascend along the central pathway, which is also called the "great path" (maha-patha) and "cremation ground" (smashana) because it alone leads to liberation. In keeping with this typically Tantric symbolism, the Gheranda-Samhita (3.45) specifies that the yogin engaged in this esoteric practice should besmear his body with ashes, which is an outward sign of his internal renunciation of all worldly things and desires. The adept who seeks to arouse the kundalini must be prepared to die, because this process quite literally anticipates the death process. As the serpent power rises along the central passage, the yogin's microcosm is gradually dissolved. I will deal with this process shortly, though first I want to mention Abhinava Gupta's concept of prana-danda-prayoga or the "process of making the life force like a rod (danda)."
A cobra is dangerous only when it is coiled, ready to strike in an instant. However, when its body is completely erect it is quite harmless. Similarly, the kundalini is dangerous only in its form of the diffuse life energies, which fuel the unillumined person's hankering for sensory and sensual experiences, entangling him or her ever more in worldly karmas. When the serpent power is erect, however, it is not poisonous but a source of ambrosia, because it is erect only when it has entered the central pathway leading to liberation and bliss. As Jayaratha explains in his commentary on the Tantra-Вloka (chapter 5, p. 358), when one strikes a serpent it draws itself up and becomes stiff like a rod. Similarly, through the process of "churning," the kundalini stretches upward into the perpendicular pathway of the sushumna, reaching with its head for the topmost psychoenergetic center.
The ascent of the Goddess power in the body is associated with the progressive dissolution of the elements-a process that is called laya-krama ("process of dissolution") or laya-yoga ("discipline of dissolution"). In the present context, the technical term laya refers to the resorption of the elements into the pretemporal and prespatial ground of nature (prakriti-pradhana). That this esoteric process has often been misunderstood can be gathered from the following comments in the Hatha-Yoga-Pradоpika (4.34):
They say "laya, laya," but what is the nature of laya? Laya is non- remembrance of the sense objects because the tendencies (vвsanв) do not arise again.
This stanza from the pen of the adept Svatmarama indicates that the yogic process of microcosmic dissolution brings about a dramatic change in the mind, for it wipes clean karmic seeds stored in the subconscious. This is the purpose of all higher processes of Yoga, for only when the karmic seeds are burnt completely is their future germination rendered impossible and liberation ensured. But Svatmarama's comments do not tell us how this Tantric process actually occurs. The Tantras are little more communicative on this point, which is one of the many experientially based truths of Tantra-Yoga.
In principle, laya is effected as the kundalini rises from center to center. Its arrival causes each center to vibrate intensely and to function fully, but as it goes to the next higher psychoenergetic center, the departure of the Goddess power leaves the previous center or centers as if void. The reason for this is that at each center, Shakti works the miracle of a profound purification of the elements (called tattva), rendering them extremely subtle. More precisely, their vibration is speeded up to the most subtle level of nature (prakriti), and hence they are said to have become reabsorbed into the cosmic matrix. The intelligent Goddess power henceforth-or at least for the period of kundalini arousal-takes over their respective functions.
This esoteric process is the basis for the bhuta-shuddhi ritual in which the elements are visualized as being purified through their progressive absorption into the divine Shakti. This practice is done prior to visualizing oneself as one's chosen deity (ishta-devata) and doing ritual worship. The earth element governs the area between the feet and the thighs; the water element has authority over the area between the thighs and the navel; the fire element rules the zone between the navel and the heart; the air element is reigns over the section between the heart and the forehead; the ether element governs the area above the forehead. The practitioner visualizes earth dissolving into water, water into fire, fire into air, air into ether, and then ether into the higher principles (tattva) until everything is dissolved into the Goddess power itself.
Thus the yogin starts out as an impure being (papa-purusha) and through the power of visualization recreates himself as a pure being, a worthy vessel for the divine Power. Through the kundalini process, this visualized pure body-mind then becomes actuality, for the ascent of the serpent power through the axial pathway of the body recapitulates the mental process of bhuta-shuddhi, literally changing the body's chemistry. Through repeated practice of kundalini-yoga, the Tantric adepts succeed in speeding up the vibration of their body permanently, leading to the creation of the much-desired "divine body" (divya-deha).
The language of vibration is by no means modern but is integral to the vocabulary of Tantra, particularly the Tantric schools of Kashmir. The idiom of vibration has been developed in great detail by the philosopher-yogins of the Spanda school. According to them, everything is vibration-the elements, their subtle templates, the sense objects, the life force, the cakras. Even the ultimate Shakti itself is vibratory in nature, though its vibration is, in contemporary terms, "translocal." The Spanda thinkers speak of this as a "quasi-vibration." But they insist that we must assume the transcendental Shakti to be dynamic, as otherwise there is no plausible explanation for the existence of the world or the fact that it is constantly changing. An analogous concept, which it might be helpful to evoke here, is physicist David Bohm's "holomovement, " which is essentially undefinable and immeasurable.18 This coinage refers to the ultimate foundation of all "implicate orders, " that is, the multiply enfolded reality mirrored in each of its parts.
Similarly, the kundalini is the ultimate, translocal vibration-Shakti-impacting more directly on the space-time continuum in the form of the yogin's localized body-mind. Its supervibration radically transmutes the constituents of the body-mind, ultimately creating a divinized body (divya-deha) endowed with extraordinary capacities that transcend the laws of nature as we know it.
The earth element, which is connected with the lowest psychoenergetic center, is dissolved into its energetic potential of smell (gandha-tanmatra). This is conducted by the rising kundalini to the second psychoenergetic center, where the Goddess power next dissolves the water element into its energetic potential of taste (rasa-tanmatra). This subtle product is elevated to the level of the psychoenergetic center at the navel. Here the kundalini transmutes the fire element into its energetic potential of sight (rupa-tanmatra). This distillate is then taken to the level of the heart center where the kundalini effects the transmutation of the wind element into its energetic potential of touch (sparsha-tanmatra). This subtle form of the wind element is next raised to the level of the throat center where the kundalini refines the ether element into its energetic potential of sound (shabda-tanmatra). This product of yogic alchemy is conducted to the level of the ajna-cakra in the middle of the head, and here the lower mind (manas) is dissolved into the higher mind (buddhi), which, in turn, is dissolves into the subtle matrix of nature (sukshma-prakriti). The final phase of dissolution occurs when the serpent power reaches the topmost psychoenergetic center, when the subtle matrix of nature is dissolved into the para-bindu, which is the into the supreme point of origin of the individuated body-mind. Dissolution (laya) is fundamental to Tantra-Yoga. Hence we can read in the Kula-Arnava-Tantra (9.36):
Ten million rituals of worship equal one hymn; ten million hymns equal one recitation [of a mantra]; ten million recitations equal one meditation; ten million meditations equal a single [moment of] absorption (laya).
Thus, in her ascent toward the crown center, the kundalini-shakti invigorates the various cakras and then causes them to shut down again. But this shut-down differs from the earlier state of minimal function in the ordinary person. For, the cakras of the adept are no longer closed down because of impurities (or karmic obstructions) but because their energy has been transmuted.. Hence when the kundalini returns to its resting-place at the base of the spine, the cakras resume their respective functions but in a far more integrated or harmonious way.
As soon as the kundalini pierces the center in the mid-brain-the ajna-cakra-she assumes a new form of existence and becomes cit-kundalini or the "serpent of Consciousness." This event is accompanied by the great bliss of nondual realization. This bliss, arising from the union of the Shakti with Lord Shiva, extends throughout the body while yet transcend ing it.
Along the route, the ascending kundalini may produce all kinds of physiological and mental phenomena, which are all the result of incomplete identification with the Goddess power and a certain attachment to the body. The Tantras mention startled jumping (udbhava or pluti), trembling (kampana), whirling sensation (ghurni), drowsiness (nidra), as well as ecstatic feelings (ananda) that are not, however, of the same magnitude or significance as the supreme bliss of transcendental realization.
The ascent of the serpent power through the six principal "wheels" of the body is technically called shat-cakra-bhedana or "piercing the six centers." This curious expression is explained by the fact that in the ordinary individual, the cakras are undeveloped and more like knots (granthi) than beautiful lotus flowers. The awakened kundalini breaks them open, disentangles their energies, vitalizes and balances them. Three of the cakras represent a particular challenge to the yogin. Thus the Tantric and non-Tantric scriptures mention three knots at the base of the spine, the throat, and the "third eye." They are called brahma-, vishnu-, and rudra-granthi respectively, after the deities Brahma, Vishnu, and Rudra (= Shiva).
The goal of Tantra is to have the kundalini remain permanently elevated to the topmost psychoenergetic center, which state coincides with liberation. At the beginning, however, the kundalini will tend to return to the cakra at the base of the spine, because the body-mind is not yet adequately prepared. Therefore the practitioner must repeatedly invite the Goddess power to unite with her divine spouse, Shiva, at the top of Mount Kailasa, that is, in the sahasrara-cakra. This will gradually remove the karmic inclination toward identifying with the body-mind rather than Shiva-Shakti as one's ultimate identity. In Kashmiri Tantra, this ever-blissful transcendental identity is called aham ("I") versus the finite ego (ahamkara, "I-maker"), which is driven by the desire to maximize pleasure and minimize pain and yet continuously sows the seeds of suffering.
Tantra-Yoga aims at dissolving the illusion of being a separate finite entity, and it does so by means of the union of the kula-kundalini with the transcendental principle of akula, or Shiva. When this is accomplished there is nothing that is not realized as utterly blissful. Even the body, previously experienced as a material lump (pinda), is seen to be supremely conscious and suffused with the nectar of bliss and at one with all other bodies and with the universe itself.
Under the influence of Shakti, the body's chemistry starts to change and looks transfigured to the eyes of outside observers. It becomes increasingly radiant, manifesting the supreme Consciousness-Bliss (cid-ananda). The Tantric adept literally becomes a beacon of Light in the world.

Lalitha Sahasranamam -106

106 SUDHA SARABHI VARSHINI –

She who makes nectar flow in all our nerves from sahasrara i.e. she who gives the very pleasant experience of the ultimate

The Sahasrara Chakra encompasses the crown of the head where all Chakras of the subtle system are integrated. When Kundalini passes through the top of the head, at the fontanel area, your Realization is manifested. Sahasrara is the Promised Land where absolute freedom and Truth is granted.
The beginner of Sahaja Yoga receives Self-Realization at the start with the raising of the Kundalini. Usually only a few strands rise at first and the Chakras will only open slightly. Meditation and other simple techniques provide daily opportunities to gradually cleanse and clear the Chakras, enabling more strands of the Kundalini to rise. Your ability to feel vibrations will increase. Vibrations will play a daily role to determine right decisions; to feel conditions of others; to ascertain the Truth; to develop a wise discretion; feel Nature; heal oneself and other beings; solve problems and more. "Wisdom doesn’t mean that you know how to argue things or you fight with people. No, it doesn’t mean that. Wisdom means how you take to the good side of everything to enjoy it. This is Wisdom and that you avoid all destructive things and take to something constructive."

At the point of the Sahasrara we go beyond the relative to the Absolute, and into the Absolute realization of Heaven on Earth. This is a country far beyond our wildest imaginings, so much more than our words can even seek to imply. This is our ultimate destination, stretching out forever. Our progress towards this goal is a living process. When the seed matures it naturally sprouts. When the Kundalini reaches the Sahasrara, the lotus petals open and enlightenment takes place. You may feel a pulsation in the crown of the head, followed by a melting sensation and a flow of cool vibrations from the fontanel areas. This is the baptism by which you know that you are truly born again.Vibratory awareness begins at this point. As the Kundalini unites our individual consciousness with the Universal Consciousness (the atma to the Paramatma), we are suddenly tuned in to the Universal Wavelength of Vibrations. These vibrations pervade the cosmos but before Self-Realization, while we are still in the ego form, we know nothing of them. When the Kundalini breaks the shell of the egg, we emerge in His Kingdom, the Collective Unconscious. Very ancient and great realized souls, liberated from the physical body ages ago, are now able to reach this Kingdom of God within effortlessly. By taking birth again on this Earth they are living proof to the human race that they are pure spirit within, and all capable of attaining eternal life. "But the man who is ignorant, who has no faith, who is of a doubting nature, perishes. For the doubting soul there is neither this world nor the world beyond nor any happiness" (BG 4:40). We must have a positive basis for life, an unwavering faith to discover the Truth which stands the test of life. "Kill therefore with the sword of wisdom the doubt born of ignorance that lies in thy heart. Be one in self-harmony, in Yoga, and arise, great warrior, arise!" (BG 4:42).As human awareness is united to the Divine, we move into the subtlest of communication, that is, into Collective Consciousness. We begin to feel the presence and guidance of His Spirit within us and in others as well. We learn to appreciate the real depth and beauty of another person through vibrations. The beauty of Nature now manifests itself as vibrations. Just ask the question and a positive answer comes as a flow of vibrations. It is conversation with the Universe at its most sublime.

The presiding Deity of the Sahasrara Chakra is Shri Lalita Devi.Through Her Grace our kundalini is awakened, our spirit is enlightened, and we feel the Paramchaitanya also. Because of Her we can awaken the Kundalini of others after our own awakening. We can give Self-Transcendence to others, we can heal and cure sickness, and we can share the message of Divine Love with the entire world.

As a thousand sparks from a fire well blazing spring forth, each one like the rest, so from the Imperishable all kinds of beings come forth, my dear, and to Her return.Divine and formless is the Person; She is inside and outside, She is not begotten, is not breath or mind; Utterly pure, farther than the farthest Imperishable.From Her springs forth the breath of life, the power of thought and all the senses, space, wind, light, and water, and earth, the great supporter of all.Fire is Her head, the sun and moon Her eyes, the compass points Her ears. The revealed Vedas are Her word. The wind is Her breath, Her heart is the all. From Her feet proceeded the earth. In truth, She is the inner atman of all beings.From Her comes fire with its fuel, the sun; From the moon comes rain, thence plants on the earth. The male pours seed into the female; Thus from the Person creatures are born.From Her come hymns, songs, and sacrificial formulas, Initiations, sacrifices, rites, and all offerings. From Her come the year, the sacrificer, and the worlds in which the moon shines forth, and the sun.From Her take their origin the numerous Gods, the heavenly beings, men, beasts, and birds, the in-breath and the out-breath, rice and barley, ascetic fervor, faith, truth, purity, and law.From Her take their origin the seven breaths, the seven flames, their fuel, the seven oblations; From Her these seven worlds in which the breaths are moving each time seven and hidden in secret (i.e., subtle system).From Her come the oceans, from Her the mountains, from Her come all plants together with their juices — With all beings She abides as their inmost atman.The Person is all this — Work, ascetic fervor, Brahman, supreme immortality. Who knows that which is hidden in the secret cave, he cuts here and now, my dear, the knot of ignorance.Mundakopanisad II, 1, 1

soundarya lahiri talks about the nectar in the following verse:

Sudha-sindhor madhye sura-vitapi-vati parivrte

Mani-dweepe nipo’pavana-vathi chintamani-grhe;

Shivaakare manche Parama-Shiva-paryanka-nilayam

Bhajanti tvam dhanyah katichana chid-ananda-laharim.

In the middle of the sea of nectar,

In the isle of precious gems,

Which is surrounded by wish giving Kalpaga trees,

In the garden Kadamba trees,

In the house of the gem of thought,

On the all holy seat of the lap of the great God Shiva,

Sits she who is like a tide

In the sea of happiness of ultimate truth,

And is worshipped by only by few select holy men.

Although this verse describes the abode of Sridevi, contemplation of Sridevi's gross form is also intended here as per the Samayachara tradition. The essence of Samayachara worship is the union of chit Shakti with the Brahman. Shiva is Samaya and Sridevi is Samayaa. The equation or inter-similarity of Shiva and Shakti is held as five-fold. They are:
1. Adhishthana Samya – similarity in abode.
2. Anushthana Samya – oneness in indulgence of activities like creation etc.
3. Avastha Samya – equality in state such as Lasya, Tandava etc.
4. Nama Samya – similarity in names such as Shiva and Shivaa, Samaya and Samayaa etc.
5. Rupasamya – similarity in form, color etc., such as three eyes, red color etc., in both.
A vivid account of Samayachara is described in Shubhagama Panchaka. After initiation by a Sampradayavit Guru, the Sadhaka gains some progress in the six fold (or four fold) unions. He then undergoes a special kind of Diksha Samskara called Mahavedha on the ninth day at the end of the Sharannavaratri. Sri Mahatripurasundari manifests Herself to him in the Manipooraka Chakra after rising from the Moolaadhaara. The devotee worships Sridevi mentally with all kinds of offerings, bedecks her with jewels made of precious gems and thence leads Her to the Anahata Chakra. Here again, the devotee worships Sridevi mentally with sandal paste, flowers, incense, offerings, betels and slices of nut etc. Thereafter, Sridevi is conducted to the Visuddhi Chakra. Here she is bedecked with jewels full of gems of the nature of the Kalas of the moon (Chandrakala). Thence she is lead to the Ajna Chakra where the devotee offers the burning of camphor (Nirajana). Thence Sridevi ascends to the thousand-petalled lotus (Sahasrara) in the center of the upper part of the head and unites with Shiva in the Chit Chandra mandala - the region of eternal bliss. The devotee draws a curtain mentally and waits, in an adjacent apartment, the Devi's return to Moolaadhaara. This forms a brief outline of Samayachara mode of worship.

Lalitha Sahasranamam -105

105 SAHARARAMBHUJAROODA

She who has climbed sahasrara the thousand petalled lotus which is the point of ultimate awakening

This part of journey is something each and everyone should experience but I have tried to detail out the different ways that awakening is brought about.After the upward journey of Kundalini, coursing through the Sushumna channel and the chakras along the way , it is finally brought to the crown chakra, Sahasrara. This union is the Realization of the Absolute, and is the meaning of Yoga.

There are stories of some person suddenly having an instant awakening and complete transformation, reaching the absolute height of spiritual realization, and having all of their latent impressions (samskaras) that drive karma removed. While this might be theoretically possible for anyone, it is much more common that the awakening and realization of union comes in small parts, much like sparks compared to a lightning bolt. Such bursts can be extremely insightful, peaceful, and motivating. In such moments there may come a flash of insight about some aspect of reality, philosophy, or divinity. Previous issues or questions might become resolved in a moment. In any case, such experiences inspire one to gently continue on the path.

Experiences, even those flash-like glimpses, might come as a complete surprise, in moments when least expected. Often such experiences show us, in one way or another, that the reality of the world and ourselves is not the way it appears in the external way. While the experience may be very peaceful and inspiring, it is also common for there to be a wave of fear. It is a natural part of the process, and is a reaction to the fear of death. It is not that death is immanently coming to the physical person, though some old ideas or impressions might be releasing.

To repeat from earlier, it is easy to read the descriptions in the books about Kundalini Awakening and the union of Shiva and Shakti, and to want to have this immediately. This seems to be a natural desire, that is useful if properly channeled into the motivation to do the practices. However, it is imperative that one be prepared for the energy that may be released in such an experience. If one is not ready, it can be like putting too much electricity through a small wire or fuse, and that is not useful in the long rung. It is far better to be prepared, to make the body a healthy vehicle, the breath a balanced channel of energy, and the mind an intellectually and emotionally stable conduit for the experience. This involves diet, exercise, and cleansing practices, including systematic introspection and the various breathing practices.

Once the Kundalini Shakti attains the state of union with the pure consciousness at the sahasrara, there is no longer any unconscious during that time. There is no longer a latent aspect, as full illumination has come, eliminating this polarization of active and latent. Awareness of the body and the external world is withdrawn into the highest samadhi.

One comes to see in experience the truth that all of the body is in the mind, but that not all of the mind is in the body, as it usually seems. To the external view of other people, the body of one in this heightened state of union may appear to be dead. It may be cold to the touch, and there may be no perceptible vital signs, such as a pulse. The body continues to function so that it might be used again after the individuality returns.

The process towards realizing and abiding in pure consciousness is one of evolution. The involution of consciousness into the human being is conceptualized as being a process of the creative energy of Shakti condensing further and further into solid form, and falling asleep at the first chakra, at the perineum near the base of the spine. The process of Kundalini Awakening reverses this involution until the full potential of the human is realized in the return to the pure consciousness.

ith the goal being the merging of Shiva and Shakti, the latent with the creative, there are two general approaches. Most of the work with Kundalini Awakening, both the preparation and the awakening itself, are done from the lower chakras. The process is one of awakening and pushing the energy upwards in one way or another. A more direct approach for those who are prepared is to pull the energy upward by working directly with the chakras between ajna chakra (eyebrow center), and the subtler chakras between there and the sahasrara (the crown chakra).

Of the three paths of tantra, which are Kaula, Mishra, and Samaya Tantra, the path of samaya tantra and Sri Vidya emphasizes meditation in the Sahasrara chakra. It is the highest of the paths of Tantra and Yoga meditation.

From the ajna chakra at the eyebrow center, the journey is up the brahma nadi, an extension of the Sushumna channel. This may be first experienced in the dark field of mind as a black object, lingam, circle, or tunnel entrance. Along the journey to the sahasrara chakra at the crown of the head (also known as the thousand-petalled lotus or brahmarandra), there are other chakras, bindus (points), and levels of consciousness that are encountered and transcended. To go through these levels (called piercing the bindu) can seem like explosions or crashing through walls. If awareness does not stop at one of these points along the way, it comes to the union of the individual and the Absolute.

Beyond the chakras: While the chakras are studied and explored in the earlier stages, there comes a point where the student comes to know the science beyond the chakras. This learning is given in complete stillness and silence, subtler than all of the sounds and forms related to the chakras. This knowledge is not available in any book or school, and can happen wherever the aspirant is physically located, whether close or far from any geographical location in the world or physical teacher. Some schools of meditation say that the student should study the chakras in depth. Others say that this is a waste of one's life, and that it is better to know the chakras only well enough that you recognize them when their features flash in awareness, devoting your energies to the teachings and realities beyond, seeking the greater knowledge called mahavidya.

Guru chakra: Beyond the first six chakras, between there and the crown chakra, many other chakras, levels, or layers of reality are experienced. For the aspirant who is willing to do so, the guru chakra is used to purify the mind and to bring down spiritual truths. "Gu" means darkness and "ru" means light.guru is the light that dispels the darkness of ignorance. Guru is not any person, although guru may operate through a person. Guru is actually the higher knowledge itself. Guru chakra is the doorway to that knowledge, to the wisdom and guidance of the teacher within. The sixth chakra, at the eyebrow center, is called ajna chakra, which includes "a" and "jna", which means the center without knowledge or with little knowledge ("a" is without and "jna" is knowledge). Guru chakra is experienced in the forehead, and is also called jnana chakra, or the center with knowledge. The knowledge of ajna is lower knowledge, while the knowledge of jnana is higher knowledge. The yogi invites all of the thoughts and samskaras to arise in the mind field of ajna chakra and offers them into the higher knowledge, the triangular shaped fire of guru or jnana chakra (Ajna and guru chakras are also called drikuti and trikuti respectively). From that process the pathway is cleared, and higher wisdom and teachings come down to the ajna. Eventually, awareness itself travels upward, receding through and beyond, to That which is the final abode, the Absolute, the union of Shiva and Shakti.

Tripura: Tri means three, and pura means city. Tripura is the consciousness that operates in the three cities of Waking, Dreaming, and Deep Sleep, as well as the Conscious, Unconscious, and Subconscious aspects of mind. Sometimes conceptualized as the divine feminine (Shakti), compared to the divine masculine (Shiva), she permeates the three cities of the Gross world, the Subtle plane, and the Causal reality. Tripura also permeates the many other trinities such as the beingness inherent in past, present and future. This is a Tantric rendering of the three levels of consciousness mapped out by the OM Mantra symbol, and its levels of Vaishvanara, Taijasa, and Prajna. Dedication, devotion, love, and surrender into this creative source or divine Mother is one of the finest aspects of Tantra as a direct route to Realization. Some conceptualize Tripura as an anthropomorphic deity, while the subtler practices are directed towards Tripura as formless, that fourth state beyond the other three cities. The Bindu of Sri Yantra is the symbol of this highest transcendent Reality. The quality of the three cities is an aspect of OM Mantra, Gayatri Mantra, and Mahamrityunjaya Mantra

Shaktipata: When all of the other practices have been done, and the final barrier is encountered, that may be removed by the force or grace of Shaktipata, which means the bestowing of Shakti. It is given through the gift of consciousness called grace (kripa) or guru, whereby a transference of energy happens, somewhat like a magnet affects some metal objects. The experience of Shaktipat is consciously experienced in an intense way. It may come in a single, large burst, though more often it comes in smaller experiences along the way, with each adding insight, as well as impetus and inspiration for further treading of the path. It may come through the physical vehicle of a person or by transmission at a separate time and place, independent of the presence of any person.

Sat chit ananda: The realization of the true Self is best described as indescribable. However, for convenience sake it is sometimes described as being the nature of sat, chit, and ananda. Sat means existence itself. Chit means consciousness. Ananda means bliss.
Cosmic consciousness: Richard Bucke describes the direct experience of the whole of consciousness in his 1901 book, Cosmic Consciousness. It is a description of attaining subtle realm experience, and the "conception" of the whole of the universe. This is coming close to the realization of the union itself with the whole, though still somewhat short of that realization"Like a flash there is presented to his consciousness a clear conception (a vision) in outline of the meaning and drift of the universe. He does not come to believe merely; but he sees and knows that the cosmos, which to the Self Conscious mind seems made up of dead matter, is in fact far otherwise - is in very truth a living presence. He sees that instead of men being, as it were, patches of life scattered through an infinite sea of nonliving substance, they are in reality specks of relative death in an infinite ocean of life. He sees that the life which is within man is eternal; that the soul of man is as immortal as God is; that the universe is so built and ordered that without any pre-adventure all things work together for the good of each and all; that the foundation principle for the world is what we call love, and that the happiness of every individual is in the long run absolutely certain. The person who passes through this experience will learn in a few minutes, or even moments, of its continuance more than in months and years of study, and he will learn much that no study ever taught or can teach. Especially does he obtain such a conception of the whole, or least of an immense whole, as dwarfs all conception, imagination, or speculation, springing from or belonging to ordinary Self Consciousness, such a conception as makes the old attempts to mentally grasp the universe and its meaning petty and even ridiculous."

In the text, Vivekachudamini (The Crest Jewel of Discrimination), Adi Shankaracharya relates a symbolic story of the interaction between a teacher and a student. Shankara writes of the final joy of realization of the Absolute, where the student cries out:
"The ego has disappeared. I have realized my identity with Brahman [the word for the absolute reality] and so all my desires have melted away. I have risen above my ignorance and my knowledge of this seeming universe. What is this joy that I feel? Who shall measure it? I know nothing but joy, limitless, unbounded!
"The ocean of Brahman is full of nectar--the joy of the Atman [the individual Self]. The treasure I have found there cannot be described in words. The mind cannot conceive of it. My mind fell like a hailstone into that vast expanse of Brahman's ocean. Touching one drop of it, I melted away and became one with Brahman. And now, though I return to human consciousness, I abide in the joy of the Atman.
"Where is this universe? Who took it away? Has it merged into something else? A while ago, I beheld it--now it exists no longer. This is wonderful indeed!
"Here is the ocean of Brahman, full of endless joy. How can I accept or reject anything? Is there anything apart or distinct from Brahman?
"Now, finally and clearly, I know that I am the Atman, whose nature is eternal joy. I see nothing, I hear nothing, I know nothing that is separate from me."

Lalitha Sahasranamam - 104

104 RUDRA GRANDHI VIBHEDINI –

She who breaks the ties of Rudra grandhi i.e she who helps us cross the ties due to our violent thoughts and nature.

The third granthi is located in ajna chakra and is associated with attachment to siddhis, psychic phenomena and experiences. It is called rudra granthi. Chanting of OM activates the ajna chakra. Complete activation of ajna chakra is very important for advanced spiritual guidance. You have to visualise that OM originates from your perineum; goes up through the path of kundalini (central canal of the spinal cord) expanded in your throat area and delivered through your mouth. You should keep your mouth open while delivering A and U literally pulling out the sound of OM from your perineum. Keep your mouth closed and deliver M with a humming sound. The humming sound should be alternated between high and low pitch. First, inhale deeply, expanding your stomach, and while delivering OM gradually contract your stomach. While delivering M, contract your stomach in stages, synchronizing with high pitch of humming and by the time you are about to be out of breath, stomach should have been contracted to your maximum ability. If this is followed, not only your kundalini is made to ascend properly, but your ajna chakra will be fully activated. Concentration should be both on throat chakra and ajna chakra. You can do mula bhandha while delivering M. You can also bite your teeth while delivering M about which we have already discussed. These two can supplement your other efforts. It is better that you learn this with the help of a master. This will also clear the way for the kundalini to ascend upwards to sahasrara, by piercing the Rudra granthi. Rudra granthi is just above ajna chakra. This block of Rudra granthi can be removed by doing jalandra bhandha, either during meditation or prior to meditation. When ajna chakra is well activated, it is not difficult to pierce this granthi. However, this is the difficult granthi to cross and possibly need more time and practice. Blessings by Gurus are necessary for this. Once this last hurdle is crossed, nothing can stop you to reach sahasrara chakra. When ajna chakra is well activated you may also get some siddhis, which you should ignore after testing them once. If lower chakras are not opened properly, ajna chakra will not be activated. If you do not get any siddhis it is an indication that your chakras are not activated well and you need more practice. Beyond this point, your consciousness will play a vital role in establishing links with various higher sources. You cannot go wrong from this point. If you go wrong, there will be divine intervention to correct you.

Energy (Shakti) polarises itself into two forms, namely, static or potential (Kundalini), and dynamic (the working forces of the body as Prana). Behind all activity there is a static background. This static centre in the human body is the central Serpent Power in the Muladhara (root-support). It is the power which is the static support (Adhara) of the whole body and all its moving Pranic forces. This Centre (Kendra) of Power is a gross form of Chit or Consciousness; that is, in itself (Svarupa), it is Consciousness; and by appearance it is a Power which, as the highest form of Force, is a manifestation of it. Just as there is a distinction (though identical at base) between the Supreme Quiescent Consciousness and Its active Power (Shakti), so when Consciousness manifests as Energy (Sakti), it possesses the twin aspects of potential and kinetic Energy.There is polarisation of Shakti into two forms—static and dynamic. In the mind or experience this polarisation is patent to reflection; namely, the polarity between pure Chit and the Stress which is involved in it. This Stress or Shakti develops the mind through an infinity of forms and changes in the pure unbounded Ether of Consciousness—the Chidakasa. This analysis exhibits the primordial Shakti in the same two polar forms as before, static and dynamic. Here the polarity is most fundamental and approaches absoluteness, though of course, it is to be remembered that there is no absolute rest except in pure Chit. Cosmic energy is in an equilibrium which is relative and not absolute. The Cosmic Shakti is the collectivity (Samashti) in relation to which the Kundalini in particular bodies is the Vyashti (individual) Shakti. The body is, as I have stated, a microcosm (Kshudrabrahmanda). In the living body there is, therefore, the same polarisation of which I have spoken. From the Mahakundalini the universe has sprung. In Her Supreme Form She is at rest, coiled round and one (as Chidrupini) with the Siva-bindu. She is then at rest. She next uncoils Herself to manifest. Here the three coils of which the Kundalini Yoga speaks are the three Gunas and the three and a half coil are the Prakriti and its three Gunas, together with the Vikritis. Her 50 coils are the letters of the Alphabet. As she goes on uncoiling, the Tattvas and the Matrikas, the Mother of the Varnas, issue from Her. She is thus moving, and continues even after creation to move in the Tattvas so created. For, as they are born of movement, they continue to move. The whole world (Jagat), as the Sanskrit term implies, is moving. She thus continues creatively acting until She has evolved Prithvi, the last of the Tattvas. First She creates mind, and then matter. This latter becomes more and more dense. It has been suggested that the Mahabhutas are the Densities of modern science:—Air density associated with the maximum velocity of gravity; Fire density associated with the velocity of light; Water or fluid density associated with molecular velocity and the equatorial velocity of the earth’s rotation; and Earth density, that of basalt associated with the Newtonian velocity of sound. However this be, it is plain that the Bhutas represent an increasing density of matter until it reaches its three dimensional solid form. When Shakti has created this last or Prithvi Tattva, what is there further for Her to do? Nothing. She therefore then again rests. At rest, again, means that She assumes a static form. Shakti, however, is never exhausted, that is, emptied into any of its forms. Therefore, Kundalini Shakti at this point is, as it were, the Shakti left over (though yet a plenum) after the Prithvi, the last of the Bhutas, has been created. We have thus Mahakundalini at rest as Chidrupini Shakti in the Sahasrara, the point of absolute rest; and then the body in which the relative static centre is Kundalini at rest, and around this centre the whole of the bodily forces move. They are Shakti, and so is Kundalini Shakti. The difference between the two is that they are Shaktis in specific differentiated forms in movement; and Kundalini Shakti is undifferentiated, residual Shakti at rest, that is, coiled. She is coiled in the Muladhara, which means ‘fundamental support’, and which is at the same time the seat of the Prithvi or last solid Tattva and of the residual Shakti or Kundalini. The body may, therefore, be compared to a magnet with two poles. The Muladhara, in so far as it is the seat of Kundalini Shakti, a comparatively gross form of Chit (being Chit-Shakti and Maya Shakti), is the static pole in relation to the rest of the body which is dynamic. The working that is the body necessarily presupposes and finds such a static support, hence the name Muladhara. In sense, the static Sakti at the Muladhara is necessarily coexistent with the creating and evolving Shakti of the body; because the dynamic aspect or pole can never be without its static counterpart. In another sense, it is the residual Shakti left over after such operation.

How is the body sustained? In the first place, though Kundalini Sakti is the static centre of the whole body as a complete conscious organism, yet each of the parts of the body and their constituent cells have their own static centres which uphold such parts or cells. Next, the theory of the Yogins themselves is that Kundalini ascends and that the body, as a complete organism, is maintained by the nectar which flows from the union of Siva and Sakti in the Sahasrara. This nectar is an ejection of power generated by their union. The potential Kundalini Sakti becomes only partly and not wholly converted into kinetic Sakti; and yet since Sakti—even as given in the Muladhara—is an infinitude, it is not depleted; the potential store always remains unexhausted. In this case, the dynamic equivalent is a partial conversion of one mode of energy into another. If, however, the coiled power at the Muladhara became absolutely uncoiled, there would result the dissolution of the three bodies—gross, subtle and causal, and consequently, Videha-Mukti, bodiless Liberation—because the static background in relation to a particular form of existence would, according to this hypothesis, have wholly given way. The body becomes cold as a corpse as the Sakti leaves it, not due to the depletion or privation of the static power at the Muladhara but to the concentration or convergence of the dynamic power ordinarily diffused over the whole body, so that the dynamic equivalent which is set up against the static background of Kundalini Sakti is only the diffused fivefold Prana gathered home—withdrawn from the other tissues of the body and concentrated along the axis. Thus, ordinarily, the dynamic equivalent is the Prana diffused over all the tissues: in Yoga, it is converged along the axis, the static equivalent of Kundalini Sakti enduring in both cases. Some part of the already available dynamic Prana is made to act at the base of the axis in a suitable manner, by which means the basal centre or Muladhara becomes, as it were, oversaturated and reacts on the whole diffused dynamic power (or Prana) of the body by withdrawing it from the tissues and converging it along the line of the axis. In this way, the diffused dynamic equivalent becomes the converged dynamic equivalent along the axis. What, according to this view, ascends is not the whole Sakti but an eject like condensed lightning, which at length reaches the Parama-Sivasthana. There the Central Power which upholds the individual world-Consciousness is merged in the Supreme Consciousness. The limited consciousness, transcending the passing concepts of worldly life, directly intuits the unchanging Reality which underlies the whole phenomenal flow. When Kundalini Sakti sleeps in the Muladhara, man is awake to the world; when she awakes to unite, and does unite, with the supreme static Consciousness which is Siva, then consciousness is asleep to the world and is one with the Light of all things.
The main principle is that when awakened, Kundalini Sakti, either Herself or Her eject, ceases to be a static Power which sustains the world-consciousness, the content of which is held only so long as She sleeps; and when once set in movement is drawn to that other static centre in the Thousand-petalled Lotus (Sahasrara) which is Herself in union with the Siva-consciousness or the consciousness of ecstasy beyond the world of form. When Kundalini sleeps, man is awake to this world. When She wakes, he sleeps—that is, loses all consciousness of the world and enters his causal body. In Yoga, he passes beyond to formless Consciousness.
Glory, glory to Mother Kundalini, who through Her Infinite Grace and Power, kindly leads the Sadhaka from Chakra to Chakra and illumines his intellect and makes him realise his identity with the Supreme Brahman!

Lalitha Sahasranamam - 103

103 AGNA CHAKARANTHARALASTHA –

She who lives in between two eye lids in the form of she who orders.

the term in the form of she who orders is referred to the vision or the wisdom and the consciousness related to it.

“There is no eye equal to wisdom, no darkness equal to ignorance, no power equal to the power of the spirit, and no terror equal to the poverty of consciousness" - Talmud of Immanuel

Vision is perhaps the greatest gift to humans. The term vision is not merely restricted to the ‘act of seeing’ but also implies perception and interpretation by the brain. Vision, therefore implies the faculty of sufficient knowledge to interpret things in the right perspective. For example, initially though a baby can see all objects but cannot identify them due to lack of understanding. Gradually the learning process enables him/her to perceive, identify and visualize things. What we see with the eyes is passed on as electrical signals to the brain and it is the interpretation by the brain that is more important. Similarly, a developed mind has the eye of Inner consciousness or ‘The Vertical Eye’, which enables us to see within. It symbolizes a vision of ones own self and surroundings. For true vision, the inner eye also needs to be developed through awareness, consciousness and understanding of our inner self.

The Vertical Eye, also called the Agna Chakra according to Psychedelic Yoga or Buddhi -The sixth yogic chakra is the focus of energies for our body. A stronger Agna Chakra provides a sense of direction to these energies. The Third Eye metaphorically symbolizes the totality of our Inner senses. The word Rishi means a seer, who sees the Great Beyond through the ‘Third Eye’. He sees in to all the causes behind all the effects, manifested in our particular plane of Being. Hence Acquisition of the Third Eye is the singular goal of all Advanced souls.We usually experience our past lives/future by activating our Third Eye or Agna Chakra, which represents Enlightenment. Experiencing our past lives and dropping the past and reaching a higher understanding is a giant step towards ones Enlightenment. Buddha had experienced 643 past lives before his enlightenment and told as Jataka Tales.Another example is that of Lord Shiva. Lord Shiva according to Hindu mythology is the ‘Destroyer’ whose purpose is to destroy in order recreate. The focussed energy through the vertical eye is therefore used for destructive purposes also but it would be incorrect to say that the vertical eye is the cause for destruction. The purpose or use of the focussed energy is equally important but has to be defined separately. Lord Shiva’s vertical eye is, therefore the perfect example of inner strength, awakening and focus of energy, which is so strong that it can enlighten the world and destroy it as well. The Agna Chakra is the means of enlightenment and focus of energy, which would be useful in achieving one’s sole purpose in life.The Physiological impact of the Agna centre is to energize the pineal gland which when open, becomes the organ of clairvoyance and higher vision, scientific reasoning, will and philosophical thought. The sixth centre having its seat in the region between the eyebrow sand is related to our life force. It is linked with the pituitary gland and the sub-cortical areas of the brain. This centre controls the sensual activities. The 'Third Eye' is an addition to the sensual perceptions and abilities. Hence, it is called the intellectual point to control the senses. Development of the chakra awakens the ability to see and regulate astral and mental forces on the super-physical level.If you divide the brain into three parts, the front part is the intellectual part, having control over the sense organs. The middle part is the lobe of wisdom, the function of which is to increase and transform human material consciousness to God consciousness. The rear part is the lobe of universal secrets. It is also connected with the Pineal gland and, therefore, the universal secrets are revealed. Strengthening the Agna chakra shall hence lead to enlightenment through activation of the pineal gland.It is also interesting to note that the Great Indian Forehead Decoration of ‘Bindis’ also have significance that can be related to the Agna Chakra. The area between the eyebrows, where Bindis are placed, known as the 'agna' meaning 'command', is the seat of concealed wisdom. It is the centre point wherein all experience is gathered in a concentrated manner. According to the tantric cult, when during meditation the latent energy ('kundalini') rises from the base of the spine towards the head, this 'agna' is the probable outlet for this potent energy. The red 'kumkum' between the eyebrows is said to retain energy in the human body and control various levels of concentration also symbolising auspiciousness and good fortune.”

The same thought is expressed in Soundarya lahiri as well.

Mahim muladhare kamapi manipure huthavaham

Sthitham svadhistane hridi marutamakasam upari;

Mano’pi bhruu-madhye sakalamapi bhittva kula-patham

Sahasrare padme saha rahasi patyaa viharase.

Oh Goddess mine,

You live in seclusion with your consort,

In the lotus with thousand petals,

Reached after breaking through the micro ways,

Of the power of earth in Mooladhara,

Of the power of water of Mani poora,

Of the power of fire of Swadhishtana,

Of the fire of air in the heart,

And of the power of ether in between the eyelids.

here is an interesting incident which needs to be mentioned because very often we do things without knowing the true essence of it.when I was taught Lalitha Sahasranama I was told to recite lalitha Trishati and many of you must be doing that like me. do you know why?

here it is:

In the Lalithopakyanam chapter, Hayagreeva teaches Agasthya the famous Lalitha sahasranamam. But Agasthya does not get satisfied because he feels that his teacher has not taught him one another important stotra. Hayagreeva hesitates because that one stotra is extremely secret. Then Lalitha herself appears before Hayagreeva and asks him to teach Agasthya, the most secret of the stotras called Laltha Trishati. She also tells him that this is the Sarva Poorthikara stotra meaning “that stotra which completes everything.” Then Hayagreeva thanks his disciple for giving him an opportunity of seeing the Goddess Lalitha herself and teaches him The Lalitha Trishathi stotra.This stotra recounts the 300 names of the goddess. Twenty names each start from each of the fifteen letters which form the Pancha dasakshari manthra (the 15 letter manthra). This manthra isKa- aa-ee-la-hrimHa –sa-ka-ha-la-hrimSa-ka-la-hrimThe first five letters (vaag bhava Koota) given in the first line originate from the Mooladhara (Literally basic support or the support which is the root) which is situated below the vertebral column. This is supposed to house the baser instincts in man. This manthra (entire first line) is supposed to rise from Mooladhara like the fire in time of deluge and touch the anahatham (the basis for food)The second six letters (Kama raja koota) start from the anahatham with the power and brilliance of billions of sun and touches the Agna chakra(Literally the wheel of command).The last four letters (Shakthi koota) starts from the Agna chakra like the soothing light of billions of moon and touches the Lalata Madhya(The center of the forehead). This series of sounds is supposed to start from the baser instincts (Compared to a coiled serpent sleeping in The Mooladhara) lights one by one the Stomach , the chest and travels through the Sushmna Nadi and blossoms the unopened bud of the Lotus with thousand petals in the brain. Once this is opened the Yogis believed that there is no knowledge in earth and heaven that you did not know.Each line of Panchadasakshari manthra is considered equivalent to one Gayatri. Because of this the chanting of Lalitha Trishathi is supposed to lead to great benefits to the Sadhaka. It is supposed to give him all that is needed.So next time you recite Lalita trishati, think of what I said .