Prānāyāma, then, is in effect a process of bringing under control the Vagus nerve
For as soon
as you keep a secret it is already an open secret; you know about it and
other people know about it, and then it is no longer a secret. The real
secrets are secrets because nobody understands them. One cannot
even talk about them, and of such a kind are the experiences of the
Kundalini yoga. That tendency to keep things secret is merely a natural
consequence when the experience is of such a peculiar kind that you
had better not talk about it, for you expose yourself to the greatest misunderstanding
and misinterpretation. Even if it is a matter of dogmatized
experience of things that already have a certain form, you still feel,
as long as the original fresh impression of such an experience is alive,
that you had better continue to cover it up. You feel that these things will
not fit in, that they may have an almost destructive influence upon the
convictions of the m lvdhvra world.
I want to put it very emphatically that the awakening of
Kundalini, as we usually talk about it, is only a preliminary to the awakening
which is waiting in vjñv. We are certainly still very far from it, if we
take the evolution of our psychic state in general, but it lies ahead of us.
This paper will use on a globally
pragmatic approach, viewing Tantra as a fundamental human striving at the highest level of
Maslow's hierarchy of needs.1
I first experienced
an entheogen in the form of "Owsley2 acid," an exceptionally pure form of LSD, on a beach at
a place called Little Sur Creek, just south of Big Sur.
This experience resulted in a major paradigm shift from my previous formed materially
scientific understanding of the universe. Back in school, I found myself spending less time
studying engineering and more time learning hatha yoga, meditation techniques, and reading
Leary's version of The Tibetan Book of the Dead.
The Spandakārika or "Stanzas on Vibration" is
thought to have been compiled by Kallatabhatta. Inhabitants of Kashmir at the time enjoyed
widespread religious tolerance, and for centuries the region experienced a rich confluence of
Hindu and Buddhist thought, including many streams of what is also termed Tantric practice.
Almost two centuries later, Abhinavagupta wrote the Tantrāloka, a detailed
commentary on the Spandakārika. In these works on the doctrine of vibration, stress is laid on
the importance of experiencing Spanda, the vibrating energy of consciousness, in various ways
through various methods and techniques, in order to cultivate a growing interconnection with
the primal vibrating energy of the universe itself. Much of 9th century Kashmir practice "deals
with how to lay hold of this inner power and identify with it."5
Due to the fact that the electric field is perpendicular to the magnetic field, any signal
vibrating in the electric field will have minimal interaction with the magnetic field, and vice
versa. The two should cause minimal interference with one another, and there exists the
distinct possibility of two components of consciousness within the human body: a quasiindependent
electric component and a quasi-independent magnetic component. The possibility
that there may be two components of consciousness is reinforced by human experience in a
number of areas, for example the accounts of an "etheric body" and an "astral body" described
in various traditions discussed later in this paper.