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..:: Supernal Kundalini ::..


Alan Schneider


             The many correspondences between the Cabalistic Tree of Life diagram and the Hindu Chakra diagram are truly fascinating to contemplate. When the information afforded by these two paradigms is intuitively combined, a profoundly enhanced perception of the Soul, the Logos, and Ascension emerges into consciousness. This is particularly true with regard to the Cabalistic Supernal Triangle of Kether, Chokma, and Binah. When the characteristics of the final stages of the traditional Kundalini Ascension are transposed thereon, using the identities of the Hindu Godhead – Brahma, Vishnu, and Shiva – a remarkable augmentation of spiritual insight takes place.  

            We may begin this associative conversion with the examination of the Sephirah Daath, the so-called hidden Sephirah, to fully comprehend the influence of the Kundalini manifest at this stage in the Ascension process.  As has been noted in some previous SYNERGY essays, Daath is analogous to the Chakra Ajna, at least in terms of their relative location on the Tree of Life, correspondences on the Chakra diagram, and additionally in the Planes of Ascension classification system as the Monadic Plane.  One meaning of Daath in Cabala is, in fact, Knowledge, but a special type of knowledge that has little to do with cognitive information, and much to do with intuitive perception. I have described Daath as “The Portal of Shiva”, in view of its function as the Guardian Presence protecting the Supernal Triangle (or Godhead, in transposed Hindu terms) from the intrusion of any residual ego presence onto the Logoic Plane, and equated the Consciousness present there as the equivalent of Kali, Shiva’s most destructive and ferocious Shakti. Kali’s function in consciousness is to negate the ego through any means necessary. In the case of Daath, this is represented by the transition from intellectual processing to intuitive knowing as the preferred mode of perception present in consciousness. The intellect exists to serve the ego, purely and simply. Intuition is a reflection of the Divine Presence, and descends into consciousness directly from that source. This is the form of Knowledge represented by Daath. 

            Ajna also represents the intuitive function in conscious perception, as the All Seeing Eye that perceives beyond the capabilities of the physical senses and ego.  Not only does Ajna intuitively perceive the sequence of Chakras beneath it, but it also intuitively perceives Sahasrara, the Seventh Chakra, and the Logos, both residing on the Logoic Plane.  So, both Ajna and Daath share the implicit function of a final Intuitive Gateway to the Godhead and Supernal Triangle. It is noteworthy that Kundalini theory maintains that one can, through determination and discipline, reach the level of Ajna on one’s own merits, but entry into Sahasrara can only be granted by God, who will tolerate no fragmented egoic consciousness of any kind on the Logoic Plane.  The Logoic Plane, and the Thousand Petaled Lotus of Sahasrara, can be perceived from Ajna, but, until the Soul is purged of any remaining ego residue, no further Ascension can manifest.  Although Cabala does not necessarily explicitly state this, we can guardedly presume that much the same circumstance is present in Daath – as the Angel protecting the East Gate of Eden with the Flaming Sword – an obvious symbolic image of Intuitive Perception and spiritual insight. 

            The Soul is an extension of the Logos, and can pass through Daath, and on into the Supernal Consciousness, without impediment, providing, of course, that no taint of ego perception is present within it – this is essentially what I experienced in Ascension, and the attainment of Samadhi.  It is quite interesting that, at the time, although I believed that I had no lingering ego manifestations, I may have had one. I wanted more than anything else to know the Ultimate Truth, the Supreme Absolute Truth, that presupposed the surface information of the Physical Plane. Now, there is some question whether this particular “desire” is, in fact, an ego-affiliated condition. The scriptures of most faiths and belief systems hold that the Soul longs for reunion with the Logos as its consistent condition, and Yoga and Tantric theory expresses this as the longing of Shakti, the Female Universal Principle, for reunion with Shiva, here representing the personification of the Male Universal Principle. Presumably, this drive sustains all consciousness, whether the individual observers of consciousness know this or not, and provokes the Ascension process through the rising Kundalini energy.

            The Hindu term for the Soul is the Atman, and we will continue to use this term for the balance of this essay. I am making the assumption here that, since the Lotus of Sahasrara is what I “saw” in the final stage of Ascension, the bulk of the process was fundamentally Tantric in character, and driven by the Kundalini Energy, even though it began with a Cabalistic vision of the Tree of Life. Many paths can lead to the same destination! 

            Once Shakti attains reunion with Shiva, a number of very interesting events take place in conscious perception. I believe that the vision of the Divine Lotus simultaneously represents the totality of Creation, essentially the Godhead, and all of the subsidiary elements thereof, including the Atman itself. 

            The Divine Lotus represents the Light Aspects of manifest creation, present on the Physical Plane, and all of the additional Planes, including the Logoic.  This is the spiritual blueprint for Creation that subsequently manifests creation – the turbulent expression of the original ideal form, subsequently experienced through the senses as the Physical Plane.  The more distant from the Light Source, the more darkly erratic conditions become.  The Atman is free to travel the expanse of the Lotus – it is itself an ideal form of conscious expression, but beneath that highest level of spiritual expression, movement becomes increasingly interpretive, problematic, and subject to Karma.  

            The final destination of Ascension lies in the Heart of the Lotus, which is a region of pure white light. Now, as I have said, the Divine Lotus is a simultaneous manifestation of Creation – at once unified and diversified, and this condition can only be intuitively understood. The linear logic of the ego could not possibly operate at this level. My sense of the progression of time essentially ceased before attaining the vision of the Lotus, the result being a somewhat chaotic kaleidoscope of shape and form that tends to frustrate description. But, there are a few significant correspondences with Tantric practices that certainly bear mentioning.  One of Shiva’s five forms is an infinite field of pure white light, essentially like the Heart of the Divine Lotus. This agrees with the descriptions of the Logos from many different spiritual traditions – a field of supernaturally radiant white or golden light. Now, this did not seem to be the “first” thing that I witnessed after “passing through” Daath – that was a sort of panoramic view of the entire Lotus, floating in an infinite void, and still filling it, somehow – another apparent logical impossibility. Yet, since I am compelled to believe, based on all of my life’s study and experimentation, that Kundalini sustains consciousness and drives Ascension, and that the core of Kundalini is the attraction of Cosmic opposites – Shiva and Shakti – then this field of white light at the Heart of the Lotus must have been either “Shiva”, or another Logoic form very similar in propensity and capability.  

            It is also quite possible that the complete reunion of Shiva and Shakti had not yet taken place with the perception of the full form of the Divine Lotus, and only occurred when my Soul Consciousness (the expression of my “self” that passed through and beyond Daath) carried the Kundalini Shakti into the Heart of the Lotus.  Consciousness on the Logoic Plane is so radically different from what is conventionally experienced on the Physical Plane that even the attempt to describe manifestation there confounds the witness to that experience, however focused and determined one may be. My perception at the time was that I entered a state of being where the image of Sahasrara was all that was present, passed into and through it sequentially from the outermost “petals” toward the center of white light (which seemed to involve the passage of “time” in some form or other, and sequential experience, to process as images), and finally entered the center of the form by passing into the field of light present there. 

            The subsequent drastic shift in my already altered state of awareness may be another indication of the reunion of Shiva and Shakti only occurring at that point in the Ascension experience. My perception shifted into a most rudimentary mode of “knowledge” – visually omnipresent white Light, emotionally omnipresent unconditional Love, and an existentially omnipresent Identity that both was, and was not, “my” identity. 

            Right Hand Tantra, the Tantra of Kundalini Ascension, maintains that the result of the reunion of Shiva and Shakti is Ananda – spiritual Bliss beyond description, and that is certainly what I was experiencing in the Heart of the Divine Lotus.  No time, no space, no restrictions, just an endlessly pure joy of Being.   

            Now, if the Sephirah Binah, nominally considered to be the Universal Female Principal in Cabala, is, in fact, the union of the Universal Female and Male Principals of Yoga and Tantra, e.g. Shiva/Shakti, this opens up an entirely new vista of perception regarding the Supernal Triangle. The implication may well be that Chokma, nominally considered to be the Universal Male Principal in Cabala, is essentially the form of Vishnu, the Preserver aspect of God in the Hindu Godhead, and the manifestation of Universal Love in Hindu tradition. Quite possibly, the initial expression of Shiva/Shakti/Binah is pure Light, followed by the pure Love of Vishnu/Chokma. This is certainly in line with my experience, although I cannot say with certainty whether the Light or the Love manifested first – the whole experience was so profound and overwhelming – I am inclined to say that the Light was the first form, since I perceived it from the panoramic vision of Sahasrara initially, as the white Light Heart of the Lotus, before entering there. 

            As for the sense of Identity, this brings us to the consideration of Kether, the Crown Sephirah. It is interesting, for the purposes of this conjecture, that Sahasrara is also referred to in Yoga and Tantra as the Crown Chakra.  Kether is certainly the highest ideated form on the Tree of Life, as is Sahasrara on the Lotus Tree (another term for the sequence of the Chakras).  The condition of both Being and not Being the Identity within the Heart of the Divine Lotus may well be a subtle expression of the state of Non-Dual Awareness that is the ultimate destination of Buddhist meditation – Nirvana – the manifestation of pure consciousness without and beyond function or form.  Here, the apparent differences between the two systems of Cabala and Yoga fade as the final manifestation of consciousness takes expression.  Here, we consider the Action of the Logos. What does God do? God Creates.  Identity is, after all, a function of behavior – we are what we do. The active essence of The Logos is Universal Creation. This is why I have persistently maintained that God has the Appearance of Light, the Presence of Love, and the Identity of Creation.  If anything, Creation is the first and most essential manifestation of the Logos at the highest stage of the Divine Being, represented in Cabala by Kether, and in Yoga by Brahma, the Creator aspect of God of the Hindu Godhead. So, consciousness is what it does, and being is becoming, a principal that is present as far as the Psyche can manifest in any and every mode and expression everywhere!  

            One final correspondence remains to be considered here – the Brahman of Yoga, and the Ain-Soph-Aur of Cabala.  In the philosophy of Yoga, and many other Hindu traditions, the Brahman differs markedly from Brahma, the Creator aspect of God in the Hindu Godhead. The Brahman is considered to be the Universal Presence of God that presupposes even Creation and the Creator. The Brahman exists beyond everything, and yet is the Divine Essence within everything. Much like the name of God given to Moses on Ararat, I AM (Yahweh, YHVH), the Brahman just is. Through the Creative action of Brahma, the Brahman moves into specific form and expression. The Atman is the primary expression of the Brahman produced by Brahma – hence, everything not only has a Soul, everything is the Soul. 

            The Ain-Soph-Aur is the Cabalistic correspondent of the Brahman. The term translates to “Negative-Limitless-Light”.  The essence of this expression is revealed by the use of Negative in the combined term.  To say that something is negative in Cabala is to imply that it is imperceptible – beyond sensory (but not intuitive) experience.  So the fundamental meaning of Negative-Limitless-Light amounts to a Limitless Field of Invisible Illumination – essentially the same meaning as the Hindu Brahman – present in everything everywhere, but not immediately detectable in any single form anywhere. The Presence of the Ain-Soph-Aur is something that, like the Brahman, can only be intuitively sensed as the mode of perception – it cannot be directly registered by the physical senses, or subsequently interpreted by the ego.  In fact, the detection of the Presence of the Brahman/Ain-Soph-Aur is possibly the supreme achievement of human intuition. These pre-manifest fields of  universal expression are the Chaotic birthing grounds of all existence, lying beyond even the Non-Dual experience of Satori, yet they still exude a certain level of vibration at the furtherest reach of human perception, even if only as the absolute borderline of experience.  

            This said, I am offering the reader a possible model of God in this essay, beginning with the requirement of Daath, Ajna, and Kali that perception must be clean, open, and free of ego expectation before the intuitive experience of  the Logos can be attained on the Logoic Plane. In terms of the Godhead, the most humanly comprehensible form of the Logos is Shiva – simultaneously prone to towering rage, deep meditation, and the Lover of his female Shaktis – corresponding to the position of Binah on the Cabalistic Tree of Life, and the Source of the Divine Light. At the position of Chokma, we have the God Vishnu, the Preserver, and source of Divine Love and Compassion. Finally, at Kether, we have the Creator God Brahma, the originator of all of Creation. And beyond all of these, the Brahman and Ain-Soph-Aur – the Field of Chaos from which Kether and Brahma derive and express Creation. 

            Hindu cosmology expresses this complex relationship among the aspects of the Logos as the single verbal syllable OM, pronounced AUM. The letter “A” corresponds to Brahma, “U” to Vishnu, and “M” to Shiva. In written form, OM is depicted as a small dot at the top of the expression, representing Brahma as the most distant (yet important) aspect, followed by a crescent underneath representing Vishnu as somewhat more attainable and differentiated, and finally the great bulk of the figure in the form of a variegated number “3” with various different attached embellishments, representing Shiva, again, the most humanly “attainable” Logoic aspect.  OM is the Primary Mantra (verbal form) and Yantra (visual form) of Hinduism, and visualizing it and chanting it, invokes and affirms the Totality of Existence and the Logos. The corresponding Cabalistic expression to OM is the Tetragrammaton, YHVH, pronounced Yod-Hey-Vau-Hey, the name of God given to Moses on the mountain top.  This also can be visualized and chanted to powerful effect by the dedicated spiritual Aspirant seeking Ascension. 


                                                                                  - With Love, Alan -

                                                                 (Copyright 2009, by Alan Schneider)


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