Spirituality Studies 10-2 Fall 2024 65 Monique Rebelle Over-all, the first two dimensions are usually not seen as spiritual, because our lower chakras are felt as mundane reality and Kuṇḍalinī resting in between the first two chakras is accustomed to receiving their energy on a daily basis. Therefore, a variety of physical and emotional issues can be easily ignored as having nothing to do with spiritual awakenings. This statement might seem to contradict Sat Cakra Nirupana by Purnananda describing the first and second chakra in beautiful poetic verses as on-going spectacle of enchanting images and magical events involving sacred symbols and powerful deities. In my view, the reason the chakras that don’t reflect the depth of spiritual insight are so beautifully described is that Prunananda and others with a strong perception coming from the third eye can create visualizations through the “third eye”, that is, the sixth chakra. In the context of an intricate religious system, the aesthetic and symbolic depictions lead to higher states of consciousness than the ones offered by the first two dimensions (Avalon 1974, 317–65). Philosophical treatment of Kuṇḍalinī transiting the first and second chakra in traditional texts begins in the third chakra, when the mind observes and comments of the physical and emotional sensations, but pure intellectual and spiritual conclusions come from the seventh chakra of objective witnessing and discernment. Understanding each dimension as a separate field and fully comprehending the nature of each is essential in further analysis of the subtle body and Kuṇḍalinī movement. Achieving the state of “emotional emptiness” is necessary before one can release the thoughts through focus and surrender. References Avalon, Arthur. 1974. The Serpent Power: Being the Sat-Cakra-Nirupana and Paduka-Pancaka. New York, NY: Dover Publications. Eliade, Mircea. 2009. Yoga: Immortality and Freedom. Princeton, NJ: Princeton University Press. Evans-Wentz, Walter. 1935. Bardo Thödol: The Tibetan Book of the Dead. Zurich, CH: Rascher. Frawley, David. 1991. Gods, Sages and Kings: Vedic Secrets of Ancient Civilization. Salt Lake City, UT: Passage. Gheranda Samhita. 2004. Translated by James Mallinson. Woodstock, NY: YogaVidya. Gopi, Krishna. 1970. Kundalini: The Evolutionary Energy in Man. London, UK: Stuart & Watkins. Izard, Carroll E. 2009. “Emotion Theory and Research: Highlights, Unanswered Questions, and Emerging Issues.” Annual Review of Psychology 60: 1–25. doi.org. James, Michael. 2024. “Self-Investigation and Self-Surrender: The Core Teachings of Bhagavan Ramana.” Spirituality Studies 10 (1): 2–39. Kumar, Ravindra, and Jytte Kumar Larsen. 2004. The Kundalini Book of Living and Dying: Gateways to Higher Consciousness. Boston, MA: Weiser. Maharshi, Ramana. 2001. Talks with Sri Ramana Maharshi. Recorded by Munagala S. Venkataramiah. Carlsbad, CA: Inner Directions. Maheshwarananda. 2024. The Hidden Power in Humans. Accessed August 1, 2024. chakras.net. Mallinson, James. 2020. “Hatha Yoga’s Early History.” In Hindu Practice, edited by Gavin D. Flood. Oxford, UK: Oxford University Press. Rebelle, Monique. 2023. “Multidimensional Consciousness System Discovery.” Spirituality Studies 9 (1): 2–11. spirituality-studies.org. Rebelle, Monique. 2021. “From Individual to Universal: A Story of Kundalini Awakening.” Spirituality Studies 7 (2): 2–11. spirituality-studies.org. Singer, Michael A. 2007. The Untethered Soul: The Journey Beyond Yourself. Oakland, CA: New Harbinger Publications & Noetic Books. Thondup, Rinpoche. 1989. Buddha Mind: An Anthology of Longchen Rabjam’s Writings on Dzogpa Chenpo. Edited by Harold Talbott. Ithaca, NY: Snow Lion. Tolle, Eckhart. 1997 The Power of Now. Vancouver, BC: Namaste.
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