34 Spirituality Studies 3.3.2 Explanation There is considerable misunderstanding about the stage of clearing the mind of thoughts. Much of the confusion arises because one can experience the entire process without knowing anything about Kuṇḍalinī, cakras, or the subtle-body system. Looking at the historical development of knowledge on clearing the mind, the first practices appear in Patañjali’s Yoga Sūtras. Although the term “clearing the mind from thoughts” is not exact, the goal is to free the mind from distractions, removing obstacles on the path to self-realization and liberation (Yoga Sūtras 1:2–3). The first systematization of practices mapping Kuṇḍalinī rising through the cakras comes from the Haṭha Yoga Pradīpikā in the 15th century CE. The Yoga Kuṇḍalinī Upaniṣads imply mental steadiness as a prerequisite for Kuṇḍalinī’s ascent through the subtle-body channels, including the cakras, but do not explicitly associate thought-clearing with a particular cakra (Feuerstein 2001). Modern texts make this connection more explicit: Swami Satyananda Saraswati instructs observing the mind and controlling thoughts so Kuṇḍalinī may rise through the cakras, including the nābhi, that is Maṇipūra, transforming vital energy and consciousness (Satyananda 1975). Similarly, Gopi Krishna emphasizes that at the third cakra, the mind must be calm and concentrated as rising Kuṇḍalinī ignites inner fire and transforms willpower and awareness (Krishna 1967). A particularly apt comparison is the passage from The Tibetan Book of the Dead. While it addresses the moment of death – and I was still alive – I had truthfully agreed to my death, which was the point of my surrender: “At the moment of death, the consciousness sees its entire life pass before it in a moment. Every action, thought, and intention is revealed… If the mind is prepared, the illusions dissolve” (The Tibetan Book of the Dead 2006, 209). Thus, the passage of a lifetime can occur not only at physical death but also after true surrender. The two-fold process I experienced – focusing the mind on one thought and then surrendering that last thought – is exactly what Swami Sivananda describes (Sivananda 1946, 79). Through this process, charge is released from the third cakra, allowing Kuṇḍalinī to fully enter and clear it of lingering unresolved thoughts accumulated over a lifetime. Ultimately, the mind is not annihilated but cleared of thoughts, and all problems vanish; life feels complete. The mind stands still, not because it is destroyed, but because it becomes aware of itself as a perfect, analytical tool, ready to continue resolving issues if needed. At this stage, no energy-carrying consciousness leaves the body. Consciousness observing its own life, actions, and intentions signifies that self-transcendence is occurring; when the mind is ready, the acquired mental conditioning and structures dissolve and consciousness can now move upward. The Tibetan Book of the Dead, dated to the 9th century CE, does not mention cakras or Kuṇḍalinī, but its emphasis on dissolving the illusion aligns with the experience. Contemporary neuropsychological studies show that meditation reduces activity in the default mode network associated with mind-wandering and self-referential thought, a process comparable to clearing the mind and reducing thoughts (Brewer et al. 2011). 3.4 Stage 4. Phenomena Accompanying Clearing the Mind from Thoughts 3.4.1 Description As each of my thoughts was redeemed, came into the present, and vanished, I discovered that my life was complete – there were no more problems to solve, no remaining issues, and no unresolved situations. The recognition and actualization of that truth were followed by several epiphanic occurrences, which further confirmed my new state of consciousness: elation, clarity, omniscience. I now felt delighted. My mind was sharp but peaceful. I knew there was no problem I could not find a solution for because the analytical power of my clear mind was now perfect. There was a sense of joy, confidence, and power in the discovery
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