38 Spirituality Studies 5 Conclusions My study was initially prompted by my personal experience, and before I reached for any external information about the process and results, I needed to put into words my own understanding of the phenomenon; this original version remains the starting point and base of my research. Although my intention is not to generalize from a single case, my exploration of external resources allowed me to find an overwhelming amount of confirmatory data, which acknowledged my individual experience and allowed me to locate it precisely among the multitude of versions that appeared over the centuries. I think it is important to keep in mind that all that has been learned, written, and continued in the form of practices for thousands of years is also an outcome of individual experiences, which later became a model for others to apply to their own paths, including the now mainstream practices of yoga and meditation. It appears that in the modern field of research on individual spiritual experiences, we have finally reached a new phase in the subfield of transpersonal psychology. Of course, the main problem with these types of experiences is that they rely on subjective reports, cannot be easily replicated, or lack the possibility of empirical tests to verify their validity. My study differs in this aspect, as it presents a step-by-step technical process and not a psychological or philosophical discussion. My claim about the existence of dimensions of perception can be experientially examined by anyone with a mature mind, and the effectiveness of practices on each cakra can also be attested. The optimal result of Kuṇḍalinī rising is something that humanity is not yet able to guarantee, but practices leading to that result are highly beneficial, and working towards a complete ascension remains the most worthy goal, as it has been regarded for millennia across many cultures. In my understanding, the Indian traditions are simply the most systematized and explicit in describing insights, stages, and practices of the process. The comprehensive idea of achieving control over one’s mind is present in both ancient and contemporary texts. Although some sources do not acknowledge the subtle body, cakras, or Kuṇḍalinī, and the proposed practices may vary, there is broad agreement that it is possible to overcome a mind that does not want to stop generating thoughts. The notions about “stopping the mind” are often unclear as to where in the Kuṇḍalinī rising process the halting of thought creation takes place. From my study, I conclude that the subjective mind is the third cakra and that it is possible to clear it from thoughts; but it is not a final result of Kuṇḍalinī rising, rather an intermediate stage. Once the thoughts that created conditioning, personality, and the construct of ego over time are gone, provided Kuṇḍalinī does not stop its upward movement and the process of self-transcendence continues, the mind can observe it in lucidity and peace, without interference. Individuality remains present for the duration of the action all the way up to the top of the sixth cakra. The component of time renders the Kuṇḍalinī passage through the third cakra far more challenging, as time creates the illusion upon which our knowledge and ordinary reality are based. The third chakra mind cannot understand or explain this trap. Effort, and often years of persistent practices, are required. The true and final stopping of the mind (cessation of thoughts) takes place once Kuṇḍalinī breaks through the seventh cakra. There are many ways in which Kuṇḍalinī manifests its existence, and my study presents how these ways can be distinguished, comprehended, and applied for the benefit of humanity. Because of the possible variety of experiences, my research is not necessarily about dismissing other viewpoints, but about showing the reasons why these experiences may differ. Kuṇḍalinī rising through ciṭriṇī nāḍī allows for gradual exploration of cakras and dimensions of perception. It is often the case that a strong and rapid current of Kuṇḍalinī during ascension prevents clear discernment of the specific stages, which can contribute to emphasis on one particular part of the process as the only valid one, or to other misinterpretations and misunderstandings. This, in my view, is one of the main reasons why clearing the mind from thoughts and the dissolution of ego is mistakenly identified with attainment of the final stage of Kuṇḍalinī rising.
RkJQdWJsaXNoZXIy MTUwMDU5Ng==