The ajna center, you remember, looks like a winged seed, and it contains no animal.  That means there is no psychical factor, nothing against us whose power we might feel.  The original symbol, the linga, is here repeated in a new form, the white state.  Instead of the dark germinating condition, it is now in the full blazing white light, fully conscious.  In other words, the God that has been dormant in muladhara is here fully awake, the only reality; and therefore this center has been called the condition in which one unites with Siva.  One could say it was the center of the unio mystica with the power of God, meaning that absolute reality where one is nothing but psychic reality, yet confronted with the psychic reality that one is not.  And that is God.  God is the eternal psychical object.  God is simply a word for the non-ego.  In visuddha psychical reality was still opposed to physical reality.  Therefore one still used the support of the white elephant to sustain the reality of the psyche.  Psychical facts still took place within us, although they had a life of their own. 

But in the ajna center the psyche gets wings – here you know you are nothing but psyche.  And yet there is another psyche, a counterpart to your psychical reality, the non-ego reality, the thing that is not even to be called self, and you know that you are going to disappear into it.  The ego disappears completely; the psychical is no longer a content in us, but we become contents of it.  You see that this condition in which the white elephant has disappeared into the self is almost unimaginable.  He is no longer perceptible even in his strength because he is no longer against you.  You are absolutely identical with him.  You are not even dreaming of doing anything other than what the force is demanding, and the force is not demanding it since you are already doing it – since you are the force.  And the force returns to the origin of God.

Suppose somebody reached the ajna center, the state of complete consciousness, not only self-consciousness.  That would be an exceedingly extended consciousness which includes everything – energy itself – a consciousness which knows not only “That is Thou” but more than that – every tree, every stone, every breath of air, every rat’s tail – all that is yourself; there is nothing that is not yourself.  In such an extended consciousness all the cakras would be simultaneously experienced, because it is the highest state of consciousness, and it would not be the highest if it did not include all the former experiences. 

And so through our effort, we have come to the vision of God, Cakra 6, ajna, “authority or power.”  The soul beholds its object.  What has happened?  We have a two-petaled lotus, the soul and its god, Jiva and Ishvara.  The goddess Hakini, on the soul of her own love, is the dominant figure here.  This is Maya with six heads.  The sixth head is mind.  In her six hands are the tick of time, “do not be afraid,” mediataion, the scriptures, “boon-bestowing,” and the severed head of the creator of the world.  The energy of Cakra 3 was brought to Cakra 5.  Through its exercise we’ve broken through, and the energy of love, of Cakra 2, is now experienced in its sublime form of love for God. 

   When Dante beheld Beatrice, it was in the way not of Cakra 2 but of Cakra 6.  He saw her not as an object of lust but as a manifestation of the beauty of God’s grace and love for the world.  Through contemplating her in that way he was brought to the throne of final realization.  That’s what we have taking place here.

   High on a wall at Elephanta Cave is a representation of Shiva as the bindu, as the drop striking the field of time, breaking into the pairs of opposites: Cakra 3, aggression, Cakra 2, erotics, male and female, pairs of opposites in all the aspects. 

6 - 7

So we come to the final problem.  What is this thing between Cakra 6 and Cakra 7?  At 6, from Brahma down to the blade of grass, all is pairs of opposites.  This is called maya, which is, as it were, the womb.  It’s from a root, ma, which means “to measure forth.”  So she is the one that creates both the lingam and the yoni.  Above that, there is neither you nor God.  There is nothing of the kind.  The whole universe is the goddess.  We are here, hell is down there, heaven is up there.  How do you go to hell?  You make you ego system harder and harder and harder and are stuck with it.  Hell is the place of people stuck on themselves.  How do you get to heaven?  Open and open and open until finally all is transpersonal. 

   Shiva is the god, creating the world.  Shave means “corpse.”  The corpses in India, when they are about to be burned, are clothed in a yellow garment.  Monks wear the yellow garment, meaning “I am a corpse.  I have cut myself off from the world.”

   One, Two, Three, Four, Five, Six, Seven.  If we stay up there the body drops off, and we are released from life.  The ideal, from the point of view of someone interested in life, is to come back to the heart where the two are together, to Cakra 4, where we realize that the energy of Cakra 3 has functioned at 5, the energy of 2 at 6, and the energy of 1 at 7.  Thus we know how to translate our earthly experience into the spiritual exercise.  Cakra 3 – what we are to conquer is ourselves and our attachment and go off to war.  Cakra 2 – through our human love we are to experience the radiance of eternity.

   The Buddha functions from the heart center.  The energy comes right from the heart center.  When the Buddha says “No” to the tempter, his hand is in the earth-touching posture.  But when he has experienced what is to be experienced, his hand turns around and bestows boons.  And so the Buddha returns to bestow boons, returns from his austerities to teach.  The lord of the universe himself bows to and embraces himself as the universe, the goddess.  So that’s the lesson of the Kundalini.  TMTT 169