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of the human mind, radically different from or strikingly above its normal range of
expression, must necessarily be attended by a corresponding change in or development of its
biological equipment also.
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The first pertinent question is likely to be how this alteration and development takes place in
the face of the fact that for any such activity to be effective it must have existed as a
continuous evolutionary process for ages for which the human body, particularly the skull,
provides no convincing proof, having exhibited no marked variation for the last thousands of
years conspicuous enough to furnish conclusive evidence for a radical change in the brain, the
seat of its mental expression. If the answer to it be that the alteration does not occur in the size
or shape of the brain or any other vital organ or in the body as a whole, but in the
arrangement, quality, and composition of the constituents of the body in respect of the
extremely subtle life element present in every cell and part of the organism, the point raised in
the question would cease to have any weight. The obvious reluctance of many otherwise
highly intelligent minds to accord recognition to the validity of spiritual experience and the
reality of psychical phenomena is due mainly to the inability of empirical science to grasp or
analyse the true nature of the life principle animating the cell, the ultimate unit of all organic
structures. At the present stage of our knowledge the rousing of Kundalini provides the only
possible way to study the extraordinary behaviour and possibilities of the life element and the
subtle biochemical medium by means of which it manipulates the organism and is able to
augment or reduce its efficacy and power, leading to the bewildering diversity in intellectual
acumen and spiritual insight of persons possessing approximately the same dimensions of the
head and the same size and weight of the brain.
It is a great mistake to treat man as a completely finished and hermetically sealed product,
entirely debarred from passing beyond the limits imposed by his mental constitution. There is
a big gap between him and the most intelligent anthropoid apes, whose habits, it is said, he
shared only a few thousand centuries ago, advancing in an inexplicable way beyond the
mental boundary reached by the other members of that family. The cause of departure must
have originated within, as external influences have no radically modifying effect on a mental
compartment sealed by nature.
According to the popular beliefs in India, Kundalini is possessed of marvellous attributes. She
is Para Shakti, the supreme energy, which, as illusive Maya, inveigles the embodied Jeeva
into the mesh of transitory appearances, bound helplessly to the ever rotating wheel of life and
death. She is the seductive female who lures him to the bed of enjoyment followed by
procreation and pain, and she is also the compassionate mother who creates in him the thirst
for knowledge and the desire for supersensible experience, and endows him finally with
spiritual insight to lead him towards the realization of his own celestial nature. Amazing
stories are current about the manner in which some very famous literary stars of India whose
names are household words, became the fortunate recipients of her grace and from common
men soared to unrivalled heights of poetic and literary genius almost overnight. They emerged
as accomplished poets, rhetoricians, dramatists, and philosophers without the aid of teachers,
without training, and sometimes without even the rudiments of education. There are also
incredibly strange anecdotes of the marvellous psychic gifts showered by her on many
exceptionally favoured devotees almost on her very first appearance before them in a vision,
investing the hitherto unknown aspirants with such miraculous powers as enabled them
apparently to defy at will some of the otherwise inviolable laws of nature.
Try as I might, I could not observe in myself the slightest sign of any such incredible
development, and as year after year passed without bringing the least alteration in my mental
or spiritual endowment, barring the luminosity and the widening of consciousness, I began to
feel that the episode was over and the peculiarity in my mental make-up was probably all that
I was destined to see of the supersensible in my life. I was neither happy nor dejected at the
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idea. The awful experience I had undergone and the terror that had haunted me relentlessly for
months had had a chastening and curbing effect on my previous desire for supernatural
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