Secrets of the Kundalini Assemblage Points
Summary: Our mental narratives transfigure infinity into a bardo state. We become enslaved to our own preconceptions and self-fulfilling prophecies. At each assemblage point, the kundalini becomes configured by a different paradigm, and different synchronicities and karmic potentialities arise. At the highest levels, we become free of confinement in contexts and conditions. The awesome and inconceivable destroyer and creator of worlds, the GodSelf, becomes revealed.
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Our narratives, your narratives, that are going on in your mind, which are made up of mostly sanskaras of the past, in other words, they’re automatic: you find yourself thinking your thoughts; you don’t create them, you’re the victim of them, as Nietzsche was talking about, even when getting an inspiration, he had nothing to do with it. We are spectators in regard to the thoughts; they are in the terrain of the Other. They’re not your thoughts, even if they claim to be.
So your thoughts create results as like a self-fulfilling prophecy. And the more that you believe and have a certain expectation about something, particularly about how you will be treated, how you are seen by the other, who the other is to you, and what they want from you, and all the internal intrigues that the ego-superego dyad are involved in—and sometimes very sadomasochistic sorts of collusions—these things get projected into the world and then become a life of suffering. And your complaint about the other and how you are not treated as you deserve is always an externalization of an internal battle that’s going on in your own mind, OK, because there’s nothing outside of your mind, no matter what level of mind that you happen to be at.
And so this is why changing your discourse changes your reality, changes your life. The ego wants to change their life without changing their discourse, and make the other change in order for “me” to feel better, but that won’t do anything to the sanskaras or those narratives.
So at every assemblage point on the kundalini ladder, there is a different kind of discourse, right? So if you are at the first assemblage point, you are probably involved in a discourse that centers around security, financial security, and the security of a safe environment, and the security of a bank account, and the security of relations of support and etc., etc.—but it’s all pretty much about safety, and making sure that things are under control. And that includes having positive feedback from the other, because “if I don’t get the other’s approval, I’m not safe, I could be abandoned, my security depends on the other.”
So with that kind of a narrative and of a discourse creating the objects of dependency that you are believing you must have, then you get stuck in a world where indeed you may have all of those things that you were afraid of not having, but they will be bondages, not gifts. Those things that you desire for the sake of the ego are the chains that hold you down to ego-consciousness. So that assemblage point offers a discourse that’s very sabotaging to your higher development, because if you want to develop to the second assemblage point, where the discourse is about power, you’ve got to trade your security for the quest for power, which can put you into very insecure situations, right? In a way, at the second assemblage point, you’re a gambler: you have to take risks in order to gain power, and there’s a different kind of an attitude toward the other, but you’re always creating a kind of a gamble that much of the time will either not pay off or not be worth the payoff, worth the effort, but because the power is never real, it’s always based on fictions, right?
At the third assemblage point, the issue is the individual’s narrative is “yes, I want sublimation, I want beauty, truth, love, joy, I want goodness, but I’m not worthy of it, and I can’t bring it about.” So at each of these assemblage points, you have to change the discourse. At the first assemblage point, you have to tell yourself–and really get it–that the only security any of us have is God. If you don’t take refuge in God, you will never feel secure. No matter how much money you have, no matter how much food you have stocked up, no matter how many guns you have ready to defend your property, or all the things people do to try to feel safe and secure, it’s not going to do it; you’ll be in a raging paranoid state and you will never find peace, and you’ll be bringing about the very dangers that you are trying to avoid by projecting them out there.
So at the first assemblage point you turn it around by recognizing that the source of security is God. At the second assemblage point, you realize that the only power, real power, is God. And if you want power on this plane, you need the Almighty power backing you, and it will only back you if the use of that power is accurate, in the service of goodness, non-corrupt, and serving the whole.
At the third assemblage point, you have to realize this: your mind is creating signifiers of unworthiness that become your ballast, your weight that you’re carrying that keeps you earthbound, and therefore holding on to such signifiers is what is unworthy, right? In the same way that in the Torah, when Moses is on Mount Sinai and he’s going toward the burning bush and wants to speak with God, God says, “Wait, first take off your shoes, then you can come.” Right? So what does the need to take off the shoes mean? Obviously, we do that here. In India, you take off your shoes everywhere, and especially in sacred precincts like temples, etc. But what does it mean? If you analyze the parts of a shoe, it not only has a sole, it has an insole, and it has a throat, and it has a tongue, right? These are important parts of a shoe. Well, it represents the discourse that is going on in your mind, because the shoe is catching the dirt of the world, and your discourse, if it’s in one of those lower assemblage points, it is catching all of the dirt of its attachment to matter, its identification to the material world, not to the Spirit, and not to the freedom of God-consciousness. So, you take off your shoes means you must drop your discourse, all of the discourses of the lower three assemblage points, if you wish to be in the presence of God.
Now, at the fourth assemblage point, there is love of God, but that love is in duality, and one’s attitude is generally that of a dualistic relationship to God, as if you are a soul and a child of God, but God is the supreme soul and who is Other, and you can love God and try to get close to God, but you and God are never going to be one. But the love will give you that feeling, but it won’t be real oneness, it’ll just be a feeling of that, and a hope and a joy of having connection, but still in duality and separation.
At the fifth assemblage point, when the buddhi is awakened, then the narrative changes to a kind of, what in the Sanskrit would be called the Vishishtadvaita. It’s, “Yes, I know that nonduality is the truth, but I’m not in it yet, but I know one day I will be,”—but it puts it off into the future, OK? And it says, “Yes, I know that’s what’s real, but I don’t feel it, I don’t vibrate at that frequency.” And so it stays in a symbolic relationship. There is love and there is symbolic understanding, but there isn’t the final consummation of nondual union.
It’s not until the sixth assemblage point that the discourse comes of the realization that once you are in union with God, you are no longer in time or space—you’re in eternity. And so even if that eternity comes in the future, what you will discover in the future when you enter eternity, is that you were always in it, because eternity has no past, no beginning, no end. There is no time. And so once you know that “I’m going to enter at some point”, the state in which the illusion of time and of a future, which is a separation from God who is pure Presence, once you recognize that that is still a delusion, because space and time are not real—eternity is now, and there’s no waiting. And so at the sixth assemblage point, the discourse drops into an immediate state of ecstasy of the Presence of God as I.
And then in the seventh chakra, even that is transcended. None of it ever happened.
So in the rise of our kundalini—which is one way of expressing the universal goal of every religion—the pragmatic concept that we have offered, which is stillness, you will find present as the goal stated by the sages of each religion. I was going to bring in that big pile of books again, which have statements of the goal of stillness as being the point of religion–from Christianity, from a Vedic sage, from a Buddhist, from a Daoist, and not tell you which tradition, and you wouldn’t know which they are. They’re identical. The phrasing is identical. Every religion—this is the goal. So you don’t need to have any doubt—there’s no argument about it. Stillness is it, OK?
So you may not believe the apophatic concept, you may not believe that God is inconceivable, or reality is, or you are—you cannot buy that and resonate with it, you cannot buy that ultimately God is all, and there is nothing but the I, and we are all that now, you don’t have to buy that. And at lower assemblage points, in a way you can’t grok either of those two, but you can grok the need for stillness, knowing that your discourse is the obstacle at every level, and stillness gets you beyond every discourse to immediately be able to jump to chakra seven.
So it’s the direct path. Stillness is the immediate path that requires no time. And when that stillness is gained with the knowledge that indeed…
Audio File: Secrets of the Kundalini Assemblage Points.mp3